International Journal of Management and Applied Science, ISSN: 2394-7926 Volume-5, Issue-9, Sep.-2019 http://iraj.in HERBS AND PLANTS IN VEDIC LITERATURE: A MODERN PERSPECTIVE
RANJAN KUMAR TRIPATHI
Associate Professor, Department of Sanskrit, University of Delhi, India E-mail: [email protected]
Abstract - Vedas are the earliest Sanskrit texts of India`s classical spiritual culture and carry the essence of its civilization. They are four in number. Rig-Veda,Yajurveda and Samveda are collectively known as Vedatrayi. Atharva Veda is considered as a later addition. Vedic literature is spiritual as well as scientific in its nature and tends to reflect the worldview, preoccupations and social values of the people of ancient India. Since 20th century the world has witnessed advanced researches and development in the field of natural sciences in its various forms and fields. This obviously involves a scientific study of herbs and plants which have extended manifold discourse and productive conclusions. It also adds value to scientific temper of today’s world. The scholars of this area of study have been endeavouring to investigate the classical Indian contributions to different aspects of scientific knowledge, and again this involves investigation of India’s contributions to a special branch of science namely herbs and plants. In the Vedic Samhitas, there are references to many plants including Artu, Asvattha, Apamarga, Amula, Soma etc. The water plants and weeds like lotus, lily,pundarika, puskara etc. The Herbs and grasses like isika, ulapa, darbha, satamba etc., along with their medicinal features and properties. The present paper tends to investigate and examine the minuets aspects of the classical Indian knowledge of the science of ‘Herbs and Plants’. As far as this topic is concerned, there is an often-repeated question and argument whether this science of ‘Herbs and Plants’ existed in any form in ancient India. This paper limits to examine and high-light the science of ‘Herbs and Plants’ as reflected in the texts of Vedic Samhitas. It also looks into the efforts to encounter the detailed references and descriptions of herbal and plant-lives, and their usage in the lives of human being today.
Keywords - Vedas, Herbs, Vedic, Plants, Medicinal, Samhitas, Literature, Vanaspati, Ayurvedic, Rigveda, Atharvaveda
Vedic literature is spiritual as well as scientific in its Many earlier scholars have examined and discovered nature and tends to reflect the worldview, to answer this query, and opinion. The Burkill I.H. preoccupations and social values of the people of writes the science of botany is exotic as a system of ancient India. The history of this literature is one of knowledge and it spread over the world, India the longest of all and one of the most amply included, through Europe. I am very happy to say that documented. Veda is the foundation of dharma. the similar comments are often made by others too. (Vedo'khilodharmamūlam) The Vedic knowledge handed down orally from teacher to puple is called However the analysis of ancient Indian literature sampradaya.( Samyak prakarṣeṇa dīyate iti made by Seal,B.N. Majumdar,G.P. Srinivas Rao,H. sampradāyaḥ) The word sampradaya means- The and Maheshwari,P. and Kapil, R.N. reveal the attainment of knowledge, the understanding of the fallacy of such statements.The present paper is shastras through the uninterrrupted relation between humble attempt to discus and high light the science of the teacher and the tought, (Sampradāyo nāma ‘Herbs and Plants’ as reflected in the texts of Vedic śiṣyopādhyāyasambandhasya avicchedena Samhitas. It also looks into the efforts to encounter śāstraprāptiḥ) the detailed references and descriptions of herbal and Since 20th century the world has witnessed advanced plant-lives, and their usage in the lives of human researches and development in the field of natural being today. sciences in its various forms and fields. This obviously involves a scientific study of herbs and The Vedas deal with some trees, birds, animals, the plants which have extended manifold discourse and earth, the water, the air, the climate, the fire, the productive conclusions. It also adds value to scientific flowers, the herbs and the plants in the Vedic hymns. temper of today’s world. The scholars of this area of It is interesting to note that the Vedas mention a huge study have been endeavoring to investigate the number of herbs and plants in connection with the classical Indian contributions to different aspects of performance of sacrifices. Herbs are generally scientific knowledge, and again this involves defined as non-woody plants, which die after investigation of India’s contributions to a special blooming. A herb is a plant whose leaves are used in branch of science namely herbs and plants. As far as cooking to add flavor to food, or as a medicinal this topic is concerned, there is an often-repeated treatment or as spiritual reasons. A plant is living question and argument whether this science of ‘Herbs thing that grows on the earth and has a steam, leaves, and Plants’ existed in any form in ancient India. and roots, which is generally characterized by the The present paper tends to investigate and examine ability to carry on photosynthesis in its cells which the minutest aspects of the classical Indian contain chloroplasts and have cellulose in the cell knowledge of the science of ‘Herbs and Plants’. wall including all halophytes and embryophytes.
Herbs and Plants in Vedic literature: A Modern Perspective
121 International Journal of Management and Applied Science, ISSN: 2394-7926 Volume-5, Issue-9, Sep.-2019 http://iraj.in According to Rigveda, plants classified into three Means- The off-wiper is indeed of all herbs the sole broad classes, 1-Vriksha(tree) 2- Oshadhi(herb useful controller (Vashi); with it we wipe (off) what has to mankind) and 3- Virudh (minor herb) befallen (asthita) you; than do you go about free from The Vedik Samhita mentions a large numbers of disease. ‘ plants, herbs, trees, flowers and grasses, which are as follows- ARKA: 1-Artu, 2. Asvattha , 3. Apamarga, 4. Amula, 5. English name - Gigantea Arataki, 6. Arundhati, 7. Amata, 8. Alapu, 9. Botanical name - Calotropis gigantea. Abvaka, 10.Akshagandhi, 11.Usana , 12. Eranda, Parts used - Leaves, Flowers and Root bark. 13. Khalva, 14.Asvavara, 15.Adar, 16. Usana, Family - Asclepiadaceae 17. Kavira, 18. Kumud , 19. kustha, 20. Jangida, These species of calotropis is native to India, 21. Tajbhanga, 22. Tilyak, 23. Taudi, 24. Nalada, Cambodia, Indonesia, Malaysia, Philippines, 25. Nyastika, 26. Pata, 27. Putika, 28. Prsricparni, Thailand, Srilanka, China, Pakistan ans Nepal. 29.Praproth, 30.Prasu, .Pramaganda ,32.Baja , The Arka (Calotropis gigantea) is small, shrub 33.Bimba , 34.Bhanga , 35. Manjisuha , 36.Madavali growing up to 5.4 m height and found as weeds 37. Madugh , 38. Sahdeva , 39. Sahdevi , 40. throughout India. This is a toxic plant. In current Sahamana , 41. Sana , 42.Sipala , 43. Sarsapa , 44. Ayurveda practice, it is considered for the treatment Silanjala , 45. Khalva , 46. Til, 47. Guggulu , 48. pain and painful inflammation such as Darbha ,49. Durva , (Shalparni) 50. Dhava , 51. filariasis,rheumatism(leaves) ulcer and dermal Nada , 52. Pipali , 53. Pundarika , 54.Plaksha 55. wounds(root bark), ma laria and cough(flowers,root Masha , 56. Munja , 57. Yava , 58. Vata , 59. bark). Various part of the plant have been evaluated Arka , 60.Aparajita 61.Arjuna ,62.Ikshu for anti-bacterial and anti-fungle disease. Flowers of ,63.Udumbara ,64.Urvaruka , 65.Kanak , 66. this plant are digestive and tonic. Karkanduk 67. Kalyani ,68.Kuuda , 69. Kushtha , 70. Khadira 71 Pippala , 72.Plaksha ,73.Puskar,Padma, arkaḥ arkavṛkṣa vikāromaṇiḥ. yathāsitaḥ 74- Kumud,Kamal 75.76. Bilva etc. prathayate vaśāṃ anu vapūṃṣi kṛṇvannasurasya If we enlist all the plants and herbs recorded in Vedic māyayā evā te śepaḥ sahasāyamarkoṃ'genāṃgam Samhitas it will be too lengthy, so in this research saṃsamakaṃ kṛṇotu ॥ paper we will compile our study to few of the main Meaning of this verse is that – As the black snake plants and their properties spreads himself at pleasure, making wondrous forms (vapus) by the Asura’s magic (maya), so let this APAMARGA ARKA suddenly make your member altogether English name - Prickly chaff tree). correspondent (samsamaka) , limb with limb. Botanical name - Achyranthus aspera Hook Parts used - Leaves and Flowers. ASHWATH: Family - Aspera. Englsh Name - Pipal Tree. Botanical Name - Ficus religiosa In the Atharva Veda Apamarga is known as an Family - Moraceae. object which can free man from evil forces like The literal meaning of this name is one which does hunger, thirst and diseases which ultimate cause not remain same tomorrow (a = negation, swa = death. Apamarga is an annual herb and it grows 1-2 tomorrow and tha = one that remain) like the ever- mm in height. It is commonly found as a weed of changing universe. Ashwath is regarded as one of the waysides, on roadsides. most holy and important plant in Vedic society. This tree associated with spiritual understanding and also The leaves and stems of this herb are widely used in known as JIVAN TARU(tree of life). It is the second the treatment of diarrhea, dysentery and other skin most described and referred plant of Veda, the first diseases. Research suggested that this herb should not being soma. The Ashwath grows approximately 30 be used during the pregnancy. It also uses in the meters in height. We can see its description in treatment of piles and asthma. Other names of Rigveda as well as in Atharvaveda . It is also defined Apamarga according to the benefits are known as as King plants in Aitareya Brahmana and living place PAPANASHANAM,/ROGANASHANAM/KUSV of God and Godese in Atharva Veda . ( Aśvattho APNANASHANM. deva sadanaḥ) Atrāha tadvahethe madhva āhutiṃ Apa hṛtya doṣān śarīram mṛjyate anena iti yamaśvatthamupatiṣṭhanta jāvayo'sme te santu apamārga. Apāmārga tvayā vayaṃ sarva tadapa jāyavaḥ. sākaṃ gāvaḥ suvate pacyate yavo na te mṛjmahe|| vāya upa dasyanti dhenavo nāpa dasyanti Apāmārga oṣadhīnāṃ sarvāsāmeka id vaśī। dhenavaḥ । Tena te mṛjma āsthitamatha tvamagadaścara॥ In this sukta agni, the fire is invited and offered twigs of Ashvatha as offering. It is prayed that all human
Herbs and Plants in Vedic literature: A Modern Perspective
122 International Journal of Management and Applied Science, ISSN: 2394-7926 Volume-5, Issue-9, Sep.-2019 http://iraj.in being remain disease free and the cows provide enough milk for us. It is also stated that Ashvath will DURVA prevent all possible health problem. English name- Bermuda grass, Others descriptions are also mentioned in the deferent Botanical name – Cynodon dactyl places of the Vedas, Like- Rasa (Test) - Madhur (Sweet) Aśvatthe vo niṣadanaṃ parṇe vo vasatiṣkṛtā . Guna(Quality) - Laghu (Light for digestion) gobhāja itkilāsatha yatsanavatha pūruṣam॥ Vipak - Sweet and light The holy Fig tree is your home, your mansion is the Karma(Action) Riduses kafpa and Pitta Parna tree : winners of cattle shall you be you regain Family - Cynodon poeceae for me this man. Durva( Bermuda grass) is considered as a sacred herb Pumān puṃsaḥ parijāto'śvatthaḥkhadirādadhi in India since Vedic era. This herb commonly known sa hantu śatrūn māmakān yānahaṃ dveṣmi ye ca in Hindi- Dub or Durba. Some English name besides mām॥ Bermuda grass includes Cauch grass, Doob grass and The male (Pumans) is born out of the male – the Star grass. Ancient and medieval herbalists used it to ashvattha fourth from the khadira; let it smite my treat painful urination, inflamed bladders and water foes, whom I hate and who hate me. retention for its antiseptic properties. It has been Tānaśvatthaḥniḥ śṛṇīhi śatrūn vaibādhadodhataḥ. described in Rigveda and Atharvaveda as well. Yaṃ tvamagne samadahastamu nirvāpayā punaḥ. indreṇa vṛtraghnā medī mitreṇa varuṇena ca ॥ kiyāmbvatra rohatu pāka-dūrvā vyalkaśā. yathāśvattha nirabhano'ntarmahatyarṇave. Cool again, Agni, the spot which you have burned Tenāśvattha tvaya vayaṃ sapatnāntmahiṣīmahi there let the water-lily grow, and repo Durva with Aśvattha śatrūn māmakān yānahaṃ dveṣmi ye ca many stalks. mām.| Ava svedāivābhito viṣvakpatantu didyavaḥ. yathāśvattha vānaspatyānārohan kṛṇuṣe'dharān. . dūrvāyāiva tantavo vyasmadetu durmatirdevī praiṇān vṛkṣasya śākhayāśvatthasya nudāmahe. janitrajijanat. Ashwattha has also got place in the verses of Vedic Let your radiant(weapons) fall down everywhere literature, Atharvaveda 5/4/3,6/11/1, 8/8/3.Taitariya round about like drops of perspiration; let the enemy Samhita-5/1/10/2. Mai Samhita- 2/2/1, Kau Samhita – depart from us like the stems of the Durva grass; the 16/20, 15/1, 48/1 and 57/1. divine progenitors has given you birth, the suspicious This plant has an excellent medicinal value as well, progenitors has given you birth. and it is used extensively in Ayurveda. Every parts of Āyane te parāyaṇe dūrvā rohantu puṣpiṇī. this tree offer numerous benefits. It is used in hṛdāśca puṇḍarīkāṇi samudraśca guhā ime. treatment of various infections, healing of wounds Birth at your arrival, Agni, and at your departure may and treat poisoning. the following Durva grasses spring up; may lakes(be PUSHKAR (Padma, Pundarika) formed) and lotuses(therein),may these be the English name - Sacred lotus dwellings of the ocen. According to Bhavisya purana Botanical name - Nelumbo Nucifera it is mentioned that Durva emerged from lord Family - Nelumbonaceae Vishnu’s hair on his hand and thighs while he It is the most sacred plant in Hinduism. supported mount Mandara during the ‘Samudra Pushkar/Kamala/Padma is sacred to goddess of manthan’. In Valmiki Ramayana, Sita is said to have prosperity, Devi Laximi. Lord Brahma who, is god of placed a blade of Durva between herself and Ravana creation, sits on the lotus. It has been used for during her confinement in Ashoka-Vatika. She had devotional practices, as the plant is believed to warned Ravana not to cross the grass. improve the mind’s ability to focus and encourage the development of a person’s spirituality. This flower Durva is a traditional herb, used in the preparation of has been mentioned often in Vedic Samhitas as- Ayurvedic medicines since Vedic era. It is a Tvāmagne puṣkarādadhyatharvā niramanthata . storehouse of nutrients like- Potassium, fibre, proteins mūrdhno viśvasya vādhataḥ and phosphorous. It is use to treat various skin The sage, Atharvan extracted you from upon the ailments like- itching, scabies and leprosy. lotus-leave, the head, the support of the universe.
This plant has large floating leaves. Flowers are very CONCLUSION large white, pink, blue and red in colors fragrant. In
Ayurveda , plants have been differentiated for The entire herbs and plants mentioned above go a medicinal purpose on the basis of colors. Seeds are long way in solving health problem of all human very useful to cure constipations and maintaining the being. Vedic people were using medicinal herbs and pregnancy. plants to treat various diseases. At present such a I would like to mention here that renowned poet cure is known as Ayurvedic treatment which was Kalidas has described the 30 synonyms of the lotus actually developed during the Vedic era. There are no and 177 times used these synonyms in his entire any aspects of herbs and plants which have not been poetries. scientifically described in Vedas. In addition to these,
Herbs and Plants in Vedic literature: A Modern Perspective
123 International Journal of Management and Applied Science, ISSN: 2394-7926 Volume-5, Issue-9, Sep.-2019 http://iraj.in various other examples can be placed to prove the [38] Atharvaveda – 8/6/3. proper screening of Vedic Samhita, we have analyzed [39] Jaiminiya Brahamana-3/5/6. [40] Atharvaveda – 11/6/15. that our ancient knowledge of plant science is more [41] Aitareya – 3/2/4. enrich compared to that of other Countries of world [42] Atharvaveda – 6/16/2. and from here had dissipated this knowledge to whole [43] Atharvaveda – 1/34/4 world. [44] Rigveda – 1/100/17 [45] Atharvaveda – 6/59/2. So, with more facilities, availability of manuscripts, [46] Atharvaveda – 2/25/2. expert linguists, governmental patronage, and a [47] Atharvaveda – 2/25/2. favorable atmosphere could be created for carrying [48] Rigveda – 10/68/5 out research on the achievements and trend of thought [49] Chandogya Upanisad – 3/14/3 [50] Atharvaveda – 6/16/4 of our ancestors [51] . Atharvaveda – 5/23/8 [52] Atharvaveda – 4/7/3 REFERENCE [53] . Atharvaveda – 19/38/1 [54] Rigveda – 1/191/3. [55] Rigveda – 10/134/5. [1] ( Burkill, IH, chapters on History of Biology in India. [56] Atharvaveda – 20/131/14 Bot.surv.India,p.1,1965.) [57] Rigveda – 8/1/33. [2] Seal,B.N. (The positive science of the ancient Hindu, Motilal [58] Atharvaveda – 6/109/1. Banarsi Das,Delhi,India,1958) [59] Atharvaveda-10/142/8. [3] Majumdar,G.P.( Vanaspati.University Press, Calcutta,1927). [60] Atharvaveda – 5/5/5 [4] Srinivas Rao,H (History of our knowledge of the Indian fauna [61] Atharvaveda – 12/2/53 through the ages.J.Bombay natn.Hist.Soc.,54,251-280,1957) [62] Rigveda – 1/161/8 [5] Maheshwari,P. and Kapil, R.N.(A short History of Botany of [63] . Rigveda– 1/23/15 India, J.University, Gohati,9,1-34,1958) reveals the fallacy [64] . Atharvaveda – 20/135/3. of such statements. [65] Atharvaveda – 6/72/1 [6] Osadhipratimodadhvampushpavatiprasubarihb : Flora & [66] . Atharvaveda –8/814. Fauna kingdom in Sanskrit literature, prof. S. kulshreshtha, [67] Atharvaveda – 4/37/5 page – 135. [68] Rigveda – 10/10/13 [7] Rigveda – 8/46/27 & also Atharvaveda – 20/131/17. [69] . Atharvaveda – 20/136/15 [8] Yajurveda – 12/79, Rigveda – 1/135/8, Atharvaveda – 3/6/1- [70] . Rigveda – 7/59/12 7. [71] Atharvaveda-10/4/22. [9] Atharvaveda – 4/17/6, 4/17/8. [72] Yajurveda – 19/23. [10] Atharvaveda – 5/31/4. [73] Atharvaveda – 5/17/12. [11] Atharvaveda – 4/37/6. [74] Atharvaveda – 5/19/12. [12] Atharvaveda – 4/12/1, 5/5/9, 8/7/6. [75] Atharvaveda – 5/4/1. [13] Jaiminiya Brahmana – 1/38/6 [76] Rigveda – 3/53/19 [14] Maitrayani – 4/2/13 & Atharvaveda-8/10/5,14. [77] SatapathaBrahaman – 1/5/4. [15] .Yajurveda –17/4 &Atharvaveda-4/37/8-10 [78] Atharvaveda – 8/2/28. [16] Atharvaveda – 4/37/3. [79] Rigveda – 7/50/3. [17] Satpath Brahmana-3/4/3,13 [80] Atharvaveda – 4/34/5. [18] Yajurveda – 25/1 [81] lxxxi Atharvaveda – 20/36/15 [19] Rigveda – 1/191/2, KathakSamhita-15/5 [82] lxxxii- Atharvaveda –4/17/6 [20] Taitariya-3/7/9 & Atharvaveda-10/4/2 [83] lxxxiii (Atharvaveda .4/17/8 [21] SatapathaBrahmana – 4/5/10. [84] lxxxiv (Atharvaveda .6/72/1 [22] Rigveda – 8/46/27. [85] lxxxv.Atharvaveda .5/4/3 [23] Taittiriya Samhita – 2/4/9. [86] lxxxvi.Rigveda 1/135/8 [24] Atharvaveda – 4/34/5. [87] lxxvii.Yajurveda -1/27/9 [25] Atharvaveda – 1/65. [88] lxxxviii.Atharvaveda 3/6/1 [26] Atharvaveda – 2/4, 12/34. [89] lxxxix.Atharvaveda . 3/6/2 [27] Atharvaveda – 8/8. [90] xc.Atharvaveda .3/6/3 [28] Satapatha Brahman – 13/8/1. [91] xci.Atharvaveda .3/6/4 [29] Atharvaveda – 10/4/14. [92] xcii.Atharvaveda .3/6/5 [30] Atharvaveda – 6/102/3 [93] xciii. Atharvaveda .3/6/6 [31] Atharvaveda – 6/139/1 [94] xciv.Atharvaveda .3/6/7 [32] Atharvaveda – 2/27/4 [95] xcv.Rigveda 6/16/13 [33] KathakaSamhita – 34/3 [96] xcvi.Rigveda -10/16/13 [34] Atharvaveda – 2/25/1. [97] xcvii.Rigveda10/135/5 [35] PanchvimsaBrahmana – 8/4/1. [98] xcviii.Rigveda-10/142/8 [36] Rigveda – 1/95/10. [37] Rigveda – 3/53/14.
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