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

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

Vrikshayurveda of Surapala with Commentary

सुरपाल (अनुवादक: नलिनी साधले) द्वारा

DevanagariHindipublished101 पृष्ठ

पृष्ठ 70, कुल 101 में से

संदर्भ में पढ़ें
पृष्ठ 70
  1. "Bahustambha vitapino" (Borkar's text). "Bahustamba
    vitapino" (Majumdar's text). The latter makes better
    sense when compared with "Aprakande stambagulmau"
    (Amarakosa II.9). "Gulma" or "stamba" denote plants
    which do not have one prominent stem. "Na vidyate
    prakando yasya" and is often used in the sense of "bushes
    or plants growing in a cluster" as defined in Amarakosa.
  2. "Brhati"—Two varieties (big and small) are listed
    in Bhavaprakasanighantu: Solanum indicum Linn. and
    S. xanthocarpum Schrad & Wendl.
  3. "Durakoorchitagram" is not clear.
  4. The second line is defective. Both Majumdar and
    Borkar texts read as "Datvavasu vasumateem va gunavate"
    which makes sense.
  5. "Beejadham" means the place that holds the seed,
    i.e., where the seed is kept. "Nrnaamstreenaam" is
    defective and must be read as "Trnaasteernnam" (covered
    with grass). "Nistrnam" means "removing the grass".
  6. "Sthiram Lagnam" indicates certain zodiacal signs,
    viz., Taurus, Leo, Scorpio, and Aquarius. When the Sun
    is in association with them the condition is
    astronomically called "Sthira Lagna" because any work
    done under these signs is supposed to be lasting.
  7. After growing sesame or black gram in a particular
    land it is believed to be useless for growing any other
    crop at least for a year or two. While purchasing new
    farm lands, the farmer would investigate about the crops
    produced on the land during the previous two years.
    This practice is followed even today.
  8. The reference to "gotikas" is noteworthy. Kikasa is
    the breast bone and the cartilages of the rib connected
    with it. In several verses (nos. 124, 151, 196, 216, 229,
  1. of Vrikshayurveda there is a reference to gomansa
    (the flesh of the cow) and in yet others (verses 220, 252,
  2. there is a reference to cow bones. The use of these
    parts of a cow in agriculture indicates an implied
    sanction to the killing of a cow which is sacrilegious
    according to Hindu religion. No doubt, there are
    references to killing of a cow or eating beef in the Vedic
    literature. Cow's milk was used in the sacrificial rituals.
    Considering this usefulness, the cow was regarded as
    sacred and gradually ill-treating or killing a cow came
    to be discouraged. Somewhere in the Puranic period, a
    total ban on the killing of a cow and on beef eating was
    effectively implemented and the Smritis (the ancient
    Hindu code of law) accorded statutory sanction to the
    same. It is evident from the above-stated references in
    Vrikshayurveda, such a ban did not stop the use of flesh
    and bones of a cow in agriculture.
    In fact, ancient texts like Atharvaveda, Brhatsamhita,
    Krsisangraha of Parasara and the Sukraniti contain clear
    instructions on manuring including prescriptions of free
    use of beef, etc.
  1. "Tridvihastaistadvat" is metrically defective.
    Majumdar (1935) reads as "Dvichatustribhirantaritam".
    The required correction here could be
    "Trichaturdvihastaistadvat" to suit the meter.
  2. Kunapa—This was a fertilizer consisting of flesh,
    meat, and marrow of several animals. After cooking
    these, various other substances like oil cake, honey, black
    gram, ghee, etc. were added. The whole compound was
    preserved and by mixing with water, liquid fertilizers
    were prepared. The long and complicated process of
    preparing and preserving kunapa is explained in detail
    in verses 101–106.
    64