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

कुंसांतर्गुमहीगर्तसेकात्पात्रप्रमांस्पतत्पिण्याकामिषवारिभिः ७२ फलंतारूपुलाकारंहा डिंडस
प्ररोपितः। विस्तारिफलासंधिः कोलमेदो निषेवितः ७३ गोकोलाष्टिकरीषाग्निदग्धैसार
मृदास्रतैः। प्रसूनमूलको गर्तैवर्त्तप्रानापजायते ७४ लिप्त्त्वामधुसरूषांउपकीडामधुसर्पिषा
वन्हापलालच्छा चगोमयेनप्रलेपयेत् ७५ ततश्चावेकंतांथोतोच्छितामूलयोः क्रमात्। कूष्मा
डवत्फलं सूतेवपुसस्वावरोधितः ७६ कूष्मांडकफलेवालिसुल्य छिदंविधायच प्रलिप्यमधु
सर्पिभ्यां पिछुवीजं विनिक्षिपेत् ७७ गुणेपरिणताहस्मात्फलादाकृष्ययत्नतः तस्सृतेविटपंपी
नवार्त्ताकफूलसंपदं ७८ महिषीकरीषमूत्रेर्मृदितं सप्ताहमोत्यलेवी जांवरस्तमो करकाज

1. र्ग 2. फ 3. ङ्वा 4. शे (?) 5. भौ
   लसिक्तं सूते हिकरवीरं ८९ सिक्तेजगरघर्षाद्याकलापोत्कृतिकेईमोस्तूलागोमांसतोयेन।
   जायते पद्मकाननं ६० श्लेष्मातकस्यवीजंनिष्कुलितं सप्तसावितंपेण्या। अंकोल्हकस्य महि
   षीगोमयघृष्टंतनातपेषुष्कं ६१ महिषीकरीषघृत्संयुक्तंकरकाजलेनतं सिक्तं। उद्गरं
   जनतुकुमुदंकुमदंकुरुते किमाश्चर्य ६२ इतिविचित्राध्यायः। धनप्रवालस्रगितः॥
   यानि विकीर्णपुष्पाणिसमीरणेन। गृहाणि कुर्यादसिमुक्तकानां लतासिरालोलमधुव्रता
   भिः ६३ विलं विनोयउततटुमाचऽर्विलोकयंतिप्रमवेक्षणैरिव। समंदिरांतःकलहंसरूष
   णाक्वदिस्वेत्युद्घरणमनोरमा ६४ निर्यातःशालिलं सुखावत रणंतीरेषुपुष्पद्रुमाःकूज
2. षी 2. त 3. त्सि 4. जनयति 5. ता 6. नि
3. ति 8. स
   29

___ विहंगमासत रुणीप्रात्यायंतां दीर्घिकां कुर्यात् । तत्र समुद्गतकमलिनीपत्रान्कुरज्ञान्प्रलांश्या
मालोवनकलिकां विदधतीनीलोत्पलानि क्वचित् ॥ ९५ उपवनमिव वारिमध्यं प्रभूतविप्रलत।
यावतिविवितं स्थानान्तान्निकरनिकरेणपूरितेवक्वचिदुन्मेषययाः सुखयथायी ॥ ९६
मध्ये तस्मिन्भूमिं गिरिशिखरस्पर्द्धि वेणु वा तं भूढो याते सुरसिङ्कुसुमैः वारिसिर्नयुक्ता ।
रेखे ॥ स्थाने स्थाने स्फटिकधवला मंडपीमंडनाई कुर्यात्तस्मिन्नपि चक दली मंडितं मंदवायु
ः । ९७ क्वचिदपिकूपंकुर्यादुपवनदेशे सुमिष्टसलिल संसं सिक्ता सकलविटपवृंदेषु
बालसंचयैः परितः ९८ अंजन मुस्तोशीरैः स नागकेशरातका प्रल क दूर्वाभिः । कतकफल

1. 'कूज' to be inserted 2. म 3. दी 4. लू 5. इया
2. दनुमेय (?) 7. वा 8. न्तं 9. म्र 10. खैः 11. लं
3. पं 13. हं 14. युं 15. dropped
   समायुक्तैः कूपे योग्यः प्रदातव्यः ॥ ९९ कलुषं कटुकं विरसं लवणं नालिगंध दिवा युरुसंगं
   धिसवेत्वातदनेन लवन्यलं सुर सं सुसुगंधियुतैरपरेश्चयुतं ३०० अथ कूपाथी लक्ष्मपरी
   रीक्षा १ पातालार्द्धगताः शिराः पसरंतितसर्वतोदिक्षु ॥ नीरस्य स्तप्रिप्रयो ज्ञाता ताः का
   व्येयत्कृपाभू ३०१ यदि वेतसोंडुरहिते देशे हस्ते स्थितिसतः पश्चात् सार्द्ध पुरुषे तोयंचल
   हति शिरा पश्चिमे देने १ विन्दुमधिवा ई पुरुषे मंडूकाः पांडुरो हि मृत्पीता । पुर से दक
   सतसिन्पाषाणस्रवति बहु तोयः ३ जंबूहस्तप्राग्वल्मी को यदि सवेत्समीपस्थः ।
   तस्माद्दक्षिण पाश्श्वे नाडि लं पुरुष द्वये साधुः ४ अई पुरुषे च मत्सः । कारायतसर
4. गः (?) 2. स 3. त्य 4. म 5. र्थ 6. र्ध्व
5. dropped 8. त्कू 9. शे 10. स 11. dropped

निलश्चपाषाणः॥ दृष्ट्वतिल३नीला दीर्घकालं च वहुतोयं ५ वल्मीकोपचितायां गु४द्रा
दक्षिणकर३पोनाने। पुरुषद्वये सपादे लवति जलं स्वाहु वानीयं ६ रोहितमत्स्यो
ई६नरेमृत्कपिला पांडुरततः परततः। सिकता सशर्करा च क्रमेण पुरुषतो सूवं ततः॥
७ पूर्वेण यदिदर्शो वल्मीको दृश्यते जलं पश्चात्। पुरुषैस्त्रिभिस्तद्देशे पश्चितातृह
गोधिकाऽनरे ८ सपलाश्रावतरी वेहिनूपपरस्यां जलं तोयवति। पुरुषत्रये स
पदेि सुरुषे ३ त्र व कुंडलश्चिह्रं ९ काष्ठोदुंबरिकार्या वल्मीको दृश्यते शिरांत स्मिन्नाउ
रुषत्रये सपादे पश्चिर्मादग्स्था च सा वहति १० आपांडु पीतमृत्कामौरुत्नावर्षश्चिस

1. ? 2. प 3. र 4. भ 5. र्या 6. श्य 7. स
2. र्णा 9. dropped
   वंतियाषाणः। पुरुषाद्धेकमुद नितोहष्टिपथं मूषको याति ११ आसन्नो वल्मीकाद्
   ह्मणपार्श्वे विसीतकस्य यदि। ३ भवेत्तस्य शिरा पुरुषे तेया दिशि प्राच्यां १२ तस्यै
   व पश्चिमायां दिशि वल्मीको यदास्रवति हस्तै स्तवोदः स्रवति शिरा च नल सिरह्यधिके
   पुरुषेः १३ श्वेत विद्धंस्करकः प्रथमे पुरुषे तु कुंकुमा लोऽधः। अपरस्यां दिशिच शिरा।
   नश्यति वर्षद्वयेतीते १४ सकुब्जाः क्षितये शाच्यां वल्मीको यत्र कोविदार स्यामध्येत
   योर्नैरैर्त्ये च मेक्षाय मस्ते पश्चं तोयं १५ अथ भुजंगः पुरुषेकप्रलो हरित विलोमर्ह
   रक्तः। कुरु विंदश्चा पाषाणश्चिद्रान्येतानि वाच्यानि १६ सर्वेषां वृक्षाणा मध्ये स्थितंड।
3. स 2. षैः 3. तो 4. शा 5. सि 6. ऐ 7. मै
4. मत्पम (?)

ईरं यदापने पततात्स्याद्वस्त्रे तोयं च तत्सिरोऽधिकैः॥ पुरुषैः १७ पामोजवेः कान्त्राङ्कुशैःशुभ
युक्ता नीला च मृत्स्रवत्सशर्करा वातश्यावत्सुं सुरसं च तोयं रुक्षामथावाप्य च तिक्तमुष्णम्॥
१८ सशर्करो ताम्रमही कषायं क्षारं धरित्री कपिला करोति। आपांडुरां पालवं अम्प्रदिष्टं
मिष्टं पयो नीलवसुंधरायां १८ इति कूपस्तरणिपरीक्षाः १ अथानादिनिः क्षप्तिमाह १ व्य
गोधेन--रका सिंदुक वह्या च षष्ठिका सवेत्। अप्लेने न विजेया निः क्षप्तिः सर्वश
स्पानां १० जंतू सिः ष्टल शाखा शिरीष वह्या व मुद्ग निः क्षप्तिः। गोधूमाश्च प्रभूकेर्यवस्य
द्विःसप्रवर्धनं ११ कारिण गृह सिकसोन हैव पाचाजिनो मर्कसेना प्राति स्य पाटला

1. स्त 2. स्तो 3. भौ 4. द्य 5. रक्तमृदा (according to Majumdar) 6. र्क
2. 'तु यवका' (according to Majumdar) 8. स 9. द्विः 10. र्नि 11. गाव (?)
   ष्मिकदलीसिरजादिकं सवति १२ आम्रो ल्लेनं लत्तारकैर्संघंपीलु सिस्मथा रोग्पं घ
   दिरस्मी--कं चार्जुने शाल नावष्टिः १३ पिचुमंद नागकुसुमै र्डुर्भिक्ष प्रज्ञानाशम्
   । कपित्थेनानिचुलेनावृष्टिसंख्या द्विलघनेवे संसवति १४ इति धरणि रुहा युर्वेदः
   मुद्यत्प्रतापत्र चुरनरपति श्रीलीला पालांत रंगः। अकु रुत्सुरपाल कौतुका सिद्धयोगैः
   र्जगद प्रलयशः श्री वैद्य विद्या वरेण्यः॥ १५॥ ॥ इति वृक्षा युर्वेदः संपूर्णाः ॥ १॥ ॥
   रूपा राम कृष्णेरण
   कस्य पुस्तकं निदं॥ १५॥
3. भिः 2. ? 3. ल्ला 4. श 5. 'भ्यां दुर्भिक्षमर्जुनैः' (according
   to Majumdar) 6. पा 7. रु 8. त सु 9. र्व 10. :
   32

Surapala's Vrikshayurveda
(Translated by Nalini Sadhale)

Introduction
Vrikshayurveda of Surapala, an ancient Sanskrit text on
the science of plant life was a mere name until few years
ago. The names of both the text and the author were
preserved by tradition. The actual text, however, was
unavailable.
Brhatsamhita of Varahamihira of the sixth century deals
with widely ranging subjects such as astronomy,
physics, geology, horticulture, archaeology, etc. It
contains a chapter titled Vrikshayurveda. It also contains
chapters on allied subjects such as divining
groundwater, productivity and non-productivity of land
as indicated by natural vegetation, etc. However,
beyond establishing the antiquity of the sastra, it cannot
give any definite clues to any full-fledged, independent
texts on Vrikshayurveda. In the opening verse itself
Varahamihira states, "After studying various sastras of
the ancient sages and after being convinced about their
authenticity, I propose to explain the same in a clear
manner in this composition which is neither too brief
nor too exhaustive" (Brhatsamhita Chapter 1, verse 2).
This proves beyond doubt that the science of
Vrikshayurveda was well developed even prior to the
sixth century. Unfortunately, not a single text of that
antiquity has been preserved.
An anthological compilation of Sarngadharapaddhati
(written by Sarngadhara), belonging to the thirteenth
century, is yet another ancient text which in its chapter
"Upavanavinoda" deals with an allied subject, viz.,
"arbori-horticulture". The chapter brings under its fold
such topics as planting, soil, nourishment of plants, plant
diseases and remedies, groundwater resources, etc. Thus
it shares with Vrikshayurveda of Surapala almost all the
topics. Many verses are identical and several others,
although worded differently have an identical content.
The writer concludes the chapter with a note: "These
are from different sciences about Vrikshayurveda." Thus
like Varahamihira, he too, admits that his work is a
compilation in which information from various texts on
Vrikshayurveda is culled together. In spite of the striking
resemblance between Upavanavinoda and
Vrikshayurveda of Surapala, the former cannot be
considered as a complete and independent text on
Vrikshayurveda.
The hopes of tracing any independent text of
Vrikshayurveda were given up by scholars. Thus
Majumdar (1935) who has edited and translated
Upavanavinoda says in his introduction, "The science
of plant life, Vrikshayurveda, was a distinctly
comprehensive science, a branch of which dealing with
the construction and maintenance of gardens, is only
referred to here. It is pertinent to enquire, where is this
science—the Vrikshayurveda? It must have been there
at one time, but it is, like the Dhanurveda or the science
of archery and many other sciences, practically lost. A
reconstruction at the present stage of our knowledge is
out of the question...."
In their history of Sanskrit literature, Dasgupta and De
(1947) refer to a Surapala while discussing the date of
Subandhu, the author of Vasavadatta, a Sanskrit prose
romance of the seventh century, but conclude that the
reference is not sufficiently recognized and traced. Gray
(1962), in his edition of Vasavadatta, refers to Surapala
35

only in the footnote of his translation as a reading
accepted by some other editions. Evidently he translates
the passage under discussion without any reference to
Surapala but in the footnote, he adds, "The basis of the
legend connected with him (i.e., Surapala) seems to be
thus far unknown." Thus, tradition on one hand knew
about a science called Vrikshayurveda and on the other
hand also preserved the name of some legendary
Surapala without having any evidence or means to
establish his historicity. Surapala as a writer of
Vrikshayurveda seems to be on the record of the history
of ancient Indian medical science. Even in a brief survey
of the literature Keith (1929) mentions his name.
It is on this background that Dr Y L Nene, Chairman,
Asian Agri-History Foundation procured a manuscript
of Vrikshayurveda of Surapala from the Bodleian
Library, Oxford, UK. When it was shown to me, I gladly
accepted to read and translate it for publication by the
Foundation as a part of its program activities.
The manuscript is written in an old form of Nagari
script. The present Nagari is developed from Brahmi
through four or five stages. The script of the manuscript
represents, most probably, the stage immediately
preceding the modern form of Nagari. It uses a few
characters such as cha, na, tha, and bha in their archaic
forms. Joining of conjunct consonants is different in
some cases as for sva, or for kta, etc.
The script consists of sixty pages with margin on both
sides. Each page contains six lines in general
(occasionally five or seven). There are about thirty
characters in each line written boldly with a thick
pointed pen.
The scribe has written the text neatly in a uniform hand.
Some lapses such as careless deletion or addition of signs
of rkara, anuswara, vowels, halantas, and visargas do exist.
Occasionally, letters are omitted and late for labhate and
chineek for chinchineek are used. Slips of pen such as
pavanaaya for vapanaaya, agryanat for agnyanat, and
jambru for jambu occur but do not pose any difficulty in
understanding the content. Duplicating a letter which
is followed by refa as "sarvva" for "sarva", "kurvvanti"
for "kurvanti", "tarppan" for "tarpan", and "varjjayet" for
"varjayet" appears to be the special trait. Similarly, the
scribe consistently uses anuswara (e.g., vicharayantaha,
santi, kaanchan, panchak, bhaand, and champak) where the
corresponding nasal consonants must be written as per
the rule. Even when a nasal comes at the end of a line
he uses anuswara and not the nasal consonant (verses 5,
7, etc.) although it is against the rules. The signs of
avagraha are not used, e.g., dinepachiyante and
gulmantartalam. Letters bearing a resemblance such as
"va" and "cha", "ya" and "pa", and "ta" and "na" are
not carefully and distinctively written. In spite of all
these lapses, however, the scribe has succeeded in
preserving for the posterity a complete text of
Vrikshayurveda which can be sensibly read and
comprehended by putting in some effort.
The text is in a verse form. Prose is used to conclude the
preceding topic and commence a new one. There are
325 verses. Verses 184 and 202 are missing and a few
lines of some verses are missing. The verses are
composed mostly in the popular anustubh meter. More
elaborate meters such as upajati, vasantatilaka,
mandakranta, vamsastha, puspitagra, and sardulavikridita
are also used for some verses. The work starts with a
benediction and concludes with a colophon stating the
name of the work as Vrikshayurveda, that of the author

36

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

manuscript gives no clue to the date or place of the
author. The subject deserves an in-depth study;
however, any attempt at fixing a date of an author is
bound to be at best a conjecture for want of definite
proof. King Bhimapala, mentioned in the colophon as
Surapala's patron, is known in traditional history as the
son of Trilocanapala. However, there were two kings of
that name belonging to the eleventh century, one who
ruled Lata (Central Gujarat, India) and the other Punjab
(in Pakistan).
The reference to "Siddhayoga" in an epithet describing
Surapala in the colophon is open to several
interpretations. An ayurvedic work "Siddhayoga" is
ascribed to "Vrnda" (for which reason the work is also
known as "Vrndamadhava"). If Surapala had gained
fame due to this work, it could be by helping its
propagation by writing a commentary on it. This is quite
probable in view of the fact that Surapala was a
prominent physician of his time. The above said
"Siddhayoga" belongs to the fourteenth century and
according to some scholars there is no difficulty in
placing Surapala in that century. The reference under
discussion uses plural for "Siddhayoga" which has to
be explained for promoting the theory. Alternately,
Surapala has to be credited with many texts on
"Siddhayoga" himself. All this, however, would only
be a guesswork.
Surapala's language, style, vocabulary, and expression
also do not help much in providing any clue to his time
or place. As for external evidence of Surapala's time, it
is reasonable to expect his name to be cited in the other
texts of Vrikshayurveda. In the absence of such texts,
however, we have only the other two works which deal
with the same topics. Between the two, Brhatsamhita is
too ancient and Upavanavinoda does not mention him.
Keith (1929) places him after 1300 AD. Sarngadhara's
work (Upavanavinoda) at the most can be contemporary
to it and it is difficult to expect Surapala to be cited in it.
Interestingly, it is in Subandhu's Vasavadatta—a
Sanskrit prose romance of the seventh century—that we
come across the name Surapala. In one of his punning
allusions (Subandhu claims special credit for his double
meaning expressions), while describing the Vindhya
forest, Subandhu uses an epithet "Surapalavrttimiva
darsitaganikarikam", meaning "the forest revealed (had
in plenty) the trees named ganikarika (arani or the fire-
producing tree of the Vedas, Premna serratifolia Linn.,
syn. P. integrifolia Linn.) just as (incidentally) Surapala's
vrtti (brief commentary) too revealed ganikarika". In this
superficial or verbal resemblance of Surapala with the
forest he is said to have revealed, i.e., identified the tree
ganikarika. This might be a reference to some Surapala
who through his writings or commentary could throw
light on the plant. At least, there is a reasonable ground
to accept such a proposition. An ancient work on plants
mentioning "ganikarika" may have existed on which
Surapala might have written a vrtti and might have
earned credit for identifying or throwing more light on
the plant. Even though it is a reasonable conjecture, the
reference must have been to some other Surapala of the
seventh century. Besides the word "Surapala" can also
be interpreted as "the ruler of the Gods—Indra" as has
been done by some scholars. Many scholars, however,
accept "Surapala" as a proper noun and translate the
text accordingly adding a note that the reference to
Surapala cannot be traced.
It is worthwhile to set aside the opinion which
places Surapala in the fourteenth century in order to
38

solve the riddle of the common verses in the two texts.
The theory for want of definite proof may be regarded
as unproved.
It becomes possible then to give a serious thought to
another theory putting Surapala in the tenth century. It
can satisfactorily explain Sarngadhara's compiling in
his work extracts from Vrikshayurveda, an authentic text
on that science by a reputed scholar like Surapala. Any
other theory which makes Surapala Sarngadhara's
successor will be hard put to explain why a great expert
in the science should borrow from compilations of his
predecessors. "A prominent physician" under the
patronage of a "great" king must do better than that to
deserve the "spotless" fame and the tribute that tradition
has paid to him by preserving his name through the
centuries. In spite of these difficulties, the facts—that
the science of Vrikshayurveda was well developed in
ancient India, that Vrikshayurveda was also the name
of an authentic text of that science, and that its author
was Surapala—which were already accepted have been
fully corroborated by the existence of the present
manuscript.
The existence of the manuscript has solved some
problems but it has also given rise to some new ones.
The most important problems are:
• How does one explain the overwhelming
resemblance between Upavanavinoda and the
present text of Vrikshayurveda?
• If in Upavanavinoda Sarngadhara compiled extracts
from several Vrikshayurvedas, then which extracts
could be the portions of the science of
Vrikshayurveda which Sarngadhara did not
compile?
• Does the present manuscript provide any clue to
it?
A comparison of the two texts, thus becomes essential.
The third text, viz., Brhatsamhita also can be considered
alongside as both the texts have borrowed material from
it.
The starting point for such a comparison is obviously
the scrutiny of the three texts with regard to the various
topics they discuss (Table 1). Even such a superficial
comparison of the three texts helps us to make the
following observations:
• The topics are more exhaustive, systematic, and
balanced in Vrikshayurveda than in the other two
texts.
• Topics such as planting, nourishment, diseases and
ailments, and treatment are most directly and vitally
connected with the science of plant life.
Vrikshayurveda treats them in the most exhaustive
manner and thus, justifies its title. While
Brhatsamhita treats these topics very briefly,
Upavanavinoda too compares unfavorably with
Vrikshayurveda.
• The basic principle of Ayurveda is the "Tridhatu"
theory according to which a perfect balance of the
three humors, viz., kafa, pitta, and vata signifies good
health and any imbalance indicates lack of it among
the human beings. If Vrikshayurveda is a science
concerning the trees it should also, in order to justify
its title, make the same "Tridhatu" theory applicable
to the trees. Curiously enough Brhatsamhita which
has a chapter "Vrikshayurveda" does not even refer
to this theory. Upavanavinoda mentions it and
makes it applicable to trees, but the treatment is

39

Table 1. Topics of verses in three Sanskrit texts.
Vrikshayurveda Upavana.¹ Brhatsamhita²
No. of Verse No. of No. of Verse
Topics verses nos. verses verses nos.
Benediction — — — — —
Introductory composition 3 1–3 3 — —
Glorification of trees 5 4–8 4 1 —
Glorification of planting 15 9–23 16 — —
specific trees
Merits and demerits of trees 11 24–34 10 4 85–88 (ch. 53)
planted around the house
Soil 10 35–44 9 4 2, 3, 10, 11 (ch. 55)
Classification of plants and 7 45–51 7 — —
multiplication
Seed 7 52–58 4 — —
Sowing 4 59–62 3 — —
Planting 34 63–96 14 8 4–8, 12, 13, 31 (ch. 55)
Protection of plants 4 97–100 6 — —
Nourishment 64 101–164 34 1 9 (ch. 55)
Dangers, diseases, and ailments 56 165–222 20 3 14–16 (ch. 55)
of plants, and treatment³
Horticultural wonders 70 223–292 37 14 17–30 (ch. 55)
Pleasure gardens 8 293–300 11 1 1 (ch. 55)
Groundwater 19 301–319 53 125 1–125 (ch. 54)
Suitability or otherwise of land 5 320–324 6 14 1–14 (ch. 29)
for crop and animal production as
indicated by natural vegetation
Colophon 1 325 — — —
Total 323 237 175

1. Upavana. = Upavanavinoda.
2. ch. = Chapter no.
3. In Vrikshayurveda, there are 19 verses (nos. 165–183) on dangers, diseases, and ailments of plants and 37 verses
   (nos. 185–201, 203–222) on treatment.
   40

inexhaustive and unsystematic with the symptoms
and remedies mixed-up. It is only in
Vrikshayurveda of Surapala that we find a more
satisfactory application and a systematic exposition
of the "Tridhatu" theory as applied to the plants.
• The topic of groundwater receives an exhaustive
treatment in Brhatsamhita and both Vrikshayurveda
and Upavanavinoda have borrowed verses from it
or made use of the contents in their respective texts.
However, being primarily concerned with plants,
Surapala finds it sufficient to expound the topic in
seventeen verses only.
• From the title one would expect a very exhaustive
description of laying out pleasure gardens in
Upavanavinoda. But it has treated the subject
almost in the same number of verses as in
Vrikshayurveda.
• Vrikshayurveda surpasses the other two texts very
widely in describing horticultural wonders.
• The topics are scattered in four chapters in
Brhatsamhita without any attempt on the part of
the compiler to correlate them. Thus,
"Granthopanayana" (Chapter 1) contains general
introduction to all the subjects including
Vrikshayurveda.
• "Kusumalata" (Chapter 29) in Brhatsamhita deals
with implications of natural vegetation (it is not very
clear why the chapter is named "Kusumalata").
Both Upavanavinoda and Vrikshayurveda deal
with this topic briefly towards the end.
• "Vastuvidya" (Chapter 53) in Brhatsamhita deals
with the science of constructing a house in 125
verses out of which about four or five deal with the
trees to be planted around the house. Both
Upavanavinoda and Vrikshayurveda deal with it
fairly exhaustively in the beginning of the texts.
• "Udakargala" (Chapter 54) in Brhatsamhita deals
very exhaustively with the subject of groundwater
resources in as many as 125 verses, while the other
two texts treat the subject briefly.
• "Vrikshayurveda" (Chapter 55) in Brhatsamhita
deals briefly with planting, soil, nourishment,
diseases and ailments, treatment, and a few
horticultural wonders in 31 verses. Both the other
texts discuss these topics in detail.
If in the above light we address ourselves to the earlier
questions which necessitated this comparison we can
answer them as below:
• The resemblance between Upavanavinoda and
Vrikshayurveda may be explained by either
proposing a theory that both have made use of texts
of their predecessors or by revising our opinion
regarding Surapala's date. Unless we ascribe to him
an earlier date and make him Sarngadhara's
predecessor so as to enable the latter to take extracts
from Vrikshayurveda for his compilation, we cannot
satisfactorily explain how the two works contain
more than seventy to eighty identical verses, and
perhaps an equal number of those which are
worded differently but have identical content.
• The science of Vrikshayurveda must have texts
dealing more exhaustively with plant diseases and
they must also have a more detailed treatment of
the "Tridhatu" theory as made applicable to the
plants. Topics such as plant morphology and plant
41

anatomy might have found place in the science too.
In the absence of more texts on the subject it is
possible only to venture such a guess.
• The present manuscript definitely indicates that the
application of the "Tridhatu" theory to plants and
providing more recipes for producing horticultural
wonders must have been the lines on which the
sastra must have developed.
• It is not possible to answer these questions more
satisfactorily until some more texts on the science
are discovered.
Surapala's merits as an author of a scientific work have
been brought out incidentally in course of these
discussions. Thus a systematic unfolding of the subject,
a balanced treatment of various topics, neatly divided
sections for the respective topics with clear demarcations
of commencement and conclusion, a better and more
logical expounding of various topics as compared with
the other two texts, regard for predecessors combined
with self-confidence and independent reasoning are
some of the characteristics of his writing. Although in a
work of this nature what is said is more important than
how it is said, the writer in any field must have the
essential language skill to express himself precisely and
effectively. There is often a danger of the writer erring
on the other side and oversimplicity, plainness, and
banality in expression result. It must be said in favor of
Surapala that his language is happily free from these
traits. Throughout, he shows a full command on
language illustrating its flexibility which characterizes
the Sanskrit language. He uses the highly developed
and refined form of language used in the classical
literature. It is simple and lucid. Compound words are
used but they do not hamper the flow of expression.
The contents of the work do not give much scope for
literary embellishments. However, in the description of
the blossoming of some trees at the loving glance or a
gentle kick of a charming young girl (as per conventions
in literature), Surapala's poetic talent reveals itself fully
and can match with the best of the classical poetry in
Sanskrit (verses 147–151). Similarly, when he describes
the plan and layout of a pleasure garden (verses
293–297), the poet in him automatically takes charge of
his pen.
Surapala has also expressed the most ordinary content
in a poetic manner. Thus, he uses three beautiful
comparisons for the colors and yet another for the
softness—a soft soil of blue, white, or yellow tinge is
good for planting (verse 38). One has to read it in the
original to fully appreciate the beauty of expression.
Verses 118, 119, 129, 134, 140, 153, 248, and 249 also
illustrate this ability of the author. Occasionally he uses
simple figures of speech like alliteration and simile.
However, all these graces of language come to him
without effort. His skill in using difficult and elaborate
meters is also noteworthy. Brevity and precision of
expression is yet another asset of the author. Thus in
this respect, too, Surapala's work can claim superiority
to the other two texts.

42

The Science of Plant Life
Salutations to Lord Ganesha.
Introductory composition

1. He is (rightfully called) the Lord of the earth in whose palace there are extensive gardens:
   • which provide people with an important means of all happiness, viz., mutual conversation;
   • which give immense pleasure to the minds of wanton women proud of their charm and longing for enjoyment;
   • which are provided with extensive, delightful oblong ponds with bees hovering around the fully bloomed lotuses (in them).
2. Youth, attractive physique, beautiful women, talented friend, music of a melodious tune, woods, everything is meaningless for a king longing for happiness, in the absence of pleasure gardens.
3. After studying the scientific works of the sages I have expounded (here in this book) the very same import although using my own reason in coordinating them and have not stated anything of my own. Keeping this in view, let gentlemen read my writing and derive joy (from it) which is so natural to them.
   Importance of trees
4. What is the use of several trees grown in the forest, or sons who do not serve the purpose of dharma or artha? (Instead,) a single tree by the wayside is far better whereunder people can rest.
5. (Planting) five trees is far better than (giving birth to) ten sons (as the former) offer libations to the father (planter) with leaves, flowers, and fruits.
6. Ten wells are equal to one pond. Ten ponds are equal to one lake. Ten lakes are equal to one son. Ten sons are equal to one tree.
7. And if one plants a pleasure garden abounding in boundless fruits (yielding many rewards), (then) gods, wise men, nymphs, yakshas, etc., reside there for three ages.
8. Knowing this truth one should undertake planting of trees since trees yield the means of attaining dharma, artha, kama, and moksha (the four aims of life).
9. A person is honored in Vaikuntha (Heaven) for as many thousand years as the days he resides in a house where tulasi is grown.
10. And if one properly grows bilva, which pleases Lord Siva, in his family, the goddess of riches resides permanently passed on to the sons and grandsons.
11. He who plants even a single asvattha, wherever it may be, as per the prescribed mode, goes to the abode of Hari.
12. He who has planted dhatri has performed several sacrifices. He has donated the earth. He would be considered a celebate forever.
    43

13. He who plants a couple of banyan trees as per the
    prescribed mode would go to the abode of Siva and
    many heavenly nymphs will attend upon him.
14. After planting neem trees a person well-versed in
    dharma attains the abode of the Sun. Indeed! He resides
    there for a long period.
15. By planting four plaksa trees a person doubtlessly
    obtains the fruit of Rajasuya sacrifice.
16. He who plants five or six mango trees attains the
    abode of Garuda and lives happily forever like gods.
17. One should plant seven palasa trees or even one. One
    attains the abode of Brahma and enjoys the company of
    gods by doing so.
18. He who himself plants eight udumbara trees or even
    prompts someone to plant them, rejoices in the lunar
    world.
19. He who has planted madhuka has propitiated
    Parvati, has become free from diseases, and has
    worshipped all the deities.
20. If one plants ksirini, dadimi, rambha, priyala, and
    panasa, one experiences no affliction for seven births.
21. He who has knowingly or unknowingly planted
    jambu is respected as a recluse even while staying in the
    house.
22. By planting all kinds of other trees, useful for fruits
    and flowers, a person gets a reward of thousand cows
    adorned with jewels.
23. By planting one asvattha, one picumanda, one
    nyagrodha, ten tamarind trees, the group of three, viz.,
    kapittha, bilva, and amalaka, and five mango trees, one
    never visits hell.

Merits and demerits of trees planted near the residence

24. Nyagrodha to the east of the house fulfills all wishes.
    Similarly udumbara to the south and pippala to the west
    are auspicious.
25. Plaksa is desirable to the north. Nonconformity with
    these (directions) should be avoided.
26. Avoid planting asvattha to the east, plaksa to the
    south, nyagrodha to the west, and udumbara to the north
    of the house.
27. Gods, demons, gandharvas, ghosts, snakes,
    rakshasas, beasts, birds, and human beings always take
    resort to the trees.
28. Shadow of no tree of any kind should fall on the
    house. Even a gold-yielding tree should not be planted
    at the entrance of the house.
29. The house where badari, kadali, dadimi, and bijapuraka
    are grown does not grow (prosper).
30. Eranda, kancanara, slesmataka, arjuna, and karanja
    must not be grown in the vicinity of the house of a happy
    man.
31. Thorny plants in the vicinity cause danger from
    enemies. Ksirini plants planted close by result in loss of
    wealth. Although fruit-yielding, it is better to avoid them
    as they cause loss of progeny. Even their wood should
    be avoided (in the construction of the house).
32. A person planting nili and haridra will always meet
    with loss of progeny and prosperity. Even when these
    44

sprout out of their own accord (naturally), they should
be uprooted by the wise, following the advice of the
sages.
33. One should not plant a garden to the south,
southwest, or northeast of the house as it leads to
quarrels, distress, and adversity.
34. Therefore, west, north, and east are the proper
directions for planting gardens near the house. It is
auspicious for a king and he is rewarded with progeny.

Soil

35. Arid, marshy, and ordinary are the three types of
    land. It is further subdivided into six types by color and
    savor.
36. Black, white, pale, dark, red, and yellow are the
    colors and sweet, sour, salty, pungent, bitter, and
    astringent are the tastes by which land is subdivided.
37. Land with poisonous element, abundance of stones,
    ant hills, holes, and gravel and having no accessibility
    to water is unfit for growing trees.
38. Bluish like saphire, soft like a parrot's feather, white
    like conch, jasmine, lotuses, or the moon, and yellow
    like heated gold or blooming champaka is the land
    recommended for planting.
39. Land which is even, has accessibility to water, and
    is covered with green trees is good for growing all kinds
    of trees.
40. Arid and marshy land is not good. Ordinary land
    is good as all kinds of trees grow on it without fail.
41. Panasa, lakuca, tala, bamboo, jambeera, jambu, tilaka,
    vata, kadamba, amrata, kharjura, kadali, tinisa, mrdvi, ketaki,
    narikela, etc. grow on a marshy land.
42. Sobhanjana, sriphala, saptaparna, sephalika, asoka, sami,
    karira, karkandhu, kesara, nimba, and saka grow well on
    an arid land.
43. Bijapuraka, punnaga, champaka, amra, atimuktaka,
    priyangu, dadima, etc. grow on an ordinary type of land.
44. If wealth, destiny, and the king are favorable any
    tree can grow anywhere with special effort.

Propagation

45. Vanaspati, druma, lata, and gulma are the four types
    of plants. They grow from seed, stalk, or bulb. Thus the
    planting is of three kinds.
46. Those which bear fruits without flowers are
    vanaspati (types). Those which bear fruits with flowers
    are druma (types).
47. Those which spread with tendrils are lata (types)
    (creepers). Those which are very short but have branches
    are gulma (types) (bushes).
    48–49. Jambu, champaka, punnaga, nagakesara, tamarind,
    kapittha, badari, bilva, kumbhakari, priyangu, panasa, amra,
    madhuka, karamarda, etc. grow from seeds. Tambuli,
    sinduvara, tagara, etc. grow from stalks.
48. Patala, dadimi, plaksa, karavira, vata, mallika, udumbara,
    kunda, etc. grow from seeds as well as from stalks.
49. Kumkuma, ardra, rasona, alukanda, etc. grow from
    bulbs. Ela, padma, utpala, etc. grow from seeds as well as
    from bulbs.
50. Seed is extracted from dried fruits which become
    ripe in the natural course and season. It is then sprinkled
    45

with milk and dried for five days. It is then smoked
with mustard seed mixed with bidanga.
53. Seeds sprinkled with milk, smeared with mustard
and ash of sesame and brhati, rubbed with cow dung,
and smoked with marrow sprout in no time.
54. Seeds sprinkled with milk, rubbed with cow dung,
dried and profusely smeared with maksika (honey) and
bidanga definitely sprout.
55. According to the experts, seeds soaked in milk, dried
well in shade, and rolled into powder of brhati, tila, and
nala (hollow stalk of lotus) mixed with mustard are also
excellent for sowing.
56. The seeds of makanda, jambu, and panasa are excellent
when wet and treated as stated above. The seeds of
ksirika and bakula are good when dried and treated as
stated above and when the tips are cut (or bent).
57. The seeds of urvaru become fit for sowing when
sprinkled with water mixed with plenty of jaggery tied
in a leaf-vessel, put on the ground, heated incessantly
with fire for three days and then taken out.
58. Seeds which are treated and preserved in this
manner are all good for use. Trees grown from such
seeds bear forever abundant flowers and fruits of an
excellent quality.
59. The owner of the farm should wear clean clothes
after bath, worship God, offer salutations to his
preceptors, offer wealth or land to the worthy, offer
salutations to the vastu deity (superintending deity) and
then (he) himself should sow some seeds. The servants
should then follow him.
60. After sowing, the seeds should be covered with
grass and sprinkled with water mixed with milk. Water
should be sprinkled after they sprout. Grass should be
removed and the soil should be allowed to dry.
61. The first day of the bright fortnight, fullmoon day,
the fifth or the thirteenth day (of the bright fortnight)
are good for sowing. Monday, Wednesday, Thursday,
and Friday are good days.
62. Visakha, Mrga, Mula, Citra, Uttara, Uttarasadha and
Uttarabhadrapada, Anuradha, Jyestha, and Krttika are good
stars. Steady Lagna is good.

Method of planting

63. The seedling then should be planted in beautiful,
    even ground, on which sesame or black gram is not
    grown earlier and which is strewn over with heaps of
    flowers.
64. The distance between two plants is fourteen, sixteen,
    or twenty forearm lengths. These distances result in
    inferior, mediocre, and excellent yield of trees
    respectively.
65. Distance between two bushes should be four or five
    forearm lengths. Puga, etc. are planted carefully at a
    distance of two to three forearm lengths.
66. If planted at farther distance there is the danger
    of strong winds. But if planted closer than this (2-3
    forearm lengths) there is no yield. So one should strictly
    adhere to the correct distance for proper yield from the
    trees.
67. The pits should be prepared well in advance.
    The length, breadth, and the depth of the pits should
    be a forearm measure uniformly. They should be
    properly dried, filled with cow bones and cow dung,
    and burnt.

46

68. After the ash is naturally cooled and removed,
    kunapa water (liquid manure) should be sprinkled and
    the pits should be filled with good earth.
69. Sowing seeds for makanda, dadima, kusmanda, and
    alambuka is good but planting is even better.
70. In the fertile lands which are used excessively,
    seeds of trapusa or of other vegetables are sown
    intermittently.
71. Here (in these fields), saffron, maruwaka, and
    damanaka are similarly grown in a small carry.
72. Large seeds should be sown singly but smaller ones
    should be sown in multiples. The seed of naranga should
    be sown in a slanting position with hand.
73. The seeds of phanijjaka (maruwaka) should be mixed
    with earth and then water mixed with cow dung should
    be sprinkled gradually and gently.
    74–75. Smeared with the pulp of a plantain ripened
    naturally and dried in the sun, a rope of the stalk of
    sastika (a rice variety that matures in 60 days) should be
    laid in the pits intermittently. Sprinkled with little water
    continuously in the hot days, it yields without fail
    sprouts blue like tamala.
74. The stalk should be eighteen angula, not too tender
    nor too hard. Half of it should be smeared with plenty
    of cow dung and then (it) should be planted with three-
    fourth part in the pit and should be sprinkled with water
    mixed with soft sandy mud.
75. The lower part of the stalks of satapatrika should be
    half-ripened and then in the month of Kartika (postrainy
    season) should be planted in a carry and drenched with
    water for about two months.
76. When they are covered with leaves they should be
    uprooted and transplanted wherever desired in the
    month of Asadha (beginning of rains).
    79–80. The branches of dadima and karavira should be
    bent and planted applying enough cow dung at the root.
    They should be watered regularly for two months. After
    the leaves start growing they should be cut in the
    middle.
77. Bulbs should be planted in pits measuring one
    forearm—length, breadth, and depth—and filled with
    mud mixed with thick sand.
78. Kadali should be planted after smearing the root
    profusely with cow dung. It should be planted in the
    pit along with the root and should be watered well.
79. Small trees should be transplanted by day time at
    the proper directions when they are one forearm tall.
    The roots should be smeared with honey, lotus-fibre,
    ghee, and bidanga and then planted in proper pits along
    with the earth.
80. Big trees should be similarly transplanted with their
    roots covered during evening after reciting the following
    mantra the previous day.
81. “Oh tree, I shall take you to a better place from here
    and shall water you in such a way that you shall be
    satisfied.”
82. “You will grow there and shall have no fear from
    lightning, etc. I shall look after you there, like a dear
    son.”
83. Ksirika, tuta, dadimi, bakula, etc. should be planted
    in the month of Sravana (midst of rainy season). Rajakosa,
    amra, lakuca, etc. should be planted in the month of
    Bhadrapada (when rains are receding).
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88. Golla, vartaka, etc. should be planted in the month
    of Asvina, Phanijjaka, satapatrika, dhanyaka, mulaka, etc.
    should be planted in the month of Kartika.
89. Patola, etc. should be planted in Phalguna (beginning
    of spring) and kakaruka, etc. in Caitra (spring). A wise
    man should plant kadeli, etc. in the month of Vaisakha
    (beginning of summer) and on a Friday.
90. Any tree as desired can be planted in the month of
    Asadha. Margasirsa, Pausa, and Magha (winter, i.e., coolest
    periods) are stated to be bad for planting.
91. A wise person should plant bhillota (bhallataka ?)
    without fail on all sides of all the trees for ensuring their
    health.
92. Phalini, asoka, punnaga, sirisa, and nimba must be
    planted first as they are auspicious and also prevent
    diseases and calamities.
93. Karamarda and vamsa to the east, paravata trees to
    the south, badari, kapittha, and dhatri to the north are
    auspicious. Other trees having fibrous (or flexible) roots
    and of good, mediocre, and bad categories also should
    be planted on the border along with the trees of the same
    category at regular intervals.
94. The designs for planting trees are: mandapa (canopy),
    nandyavarta (quadrangle with an opening to the West),
    swastika (famous diagram of religious significance),
    caturasra (square), sarvatobhadra (a square enclosing a
    circle), vithi (line), nikunja (arbour), and punjaka
    (multitude, cluster).
95. The fruit-yielding and flower-yielding trees should
    be at the center and other trees around them. They
    should be planted in pairs and they too, should be
    encircled by a trench.
96. Thus after knowing this technique the person
    concerned with trees should undertake planting after
    propitiating gods and preceptors and after removing
    all impurities.
97. Trees alone on the earth give happiness both here
    and hereafter. Since they "save" from abject poverty they
    are named "taravah" (the saviors).
98. Therefore, the trees should be carefully nurtured as
    through their shade, flowers, and fruits they help
    immensely in the pursuit of dharma, artha, and kama.
99. Trees must be protected vigilantly from mist, storm,
    smoke, fire, and spider.
100. An expert should treat the plant by coating with
     sesame oil cake and vidanga—the insecticide—by
     sprinkling mixture of milk and water and the liquid
     fertilizer (kunapambu), and by smoking with ghee.
     Nourishment
101. The excreta, marrow of the bones, and flesh, brain,
     and blood of a boar mixed with water and stored
     underground is called kunapa.
102. As per the availability the fat, the marrow, and the
     flesh of fish, the ram, the goat, and other horned animals
     should be collected and stored.
103. These should be boiled after mixing with water,
     and the mixture should be stored in an oiled pot after
     adding sufficient quantity of husk.
104. After roasting it in an iron pot, sesame oil cake and
     honey should be added. Soaked black gram of good
     quality should also be added. A little ghee should then
     be poured.

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105. The items stated above should be taken at random
     as there is no measure for anything. One by one it should
     be placed in the pot in a warm place by a competent
     person.
106. This kunapa is highly nourishing for the trees. This
     is as stated by the ancient sages and I (Surapala) repeat
     it here after verifying the same.
107. For the growth of a young sapling a cold mixture
     prepared out of fish, flesh, and sesame should be given
     every seventh day.
108. So long as the color of their foliage is not similar to
     that of the coral, newly planted trees should be protected
     from the sun.
109. Newly planted trees in arid land should be watered
     every morning and evening for a period of fifteen days
     until the soil is fully soaked.
110. In marshy land, watering should be restricted to
     only once in five days. In ordinary soil, watering should
     be done for ten days every morning and evening, the
     quantity of water being limited.
111. Well-rooted plants should be watered every
     alternate day in winter, every evening in spring, and
     thrice a day in summer.
112. In the rainy season and autumn or when the soil
     becomes dry, juice of medicinal plants mixed with urine,
     marrow, and milk should be given.
     113-114. The kunapa water, the excreta, and flesh are
     the ingredients to be mixed with water previously
     treated with fermenting seed for trees to produce
     flowers and fruits in abundance.
113. A discerning person should weed out all the grass
     growing in the vicinity and should dig it out from near
     the roots of the trees with a spade.
114. The trees give extreme satisfaction by their fruits
     and flowers when rendered free even from suspicion of
     impurity by subjecting them to the treatment of smoking
     by the mixture of white mustard seeds, flowers of the
     arjuna tree, and flesh of the hare added to a combination
     of antiseptic (vidanga) and turmeric powder.
115. The trees yield rich reward in the form of flowers
     and fruits in a very short period when smoked with the
     mixture of plantain leaves, white mustard seeds, and a
     small, shining variety of fish.
116. The trees bear abundant fruits and flowers quickly
     if watered with the mixture of marrow of stag and hog,
     honey, ghee, and tender leaves of nicula.
117. Trees which are smoked heavily by a mixture of
     ghee, vidanga, milk-water, and honey become full of
     flowers and fruits in a short time.
     (A part of the verse is unintelligible.)
118. All the creepers bear flowers and fruits in
     abundance when watered by a mixture of the marrow
     of python and dhammina snake.
119. A creeper bears fruits and flowers when pierced
     with a sharp instrument (literally, with a sting of a
     scorpion), smoked with the fat of saphari (a tiny, shining
     fish), and sprinkled with the marrow of a hog and
     mouse.
120. The grape creeper bends down with flowers and
     fruits if the roots are nourished with powdered excreta
     of cocks and sprinkled with water mixed with fish fat.
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