Adbhutasagara 38.56

confusion leads to destruction of the region and to the loss of carpenters. / Destruction of the region means pestilence. / In the Varāhasaṃhitā: / The rising of fallen [trees] by themselves brings fear generated in the region. / In the Bārhaspatya: / And dissension upon the rising of fallen [...] / Dissension means separation from wealth, sons, and so forth through fear of the enemy, or a breach of affection through mutual suspicion among friends. / And likewise in the Matsyapurāṇa and the Viṣṇudharmottara: / Upon the rising of fallen [trees], there will be fear that causes dissension. / Vṛddhagarga, however, [states]: / Upon the rising of fallen [trees], one should declare fear caused by disease. / Parāśara, however, [states]: / The spontaneous rising of fallen trees leads to fear of pestilence among the people. / In the Bārhaspatya, however: / [...] on those that have sprouted, there will be a loss of food. / Vṛddhagarga, however, [states]: / The climbing upon or shooting forth of dry trees leads to famine. / And in the Matsyapurāṇa and the Viṣṇudharmottara: / When dry [trees] sprout, vigor and other things waste away. / In the treatises of Bṛhaspati and Vṛddhagarga: / If disease-free [trees] wither, then it is a sign of famine. / And in the Matsyapurāṇa and the Viṣṇudharmottara: / The withering of disease-free [trees], O brahmin, is to be known as a sign of famine. / In the Varāhasaṃhitā, however: / Upon the sprouting of dry [trees], there is destruction of vigor and food; and upon the withering of disease-free ones, / dissension in the realm; but unseasonably, the death of children when an immature [tree] blossoms profusely. / The word 'blossoming' is also construed with 'unseasonably'. / And likewise in the Bārhaspatya, Vṛddhagargasaṃhitā, Matsyapurāṇa, and Viṣṇudharmottara: / Unseasonable fruit and flower causes dissension in a good realm. / In the Auśanasa, however: / If unseasonably there is fruit or flower, or where a tree dies, / one should recognize calamity for the king there in the twelfth month. / The singular 'a tree' (drumaḥ, emended from corrupt druptaḥ) refers to a sacred tree (caityadruma). / Earlier in that very Auśanasa it is stated: / In whose realm trees are seen bearing flowers and bearing fruits out of season, / his ruin is anticipated; / where trees, young and tender, bear fruit and flowers, / and are seen out of season, there one should know great danger—so it is said.

And in the Harivaṃśa, Agnipurāṇa, Matsyapurāṇa, and Padmapurāṇa, as an omen of the slaying of Hiraṇyakaśipu: / "All trees flower and bear fruit out of season, / and all creepers bear fruit: they declare the destruction of the Daityas." / The syntactic connection is: "the elders say" [prāhuḥ]. In some places the reading is "daityanāśikāḥ" [destroying the Daityas]; in other places, however, "nāśanam" [destruction]. / In the Bhīṣmaparvan, as an omen of the destruction of the armies of the Kurus and Pāṇḍavas: / "The trees of the forest display unseasonal fruit and flowers." / Because of lacking fruit and flowers in an unseasonable time, it brings misfortune. / And likewise in the Āraṇyakāṇḍa, as an omen of the slaying of Khara: / "And the trees, destitute of flowers and fruits, did not shine." / And this refers to the shedding of all flowers at that very moment. / In the treatises of Bṛhaspati and Vṛddhagarga, the Matsyapurāṇa, and the Viṣṇudharmottara: / The bearing of flowers and fruits by immature [trees] causes the death of children. / Parāśara, however, [says]: / They state that when immature [trees] bear fruit and flowers, it means the death of children. / The emergence of fruits and flowers belonging to another [species] upon trees portends the invasion of a hostile army. / In the treatises of Bṛhaspati and Vṛddhagarga, however: / If diversity of fruit and flower is seen on a single tree, / or an inversion contrary to nature, the invasion of a hostile army will occur. / In the Bhīṣmaparvan, as an omen of the destruction of the armies of the Kurus and Pāṇḍavas: / "Water lilies, blue lotuses, and white water lilies appear on trees." / In the Varāhasaṃhitā: / When sap flows from a tree, there is loss of all wealth; / when intoxicating drink [flows], loss of mounts; when blood, battle; when honey, disease; / when oil, danger of famine; when water issues forth, great danger.

Fear denotes fear of drought.
And likewise in the Vṛddhagargasaṃhitā, the Matsyapurāṇa, and the Viṣṇudharmottara:
'Destruction everywhere when cow's milk [exudes]; when oily fluid [exudes], it is a sign of famine;
one should predict a loss of conveyances when liquor [exudes], and battle when blood [exudes].
When honey exudes, there will be disease; and when water exudes, it rains.'
Parāśara:
'When milk flows, one should predict distress to cows; when oily fluid [flows], famine;
loss of conveyances when liquor [flows]; fear from weapons when blood [flows].
Disease when honey [flows]; and when water [flows], one should know there will be withholding of rain.'
In the Varāhasaṃhitā:
'When an exudation of ghee or milk falls from a tree, its destruction ensues;
when oil [flows], there is destruction of chiefs; and when blood [flows], fear caused by weapons.
When liquor [flows], mutual division; fear of disease upon the exudation of honey.'
When, however, portents occur in sacred trees, then they cause distress to the king.
Likewise, in the remainder on tree portents in the Matsyapurāṇa and the Viṣṇudharmottara:
'All this occurring in sacred trees brings misfortune to the king;
likewise, when flower or fruit is deformed, one should predict the king's death.'
In the Auśanasa, however:
'Where a caitya tree suddenly oozes various juices,
severally or all together, I shall state its sign:
When ghee, honey, milk, oily fluid, or water [exudes],
or wild honey, curd, or pus, there will be severe diseases.
When wine or spirituous liquor [exudes], mutual division; when blood [exudes], the fall of weapons.'
Parāśara:
'The falling of sacred trees leads to the destruction of the ruler of the earth.'
In the Harivaṃśa, however, as an omen for Bāṇa's defeat:
'A many-branched caitya tree fell to the earth,
which was worshiped by all the maidens of the high-souled Dānavas.'
In the Skandapurāṇa, as an omen for Hiraṇyākṣa's slaughter:
'And trees, uprooted without wind, fall to the ground.'
In the Bārhaspatya:
'Smoke on the fruit of worshiped trees predicts the king's death.'
Vṛddhagarga, however:
'If worshiped caityas emit smoke day and night,
or bear deformed flowers out of season, there will be fear of death for the king.'
In the Varāhasaṃhitā, however:

'Out-of-season flowers or fruits on sacred trees are indicated to bring fear to the king;
smoke or flame upon them indeed brings about the king's death.'
Elsewhere:
'Caitya trees break, or wail discordant sounds;
they laugh aloud, creep along, sing out, and roar.
The great invasion of a foreign army also occurs among them.'
In the Matsyapurāṇa and the Padmapurāṇa, as an omen for the slaying of Hiraṇyakaśipu:
'Forest trees, though worthy of worship, are not worshiped in any way;
they are struck down by the force of the wind, broken, and bent low.'
In the Bārhaspatya:
'When the leaves of great trees are visibly defective at their crowns,
a perceiver of reality, observing them here, should recognize danger to the king together with his kingdom.
When caitya trees are suddenly enveloped in blue, yellow, and reddish cloths,
or black, white, and pale cloths, by white and other [cloths] for Brahmins and others;
by multicolored ones, disease among birds, beasts, and serpents, and loss of crops;
by three-colored ones, severe diseases are remembered to arise beyond ten months.'
In the Auśanasa, however:
'Where a caitya tree is covered with a white cloth,
one should predict severe, terrible danger swiftly to Brahmins.
By caitya trees wrapped in red cloths, great danger to Kṣatriyas;
by yellow cloths, to Vaiśyas; by black garments, to Śūdras.
By blue ones, there will be damage to crops; by multicolored ones, to beasts and birds;
by discolored ones, severe diseases will occur after ten months.'
When these portents occur even in creepers and the like, this very same consequence should be understood by the principle that a rule verified in one part applies elsewhere.
And likewise Parāśara:
'The absence of abundant flowering and fruiting of trees, shrubs, medicinal plants, and crops, or their occurrence out of season, causes fear of mortality among the people.'
And in the remainder on tree portents in the Bārhaspatya:
'Division occurs when fallen [trees] rise up; when they sprout here, destruction will occur;
when there is talking among bushes, climbers, and creepers, there will be loss of wealth.
Thus has the symptom regarding tree modifications been described.'

The maturation [takes place] in the tenth month, according to the statement of Kroṣṭuka. / But in the Auśanasa [it is said]: / Its maturation is in the tenth month, according to the statement of Śukra. / In the Varāhasaṃhitā [it is stated]: / In the case of an unnatural alteration of trees, the maturation of consequences takes place in ten months. / Here the propitiatory rite from the Matsyapurāṇa and the Viṣṇudharmottara [is given]: / When other unnatural phenomena of trees occur, without indolence, / having covered that tree, one should decorate it with perfumes and garlands. / Likewise, one should place an umbrella over the tree for the pacification of evil. / One should worship Śiva in this way and offer him an animal victim. / Making six oblations with [the mantra beginning with] ‘To the roots...’ (mūlebhyaḥ), one should then mutter the Rudra [hymn]. / Having honoured the Brahmins with milk-rice mixed with honey and clarified butter, one should also bestow land. / One should also worship that god Hara with song and dance for the sake of destroying evil. / And in the Varāhasaṃhitā [it is said]: / Placing an umbrella over the tree that has been honoured with garlands, perfume, incense, and cloth, / and fashioning [an image of] Śiva, the muttering of the Rudra [hymn] is to be performed here; six oblations indeed are [to be made] with [the mantra beginning with] ‘To the Rudras...’ (rudrebhyaḥ). / The king should honour the Brahmins with milk-rice mixed with honey and clarified butter. / Land is declared to be the sacrificial gift here by those who seek well-being, when an unnatural alteration has been wrought by a tree. / And in the Bārhaspatya [it is said]: / Having covered the spread tree, one should decorate it with perfumes and garlands, / and Brahmins are to be fed here with [food] accompanied by honey and clarified butter. / An umbrella and a banner are to be presented, and likewise a complete oblation; / thereafter, another gift of land [is to be made] with mantras joined with medicinal herbs. / Also an offering of food and a present, and likewise song and dance, / perfume, garland, incense, a lamp, and likewise prayers to be muttered, / food to be chewed, food to be eaten, and drink one should offer to Rudra at night. / The Raudrī [rite performed] with a Raudra mantra destroys portents of trees. / One should regularly give a sacrificial gift and land in accordance with truth to the guru. / But Vṛddhagarga [says]: / Having covered that tree adorned with perfumes and garlands, / one should erect an umbrella there for Śiva and offer him an animal victim.

Having offered six oblations with [the mantra beginning with] ‘To the roots...’ (mūlebhyaḥ), one should then mutter the Rudra [hymn]. / Likewise, twice-born men are to be fed with milk-rice accompanied by honey and clarified butter. / And a gift of land is to be made; thus the evil is destroyed. / An umbrella should be placed over the tree for the pacification of evil. / One should offer song, instrumental music, and dance to Rudra at night. / In the Mayūracitra [it is said]: / If the branch of a tree breaks suddenly in the middle of a village, / the village will dissolve there in six months, without doubt. / Its propitiatory rite would be the second [one], prescribed for intermediate-realm [omens]. / But Nārada [says]: / If a branch should break at midday or at midnight, / the destruction of the village would occur there in six months, without doubt. / But the propitiatory rite prescribed here is that for the falling of a pavilion-wall. / But in the Mayūracitra [it is said]: / Unseasonal fruit, flowers, and the like cause the flight of the region; / inversion in a lord of the forest and the reversal of the seasons / they declare to [portend] the killing of the king and his minister, and the arrival of an enemy army. / And the second fiery [propitiatory rite] prescribed when there is blazing without fire [is used] here. / In the same work [it is said]: / An effusion of blood on a sacred tree portends danger for the king; / the sixteenth propitiatory rite prescribed for celestial [omens] must be performed there. / Another propitiatory rite for unseasonal fruit and flowers has also been ordained by Vṛddhagarga and others; we shall write that statement right here in [the chapter on] portents of fruits. / Now, specific portents of trees and the like. / In the Auśanasa [it is said]: / When the Aśvattha blossoms, the Kṣatriyas [are afflicted]; but Brahmins in the case of the Udumbara; / in the case of the Plakṣa, the Vaiśyas are afflicted; likewise, outcasts in the case of the Nyagrodha. / The general propitiatory rite prescribed for unnatural phenomena of trees should be performed here. / In the work of Garga [it is said]: / If flowering of the Dhava, Aśvattha, or Kadamba is seen, / then the destruction of the master would occur, and not otherwise in that case. / Nārada [says]: / Where the bamboo blossoms, and likewise the Māṇaka and the Dhava, / and where the sugarcane blossoms, or if ginger [blossoms], / the house will perish there in six months, without doubt. / One should carefully eradicate the bamboo, Māṇaka, and the others. / In that place, a propitiatory rite should certainly be performed in every way,