How Plants Help Each Other Grow By Near-Telepathic Communication

Plants have scientifically been show to draw alternative sources of energy from other plants. Plants influence each other in many ways and they communicate through “nanomechanical oscillations” vibrations on the tiniest atomic or molecular scale or as close as you can get to telepathic communication.

Members of Professor Dr. Olaf Kruse’s biological research team have previously shown that green algae not only engages in photosynthesis, but also has an alternative source of energy: it can draw it from other plants. His research findings were released in the online journal Nature Communications.
Other research published last year, showed that young corn roots made clicking sounds, and that when suspended in water they would lean towards sounds made in the same frequency range (about 220 Hz). So it seemed that plants do emit and react to sound, and the researchers wanted to delve into this idea further.
Working with chili plants in their most recent study, specifically Capsicum annuum, they first grew chili seeds on their own and then in the presence of other chili plants, basil and fennel, and recorded their rates of germination and growth. Fennel is considered an aggressive plant that hinders the germination of other plants around it, while basil is generally considered to be a beneficial plant for gardening and an ideal companion for chili plants.
Germination rates were fairly low when the seeds were grown on their own, lower when grown in the presence of fennel (as expected). Germination rates were better with other chili plants around, and even better with basil.
Since plants are already known to ‘talk’ through chemical signals and to react to light, the researchers separated newly planted seeds from the other plants using black plastic, to block any other kind of ‘signaling’ other than through sound. When fennel was on the other side of the plastic, the chemical effects of its presence, which would have inhibited germination of the chili seeds, were blocked. The chili seeds grew much quicker than normal though, possibly because they still ‘knew’ the fennel was there, ‘knew’ it had the potential to have a negative effect on their germination, and so they quickly got past the stage where they were vulnerable.
If even bacteria can signal one another with vibrations, why not plants, said Monica Gagliano, a plant physiologist at the University of Western Australia in Crawley.
Gagliano imagines that root-to-root alerts could transform a forest into an organic switchboard. “Considering that entire forests are all interconnected by networks of fungi, maybe plants are using fungi the way we use the Internet and sending acoustic signals through this Web. From here, who knows,” she said.
As with other life, if plants do send messages with sound, it is one of many communication tools. More work is needed to bear out Gagliano’s claims, but there are many ways that listening to plants already bears fruit.
According to the study: “This demonstrated that plants were able to sense their neighbours even when all known communication channels are blocked (i.e. light, chemicals and touch) and most importantly, recognize the potential for the interfering presence of a ‘bad neighbour’ and modify their growth accordingly.”
Then, to test if they could see similar effects with a ‘good neighbour’, they tried the same experiment with other chili plants and then with basil. When there were fully-grown chili plants in their presence blocked by the plastic, the seeds showed some improved germination (“partial response”). When basil was on the other side of the plastic, they found that the seeds grew just as well as when the plastic wasn’t there.
“Our results show that plants are able to positively influence growth of seeds by some as yet unknown mechanism,” said Dr. Monica Gagliano, an evolutionary biologist at UWA and co-author of the study, according to BioMed Central. “Bad neighbors, such as fennel, prevent chili seed germination in the same way. We believe that the answer may involve acoustic signals generated using nanomechanical oscillations from inside the cell which allow rapid communication between nearby plants.”

What Can Humans Learn?

Flowers need water and light to grow and people are no different. Our physical bodies are like sponges, soaking up the environment. “This is exactly why there are certain people who feel uncomfortable in specific group settings where there is a mix of energy and emotions,” said psychologist and energy healer Dr. Olivia Bader-Lee.
“When energy studies become more advanced in the coming years, we will eventually see this translated to human beings as well,“ stated Bader-Lee. “The human organism is very much like a plant, it draws needed energy to feed emotional states and this can essentially energize cells or cause increases in cortisol and catabolize cells depending on the emotional trigger.”
Bader-Lee suggests that the field of bio-energy is now ever evolving and that studies on the plant and animal world will soon translate and demonstrate what energy metaphysicians have known all along — that humans can heal each other simply through energy transfer just as plants do. “Human can absorb and heal through other humans, animals, and any part of nature. That’s why being around nature is often uplifting and energizing for so many people,” she concluded.
Michael Forrester is a spiritual counselor and is a practicing motivational speaker for corporations in Japan, Canada and the United States.
Credits: PreventDisease

NASA -SOUND OF OM IN ALL OVER MULTI UNIVERSE #DECODING HINDUISM

Did you know that planets and stars actually give off music?  Although space is a virtual vacuum, this does not mean there is no sound in space.  Sounds still exists in the form of electromagnetic vibrations and can be detected using specially designed instruments developed by NASA.

These amazing ambient space sounds come from electronic vibrations of the planets, moons and rings, electromagnetic fields of the planets and moons, planetary magnetosphere, trapped radio waves bouncing between the planet and the inner surface of it’s atmosphere, charged particle interactions of the planet, it’s moons and the solar wind, and from charged particle emissions from the rings of certain planets.

Looking into outer space, we often assume it would be absolutely silent. Little do we realize that the universes is teeming with planetary music.  The sounds these planets give off are absolutely breathtaking.  Enjoy!

Indian scriptures about scientific evolution/microbiology.#decoding #hinduism

While rest of religions talk about Adam and Eve, Indian scientific scriptures talks about real evolution of all species in world from unicellular to multicellular ,evolution of microorganisms,plants etc.An Santi Parva of Mahabharata,Section XV Arjuna speaks of the world of Microbes,’which ,though not seen by the naked eyes, support Life”

Talks of Darwinism when he says that the strongest survive by feeding and annihilating them.

The Mobile and the Immobile world is Food for Living creatures.

Jainism had such an advanced knowledge and Piety, the Jain Monks use to sweep the path they travel gently with a fan made of Peacock feathers to make sure that the smaller organisms are not unintentionally killed by them.

Kara , Dhooshana, Inderjith and Ravana’s Moola Sena were adept at fighting biological warfare.

Our Vedic literature recorded about 740 plants and 250 animals.

¨ The first attempt of classification is observed in Chandyogya Upanishad, which classified animals into three categories — Jivaja(Viviparous = giving birth to young ones), e.g. mammals, Andaja(Oviparous = egg lying), e.g. birds, reptiles, insects and worms, andUdbhija (Vegetal origin), e.g. minute animals. Post-Vedic Indian literature, such as Susruta Samhita (600 BC) classified all ‘substances’ into sthavara (immobile), e.g. plants, jangama (mobile), e.g. animals.

¨ Plants were further subdivided into Vanaspati (fruit yielding non-flowering plants), Vriksha (both fruit yielding and flowering plants),Virudha (shrubs and creepers), and Osadhi (plants that die with ripening of fruits).

Susruta described in detail the parts of plants, such as Ankura (sprout), Mula (root), Kanda (bulb or stem), Patra (leaf),Pushpa (flower), Phala (fruit), etc.

¨ Susruta Samhita also mentioned about classification of animals, such as Kulacara (those herbivores who frequent the river banks, e.g. elephant, buffalo, etc.), Matsya (fish), Janghala (wild herbivorous quadrupeds, e.g. deer), Guhasaya (carnivorous quadrupeds like tiger, lion, etc.). Susruta Samhita also records some observations on snakes (both venomous and non-venomous) and leeches.

They knew about Microbes and about fermentation.

They were aware of the exact combinations and temperatures at which fermentation takes place in preparing Buttermilk,Curds,Liquor.

The existence of Lives , which are smaller and Microscopic was analysed.

Germ theory of diseases was first established by Vedic Rishis and was recorded in Vedas.

Vedas are first text in the world to record nexus between microbes and disease.

In Vedas, prime etiological factors of diseases mentioned are–

a) Endogenous toxins, its accumulations, and causation of a disease; b) ‘Krimi’ –’Drisya’ (visible), ‘Adrisya’ (invisible); and c) Imbalance of tridosha.

Rigveda, Yajurveda, and Atharvaveda followed by Āyurvedas provide rich insight into microbial sciences that existed in Bharat many thousands of years ago.

In Rigveda (1/191), Rishị Agastya pinpoints out that there are two types of poisonous creatures viz. those exceedingly poisonous and others are less poisonous.

Of them, some are visible venomous, while others are invisible one.

Some of them live in water, while others live on earth.

Perhaps Ṛsị Agastya is the first person to state that invisible creatures are also toxin producers.

He also prescribes antidotes as remedy for the poison. Atharvaveda reiterates that whenever there is accumulation of toxins within the body, disease results.

Use of Biological weapons of Mass Destruction was known.

There are large number of suktas in the Vedas which provides information about microbiological knowledge in the ancient Vedic texts.

KankotanSukta by Rishi Agastaya (Rigveda 1/191); KrimighnamSukta (Atharvaveda 5/23), KriminashnamSukta (AV. 2/32), KrimijambhanamSukta

(AV. 2/31) all by Rishi Kanva; RakshognamSukta (AV. 5/29) by Rishi Chatan; KriminashnamSukta (AV. 4/37) by Rishi Badrayani and other suktas

provides insight into the Microbial sciences in Vedas.

Not only the Vedas, Ayurvedic texts like Charaka Samhita, Susruta Samhita, Ashtanga Hridaya and many others provides rich insight into Vedic Microbiology.

Vrikshayurveda or the science of plants

Vrikshayurveda or the science of plants is another achievement of the ancients, based on sound sense and practical knowledge. The Brihatsamhita of Varamahira devotes a chapter to the subject. One passage reads - 'Prantacchayavinirmukta na manojna jalasayh, yasmadato jalaprantesvaramanviniveseyet.' The gist is that parks and gardens are best situated along lakes and rivers. Another recommends mellow soil for plants, and suggests a means of acquiring this - 'Mrdui bhuh sarva-vrksanam hita tasyam tilan vapet, Puspitamstamsca mrdniyat karmaitat prathamam bhuvah.' Sesanum (tila) seeds should be planted and later, the flowering plant trampled into the soil. There is a verse dealing with the ideal season and stage of growth for cuttings - 'Ajatasakhan sisire Jatasakhan himagama, varsagame ca suskandha yathadiksthan praropayet' i.e. Mid-January to mid-March (the season of dews) is the season for making cuttings of plants that have not yet flowered or spread their branches. The plants with branches should be prepared for cuttings in the season of the mists, i.e, Winter (mid-November to mid-January), while those with well-grown branches should be transplanted during the rainy season. Also, the clones should be planted or mounted facing the same direction as they did on the parent tree. A medicament for the cloning material - "Ghrtosiralaksaudravidangaksiragomayaih amulaskandhaliptanam sankramananropanam.' The berries of sesanum, andropogon, and Embelia ribes (vidanga) together with cowdung are to be formed a paste of and applied. (This was a protection against fungal and other diseases). The chapter also suggests a way to ensure healthy germination and later fructification of the seed - the repeated application of oil followed by the drying of the seed in good sunlight. The oils recommended are of Alangium hexapetalum (Angola) or Cordia myxa (Slesmataka).

The hopes of tracing any independent text of Vrikshayurveda were given up by scholars, till Y L Nene (Chairman, Asian Agri-History Foundation) procured a manuscript of Vrikshayurveda of Surapala from the Bodleian Library, Oxford, UK. Sadhale undertook the translation of the text at Nene's request.
The manuscript is written in an old form of Nagari script. The script of the manuscript represents, most probably, the stage immediately preceding the modem form of Nagari. The script consists of sixty pages with margin on both sides. Each page contains six lines in general (occasionally five or seven). There are about thirty characters in each line written boldly with a thick pointed pen.

Brhatsamhita of Varahamihira of the sixth century also contains a chapter titled Vrikshayurveda. It also contains chapters on allied subjects such as divining groundwater, productivity and non-productivity of land as indicated by natural vegetation, etc. However, beyond establishing the antiquity of the sastra, it cannot give any definite clues to any full-fledged, independent texts onVrikshayurveda.

An anthological compilation of Sarngadharapaddhati (written by Sarngadhara), belonging to the thirteenth century, is yet another ancient text which in its chapter "Upavanavinoda" deals with an allied subject, viz., "arbori-horticulture". The chapter discusses such topics as planting, soil, nourishment of plants, plant diseases and remedies, groundwater resources, etc. Thus it shares withVrikshayurveda of Surapala almost all the topics. Many verses are identical and several others, although worded differently have an identical content. In spite of the striking resemblance between Upavanavinoda and Vrikshayurveda of Surapala, the former cannot be considered as a complete and independent text on Vrikshayurveda.

Surapal's Vrikshayurveda is a systematic composition starting with the glorification of trees and tree planting. It then proceeds to discuss various topics connected with the science of plant life such as procuring, preserving, and treating of seeds before planting; preparing pits for planting saplings; selection of soil; method of watering; nourishments and fertilizers; plant diseases and plant protection from internal and external diseases; layout of a garden; agricultural and horticultural wonders; groundwater resources; etc. The topics are neatly divided into different sections and are internally correlated. The author has expressed indebtedness to the earlier scholars but claims that in writing the present text he was guided by his own reason.

All these observations lead one to accept the text as an independent, full-fledged work on the subject of Vrikshayurveda. Sadhale informs that there are frequent references to this science in ancient Indian literature such as Atharvaveda, Brhatsamhita of Varahamihira, Sarngadharapaddhati of Sarngadhara, etc. which bring out the botanical and agricultural aspects; works such as the Samhitas of Caraka and Susruta which bring out the medicinal aspect; and works such as Grhyasutras, Manusmrti, Arthasastra of Kautilya, Sukraniti, Krishisangraha of Parasara,Kamandakiya Nitisara, Buddhist Jatakas, Puranas (Matsya, Varaha, Padma, Agni, etc.).

The colophon of the manuscript mentions Surapala as the writer of the text. He is described as a scholar in the court of Bhimapala. Surapala is stated to be "Vaidyavidyavarenya", a prominent physician.
Like several other Sanskrit texts the manuscript gives no clue to the date or place of the author. The subject deserves an in-depth study; however, any attempt at fixing a date of an author is bound to be at best a conjecture for want of definite proof.

Surapala's language, style, vocabulary, and expression also do not help much in providing any clue to his time or place. Interestingly, it is in Subandhu's Vasavadatta – a Sanskrit prose romance of the seventh century – that we come across the name Surapala. This might be a reference to some Surapala who through his writings or commentary could throw light on the plant. At least, there is a reasonable ground to accept such a proposition. An ancient work on plants mentioning Ganikarika may have existed on which Surapala might have written a vrtti and might have earned credit for identifying or throwing more light on the plant. Even though it is a reasonable conjecture, Sdahale thinks that the reference must have been to some other Surapala of the seventh century. Without going into the translators detailed arguments, Sadhale places Surpala in the 10th Century AD.

Sadhale sdays that the existence of the manuscript has solved some problems but it has also given rise to some new ones. The most important problems are:

How does one explain the overwhelming resemblance between Upavanavinoda and the present text of Vrikshayurveda?

The resemblance between Upavanavinoda and Vrikshayurveda may be explained by either proposing a theory that both have made use of texts of their predecessors or by revising our opinion regarding Surapala's date.

Surapala's merits as an author of a scientific work have been brought out incidentally in course of these discussions. Thus a systematic unfolding of the subject, a balanced treatment of various topics, neatly divided sections for the respective topics with clear demarcations of commencement and conclusion, a better and more logical expounding of various topics as compared with the other two texts, regard for predecessors combined with self-confidence and independent reasoning are some of the characteristics of his writing. However, in the description of the blossoming of some trees at the loving glance or a gentle kick of a charming young girl (as per conventions in literature), Surapala's poetic talent reveals itself fully and can match with the best of the classical poetry in Sanskrit (verses 147-151). Similarly, when he describes the plan and layout of a pleasure garden (verses 293-297), the poet in him automatically takes charge of his pen.
Below we quote some prescriptions from Vrikshayurveda; the stanza numbers refer to Sadhale's translation. Some of the prescriptions sound very unconventional and should be experimentally verified. Some agricultural institute should try these methods and if found successful, should be used in regular practice.

On Soil

35. Arid, marshy, and ordinary are the three types of land. It is further subdivided into six types by colour and savour.

36. Black, white, pale, dark, red, and yellow are the colours and sweet, sour, salty, pungent, bitter, and astringent are the tastes by which land is subdivided.

37. Land with poisonous element, abundance of stones, ant hills, holes, and gravel and having no accessibility to water is unfit for growing trees.

38. Bluish like saphire, soft like a parrot's feather, white like conch, jasmine, lotuses, or the moon, and yellow like heated gold or blooming champaka is the land recommended for planting.

39. Land, which is even, has accessibility to water, and is covered with green trees is good for growing all kinds of trees.

40. Arid and marshy land is not good. Ordinary land is good as all kinds of trees grow on it without fail.

41. Panasa, lakuca, tala, bamboo, jambeera, jambu, tilaka, vata, kadamba, amrata, kharjura, kadali, tinisa, mrdvi, ketaki, narikela, etc. grow on a marshy land.

42. Sobhanjana, sriphala, saptaparna, sephalika, asoka, sami, karira, karkandhu, kesara, nimba, and saka grow well on an arid land.

43. Bijapuraka, punnaga, champaka, amra, atimuktaka, priyangu, dadima, etc. grow on an ordinary type of land.

On Propagation

45. Vanaspati, druma, lata, and gulma are the four types of plants. They grow from seed, stalk, or bulb. Thus the planting is of three kinds.

46. Those which bear fruits without flowers are vanaspati (types); those which bear fruits with flowers are druma (types).

47. Those which spread with tendrils are lata (types) (creepers ). Those which are very short but have branches are gulma (types) (bushes).

4849. Jambu, champaka, punnaga, nagakesara, tamarind, kapittha, badari, bilva, kumbhakari, priyangu, panasa, amra, madhuka, karamarda, etc. grow from seeds. Tambuli,sinduvara, tagara, etc. grow from stalks.

50. Patala, dadimi, plaksa, karavira, vata, mallika, udumbara kunda, etc. grow from seeds as well as from stalks.

51. Kumkuma, ardra, rasona, alukanda, etc. grow from bulbs. Ela, padma, utpala, etc. grow from seeds as well as from bulbs.

52. Seed is extracted from dried fruits, which become ripe in the natural course and season. It is then sprinkled.

68. After the ash is naturally cooled and removed, kunapa water (liquid manure) should be sprinkled and the pits should be filled with good earth.

69. Sowing seeds for makanda, dadima, kusmanda, and alambuka is good but planting is even better.

70. In fertile lands, which are used excessively, seeds of trapusa or of other vegetables are sown intermittently.

71. Here (in these fields), saffron, maruwaka, and damanaka are similarly grown in a small carry (?).

72. Large seeds should be sown singly but smaller ones should be sown in multiples. The seed of naranga should be sown in a slanting position with hand.

73. The seeds of phanijjhaka (maruwaka) should be mixed with earth and then water mixed with cow dung should be sprinkled gradually and gently.

74-75. Smeared with the pulp of a plantain ripened naturally and dried in the sun, a rope of the stalk of sastika (a rice variety that matures in 60 days) should be laid in the pits intermittently. Sprinkled with little water continuously in the hot days, it yields without fail sprouts blue like tamala.

76. The stalk should be eighteen angula, not too tender nor too hard. Half of it should be smeared with plenty of cow dung and then (it) should be planted with three-fourth part in the pit and should be sprinkled with water mixed with soft sandy mud.

77. The lower part of the stalks of satapatrika should be half-ripened and then in the month of Kartika (post-rainy season) should be planted in a carry and drenched with water for about two months.

78. When they are covered with leaves they should be uprooted and transplanted wherever desired in the month of Asadha (beginning of rains).

79-80. The branches of dadima and karavira should be bent and planted applying enough cow dung at the root. They should be watered regularly for two months. After the leaves start growing they should be cut in the middle.

81. Bulbs should be planted in pits measuring one forearm-length, breadth, and depth-and filled with mud mixed with thick sand.

82. Kadali should be planted after smearing the root profusely with cow dung. It should be planted in the pit along with the root and should be watered well.

83. Small trees should be transplanted by daytime at the proper directions when they are one forearm tall. The roots should be smeared with honey, lotus-fibre, ghee, and bidanga and then planted in proper pits along with the earth.

84. Big trees should be similarly transplanted with their roots covered during evening after reciting the following mantra the previous day.

87. Ksirika, tuta, dadimi, bakula, etc. should be planted in the month of Sravana (midst of rainy season). Rajakosa, amra, lakuca, etc. should be planted in the month of Bhadrapada (when rains are receding).

On Treatment

187. The diseases of the kafa type can be overcome with bitter, strong, and astringent decoctions made out of panchamula (roots of five plant species – sriphala, sarvatobhadra, patala,ganikarika, and syonaka) with fragrant water.

188. For warding off all kafa type of diseases, the paste of white mustard should be deposited at the root and the trees should be watered with a mixture of sesame and ashes.

189. In case of trees affected by the kafa disease, earth around the roots of the trees should be removed and fresh, dry earth should be replaced for curing them.

190. A wise person should treat all types of trees affected by the pitta type of diseases with cool and sweet substances.

191. When watered by the decoction of milk, honey, yastimadhu, and madhuka, trees suffering from pitta type of diseases get cured.

192. Watered with the decoctions of fruits, triphala, ghee, and honey the trees are freed of all diseases of the pitta type.

193. To remove insects both from the roots and branches of the trees, wise men should water the trees with cold water for seven days.

194. The worms can be overcome by the paste of milk, kunapa water, and cow dung mixed with water and also by smearing the roots with the mixture of white mustard, vaca, kusta, andativisa.

195. The worms accumulated on trees can be treated quickly by smoking the tree with the mixture of white mustard, ramatha, vidanga, vaca, usana, and water mixed with beef, horn of a buffalo, flesh of a pigeon, and the powder of bhillata (bhallataka ?).

196. Anointing with vidanga mixed with ghee, watering for seven days with salt water, and (applying) ointment made out of beef, white mustard, and sesame destroy the worms, insects, etc.

197. Creepers eaten away by insects should be sprinkled with water mixed with oil cake. The insects on the leaves can be destroyed by sprinkling the powder of ashes and brick-dust.

198. A wound caused by insects heals if sprinkled with milk after being anointed with a mixture of vidanga, sesame, cow's urine, ghee, and mustard.

199. Trees suffering from (damage due to) frost or scorching heat should be externally covered. Sprinkling with kunapa water and milk is also advisable.

200-201. The broken trees should be smeared with the paste of the bark of plaksa and udumbara mixed with ghee, honey, wine, and milk and the broken parts should be firmly tied together with the rope of a rice stalk. Fresh soil should then be filled in the basin around the trees, sprinkled immediately with the milk of buffalo and flooded with water. Thus they recover.

203. If the branches fall off, the particular spot should be anointed with the mixture of honey and ghee and sprinkled over by milk and water so that the tree will have its branches reaching the sky.

204. If the branches are burnt they should be cut off and the particular spots should be sprinkled with water and grape, crystalline sugar, and barley (and then watered with the same ?).

239. The white flowers of a tree turn into a golden colour if the tree is watered with the mixture of turmeric powder, kimsuka, cotton seed, manjista, and lodhra.

240. The white flowers of a tree turn into a golden colour if it is smeared at the roots with the mixture of manjista, darada, milk, kanksi (kind of fragrant earth), and flesh of a pigeon.

241. Trees watered continuously with the liquid of triphala, barley, mango seed, and indigo; and also filled at the root with the powder of the same mixture produce fruits resembling collyrium (see anjana).

242. Trees treated with water and paste containing the mixture of barley, kimsuka, manjista, turmeric, and sesame and also smeared with the same paste bear red fruits.

243. Trees watered and smeared at roots with the mixture of the bark of the salmali tree, turmeric, indigo, triphala, kusta, and liquor bear fruits having the shades of a parrot.

244. Trees watered after being sprinkled at the root with the mixture of indigo, turmeric, lodhra, vara (triphala), sesame, asana, kasisa and yasti – all powdered together – produce fruits of golden colour.

245. Bakula trees blossom forth producing lots of champaka flowers if continuously fed with fresh water after filling the bottom with plenty of mud mixed with kalaaya and the skin of a python or snake.

246. Plantain trees create wonder by producing pomegranate fruits if fed by water mixed with the urine of a hog and ankolha.

247. A castor tree produced from a seed cultured by the marrow of a boar, treated further by the process in the previous verse, produces karavella fruits.

248. Fragrance of the blossom can be changed by filling (the base near) the roots of the trees with the earth scented with the desired fragrance and then fed with water mixed with jalada, mura,nata, valaka, and patraka.

249. All types of flowering plants produce excellent fragrance if earth strongly scented by their own flowers is filled around the base (of the trees) and then fed with water mixed with musta,mura, nata leaves, and wine.

250. The same treatment used in the evening at their blossoming time along with fat, milk, blood, and kusta intensifies the natural fragrance of the blossoms of punnaga, naga, bakula, etc.

251. A big and strong mud pot should be filled with the mixture of mud and plenty of beef; and the karavira plant should be grown there with effort by watering profusely with cow dung and good quality beef.

252. The above stated plant of karavira should then be shifted to a pit, previously prepared by filling with cow bones, well-burnt ashes and then wetted by water mixed with beef. Thereafter, the plant should be fed with plenty of water mixed with beef. So treated, it is transformed into a creeper to blossom profusely and perennially.

253. A tamarind plant is grown into an excellent creeper if fed with water, mixed with the powder of triphala.
ecology

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