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Tree Welfare As Envisaged in Ancient Indian Literature

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Tree Welfare As Envisaged in Ancient Indian Literature Short communication Asian Agri-History Vol. 19, No. 3, 2015 (231–239) 231 Tree Welfare as Envisaged in Ancient Indian Literature KG Sheshadri RMV Clusters, Phase-2, Block-2, 5th fl oor, Flat No. 503, Devinagar, Lottegollahalli, Bengaluru 560094, Karnataka, India (email: [email protected]) Trees have played a vital role in human Soma. RV [5.41.11] states: “May the plants, welfare from time immemorial that indeed waters and sky preserve us and woods and all beings on the earth owe much to them. mountains with their trees for tresses” (Arya They have been revered all over the world and Joshi, 2005). The Atharvaveda Samhita since ancient times. The Creator has created [AV 5.19.9] has a curious claim that states: trees to nourish and sustain living beings “Him the trees drive away saying ‘Do not in various ways. Trees provide fl owers, come unto our shadow’, who O Narada, fruits, shade and also shelter to various plots against that which is the riches of the living beings. They bear the severe sun, Brahman” (Joshi, 2004). lashing winds, rains, and other natural Tam vriksha apa sedhanti chaayaam no disasters and yet protect us. They are verily mopagaa iti| like one’s sons that it is a sin to chop them Yo braahmanasya saddhanamabhi naarada down. Tree worship is the earliest and manyate|| most prevalent form of religion ever since Vedic times. People gave due credit to the The glorious ancient tradition of living life essence and divinity that dwelt within harmoniously with Nature to maintain the trees and chose to axe them harmoniously ecological balance was well understood suitable only to meet their needs. Trees by our ancient seers that they extended the are embodiments of hospitality for various same rites of marriage meant for humans to travelers on pathways. The welfare of trees all other living beings including trees. Even was envisaged by the ancient sages who axing a tree for the purpose of sacrifi cial spoke about the divine and medicinal values wood was ritualized so that one had the of several trees. The vast Indian literature highest regard for trees. The person who is replete with glories of trees hailed by is nominated to cut or axe the tree must ancient people of this land that the present fi rst touch the tree with blades of darbha paper tries to bring out. (Desmostachya bipinnata) grass at the exact spot on the tree trunk where the fi rst Tree welfare in ancient Vedic stroke of axe would fall and utter the mantra (chant) ‘O axe, harm it not’, as stated in texts the Taittiriya Samhita (TS) (Kashyap, The Rigveda (RV) itself is rich in its 2003) and Maitrayani Samhita (MS) glorifi cation of trees whose chief deity is (Dharmadhikari et al., 1990) [TS 6.3.3.2; 232 Tree welfare in ancient India MS 3.8.3] and ensures that it falls towards provide fruits and fl owers by intake of tasty east (Sheshadri, 2012). The Shatapatha substances through water, even sustaining Brahmana states that plants do not forget the extreme heat, or stricken by disease. the injuries made to them and take revenge in their future births. Usmato mlayate parnam tvak phalam puspameva ca| mlayate shiryate chapi sparshastenaatra vidyate|| Tree welfare in epics and vaayavamnyashani nirghosah phalam Puranas puspam vishiryate| shrotrena grhyate Sage Valmiki’s Ramayana throws greater shabdastasmachrunvanti paadapah|| valli details of the welfare of trees as visioned veshtayate vriksham sarvvataschaiva by those earlier sages (Mudholakara, 1991). gacchati| nahyadrustushca maargo’sti Sages like Vishvamitra, Vasishta, Atri, tasmaat pashyanti paadapaah|| Agastya, and Sarabhanga whose hermitages punyaapunyaistatha gandhairdhoopashcha have been described in the text had large vividhairapi| arogaah puspitaah santi number of trees in their premises that were tasmaajighranti paadapaah|| yaadaih salila looked after by the inmates of the hermitage paanaacca vyaadhinañcaapi darshanat| daily with loving care. So great was the vyaadhipratikriyatvaacha vidyate rasanam welfare of trees that they were watered and drume|| vaktrenotpalanaalena yathordve manured so as to produce pleasing seasonal jalamaadadet| Tathaa pavanasamyuktah fruits and fl owers. The trees were treated like paadaih pibati paadapaah|| human beings that the epic portrays Lord Rama lamenting about his wife Sita being The Matsya Purana (Singh, 1997) speaks kidnapped by Ravana and overcome by grief of the greatness of Kalpavriksha (celestial he addresses the trees in the ashram as: tree). It prescribes degree of punishment proportionate to the guilt [Chapter 227, “O Kadamba (Anthocephalus cadamba) 91–95]. Extolling the virtues of trees the tree, your flowers were admired by my Kurma Purana [Danakhanda, XIII] states beloved. Have you seen her?” that trees are verily like one’s sons. Growing Elsewhere he addresses the other trees like many trees is equivalent to establishing as ashoka (Saraca asoca), tala (Borassus many wells or tanks (Tagare, 1997; Joshi, fl abellifer), shala (Shorea robusta), bakula 2001a). (Mimusops elengi), and chandana (Santana Vrikshacchetta vriksh yastu sa album) enquiring about Sita. naadivranavan bhavet| vaksyaami Sage Vyasa’s Mahabharata [Shanti Parva] tatpratikaaram sarvalokahitaaya tu| also speaks entirely of trees and the dashakoopasamaa vaapi dashavaapisamo consciousness possessed by them by being drumah|| dashadrumasamah putraah sensitive to heat, cold, and thunder sounds. dashaputraasamodrumah| putraurvina It states that plants can hear just as humans shubhaphalam na bhavetraraanaam| do with their ears (Mishra, 1988). They dusputraakairapi tathobhayalokanaashah| Asian Agri-History Vol. 19, No. 3, 2015 233 etadvicharya sudhiyaa paripaalaya (Azadirachta indica), one bargad (Ficus vrikshaan| yatnena vedavidhinaa benghalensis), 10 tamarind (Tamarindus parikalpaniyaa|| [Danakhanda, XIII] indica), 3 kaith (Limonia acidissima), 3 bilva (Aegle marmelos), 3 aonla (Emblica The Varaha Purana [172.39] says that by offi cinalis; Indian gooseberry), 5 mango planting one peepul (Ficus religiosa), one (Mangifera indica) trees, one can never go neem (Azadirachta indica), one vata (Ficus to hell (Singh, 2008). benghalensis), ten flowering plants, two narangi (Citrus aurantium), and fi ve mango The Agni Purana [Varuna Aramapratishtha] (Mangifera indica) trees one can avoid going states: “Never cut down any tree that bears to hell (Shastri and Iyer, 2003). Planting of good fl owers and fruits, if you desire the various trees gives different benefi ts as stated increase of your family, of your wealth and in the Puranas. The Varaha Purana [162.41– of your future happiness. The man who cuts 42] clearly states that five biggest favors down trees giving cool shade is tortured bestowed by trees are like fi ve great sacrifi ces by the agents of Lord Yama in the grim (Panchayajna), giving fuel to families, shade, region of hell known as Asipatra (trees have and resting place to travelers, nests to birds, sword- or knife-shaped leaves) forests” and medicines from leaves, roots, and bark. (Joshi, 2001b). Elsewhere the same text Thus while extolling the greatness of the while praising the tanks and trees [Tadaaga sacred place Gokarna, the Varaha Purana Vriksha Prashamsa Adhyaya] states: “The states that “Each tree is Agnihotrin (one who man who plants trees bearing fruits and performs fi re rituals) performing its sacrifi ce fl owers for the enjoyment of the public (Panchayajna)” as mentioned above. attains a Supreme state of bliss. One should In the Bhagavatha Purana, Lord Krishna worship trees as one worships a sage free speaks on the greatness of trees to the from the vice of envy, because it provides cowherds while grazing their cows (Shastri, shade and fruits and fl owers even to its 1988). His golden words ought to be echoed cutter. The all giving Tree which acts as a through the forthcoming ages so that trees Son does not bear any grudge even to its will be protected. He says: cutter out of selfi sh consideration and brings about the complete salvation to the planter. “Behold these trees! They bear severe sun, lashing winds, rains and yet protect us. Leaves and fl owers, bark and wood, sap and gun fuel, and fruits, many are the gifts The glorious ancient tradition of the trees bestow upon us. Blessed are the living harmoniously with Nature to people who give generously to others like maintain the ecological balance was these trees.” [Skanda 10, 22.37] well understood by our ancient seers that they extended the same rites of The Bhavishya Purana [Rajadharma marriage meant for humans to all other Kaustubha Kanda] states that by planting living beings including trees. one peepul (Ficus religiosa), one neem 234 Tree welfare in ancient India Therefore one should plant trees with due ceremony and treat them as his Sons.” Sage Vyasa’s Mahabharata [Shanti Parva] also speaks entirely of trees and the consciousness possessed by them Tree welfare in Post-Vedic texts by being sensitive to heat, cold, and Ancient Indian people had high reverence thunder sounds. It states that plants can for trees that they even solemnized the hear just as humans do with their ears. marriages of certain species of trees keeping a greater harmonious ecological relation. A typical insect by its act of Chaayavineetadhvaparishrramesu pollination solemnizes the marriage of male bhooyisthasambhaavyaphalesvamisu| and female parts of a plant thus creating Tasyaatithinnamadhuna saparya sthita fruits in it. Several texts like Arka Vivaha, suputresviva paadapesu|| Arkavivahaprayoga, Tulasi Vivaha, and The trees thus acted as embodiments of Ashvattha Vivaha Vidhi of Saunaka refer to hospitality for the visiting guests of the the marriage rites for trees such as ashvattha hermitage. Elsewhere the same text of (Ficus religiosa), tulasi (Ocimum sanctum), Raghuvamsha gives another astonishing and arka (Calotropis procera). These fact as to how visitors to various hermitages portray the harmonious ecological relations enquired the well-being of all inmates and shared by our ancestors (Sheshadri, 2010). also the welfare of trees in the premises. Sage Vishvamitra on visiting the hermitage Patanjali, author of Mahabhashya, states of Sage Vasishta enquires thus: that the manes (Pitrs) feel pleased if one waters and tends mango trees.
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