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Trees in Indian Mythology
Trees in Indian Mythology
Discovery
REVIEW ARTICLE
ISSN
2278–5469
EISSN
2278–5450
Corresponding author: Senior Research Fellow, Institute Of Forest Productivity Lalgutwa, Ranchi-835303, Email:
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Publication History
Received: 10 January 2014
Accepted: 20 February 2014
Published: 1 March 2014
Citation
Hari Shankar Lal, Sanjay Singh, Mishra PK. Trees in Indian Mythology. Discovery, 2014, 12(29), 16-23
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This work is licensed under a Creative Commons Attribution 4.0 International License.
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ABSTRACT
Trees have been very important in Indian Mythology. Their significance and intimate association with people has been reflected in
written and oral traditions of India. Oriental religious Hindusim, Budhisum, Jainism, have provided trees a special place. Indeginous
communities have also revolt trees. The present study deals with the value, beliefs, and place of trees in Indian mythology. We are
describing 63 trees species which belongs to 35 families.
1. INTRODUCTION
Providing innumerable benefits trees are the highest and noblest production of the plant kingdom. In Indian culture trees have been
regarded with special reverence. The ancient Indian civilization was primarily dependent upon and intimately associated with forests
and flora. During the Vedic times the ordinary term as found in Rigveda and later Samhitas for flora was “Vriksas“ for trees and
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‘Ausadhi’ for plants having medicinal value. The Indian 'Shastras' and 'Panchang', too mention several ways of doing so, one of them
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May plants, the waters and the sky preserve us, and
Woods and mountains with their trees for treeses…..
May the swift wanderer, Lord of refreshments, list
Our songs, who speeds through cloudy haven .And
May the water,bright,like castles ,hear us.As they
Blow onword from the clover mountain.
(Rig-Veda 5.41, 11-12)
Vedic seers offered prayer to god for the purpose of making plants and herbs sweet and invigorating:
May the plants and herbs be sweet (i.e. efficacious for all) may the
Heavens, the waters and the mid regions be all sweet (i.e healthful
and invigorating) for us. May the producer of grains and vegetables
Be sweet (i.e. friendly and helpful) for us. Let us follow him (act
According to his wishes and convinces) being free from disease
And trouble of any sort.
(Rig-Veda 4.57.3)
There is no agreement among the scholars about the antiquity and time of origin of the Puranas. According to Pusalker (1955)
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Puranas occupy an intermediate position, between the Vedic age and the period of classical literature. The Aryans who were careful
observes of plants, studied the flora keenly with the intention of finding out the improper utility. All the Puranas were not written in
the same century. Further there are varied opinions on the classifications of the Puranas Sensharma (1989) followed vasumatis
rendition of seven Puranas. In this book also same Puranas are followed so far as sacred plants during puranic periods are
concerned. The seven Puranas are Vamana Purana, Vayu Purana, Kunrma Purana, Matsya Purana, Brahmavaivarta Purana, Agni varta,
th
Brahma Purana, spaining from 200 A D to the 13 century AD.
According to Kurma Purana Brahma has created trees (Vrksa) and herbs (Virudha), and monocarpus plants (Osadhi) have
originated from the dermal pores of Brahma. There are categorized references to the names of sacred plants in this Purana having
sacred origin like Iksu (Saccharum officinarum), Dhanya (Oryza sativa), Nispava (Pulses), Kumkuma (Carthamus tinctorius or Crocus
sativus), Kusumbha (Schleichera trijuga) Ajaji (Carum carvi) Goksira and Vikara. It also mentions the descriptions of same Vratas and
various plant materials to be used for such Vratas.
Table 1
Constellations Sacred tree and deities
Constellations Sacred tree Deities
Aswini (Horse’s head or face) Stychnos-nux-vomica (Kuchla) Ashwini
Bharni (Triangle) Emblica officinalis (Aohka) Yam
Kritika (The axe) Ficus glomerata (Gular) Agni
Rohini (Alderbaran or charlot) Eugenia jambolana (Jamun) Bramha
Mrigsira (The onion or antelope’s head) Acacia catchu (Khair) Chandra
Aridra (Betalguse) Vepris bilocularis (Krishnaguru) Shiv
Punarvesa (Pollex or potter’s wheel) Bambusa arundinaceae(Bans) Aditi
Pushya (The Chameleon) Ficus religiosa (Pipal) Guru
Ashlesha (Hydra or Serpent) Mesua ferrca (Nagkesar) Sarp
Makha (Regulus or palnguin) Ficus benghalensis (Bargad) Pitter
Pubba or purba phalguni Man’s eye Butea monosperma (Palsh) Bhag
Uttara Phulguni humans syes Elaeodendron glaucum Ayarma
Hasta (Hand) Jasminum auriculatum (Juai) Surya
Chiti or chitra Aegle marmelos (Bel) Tawasta
Swati Terminelia arjuna (Arjun) Vayu
Visakhe Mesua ferrea( Nageshor ) Indragni
Anooradha Mesua ferrea( Nageshor ) Mitra
Jyestha Solmalia malabarica, Bombex ceiba(Semal) Indra
Moola Canarium srictum, vateria indica (Raldhup) Jal
Poorvasadha Calamus sps Jal
Uttarashada Artocarpus heterophyllus(Kathal) Vishwa deva
Sravana Calotropis gigantean(Madar) Vishnu
Dhanishta Prosopis spicigera (Shami) Vasu
Saibhisha Anthocephalus chinensis (Kadamb) Varun
Poorva bhadrapada Mangifera indica(Aam) Ajaik/ajakapad
Uttara bhadrapada Azadirachta indica(Neem) Abibudhanya
Revati Madhuca longifolia (Mahua) Pusha
Agni Purana gives the names of plants and plant material to be used in some religious rituals. It states that the following flowers
have universal usage in worship mallika (Jasminum sombac), Ashoka (Saraca asoca), Kamala (Nelumbium speciosum), Kumda
(Jasminum pubescens), Tagara (Tabernaemonatana coronaria), Vuna kumkuma (Carthamus tinctorius or Crocus sativus) and
Sindhuvara. Brahma Purana considers that one who circumoustulates a Vata tree (Ficus benghalensis) can get Rid of one’s all sins as
the God Hari rests on this tree. It also lists a number of plants and plant parts used in religious ceremonies like Sradha.
In vamana purana the origin of plants and plant groups are traced to different Gods. According to the Purana the plants are
sacred in origin. A few examples are : the plant Padma (Nelumbo nucifera) has originated from the naval region of Prajapati,
Dhattura (Datura metel) from the heart of Mahesvara Palasa (Butea frondosa ) from right side of Yama’s body, Sami (Prosopis
spicigera) from Katyayana, Vilva (Aegle marmelos) the palm of Lakshmi, Durva (Cynodon dactylon) the back of vasuki etc. and that
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each plant is dear to its respective progenitor God. According to this Purana all those flowers which are rich in color and have
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Brahmavaivarta Purana considers the plants as holy because Brahma created innumerable plants through meditative
contemplation. According to this Purana same virtues and certain celestial abodes can be achieved by offering same flowers, leaves
on some specific months and dates to some specific gods.
5. CONCLUSION
Starting from the Hindus Valley civilization to the present age the place of trees in cultural and social life has been of immense
importance in India. The scriptures, Vedic, Puranik, Budhist and Jains, are full of references of the significance of trees. In fact a no of
sacred beliefs pertaining to trees can be identified in Indian mythology. This signifies reveress to the benefities provided by the trees
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Table 2
Trees and sacred beliefs associated with them in Indian mythology
Common
Botanical Name Family Name Sacred Beliefs
Name
Bundelkhand girls decorate the spicy green
branches of babul acts colorful flowers at the time of
Acacia nilotica L Babul Mimosaceae
the festival called mammalian. They offer various
fruits to the tree for the fulfillment of their wishes
(Agrawal, 1981).
The red paste (commonly known as pilak ) made by
Aderenthera pavonina L Rakta kanchan Mimosaceae rubbing the wood upon a Meciot stone Sacred is
used by hindus for making marks as forehead after
bathing (Pandey, 1989)
In Purulia district of West Bengal the tree is
Adina cordifolia associated with worship (Jain and De, 1966).
Karam Rubiaceae
(Roxb) Hook According to (Lancaster, 1965) its flowers are used in
worship.
The leaves are offered to Lord Ganapati on Shree
Sankastha, Chaturthee Vrata, Styanarayna on Shree
Satyanarayan Vrata and Marga Shirsha Shree
Aegle marmelos L Bael Rutaceae
Mahalakshmi Vrata, Gauri Vrata, Lord Vishnu on
Shree Ananatamanatha Vrata, Lord samba on Shree
Shanti pradosha Vrata and other Vratas
(Anonymous, 1988).
Sirish The tree is sacred specially to Buddhist (Lancaster,
Albizia lebbeck Benth Mimosaceae
1965)
Kadamb Rubiaceae The flowers are sacred and offered to Lord Ganesh
Anthocephalus chinenses Roxb
and Ganpati Vrata (Anonymous, 1988).
It is one of the plants mentioned in the Ramayana
Artocarpus heterophyllus Lam Kathal Moraceae especially while describing Ashoka Vana
(Anonymous, 1988)
The plant is associated with the constellation Uttara
Azadirachta indica A.Juss Neem Meliaceae
Bhadrapada whose presiding diety is Abibudhanya
(Gogatte and Mittal, 1983)
The leaves and flowers are offer to the Lord
Bauhinia purpurea L Khairwal Caesalpiniaceae Nirashanarka Vrata to propitiate the sun God and
Goddess Saraswati on Shree MahaSaraswati Vrata
(Anonymus, 1988).
Bauhinia racemosa Lam Ashta, Jhinjeri Caesalpiniaceae Plant is sacred to hindus , worshiped on the
Dashera festival (Watt, 1885)
Bauhinia variegate L Kachnar Caesalpiniaceae The flowers are offered to Lord Vishnu on Vaikunth
Chaturdasi Vrata (Anonymus, 1988).
The tree is consider sacred and its mentioned is
Bomba ceiba L Simul Bombaceae made in Rigveda and later in Samhita (Sensharma,
1989)
The gum called loban, guggal or salai is used in
Boswellia serrata Roxb Salai Burseraceae
worship (Lancaster, 1965)
According to Vamana Purana the plant has
originated from the right side of Yama’s body
Butea monosperma Lam Palas Fabaceae (Sensarma, 1989).The leaves are offered to the Lord
Vishnu on Shree Narasinha jayanti Varata
(Anonymous, 1988).
The leaves or flowers are offered to the Lord Vishnu
Calophyllum inophyllum L Sultanchampa Clusiaceae on Narasinha jayanti Vrata and Goddess Saraswati
on Shree mahaSaraswati Vrata (Anonymous, 1988)
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1988)
The leaves are offered to Lord Shiva and Gowri on
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SUMMARY OF RESEARCH
Trees have got very important place in socio-religious life of India since time immemorial. Vedic literature and later Sanskrit
literatures have large number of references proving wisdom of our forefathers. Outcome of present work clearly indicate that 27
trees are directly related to Hindu religion. The actual number may be many more. Apart from that a large number of trees are
associated with our social rituals and special occasions. This aspect of our traditional knowledge is of great importance as it can be
utilized to formulate conservation strategy for these trees. The religious and social sentiments attached with the trees can be utilized
for involving mass population for conservation of arboreal diversity.
FUTURE ISSUE
As future extension of present work, study should be conducted to explore importance of trees in other cultural sections of society
as well. The authors are documenting rituals and information’s of tribal population of India who have quite diverse culture.
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