La Recherache Des Tresors Souterriains

This article, "À la recherche des trésors souterrains" (In Search of Underground Treasures) by Nalini Balbir, explores the ancient Indian practice of finding hidden wealth, particularly within Jain literature. It highlights the connection between knowledge of the natural world, especially plants, and the pursuit of material riches (artha).

Here's a breakdown of the key points:

• Nature as a Guide to Treasure: The article begins by noting how, in Indian folklore, treasure hunters can discover wealth by chance, divine intervention, or through magical means. However, a significant aspect is the belief that the natural world, specifically vegetation, provides clues. Certain trees are believed to indicate the presence of buried treasures, with transformations or anomalies in trees serving as direct indicators.

• The Lore of "Khanya-vāda" and "Nidhi-vāda": Balbir introduces the technical terms "khanya-vāda" (one who knows about what is buried) and "nidhi-vāda" (one who knows about treasures). These terms refer to a specialized knowledge for exploring underground wealth. While "khanya-vāda" is broader, potentially encompassing mineralogy and water divination, "nidhi-vāda" specifically relates to the search for buried treasures.

• Specialists in Treasure Hunting: The article identifies various individuals associated with this practice. They include:

  • Ascetics: Particularly Saiva Pasupata ascetics are mentioned as practitioners.
  • Kings and Scholars: Knowledge of "khanya-vāda" and "nidhi-vāda" could also be part of a comprehensive education, acquired by royalty and those from merchant families, fitting alongside other arts (kalā).
  • Court Employees: An anecdote from the Kathāsaritsāgara suggests that treasure hunters could be employed by kings, highlighting their valuable observational skills.

• Sources of Knowledge: Śāstras and Literary Texts: The knowledge of treasure hunting is preserved in specialized treatises (śāstra). The article discusses the Nidhipradīpa as one such treatise, likely from South India and dating to the medieval period. It outlines general ethical and astrological considerations, as well as specific local prescriptions for finding treasure. The author also notes the presence of relevant teachings scattered in other texts like the Bṛhatsamhitā and, significantly, in Jain literature.

• Jain Literature as a Source: Balbir emphasizes the importance of Jain novels (written between the 8th and 13th centuries) for understanding this lore. These texts often contain didactic stanzas that seem to be extracts from specialized, now-lost treatises. Key elements derived from these Jain sources include:

  • The Offshoot (Pāroha/Praroha): The presence of an offshoot of a tree that penetrates deep into the ground is considered a primary indicator of underground wealth. The size of this offshoot is believed to correspond to the quantity of wealth.
  • Specific Tree Species: Not all trees are considered good indicators. Milky trees (like figs) are generally excluded, as their natural abundance of offshoots might render them insignificant. The bilva and palāśa trees are consistently highlighted as particularly auspicious signs.
  • Tree Size and Wealth: The size of the tree (or its offshoot) is directly linked to the expected quantity of treasure: a larger tree signifies greater wealth.
  • Color of Sap and Type of Wealth: The color of the tree's sap can indicate the type of wealth. Red sap suggests rubies, white suggests silver, and yellow suggests gold. This introduces the idea of "geobotanical prospection," linking plant characteristics to mineral deposits, a practice noted as particularly developed in China.
  • Depth and Accessibility: The height of the offshoot is believed to indicate the depth of the treasure, and specific characteristics of the tree's base (thick at the bottom, thin at the top) suggest whether the treasure can be successfully retrieved.

• Ritual and Moral Considerations: The article delves into the practicalities of acquiring the treasure. It highlights that underground riches are often considered the property of divine or supernatural beings (like Kubera, Nāgas, or Yakṣas). Therefore, extracting them is akin to theft and requires rituals, prayers, and offerings to appease these guardians. Failure to perform these rituals can lead to negative consequences. The Jain perspective also emphasizes the moral dimension, viewing the pursuit of treasure as driven by greed (lobha), which is generally discouraged.

• Poetic and Symbolic Resonance: The article concludes by showing how these beliefs and practices found their way into Prakrit love poetry, particularly in Hala's Sattasai. Here, the imagery of a treasure jar (kalasa) and its associated growth patterns are used metaphorically to describe a woman's breasts and the potential for romantic fulfillment, linking material wealth, nature, and human desire.

In essence, Balbir's article meticulously reconstructs a facet of ancient Indian knowledge, demonstrating how the observation of the natural world, particularly plants, was deeply intertwined with the pursuit of material wealth, a practice documented in both Brahmanical and Jain traditions.