वृक्षायुर्वेद (सुरपाल - प्राचीन भारतीय पादप-विज्ञान, कृषि एवं वृक्ष-चिकित्सा सटीक)

as Surapala, and that of his patron as Bhimapala. It 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. The following observations proved
beyond doubt that such a branch of learning existed in
ancient India:
• There are frequent references to this science in
ancient Indian literature. It consists of works 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.), and literary
works (the Mahabharata, the Bhagavata, the
classical poetry, and drama) which emphasize the
economic, political, and socio-religious aspects. A
subject so widely spread into so many branches of
knowledge and so continuously preserved by
tradition through a period spread over thousands
of years must have a deep-rooted and firm
foundation in the culture itself in the form of a
systematic and independently developed branch of
science.
• In this text, Surapala refers to several texts
composed by many sages.
• Upavanavinoda, a chapter of Sarngadharapaddhati,
also recognizes its indebtedness to several works
on Vrikshayurveda.
• As early as in the sixth century, Brhatsamhita of
Varahamihira refers to the expositions of his
predecessors on various subjects including the
present one. The chapter on Vrikshayurveda in
Brhatsamhita which appears to be too brief must
be an extract from a larger text.
• Majumdar (1935) stated that the students of
medicine and agriculture had to study the science
that existed in ancient India as a necessary part of
their program.
In this light one can safely presume that the present
manuscript represents one of the authentic texts of the
lost science.
The colophon of the manuscript mentions Surapala as
the writer of the text. He is described as a scholar in the
court of Bhimapala, a "valorous" and "prominent" king.
Surapala is stated to be "Vaidyavidyavarenya", a
prominent physician. He is said to have earned
reputation on account of "Siddhayogas" (perhaps title
of some work). Like several other Sanskrit texts the
37