Introduction
Once upon a time, inside the Hiranyagarbha, Brahma awakened from deep sleep. He looked around and he saw nothing. He felt lonely. And he decided to create life forms around him. He created many mind-born children including Angiras, Atri, Bhrigu, Chitragupta, Daksha, Himavan, Jambavan, Kama, Kratu, Kumaras, Marichi, Narada, Pulaha, Pulastya, Shatarupa, Sindura, Svayambhuva Manu, Vashishtha. Svayambhuva Manu or Manu then went on to create the human beings on the earth. Thus, we came to be known as “Manushya” or “Manav”. Among other children, Marichi fathered the vedic sage Kashyapa. Kashyapa married 13 women and gave birth to 13 life forms through them. With Surasa, he created sea snakes and sea animals. Kadru gave birth to Nagas. Krodhvasha gave birth to serpants. Khasa is the mother of Yakshas and Rakshasas. Danu gave birth to Danavas. Diti is the one who created the Daityas, Aditi created Adityas and Arishtha mothered Gandharvas. Muni gave birth to Apsaras. Tamara mothered six daughters who further created the whole animal kingdom. Surabhi gave birth to cows and buffalos. Vinata gave birth to Garuda (Vishnu’s mount) and Aruna (Surya’s charioteer). Ila created trees, plants, shrubs and the whole flora and fauna.
This is an interesting story that relates every living being on planet to the create by Brahma. We all are decedents of Brahma, albeit from different generations. But we need to live in harmony with each other, to maintain the balance of the system created by Brahma. And this message of harmony and balance goes beyond just the stories and is depicted in literature, rituals and iconography as well.
References in Vedas and Puranas
Worship of Bodhi Tree , Sandstone , ca 2nd Century BCE (Sunga Period), Bharhut. Currently at Indian Museum, Kolkata
Vedas are full of multiple references to trees and their importance in human lives. Rigveda is full of verses that glorifies the trees, with Soma being their chief deity. Hymn 5.41.11 says “May the plants, waters and sky preserve us and woods and mountains with their trees for tresses. Hymn 1.13.11 terms Vanaspati (Lord of the woods) to be a giver of knowledge. Hymn 5.5.10 equals to the presence of trees with presence of the Gods.
कथा महे रुद्रियाय ब्रवाम कद्राये चिकितुषे भगाय । आप ओषधीरुत नोऽवन्तु द्यौर्वना गिरयो वृक्षकेशाः ॥ Rig Veda 5.41.11
अव सृजा वनस्पते देव देवेभ्यो हविः । प्र दातुरस्तु चेतनम् ॥ Rig Veda 1.13.11
यत्र वेत्थ वनस्पते देवानां गुह्या नामानि । तत्र हव्यानि गामय ॥ Rig Veda 5.5.10
The later religious texts like Puranas, Mahabharata and Ramayana are full of multiple references that teach us importance of planting and taking care of trees. Kurma Purana talks about how Brahma has created trees (Vriksa) and herbs (Virudha), and medicinal plants (Aushadhi). They are said to have been created from the dermal pores of Brahma. Agni Purana talks about the plants and plant materials that are to be used in religious rituals and offerings. These include Mallika, Ashoka, Kamla, Kumda, Tagara, Sindhuvara etc. In Vamana Purana, the origin of plants and plant groups are traced to different Gods. Thus providing a sacred nature to these plants like Padma that originated from naval region of Prajapati, Dhattura from the heart of Maheshwara and Palasa from Yama’s left body. Many such plants receives special status with the particular deity because of this association. Vamana Purana also says that any flower with bright colour or pleasant frangrance is good for religious ritual purpose. Bramhavaivarta Purana considers the plants to be holy because Brahma has created innumerable plants through his meditation.
Vishnu Purana mentions Kalapavriksha (a wish fulfilling tree) as one of the jewels that emerged from the sea during the Samudra Manthana (Churning of the ocean). Many scholars associate coconut tree with Kalpavriksha. Ratnavriksha (the tree of jewels) is also a recurring theme in many Buddhist tales. Parijata (night flowering jasmine) also finds mention in an interesting story. It is said that the tree only existed in Indra’s eternal garden in Swarga. One day, Krishna and Satyabhama were walking in the garden. And as a mischief, Krishna broke branch of a Parijat tree and braught that branch to earth. Indra was very angry with this, and he cursed Krishna that the flowers of the tree would fall down before sunrise and no one would be able to enjoy the view of flowered Parijata.
Peepal (sacred fig) also finds significance in Hinduism and Buddhism. The Bodhi tree, under which Gautam Buddha is said to have attained enlightenment, is one Peepal tree. Peepal also finds its mention in the earliest written scriptures like Rigveda and Atharvaveda.
Significance in rituals
To teach us importance of the trees, various texts associate trees with various deities. And this association is also reflected in rituals associated with the deities in further times. Tulsi or besil is the favorite plant for Krishna. So much so, that his favorite place on earth is Vridnavan (the forest of Tulsi). Vrindavan is where Krishna plays his flute with deep devotion, and he performs the celestial dance of Raasleela. A dance, for which, even Shiva changed his gender and became part of the dance. Some narratives also talk about the holy marriage between Krishna and Vrinda / Tulasi.
There is a story involving Satyabhama and Rukmini, that tells us about how much Tulasi meant for Krishna. While both of them were wives of Krishna, Satyabhama took pride in all the wealth she and Krishna possessed. Rukmini, on the other hand, was humble and she only sought Krishna’s company. One day, Narada Muni, tells Satyabama that Krishna loves Rukmini more than her. This angers Satyabama, who takes pride in her beauty and believes she has control over Krishna’s heart more than anyone else. To prove her wrong, Narada uses a trick to lure Satyabama by asking to accept a challenge. Narada tells Satyabama to accept the Tulabharam challenge failing which she would have to give Krishna as charity to him. This would make Krishna Narada’s slave. Narada lures her by saying she will become Krishna’s favorite if she succeeds. Satyabhama agrees and puts her wealth on one of the scales of balance (tula) and asks Krishna to occupy the other one. After making several attempts and putting her entire wealth on the Tula, she fails in outweighing Krishna. On seeing her husband on the Tula, Rukmini steps in. On learning about the challenge, Rukmini plucks a leaf of Tulsi and places it on wealth piled on the tula. And finally, Krishna gets outweighed by Tulsi. Thus, Rukmini proves that she indeed knows what is so important to Krishna that it could outweigh him. Even today, tulasi finds important position in religious rituals. Water made by soaking Tulasi for hours is used as Tirth (holy water) in many temples. When offering food to deity, or to devotees as Prasad, leaves of Tulsi are kept on top of it as a mean of purification of the food.
Similarly Haldi (turmeric) and Chandan (sandalwood) play a vital role in rituals. Haldi, or Kumkum made from Haldi is used for Tilak (dot on forehead) of deity. Paste of Haldi (mixed with water and fragrant oil) is also used in wedding ceremony. The paste is applied on skin of the bride and groom, for its cosmetic properties. Turmeric is widely used in the worship of Maharashtra’s fold deity Khandoba, and also in worship of goddesses during Navratri. Chandan is also used for its cosmetic properties. Men apply Tilak of Chandan on their forehead, while women use Kumkum, made from Turmeric powder.
Mango leaves are considered to be very auspicious. On auspicious occasions like important worships, weddings, house warming or festivals; Torana made of Mango leaves is hung on the entrance door of the house. Banana leaves are used as plates for food offering to deities, as well as to eat food on. The leaves of Banana tree are also used as an auspicious addition to Manadapa in weddings or important rituals.
A lot of flowers or fruits are closely associated with different deities, based on the narrations in the ancient scriptures. These include Dhattura and Bel being favorite of Shiva, Lotus being offered to Lakshmi, Parijata being associated with Krishna and Vishnu, Durva being offered to Ganesha, Blue Kurinji for Kartikeya and so on.
Women worshipping the Vada (Banyan) tree as celebration of Vatpaurnima. Savitri is said to have brought her husband back from Yamalok, with the support of Banyan tree.
There are also various festivals associated with various trees. Vatpaurnima (the full moon day dedicated to the Banyan tree) is celebrated by married women, to seek blessings from the banyan tree for long life of their husband. Savitri is said to have saved life of her husband Satyavan under a banyan tree, when she successfully restrained Yama from taking his life. Amlanavami is celebrated with worship of Amla (Indian Gooseberry) trees. In the month of Shravana, Bael or Bilva leaves are offered to Shiva. There is a specific Vrata associated with the Bilva leaves. It is called as Bilva tri-ratri Vrata, where Bilva leaves are offered to Shiva for continuous three nights.
Concept of sacred groves
In Konkan and Goa, there is a concept of sacred groves. Sacred groves or sacred woods are groves of trees that have special religious importance within a particular culture. Sacred groves feature in various cultures throughout the world. This is not a local concept though. They were important features of the practice of ancient Greek, Near Eastern, Roman.Today, sacred groves occur in locations such as India, Japan, and West Africa and Ethiopia. In India, Sacred groves occur in a variety of places – from scrub forests in the Thar Desert of Rajasthan maintained by the Bishnois, to rain forests in the Kerala Western Ghats. Himachal Pradesh in the North and Kerala in the South are specifically known for their large numbers of sacred groves. The Kodavas of Karnataka maintained over 1000 sacred groves in Kodagu alone. The sacred groves also traditionally have open temples or sculptures of deities, where the local villagers visit once or twice a year fro worship.
Prior to 2002, these forest regions were not recognized under any of the existing laws. But in 2002 an amendment was brought in Wildlife Protection Act, 1972 to include Sacred Groves under the act.
Tree with negative connotation
While most of these trees find significance in the rituals and traditions of hinduism, some also find a negative mention. One such plant is Tambakhoo (tobacco). There is a folklore associated with tobacco. It is said that in Dwaparyuga, there was a very ugly looking princess. No one even looked at her, and she would feel very lonely. She worshipped Shiva and asked for a boon that could help her. Shiva offered her a boon that she will take birth as a plant in Kayuga. And whoever comes close to you, will never be able to go away. While this boon was given with good intentions, the princess had anger for the men. So she decided to harm everyone who came close to her in Kaliyuga. In Kaliyuga, she took birth as Tambakhoo (Tobacco) plant. Whoever once tastes tobacco, gets addicted to it. And it the tree harms the person who comes close to it.
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