Beliefs and Myths

Written by Gangadharan Tuesday, 30 August 2011 08:11

Myths surrounding trees and plants have always served a conservation purpose in India. In Hinduism, there is a saying that "All plants are created from the hair of Brahma, the Creator". Certain plants with medicinal properties have had a prominent place in Hindu mythology and are highly revered in Hindu epics and the Vedas. In India trees and plants have been adored not only with devotion but have been affectionately fondled and almost treated as members of a family. Kalidasa mentions kindly spirits like Vanadevatas, who had been companions of Shakuntala in the forest, almost shedding tears when she left her sylvan home for her residence in the palace of her husband, the king, and hastened to give her presents of silken garments and jewels worthy of a princess. When Sita was abandoned by Lakshmana in the forest at the command of Rama, Sita's sorrow stirred the trees and plants, and along with animals and birds, they too expressed their grief by shedding flowers like large drops of tears. Parvathi makes no difference between her fond son Kumara and a Devadaru sapling almost chosen as her pet off-spring, and she lovingly reared it by watering it with pitchers or water as with her own breast milk. In the Vishnusahasranama, Vishnu is mentioned as the very embodiment of imposing trees like Udumbara, Asvattha, Asoka and Nyagrodha. Shiva is himself conceived as a yupa, post fashioned in Khadira or Sami wood. Sami has fire inside it; Rudra is also the embodiment of fire. Poets love to use the word Sthanu for Shiva and Aparna (lit. leafless) for Parvathi to suggest that even the dry tree trunk (sathanu) bears shoots in association with Aparna (saparna). Oshadhis or medicinal plants respond to the light of the moon as effectively as the humans in their joy for moonlight. In the Vedic hymns the oshndhis have been conceived as sentient and in the puraana the Vanadevatas are described as lovable, sylvan deities. The Dohada, the Vriksharopa, the Pratishta of the Peepal tree, the worship of the Chaitya-vriksha and other similar beliefs make and interesting study about plant life. India's tribal people believe that many trees and plants are possessed with spirits or have been blessed by the Gods. The Bo or Peepal Tree (Family: Moraceae), botanically known as Ficus religiosa, is considered sacred as it is associated with the Triad: the root is Brahma, stem is Vishnu and each leaf is associated with a set of minor gods. Legend has it that when Shiva and Parvathi were talking in private, other gods eavesdropped. An enraged Parvathi cursed them and they were reborn as trees. So Brahma was turned into Palasha tree and Vishnu into Peepal. The tree of which almost every part is used in Ayurvedic medicine is the Bodhi tree. It is, of course, sacred to Buddhists because Prince Siddhartha received enlightenment under it. Sacred Basil or Vishnu Tulasi, botanically known as Ocimum sanctum (Family: Labiatae), is used in the worship of Hindu gods and goddesses. Tulasi, believed to be Lakshmi, Vishnu's consort in many incarnations, is also considered as the reincarnation of Radha, Krishna's

1/3

Beliefs and Myths

Written by Gangadharan Tuesday, 30 August 2011 08:11

beloved. Moreover, Hindus believe that lighting a lamp with a tulasi twig is equivalent to lighting several million lamps. It is also believed that if Tulasi sticks are placed on the body of a deceased person during cremation, the person has a permanent place in Vishnu's heaven. The medicinal value of the tulasi is immense, with the plant itself said to be an air purifier and the juice of leaves and seeds are a remedy for cough, cold digestive problems and skin diseases. The plant is also an effective mosquito repellent. Folklore has it that Tamarind or Tamarindus indica, used in many medicinal tonics, is haunted by spirits and that they do not allow anything under it to survive. Tribals prevent travellers from taking a nap below a tamarind tree. A tree that is protected by farmers is the Acacia nilotica or Acacia arabica, called Karijali or Goblimara in Karnataka and Babool in Hindi speaking areas. Its seeds are used to treat stomach problems and its oil is used for skin disorders. The bark is used to treat toothache. Farmers also use it for making ploughs. Some believe that crops around the tree do not get affected in any way; while others say that it reduces the height of the crop if such a tree exists close by. Some farmers leave this tree intact in the middle of the agricultural field even though it creates problems while ploughing. The leaves of the Neem (Azadirachta indica), called Bev in Karnataka are used to treat ear ache, and a paste made from turmeric and neem leaves is used to treat a host of skin ailments. Pregnant women are given special treatment by covering them with a paste made from these leaves. The oil is used to kill intestinal worms and is also used for hair growth. The common belief in rural areas is that if a person sleeps under a neem tree, it will ensure a cool peaceful night free from evil spirits. It is said that if a person is bitten by a snake, the neem leaf can indicate whether the snake is poisonous or not. If the leaf tasted by the person tastes bitter, the bite is not poisonous and if it tastes sweet, it is. Casearis elliptica or Kilemara, a shrub having medicinal value, is worshipped by tribals. The fruits are offered to God during times of crisis. Diospyros montana is a shrub whose leaves boiled with tamarind are used to treat swollen joints and relieve pain. The Jenukruba tribe, however, hate this plant and call it Jagalaguntimara (quarrelling). They believe that if a bark or root is placed in front of the house of an enemy an argument will arise in that house which cannot be resolved. Tribals believe that Helicteres isora or Kairimara's fruit, when tied around the neck of a child can help cure deformities of the legs. The bark of Holoptelea integrifolia or Tavasadamara is crushed and mixed with soil by tribals and rubbed over the body to relieve aches and pains. They retrieve the bark eaten by elephants in the form of dung and put it on a fire and a child believed to be possessed by spirits is made to inhale the smoke, after which he is supposedly cured. The root of Terminalia bellirica, known in Karnataka as Taremara or Shantimara, Beheda in

2/3

Beliefs and Myths

Written by Gangadharan Tuesday, 30 August 2011 08:11

Hindi, is crushed with the root of Mimosa pudica (touch-me-not, Lajwanti) and bamboo. The mixture is given to a child who cannot walk and is meant to cure him. Plumeria, Temple tree or pagoda tree, has the ability to bloom even when it has been uprooted and so it is taken as a symbol of immortality. Both Buddhists and Muslims plant the tree next to the tombs of the dead. Hindus plant the tree near temples and offer the flowers to the deities. It is also considered as Kamadeva, the god of love. The bark is used as medicine especially in the relief of rheumatism. Black Plum (jamun) is sacred to Hindus and Buddhists. The seed is used to treat diabetes. It is believed that the leaves, strung over the entrance to a house, will ensure perpetuity and a stable marriage. Pomegranate or Dalimbe, used for treating jaundice and a host of other ailments, is a symbol of fertility and prosperity. Parsis use the seeds to scare away evil spirits. The Prophet Mohammed is said to have advised his followers to eat pomegranates to purge the spirit of envy. Even today, many people believe that plants have the power to address physical and spiritual troubles. The concept of sacred groves is a perfect example of how Gods and Goddesses can make the people revere and protect forest land (see AMRUTH, May 1995). In the book "Sacred Plants" brought out by the Karnataka State Forest Department (KSFD), there is detailed study on tree worship and the offering of leaves and flowers to Hindu deities. For example, one of the most popular Vratas (loosely translated as rituals performed strictly and for a specific purpose) is the Shree Sathyanarayana Vrata performed by Hindus on special days. It is meant to free the individuals from worry. Twenty four varieties of flowers and leaves are offered during this puja. They include Champaka pushpan (Michelia champaca), Mallika pushpan (Jasminum officinale), Karaveera pushpam (Nerium odorum) and others. An index gives illustrations and medicinal uses of all the plants mentioned in the book.

3/3