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

74–75. The import is not clear. When checked with
similar verses in Majumdar and Borkar texts it appears
to be a method of planting of plantains.
84. The meaning of "talapika" is not clear.
85–86. Before transplantation, the saplings of big trees
are psychologically prepared through this chanting so
that it can bear the shock of uprooting and replanting.
Though not very suitable in a science text, the verses
speak a volume for the tender care with which the trees
used to be handled by the planter.
89. "Shukra" normally denotes Friday. Here it denoted
the month of Jyestha.
91. "Bhillota" or "bhillata" (verse 195) must be the same
as "bhallataka" (Semecarpus anacardium Linn. f.) (verse
323). It is a medicine for several diseases as compared
with Bhavaprakasanighantu which reads as "Hanti
gulmajvarashvitravahnimandyakrmivranan".
93. "Paryamprushaha" cannot be satisfactorily rendered.
Majumdar (1935) reads as "patrairuparyasprsthaha"
(leaves not touching each other at the top) which
appears to be more appropriate.
94. "Mandapa", etc. describe the designs of planting.
Nandyavarta, sarvatobhadra, swastika, caturasra, etc. are
also technical terms in the science of vastu describing
different designs (Brhatsamhita Chapter 53, verses
31–36).
96. The third and the fourth lines are not clear.
97. The verbal root tri (1.P.) means to cross over; to go
beyond (e.g., a river). Taraya—its causal form means
"making someone cross over", i.e., "save". The trees
save mankind from poverty and hence are called
"taravah". The derivation is explained at the
commencement of the section on "protecting trees" in
order to impress upon the human beings the need to
protect them by reminding them of their obligation.
106. Verses 101 to 106 describe the procedure of
preparing kunapa, the fertilizer. It requires procuring
flesh, etc. of several animals. Since the whole description
may sound unusual, in the final verse Surapala specifies
that what he has stated has the sanction of earlier
thinkers.
134. Third line is metrically defective. It may read as
"Peeyushahrdyasurabheeni bahooni bilva peenani..."
138. "Kashapala" makes no sense. "Jhashapala" might
have been the reading.
143. "Kusumaih bibharti" for "kusumani bibharti" (use of
instrumental case for object) is exceptional.
144. "Sasidhu" in the first line is difficult to construe.
145. "Pushpati" here and elsewhere too, should have
been "pushpyati".
148. "Kutwaragrena" is not intelligible. The same word
appears again in verse 176. Kutharagrena could be the
word at both the places. The meaning would then be
"with the tip of an axe". The tree is to be scratched either
with the nail by a charming lady or by the tip of an axe.
The implied comparison, however, is far from being
complimentary to a charming lady.
151. This verse can be compared with Shakuntala, Act
I, where a jasmine creeper is described as "the bride" of
the mango tree.
153. "Lola keela kalapa kavalyh kalita cha malli"—The
content is effortlessly embellished with alliteration.
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