Adbhutasagara 38.56.4

38.56.4

pūjitavṛkṣeṣvanṛtau kusumaphalaṃ nṛpabhayāya nirdiṣṭam|
dhūmastasmin jvālā'tha vā bhavennṛpavadhāyaiva||
anyatra|
caityavṛkṣāḥ prabhajyante visvaraṃ vinadanti vā|
prahasanti prasarpanti pragāyanti nadanti ca||
āgamaḥ paracakrasya teṣu cotpadyate paraḥ|
matsyapadmapurāṇayorhiraṇyakaśipuvadhanimittam|
"vānaspatyā na pūjyante pūjanārhāḥ kathaṃ cana|
vāyuvegena hanyante bhajyante praṇamanti ca"*||<* matsyapurāṇe 163 a. 49 ślo.| padmapurāṇe 5 sṛṣṭikhaṇḍe 42 a. 140---141 ślo.|>
bārhaspatye|
yadā tu patrāṇi mahādrumāṇāṃ prakāśaduṣṭāni bhavanti mūrdhni|
samīkṣya tānīha yathārthadarśī bhayaṃ sarāṣṭrasya nṛpasya vindyāt||
nīlapītāruṇairvastrairakasmāt kṛṣṇapāṇḍuraiḥ|
caityavṛkṣāḥ parivṛtā dvijādibhyaḥ sitādibhiḥ||
citraiḥ khagapaśuvyālavyādhiḥ śasyaparikṣayaḥ|
trivarṇorvyādhayastīvrā daśamāsāt paraṃ smṛtāḥ||
auśanase tu|
śuklena vāsasā yatra caityavṛkṣaḥ samāvṛtaḥ|
brāhmaṇānāṃ bhayaṃ tīvramāśu ghoraṃ vinirdiśet||
raktavastrāvṛtaiścaityaiḥ kṣatriyāṇāṃ mahadbhayam|
pītavastraistu vaiśyānāṃ śūdrāṇāṃ kṛṣṇavāsasā||
nīlaiḥ śasyopaghātaḥ syāccitraistu mṛgapakṣiṇām|
vivarṇorvyādhayastīvrāḥ paraṃ syurdaśamāsataḥ||
eṣvadbhuteṣu latādiṣvapi saṃbhūteṣvetadeva phalaṃ vibhāvitaikadeśanyāyena boddhavyam|
tathā ca parāśaraḥ|
tarugulmauṣadhiśasyānāṃ nātipuṣpaphalasambhavaḥ| sambhavo vā'nṛto janamārabhayāya|
vṛkṣādbhutaśeṣe bārhaspatye ca|
bhedaśca patitotthāne rūḍheṣvatra kṣayo bhavet|
jalpane dhananāśaḥ syādgrulmavallīlatāsu ca||
iti vṛkṣavikāreṣu lakṣaṇaṃ parikīrttitam|

'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.'