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THE SCIENCE OF PLANT LIFE (VRIKSHA AYURVEDA) IN ARCHAIC
LITERATURE: AN INSIGHT ON BOTANICAL, AGRICULTURAL
AND HORTICULTURAL ASPECTS OF ANCIENT INDIA
N. Srikanth, Devesh Tewari* and A. K. Mangal
Central Council for Research in Ayurvedic Sciences, Ministry of AYUSH,
Government of India, New Delhi, 110058, India.
ABSTRACT
The science of farming and harvesting is not the bequest of modern
science at least in India. Ancient educational system or ashrama
traditions carving out of wild and natural forests with preservation of
trees and herbs of diverse values indicates the rearing of plant sciences.
Survival of living beings depends on the harmonious functioning of
bio-ecological factors where in the role of „producers‟ is pivotal being
the sustainable source of supply of nutrients (ahara) and medicines
(oushadhi). Plants form the major source of medicines meeting most of
health needs of humanity since ages. Ancient India recognized the
importance of conservation, developed cultivation, collection methods
of plant bio-resources and their rational use for health promotion and
of therapeutic purpose. Furthermore the primeval classics of India laid
emphasis on comprehension of plant taxonomy, classification of soil,
relevant practices of cultivation viz. selection of soil, plant propagation techniques (through
seeds, roots, cuttings, apical portions etc.), plant nourishment, plant diseases and their
management. Owing to generation of greater interest and increased demand towards the
„natural and traditional holistic systems of healing‟ in recent times, it is the juncture to
develop appropriate methodology of cultivation and harvesting of medicinal plants by
integrating the knowledge of traditional and contemporary sciences which consecutively aid
in sustainable deliverance of quality assured plant drugs, moreover their conservation.
KEYWORDS: Agriculture, Vrikshayurveda, Aboriginal Science.
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Article Received on
05 April 2015,
Revised on 26 April 2015,
Accepted on 18 May 2015
*Correspondence for
Author
Devesh Tewari
Central Council for
Research in Ayurvedic
Sciences, Ministry of
AYUSH, Government of
India, New Delhi, 110058,
India.
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INTRODUCTION
A resurgence of interest in Ayurveda and other traditional systems of medicine has resulted
from the preference of health seekers towards holistic approach and products of natural
origin. About 80% of population in India utilizes AYUSH and LHTs (Local Health
Traditions) to help meet their primary health requirements.[1-3] India is having the world‟s
richest flora, comprising of about 120 families of plants, comprising 1,30,000 species.
Ayurvedic texts cover about 2000 species of plants with their medicinal uses as described by
ancient Indian medical scholars. About 10,000 herbs are used worldwide for medicinal
purposes. Proper documentation is one of the unique features of the ancient Indian classical
medicine system. The Pharmacopoeia for the plant based medicine was initiated building
during the 3000 BC -1000 BC in the form of Atharvaveda with the incorporation of 289
plants which is reported from the ancient Vedic text. A brief observation is given in Table 1.
Table-1 Evolution of Indian pharmacopoeia
Period
Approximate
number of Plants
Remarks on changes
Literature
3000 BC -
1000 BC
289
Building of the Pharmacopoeia
(Atharvaveda)
Vedic texts[1]
1500 BC -
500 AD
650
Incorporation / discarding drugs
Ayurvedic Texts[2-4]
• Charaka Samhita
• Sushrut Samhita
• Astanga Samgraha
500 AD-
1900 AD
2000
Incorporation / discarding drugs
Varieties identified
Substitutes identified
Expansion in applications
16 major Nighantus
(like Dhanvantari
Bhavprakasha, Raja Nighantu
upto Shaligram Nighantu )
With a this renaissance of utility of Indian Systems of medicine, there is an increasing need
to refer to not just the profile of the ingredients but to satisfy the consumer that safety and
efficacy of the drugs has indeed been established. Though animal and mineral sources
comprise a part of drug source, plants represent the major resource traditional systems.
Quality assurance is the pivotal aspect for the development of these systems and major
challenge being the availability of raw plant material satisfying specific protocols cited
traditional classical literatures and also fulfilling present-day scientific benchmarks. Adding
to this, certain medicinal plants reported as endangered or extinct.
ABORIGINAL SCIENCE AND TRADITION
India is very rich with respect to the ethnic and native knowledge regarding the Science of
farming which includes Agriculture, Horticulture and conservation of the medicinal plants, it
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could be stated that this is not the gift of modern science especially in India. In the Ancient
educational system or Ashrama traditions the Guru (Teacher) and their disciples carving out
of wild and natural forests and used to carry out preservation of trees and herbs of diverse
values indicates the rearing of plant sciences and this leads to the international communities
to shown over the time to delve into the works of ancient Indian scholars, Sir Monier
Williams writes in the Introduction to his Sanskrit-English dictionary (1899), “..The Hindus
have made considerable advances in Astronomy, Arithmetic, Botany, and Medicine, not to
mention superiority in grammar, long before some of these sciences were cultivated by the
most ancient nations of Europe. Hence, it has happened that I have been painfully reminded
during the progress of this dictionary that a Sanskrit lexicographer ought to aim at a kind of
quasi-omniscience.” Such remarks are not just a consequence of superficial studies but
methodological analysis that has resulted in unearthing of the length, breadth and depth of
knowledge that existed in ancient India.
MEDICINAL PLANTS: BIODIVERSITY –GLOBAL AND COUNTRY SCENARIO
Medicinal plant biodiversity is the natural biological capital of the earth. Its conservation and
sustainable management is of pivotal importance. Medicinal plants are important components
of natural resources and are currently recognized throughout the world. An estimated 30,000
species fall into this group. Around 90% of the species are used by the people in the
ecosystem and 10% of the medicinal plants are in the national and global trade. Around 70%
of the world‟s known plants are found in tropical forests. The remaining 30% are found in
temperate, alpine, and high-altitude vegetation. India; with varied bioclimatic, Altitudinal,
edaphic zones and other accompanying micro-climatic conditions-nurtures rich and diverse
flora. It has a unique combination of habitats and ecosystems, which together makes it a
diversity-rich country in the world and is fortunate enough to be ranked sixth among the
seventeen mega biodiversity countries. The total number of plant species in India is estimated
to be about 45, 000 (17,500 flowering plants, 64 gymnosperms. 2843 bryophytes, 1012
pteridophytes, 1940 lichens, and 21,600 fungi).
According to some studies out of about 9500 species in the country, 7500 are used for
medicinal purpose by traditional systems, local health traditions and folk healers, while 3900
for edible use, 700 for other material & cultural requirements, 525 as fiber and cordage, 400
as food material, 300 as pesticides etc. 300 plants yield gum, resin & dye and about 100
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species forms base for perfumes. In terms of the use of plant material and traditional
medicine, it is estimated that local communities used over 7,500 species of plants.[5]
SOCIAL POSITION OF PLANTS AND TREES IN INDIA: EMPHASIS ON
CONSERVATION AND CULTIVATION OF PLANT BIO-DIVERSITY
Natural Recourses are part of the sum total of conditions under which humanity exists, a
major component of its environment used in the process of production to satisfy society‟s
material and cultural needs, that includes vegetable and animals recourses along with other
sources of earth like water, minerals etc. It is generally recognized that the conservation of
nature is society‟s efforts to secure the rational exploitation, conservation and renewal of
Natural resources.
Conservation of nature calls for the optimization of the relationship between society and the
environment. Measures to conserve and improve the environment, rationally use and renew
natural recourses are worked out and implemented with the purpose of such optimization.
Recognizing the significance of plant bio- resources of varied values in ancient India,
emphasis has been laid on conservation of flora. Rigveda, (5000 BC)[6] the oldest source of
Indian knowledge says „be gracious to forests enriched with medicinal plants.
Sham Na Oushadhirvanino Bhavantuh -Rig-Veda , VII.35.5
While Vriksha Ayurveda (a component of Agnipurana, one of the oldest epics of India), -a
dedicated text on Agricultural Science signifies the conservation of plants and utmost
importance has been attributed to plantation- equating ten human lives with a single plant
(Table 2).[7]
Table-2. Importance of Plant Bio Resources and Conservation
10- Wells
=
1- Tank
10- Tanks
=
1-Lake
10- Lakes
=
1- Child
10-Children
=
1- Plant
Later in 20th century several efforts have been made in regarding conservation of resources
and plants at the first All-Russia Congress for Conservation of Nature, held in 1929 and in
the First Intergovernmental Conference of Experts on Scientific Basis for the Rational Use
and Conversation of the Recourses of the Biosphere (Paris) in the year 1968 and so on .[29]
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SIGNIFICANCE OF PLANT BIO-RESOURCES
Vrikshayurveda deals with various tree and plant species and ensure the healthy growth and
productivity. The ancient text consists of about 170 different plant species including herbs,
shrubs and trees. The different chapters of Vrikshayurveda deal with agrihorticulture,
homegardening, intercropping and storage etc. Plant procurement and preservation of plants
along with soil treatment, ground water management and fertilizers were mainly emphasized.
Vrikshayurveda suggested that tree planting is one of the means to attain the four broad aim
of life i.e. Dharma, Artha, Kama and Moksha which indicated the importance of trees in the
holistic development of mankind and the use of crop production for sustainable
agriculture.[11]
VRIKSHAYURVEDA: ANCIENT SCIENCE OF LIFE FOR TREES
Vriksayurveda wrote by Salihotra around 400 B.C. It consists of twelve vast chapters namely
Bhumi nirupana, Bijoptivithi, Padapavivaksa, Ropana vidhana, Nise canavidhi, Posana
vidhi, Drumaraksa, Taru Cikitsa, Upavanakriya, Nivasa sanna taru Subhasubha Laksana,
Taru Mahima and Citrikarana. All the chapters deal with various aspect of plant science.
Figure 1: Graphical representation of Soil classification according to Bhumi nirupana
The first class “Jangalam” represents the presence of less water and less vegetation. The
second class “Anupam” represents the land which is fertile in nature and found rich in
vegetation and towering thick trees surrounded such places.[12] The third class is “Sadharana”
which is neither more fertile nor infertile the word Sadharana means ordinary in Hindi
(Figure 1). The second chapter “Bijoptivithi” illustrated about the process of seed germination
and explains about grading and preservation of seeds. The methods described for seed
preservation is to mix the seeds with ashes and it was also suggested that the seeds should be
exposed to the medicated smoke which can serve as an antimicrobial agent. „Padpavivaksa’
elucidate the tree biology and it was believed that the plants have life and senses, the main
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difference between plants and human that the tree has its head rooted deep in the earth, and
the branches spread in the air on the other hand; man keeps his head high up and walks on his
branches, his legs. It was also believed that plants and trees also suffer from hunger and
pain.[12] The life in plants was later scientifically certified by J C Bose. The „Niscana Vidhi‟
describes various methods of irrigation and the effect and use of fertilization. The irrigation
of each plant should be in very scientific manner and amount of water was calculated, it also
provides information about the diseases of plants. Fertilizers are prescribed for undeveloped
and underdeveloped trees and plants. The use of fertilizers is not limited to Vrksayurveda but
in „Brhat Samhita‟ special type of fertilizer named „Kunapajala‟ is also described.
Drumaraksa is the chapter deals with several advices to save plants and trees from the
weather and other conditions like winds and storms. It also tells about the medicinal plants
used on the broken branch to protect the whole tree from dying. „Nivasasanna taru
„Subhasubha laksana’ is the next chapter which deals with many proposals like: A perfect
dwelling must have „Peral’ in the east, „Athi‟ in the South, ‘Arayal’ in the West and ‘Eithi’ in
the north, but they should never be planted too near to the house; their branches and leaves
should not reach the roof and windows. The next chapter ‘Tharumahima’ declared that ten
wells are equivalent to one pond, ten ponds to one lake, ten lakes to one son and ten sons to
one tree. It was also believed that a man could get highest conceivable perfection by planting
trees. It was also believed that the Almighty lives with those who plant trees that yield edible
fruits and if a man has an ancestors suffering in hell, fourteen out of them are sure to be
redeemed if this person plants five mango trees either in the garden or on the road side.
The next chapter Upavanakriya provides instructions an detaching upon the organisation,
cultivation and preservation of gardens. It defined a Latagrah which is a house for the
cultivation of selected medicinal and aromatic plants that yields in great profusion, sweet-
scented blossoms and flowers. After this the construction of an artificial hillock
„Kridaparvata’ along with a grotto a valley, and a large body of crystal-clear water with a
fountain in the centre. The chapter „Citrikarana’ depicts some astounding techniques such as
to make a plant bloom throughout the year irrespective of the seasons, bring forth premature
maturity to plants and fruits, and change the shape and form of trees.
The “Vriksayurveda” is known to very less researchers however it is the ancient science of
plant life and it must be known to researchers of plant science and Ayurveda but due to the
unavailability of the literature it is not known to large number of scholars. There is only one
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ancient copy on palm leaves of Surapala’s Vrikshayurveda (c.1000 AD) in the world
preserved at the Bodleian Library, Oxford University, UK.
RELEVANCE OF VRIKSAYURVEDA
The ignorance of our ancient texts is responsible for the degeneration of the agriculture
practices. With the help of ancient texts and model methods of agriculture we can not only
scientifically prove the sayings of the text but we could also establish some novel modified
methods for the agricultural systems. Present scenario is very suitable for the development of
the ancient sciences as there is a huge demand of the conservation and sustainable utilization
of the wood and non wood forest products as well as the medicinal plant sciences. The proper
interpretation and availability of Vriksayurveda can also play an important role in the field of
intercropping and put forward for the use of organic fertilizers and can play a crucial role to
build the ecofriendly environment.
The scientific community should validate the sayings of Vriksayurveda and the development
of the agriculture as well as the production of various medicinal plants used in various
systems of medicine. Very limited literature is available regarding the Vriksayurveda and
admirable interpretation is done by some of the agricultural scientists. Apart from
agricultural scientists the personnel from Ayurveda, Forestry, Ecology and Pharmacognosy
should emphasize to the respective ancient science of Vriksayurveda and corelate with the
modern science and the thorough validation is required.
PLANT TAXONOMY vs CULTIVATION AND COLLECTION PRACTICES
Ancient Indian literatures on medicine, agriculture, philosophy, religion, law etc provide vast
knowledge and information on classification of plants based on morphology, physiology,
therapeutic use, fruiting and flowering patterns etc. and several times the cultivation and
collection practices are specific for different variety of plants under such classification.
(Table -3 to Table-6)
Table -3 Plant Taxonomy-Charaka’s and Sushruta’s Classification
Type
Description
1. Vanaspathi
Trees bear fruits without flowers
2. Vanaspathyas or vriksha
Trees bear flowers and fruits
3. Oushadhis
Wither away after fructification
4. Virudhs
Creepers and shrubs
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Table -4 Plant Taxonomy- Panani’s Classification
Type
Description
1. Vanaspathi
Trees in natural forests and cultivated grover of trees
2. Oushadhis
Trina and Dhanya (Grasses and crops)
Table -5 Plant Taxonomy- Upavana Vinoda ’s Classification
Type
Description
1. Vanaspathi
Fruits without flowers
2. Drumas
Produce fruits and flowers
3. Latas
Creepers
4. Gulmas
Spreads several branches a little above ground
Table -6 Plant Taxonomy- Manu ’s Classification[13]
Type
Description
Vanaspathi
Fruits without evident flowers
Oushadhis
Wither away after fructification
Vriksha
Produce flowers alone and fruits alone
Gulmas
Shrubs-Spreads several branches a little above ground- Nerium
Gucchas
Bushy shrubs –Jasmine
Trina
Grasses
Pratanas
Creepers spreading on the ground
Vallis
Twin and climb around other tree for support
The basic of the plant taxonomy is the classification of the plants, ancient Indian literatures
on medicine, agriculture, philosophy, religion, law etc. provide vast knowledge and
information on classification of plants based on their morphology, physiology, therapeutic
use, fruiting and flowering patterns etc. Several times the cultivation and collection practices
are specific for different variety of plants under such classification.
GOOD AGRICULTURAL AND FIELD COLLECTION PRACTICES (GAFCP) IN
ANCIENT INDIA
Systematic and detailed scientific documentation on „Good Agricultural and Field collection
Practices, encompassing major issues like- selection of the soil, plant propagation methods,
irrigation and watering methods, plant nourishment, plant diseases and management etc. can
be traced back from aboriginal classics of India viz. Rigveda, Atharaveda,Vriksha Ayurveda,
Agnipurana, Satapatha Brahmana, Brhat Samhita, Vishnupurana, Panaini Vyakarana,
Amarakosa , Upavana vinoda, Krishi prasara ,Ramayana and so on.[9,4,10,14,15,16,17] Alongside,
the protocols and methodology on crucial issues determining quality and efficacy viz. soil
suitable for cultivation and collection of drugs, proper identification, period of collection,
seasons for collection, parts used, preservation methods etc. have been detailed in Ayurveda
Siddha & Unani (ASU) literatures viz. Charaka Samhita, Susruta Samhita, Bhavaprakasha,
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Sarangadhara Samhita etc. For instance, plants should be collected from a clean place with
good soil; herbs grown in dirty places, marshy land and in places near burial ground should
not be taken and those infected with worms and affected by fire/snow should also be avoided.
In general, the science of Ayurveda advocates Sharad Ritu (i.e. October and November) as
the best season for the harvesting of herbs for therapeutic purpose.[5,6]
Further particular part of the plant in a particular season will possess more active principles
such as roots in summer or in the late winter, leaves and branches in rainy and spring (early
summer) seasons as the leaves and branches are at their fresh & healthy state and contain an
optimum of the products of the plant metabolism and one can obtain most desirable
therapeutic action. Flowers and fruits were said to be auspicious in spring season or they may
be collected accordingly. The bark, stem and latex were said to be the best in early winter
(Sharad Ritu)[5] (Charakasamhita, Kalpasthana -1/10) (Table -7 to Table -9).
Table-7 Field Collection Practices – Harvesting Season for different
parts of the plant
Part of the plant specified
for therapeutic use
Harvesting Season
Flowers
Spring
Fruits
Spring
Roots
Summer or in the late winter
Leaves
Rainy season and spring (early summer)
Branches
Rainy season and spring (early summer)
Bark
Early winter
Stem
Early winter
Latex
Early winter
Harvesting in general
Early winter
Table-8. Field Collection Practices –Potency of Drug
Potency of Drugs
Season of collection
Prescribed province for collection
Sita Virya
Winter
Himalayan province
Ushna Virya
Summer
Vindhya province (Central part of India)
Table-9. Field Collection Practices –Therapeutic use
Intended Therapeutic Use of Drug
Season of collection
Type of Soil
1.Therapeutic induction of Purgation
Spring
Dry, white /Gray ,Hilly
areas.(Agni and Akasha Desha)
2. Therapeutic ion of induction
of Emesis
Spring
Black soil,enriched with Big
trees and,herbs and grasses
(Parthiva Desha) &
Marshy,Watery soil, enriched
with small trees.(Jaleeya desha)
3. Nasal (Nasya karma) administration
of drugs
4. Rectal (VastiKarma)
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administration of drugs
5. Other palliative therapies
Winter
Black soil, Hilly areas.
( Akasha Desha)
PHYSIOLOGICAL & PHYTO-CHEMICAL BASIS OF HARVESTING (SEASON,
TIME AND PLACE)
The usual time of collection of leaves is when the flowers are beginning to expand, or
flowering just arriving just at its height. At this time it is rational to assume that the leaves are
in the healthiest state and contain an optimum of the products of the plant metabolism and
one can obtain the most desirable therapeutic action. As moisture decreases the constituents,
they are collected in dry weather.
Collection of flowers must always be made in fine, dry Weather. Collection of flowers must
always be made in fine, dry Weather, because the petals which are damp when gathered
become badly discolored during drying. Roots & Rhizomes are usually collected when their
tissues are fully stored with reserve foods, it is being assumed that medicinal constituents will
be almost abundant during this season. In temperate regions autumn is therefore the season
for collection. The time of collection of bark is usually spring or early summer, when the sap
is rising in the stem and the Cambium is active and therefore, more easily torn than at other
seasons.
SOIL SELECTION
The soil provides three essentials to all plants; a firm, foothold and water. Hence knowledge
of the soil-its surface configuration, general natural fertility and supply of water had been
closely observed by our ancients. Hence they prayed, in general, for regions that are fertile
and yielding abundance.[9, 18] (Rigveda .1.125.5 and Yajurveda, Verse 18-19). Extensive
information on scientific classification of soils is available based on geography, morphology,
availability of water sources, rainfall, color and morphology, nature of general resources, type
of native flora etc. The role of each variety of soil in collection, cultivation of raw materials
for therapeutic purpose can be traced from ancient medical and non-medical literatures of
India (Table-10 to Table-12).
Table-10 Classification of the Soil - Soil variety vs Fertility
Soil Color
Taste
Properties
1. Black (Asita)
Sweet
Most Fertile
2. Off White (Vipandu)
Sour
Less Fertile
3. Blue (Syamala)
Salty
Realtively
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Lesser
Fertile
4. Red (Lohita)
Bitter
In-Fertile
5. Yellow (pita)
Astringent
Relatively
Infertile
6. White (Sita)
Pungent
Relatively
Lesser infertile
Table-11. Classification of the Soil – Bio-Geographical perspective
Elemental Composition of Soil
(Pancha Maha Bhuthas )
Soil Nature
Color
Vegetation
1.Prthivi
Pebbly
dark blue or black
Rich vegetation
2. Jala
Unctous, Cool
White
Grass
3. Agni
Stony
Multicolur
Small sized trees
4. Vayu
Rough
Grey
Small trees
5. Akasa
Soft
No color
Trees of no value
Table-12 . Soil selection for specific crops in Ancient India
Crops
Lands (Soil)
Vrihi (Corn)
Vraiheya
Sali (Rice)
Saleyam
Yava (Barley)
Yavyam, Yavakyam
Tila (Seasamum)
Tilam, Tailinam
Mudga (Grains)
Maudginam
Kudra (Pulses)
Kaudravinam
The above classification of soil brings out the fact that in ancient India soils were classified
based on vegetation of plants of medicinal and economic value, the fertility of soils were
also taken in to account to avoid infertile land and choose soil correctly for growing plants
and crops[17] (Upavana Vinoda; Verse-46). Fertility is the main criterion for classifying the
soil. The Vedic people divided the soil mainly into three varieties (Table-13).
Table-13. Vedic Classification of soil based on fertility factor
Type of Lands (Soil)
Reference
urvara (fertile)
Rigveda I.127. 6; IV.41.6; V.33.4;
VI.25.4; X.30.3; Atherva veda V.
X.6.33; XIV.2.14; [4, 9]
anurvara or usara (sterile)
(Satapatha Brahmana II.1.1.6.).[15]
dhanva -The sandy desert is referred to an dhanva.
(Rigveda .1.116.4.) [9]
SOIL AS ECOSYSTEM
Soil system is the basic need for the life; soil provides habitat for soil organisms, in various
engineering mediums, gives a system for water supply, medium for plant growth and
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recycling system for nutrients and organic wastes (Figure 2). Soil provides the water
resources and water conservation systems and in the mountain or rural area it‟s one of the
main components for the house construction.
Figure 2: Showing the importance of soil as an ecosystem
PLANT PROPAGATION
In ancient India plants have been propagated scientifically by experts in numerous ways.
Several Propagation techniques have been developed and adopted by scholars as endorsed by
authentic literatures viz. Rigveda, Sathapatha Brahmana, Brihat Samhita, Kautilya ‘s Artha
Sastra.[9, 15, 19] A variety of methods including seed collection, seed treatment, sowing of
seeds etc. have been described in detail. This reveals the vast knowledge and in-depth
understanding of plant propagation methods by Indian scholars. The following are major
techniques developed and practiced in ancient India. (Table -14)
Table-14. Major Plant Propagation methods in Ancient India
S.No
Plant Propagation
Methods
Interpretation
References[15, 17, 19, 20, 21]
1.
Bijaruha
By Seeds
-seed collection methods
- seed treatment
- sowing of seeds
Sathapatha Brahmana VI.6.3.1
TaithariyaSamhitaVII.2.10.2.
ManasollasaV7.8
Upavana vinoda V.V51-53
Bhrit samhita 5.24-26
2.
Mulaja
By Roots
Kautilya ‘s Artha SastraII.24
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3.
Kandyaropya and
Skandhaja
Cutting and grafting
Kautilya ‘s Artha SastraII.24
Upavana vinoda 45-46
Bhrit samhita -55-4-5
4.
Agrabija and
parna yoni
Apical portions and
leaves
Upavana vinoda 57-70
PLANT NOURISHMENT
It is suggested that for increasing the yield of flowers and fruits of trees, creepers and shrubs,
they should be sprinkled always with a mixture of two adakas (128 palas) of the powder of
droppings of goat and sheep. One adhaka of seseamum, a prastha (16 palas) of wheat, a tula
(100 palas) of beaf and a drone (256 palas) of water kept for seven nights. Kasyapa also gives
identical proportion of the ingredients but recommends that water added should be 21/2 times
the volume of dry ingredients. This fermentation process achieves two objects breading down
of proteins into available from usable directly by the plants, the destruction of pathogenic
bacteria.
PLANT DISEASES (PHYTO-PATHOLOGY) AND TREATMENT
References to the Science of phyto-pathology (The sciences of treatment of diseases caused
by micro organisms and infects and animals (pathogens) on plants) can be traced back to
Vedic period (Rigveda -V.54.6). It mentions a worm called kapana that destroys the leaves of
trees kapanah means creeping, ie. Worm. Destruction of corns by various kinds of reptiles
and vermins such as upakvasa, (Abnoxious insect), jobhya (Snapper), Tarda (borer),
Vyadvarah (Rodents, Samarika (hook), the mole and some other, is referred to in Atharva
veda (Atharva veda -verse VI.50).[4,9]
SCIENTIFIC EVIDENCE BASE AND ANCIENT INDIAN KNOWLEDGE
Several scientific studies have been conducted to find out influence of several factors viz.
time, season, place of collection, harvesting etc in relation to Phytochemistry and clinical
efficacy. These studies endorse the soundness of concepts of ancient scholars.
Enriched fraction of valepotriates in underground pats ranged from 2.0 to 5.6%.
Enriched fraction of valepotriates was significantly higher during January, October and
November (5.4, 4.7, and 4.9% respectively). Essential oil in the underground parts ranged
from 0.1 to 0.5% and was significantly higher during March to June (0.3-0.4%) attaining its
peak in June (0.4%) Estimate of yield of enriched fraction of valepotriates indicated that
November or January is the ideal time to harvest. Jatamansi for enriched fraction of
valepotriates production, while May is appropriate harvesting time for production of essential
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Devesh et al. World Journal of Pharmacy and Pharmaceutical Sciences
oil in western Himalayan region in India.[22]
Analytical determination by HPLC of five taxanes-paclitaxel, cephalomannine,
10-deacetylpaclitaxel, 10- deacetylcephalomannine and taxcultine-in extracts from the bark
of Taxus baccata L. indicates that taxane concentration vary seasonally. The highest
concentration was found in October and the lowest in January for all taxanes examined.[23]
Phytochemical estimations has been carried out for the different plant parts viz. apical
bud (AB), mature leaves (ML), stem (ST), whole plant (WP) and flower (FL) of Calotropis
procera (Ait) R. Br. Whole plant includes only aerial plant parts. The effect of season is not
uniform for all the phytochemicals or for all the organs investigated. This is perhaps due to
the fact that the different organs would obviously have different physiology and different
functions. Protein was at its highest in summer in all the organs but in flowers more
pronounced. Next to protein were the carbohydrates. Once again most plants parts exhibited
highest carbohydrate concentration in summer. Tannin, in general, is present in low amount
as compared to other phytochemicals except phenol, however the apical bud showed highest
concentration of tannin, in monsoon samples and stem was highest in tannin during summer.
Phenol, just like tannin, was also reported to be low in this taxon. This apical bud showed
higher concentration of phenol in winter. Fixed oil was also in higher concentration in apical
bud and was not susceptible to seasons.[24]
Treatment with methanol extracts of Momordica charantia L. caused a significant
(p<0.01) and dose-dependent changes with respect to blood glucose level and lipid profile in
all the four samples, when compared with the untreated animals. The highest activity was
observed with spring sample, followed by the summer sample. Autumn and winter samples
have more or less similar but lesser effects than summer sample.The results of this study
showed that anti-diabetic and hypolipidemic effects of Momordica charantia L. fruit extract
vary during different seasons of the year. The spring sample produced the highest activity.
This suggests that the active principles in Momordica charantia L. fruit that are responsible
for its anti-diabetic and hypolipidemic activity vary in quantity and/or during different
seasons of the year and reach the peak during spring.[25]
CONCLUSION
There is a growing recognition, nationally and internationally, of the need for incorporating
the contributions of these systems of health knowledge into the dominant one to meet the
limitations of modern medicine. The relevance of traditional medicine is seen in the context
of promoting ecologically sensitive life patterns and technologies conducive to local natural
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Devesh et al. World Journal of Pharmacy and Pharmaceutical Sciences
conditions, and because people‟s preferences and use of Traditional Medicine show the
impact, its various forms have on their well-being. The current guidelines such as WHO
Guidelines on Quality control methods for Medicinal plant materials; Guidelines for
methodologies on Research & Evaluation of Research of Traditional medicine, Good
Agricultural and Collection Practices etc., have provided immense support and guidance in
this field. Besides this, commendable efforts have been made by National Medicinal Plants
Board, Ministry of AYUSH, Government of India and issued Guidelines on Good
Agricultural Practices and Good Field Collection practices for Indian Medicinal Plants in
particular. Furthermore despite, the availability of quality raw drugs with desired
Pharmacognosy,[26-28] chemical and biological markers and parameters has become a
challenge. This may probably the resultant of collecting raw drugs from diverse wild sources
and natural habitats and no control over several aspects. At this time, the necessity of
controlled mass cultivation becomes significant in medicinal plant sector. To overcome this,
it is the juncture to develop and validate the integrated protocols & methods of cultivation &
field collection, amalgamating the basic concepts of ancient Indian knowledge with
contemporary sciences, tools and technological advancements such as agricultural sciences,
soil sciences, phyto-chemistry etc. Ayurvedic literatures recognized the role of
multidisciplinary approach and emphasized on „integration of diverse fields‟ as potential tool
for development of medical science.(Sushruta Samhita, Sutrasthana 4/7). The integration of
traditional systems with modern sciences and technology should be a symbiosis without
losing their own core fundamentals and such translational approach could possibly provide a
solution for sustainable deliverance of quality assured plant based drugs.
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