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Agarwal, S.R.,
“Trees, Flowers and Fruits in Indian Folk Songs, Folk
Proverbs and Folk Tales”, Glimpses of Indian
Ethnobotany,
pp 3-12, Oxford & IBH Publishing House, New Delhi.
The real and indigenous culture of any nation is
reflected in its folklore plants have been an integral part of Indian life and
culture, and hence it is but natural that all aspects of folk literature,
namely folk songs, folk tales and folk proverbs of our country should have
profuse references to trees, shrubs, climbers and their flowers and fruits.
Agrawala,
V.S.,
“Ancient Indian Folk Cults”,
Prithivi
Prakashan,
Varanasi, India,
1970.
There are
very few books on the folk cults of India. The book on “Ancient Indian Folk Cults” is
one of the most important works of reference on Indian Folk Cult. The book contains a wealth of information
on festivals connected with the Bow, Mountain and Mountain Cave,
Indra, River Goddess,
Skanda, Rudra,
Naga deity, Ocean and the
Stupa and
Chaitya.
It also covers the worship of trees,
Mukunda, Goddess Sri and the cult of
Yakshas.
It is an excellent summary of the study on ancient literature.
Ahmed, S., “Neem in Sociocultural
Life in South Asia”, The Neem
Tree, pp 579-584, VCH, Weinhem,
Germany, 1995.
People all over India
worship neem
tree. The Hindu goddess Arulmigu
Mariamman
is synonymous with the neem
tree and is worshipped for her curative powers. In many communities neem leaves are
hung in bunches at the entrance to the house as a symbolic way to keep out
infestations and evil spirit.
Amirthalingam, M.,
“Tulsi
– A Sacred Plant”, Kisan
World, Vol. 25, No.1, p.45, 1998.
Tulsi or the sacred basil is regarded as the most sacred herb
in India with
a hoary past. It is believed the
Goddess Shri
has been incorporated in it. The
sacred herb not only has religious significance, but it also has important
medicinal and environmental
uses.
Amirthalingam, M.,
“Neem Tree - A Review”, Indian Forester, Vol.
127, No.12, pp. 1336-1342, 2001.
The neem found use in the Indus Valley Civilization.
References in Sanskrit literatures indicate its antiquity. It is sacred to
the Hindus and is associated with the goddess Sitala, the small pox goddess.
Apart from religious importance, it has various medicinal properties.gn
Amirthalingam, M.,
“Sacred Trees of Tamilnadu”, Eco
News, Vol. 4, No.4, pp.12–16, C.P.R. Environmental Education Centre,
Chennai, 1998.
Sthala vrikshas
or sacred trees are found all over in India. In Tamilnadu, almost every temple is
associated with a plant or tree connected and the history and mythology of
the temple and deity. The tradition of
associating trees with gods and goddesses traced from the sangam literatures.
Amirthalingam, M.,
“Sacred Trees of
Tamilnadu”, C.P.R. Environmental Education Centre, Chennai, 1998.
The sacred trees or sthalavrikshas along with the
sacred groves and sacred tanks are the three most important ecological
traditions of Tamilnadu and have played a significant role in the protecting
and preserving the environment. Each
sacred tree is associated with a deity and a temple. Sacred trees are revered and worshipped by
the devotees with specific taboos and customs. The 60 sthalavrikshas surveyed and
recorded in this book were all found to have medicinal and mythological stories. The habitat and temples associated with the
tree have also been discussed for each tree with accompanying sketches and
photographs.
Amirthalingam, M.,
“Sthalavrikshas of Tamilnadu”, The Ecological
Traditions of Tamilnadu, pp.83–93,
C.P.R.Environmental Education Centre, Chennai, 1997.
Sthala vrikshas
or sacred trees are found all over India. In Tamilnadu, almost every temple is
associated with a plant or tree. This is sthala vriksha. The tradition of associating trees with
gods and goddesses in Tamilagam
can be traced back to ‘Sangam’
literature, which is full of references to more than hundred plants. In Tamilnadu 265 temples were visited and
60 ‘Sthalavrikshas’
were recorded.
Amirthalingam, M.,
“The blinding tree of India”,
Blackbuck, Vol. 15, No.3, pp.63–66, 1999.
Thillai, the blinding tree of India,
is found in the coastal forests. It
has many medicinal properties. It is
also used for making toys, furniture and also for fuel. This is the sthala vriksha or the sacred tree of the
Lord Nataraja
temple in Chidambaram.
Amrita,
“Temples of Nature”, Discover India, Vol.12,
No.3, pp.20-22, 1999.
Tree worship is a very ancient practice
in India. It is believed that some trees are the
abodes of Gods and spirits. Some of
the most commonly worshipped trees are Banyan, Peepal, Wood-apple and Neem.
Bhattacharya,
A., “On the Cult of the Plantain
Tree and its Ethnographical Significance in Bengal”, Quarterly Journal of
the Mythic Society, Vol. XLI, No. 1, pp. 1 – 7, The Mythic Society,
Bangalore, 1950.
Among the existing tree-cults of
Bengal the cult of the plantain tree has some special features.
Birdwood,
G.C.M.,
“The
Arts of India”,
Rupa & Co., Calcutta,
1992.
The book
“The Arts of India” is the most authoritative and important reference works on
Indian Art. The book contains a wealth
of information and is amply illustrated.
A glance through the contents pages will show the wide scope of the
work and the thoroughness, which went into its preparation. Many of the subjects described were at one
time plentiful. As a source of
reference it is indispensable and provides in a single volume more
information than general works on India.
The first part of the book discusses the sacred animals, plants and trees,
places, mountains and rivers.
Chakraverty, R.K.,
and Mukhopadhyay, D.P,
“The Great Banyan Tree”, Bulletin
Of Botanical Survey of India, Vol. 29, No.1-4, pp 59-70, Botanical
Survey of India, Calcutta, 1987.
The Great Banyan Tree in the
Indian
Botanic Garden, Howrah
is a source of attraction to all visitors.
In this paper its history, importace, growth, mythology, protection and training
of prop roots have been discussed.
Changkija, S., and Kumar, Y., “Ethnobotanical
Folk Practices and Beliefs of the Ao-Nagas in Nagaland, India”, Ethnobotany, Vol.8,
pp 26-30, Deep Publications, New Delhi,
1996.
The aboriginal Naga
tribes of Nagaland follow rich ethnobotanical,
cultural and folk practices. Nagas have been utilizing
plants growing in their surroundings not only as sources of food and herbal
medicines, but also for their traditional religious ceremonies and beliefs.
Chatterjee, G.,
“Vishnu’s Consort on Earth”, The India Magazine, Vol.12, 1992.
The veneration of trees and plants has been a common
phenomenon all over the world. It is believed that they are the symbols of
god or sprit. In India,
many plants have been worshipped. The tulsi used to grow in almost
all the Hindu houses. It is believed that Tulsi as the wife of Vishnu, a
person of unparalleled virtue.
Cotter, H.,
“In the Shade of the
Bodhi Tree”, Art in America,
pp. 172-180, (220-221), 1990.
The influential art of India’s
Pala
period is highly self-conscious and extravagantly ornate. It reveals
parallels between this sophisticated Buddhists art, produced between the 7th
and the 12th centuries, and the work of our own times.
Crooke, W.,
“Tree and Serpent Worship”,
Folklore of India,
pp 237-259, New Delhi, 1993.
Worship of many trees plays an important role in
popular rituals and folklore. It is believed that the tree is an embodiment of
the gods and spirits. Folklore says the tree Kalpataru or Kalpadruma, the tree of Swarga or Indra’s
paradise, granted all desires. Many tribes of India
worshipped the tree as their totemic symbol.
Dagar, J.C.,
“Trees
and shrubs in Religion and Mythology”, Tree World, Vol. 3, No. 6., pp. 3-4,
1995.
From time immemorial tree worship has
occupied an important place in the religious sentiments of Indian
People. Many trees have profoundly
influenced the culture and civilization of man. Many folklore, myth and tales are also
associated with trees.
Dyer, T.F.T.,
“Sacred Plants”, The
Folklore of Plants, pp. 243-261, Chatto and Windus, London,
1889.
Closely allied with plant-worship is the sacred and
superstitious reverence, which from time immemorial, has been paid by various
communities to certain trees and plants.
Elizebeth Mitchell,
“Finding Shiva: Times in Bodhgaya”,
www.geocities.com/ Athens/
Forum/ 1302/ gaya.html.
Bodhgaya is the sacred city of Buddhist. Since, Buddha is said to have had his
enlightenment. The Bodhi tree grows in the courtyard
of the Mahabodhi
Temple and said to be a descendent
of the original Bo tree. Bodhgaya has
become a virtual world’s fair of Buddha celebration.
Fergusson, J.,
“Tree and Serpent worship”, Aryan Book House,
New Delhi, 1888.
Tree and Serpent Worship by James Fergusson:
Illustrations of Mythology and Art in 1st and 4th century A.D.,
from the sculptures of the Buddhist Topes at Sanchi and Amaravati. The introductory essay
deals with the prevalence of Tree and Serpent Worship in the Western World. Part II continues the discussion with
reference to Eastern Asia. The Topes are then described and
explained.
Gayathri, P.K.,
“The night-long vigil”, The Hindu, February
10, 1996.
Mahashivratri, a festival for Lord Shiva is associated with the story
of a hunter who unknowingly worships Lord Shiva with vilvam leaves and water
throughout the night.
Geddes and
Grosset, “Plant Folklore”, Children’s Leisure Products Limited,
Scotland,
1999.
There is
a natural connection between the history of our wild and cultivated plants
and flowers, and traditional folklore.
It provides an insight into the traditions and customs associated with
almost 250 plants and the medical uses to which many of them were
placed. The plants are listed
alphabetically by their vernacular name, and there is a section on Topics of
General Interest and an appendix of scientific names.
Ghosh, S.K.,
“Tulsi - The Kapabriksha, Sciencea”, Science
Reporter, Vol. 38, No. 8, pp. 16–18, 2001.
Tulsi is considered as a sacred plant. Apart from its sacredness, the shrub also
has excellent medicinal properties. Tulsi finds a
lot of uses in Ayurveda,
Homeopathy, Naturopathy and even Aromatherapy.
Gupta,
S.M.,
“Plant Myths and Traditions in India”,
Munshiram
Manoharlal Publishers Pvt., Ltd.,
New
Delhi, 1991.
Trees and
plants play an important part in the myths and customs of India. Many are considered holy, often for reasons
that are lost in the mists of antiquity.
They are associated and identified with gods, planets, months, etc., certain plants are used for
protection against witchcraft and the evil eye. Some plants bring luck and are offered in
the temples whereas few others play an important part in other religious
rites. These traditions and myths form
an important aspect of the Indian’s mental background and the author has
performed a useful service in compiling the fact pertaining to the subject
from the older Indian literature and modern research. The author discusses the forty-five most
important trees and plants along with the myths and customs connected to
them. Specimens of Indian sculpture
illustrating the various myths are reproduced on numerous plates.
Gupta, S.M., “Floral Motifs Based on Legends”, A Manual of Ethnobotany, Scientific Publishers, Jodhpur
1987.
There are 2 types of floral motifs based on legends sculptured on
temples. One type is purely decorative and the other one has symbolic
significance. The very fact that so many plants are sculptured on temples,
show how close our ancestors were to nature.
Gupta, S.M., “Women and Tree
Motifs”, A Manual of Ethnobotany, Scientific Publishers,
Jodhpur, 1987.
In most religions all over the world, it is the women
who are the custodians of beliefs, upholder of traditions and responsible to
perform the religious rituals. The women and tree motifs are divided into
three categories: (1) Nativity of Buddha, Mahamaya
and the Tree Motif (2) Post-nativity depiction, differed Tree Motifs (3)
Brahminical period, women deities associated with trees. Women
and the tree motifs are some of the most beautiful depictions in art and are
sculptured not only in a very realistic manner but are aesthetically very
pleasing to see.
Gupta, S.P.,
“Folklore About
Plants With Reference to
Munda Culture,” Glimpses of Indian Ethnobotany, pp 199-207, Oxford & IBH Publishing
House, New Delhi.
The Mundas inhabiting the Chotanagpur
region of Bihar are mainly concentrated in the
districts of Ranchi and
Singhbhum. The different folklores about the origin of Munda
clan names after plants, plants used in the preparation of
handia beverage, Munda festivals after plants, plants in socio-religious
ceremonies, etc., have been discussed some of the salient features of
Munda culture.
Hajra, P.K., “Nature Conservation in Khasi Folk Beliefs and Taboos”,
Glimpses of Indian
Ethnobotany,
pp 149-152, Oxford & IBH Publishing House, New Delhi.
The Khasis have a rich folklore about plants and their
conservation. Their religious belief, that some deities reside in the forests,
has resulted in the maintenance of certain undisturbed patches of forests as
sacred groves, such as at Mawphlong
and Sorarim near Shillong. All biotic
influences are excluded from such sacred forests.
Hegde, R.N., and Patil, G.A.,
Panchavati
– “The five sacred trees of India”, Kisan World, Vol. 26,
No. 2, pp. 23 & 26, 1999.
Panchavati or the five sacred trees of India
are Peepal,
Banyan, Indian gooseberry, Bengal Quince and Asoka. These trees are a source of renewable
energy. The mythology and the
medicinal uses of these five sacred trees are briefly discussed.
Hopkins, E.W.,
The Religions of India, Munshiram
Manoharlal
Publishers, New Delhi, pp. 540 – 542, 1970.
Tree worship is an ancient practice.
Trees and plants are the direct object of invocation in the Rig Veda. Our ancestors not only worshipped the trees
and plants, but they also venerate mountains, water and animals. In general every ‘village tree’ is sacred
to the Hindus.
Jain, S.K.,
“Magico-religious Beliefs About Plants Among the Tribals of Bastar, Madhya Pradesh”, Quarterly Journal of Mythic
Society, Vol.54, pp 73-94, 1963.
Bastar state, Madhya Pradesh, is thickly inhabited by the adivasis. In the
paper the magico-religious
beliefs about the plants used for food and medicine, the rituals for
forecasting weather and crop conditions, taboos to consume certain fruits
before the inauguration ceremony, the consequences of violating these taboos
and the association of plants in worship and offerings by Adivasis of the Madhya Pradesh and
other materials are described briefly.
Kirtisinghe, P.B.,
“The Mango”, The Indian Magazine, Vol. IV(6), pp. 38-42,
1984.
The mango has strongly associated with the spiritual
and cultural life of India.
It has been found from the Indus Valley Civilization. It is associated with
the Hinduism, Buddhism and Jainism. Its leaves, fruits, wood and twigs were
used in the Hindu rituals and ceremonies
Kumaravelu, M.,
“Vikki (Elaeocarpus oblongus)-Sthala Viruksam (Sacred Trees) of the Nilgiris”, The Downstown
Chronicle, Vol. IV, No. 5 & 6, pp. 5-6, May 8, 1999.
At all the places of worship in Nilgiris, different tree species
are found to occur as sacred groves or sacred trees. One such sacred tree of
the Nilgiris
is Vikki (Elacocarpus
oblongus).
Maneka
Gandhi and
Yasmin Singh, “On the mythology of Indian plants”,
Rupa &
Co., New
Delhi, 1989.
Many
plants are considered holy. Plants
are often associated with many myth and folklore. The plants are associated and identified
with gods, planets, months, etc., certain plants are used as protection against witchcraft
and the evil eye. Some plants bring
luck and are offered in the temples and others play an important part in
other religious rites. The author
discusses the thirty most important trees and plants along with the myths and
folklore connected with each.
The sketches related to myth and tree.
Mao, A.A.,
“Some Symbolic and
Superstitious Botanical Folklore About Mao
Naga Tribe of Manipur (India)”,
Journal of Economic and Taxonomic Botany, Vol.23, No.2, pp 625-628,
Scientific Publishers, Jodhpur,
1999.
Five plants with symbolic uses and six plants with
superstitious beliefs in the Mao Naga tribe of Manipur,
India, are described for
the first time in this paper.
Meher-Homji,
V.N., “Conservation
of ecological heritage”, The Ecological Traditions of Tamilnadu, pp.
32 – 44, C.P.R. Environmental Education Centre, Chennai, 1997.
The discipline associated with conservation is
ecological tradition. The respect Indians have for all forms of life is well
known. The trees are protected with
religious fervor. The sacred groves
are the repositories of biological resources.
In the northern portion of the Western Ghats biodiversity is
sheltered in the sacred groves, smaller in size but widely distributed. The reserved forests are depleted. Every species has a particular role to play
in the ecosystem and ecologists are trying to understand their importance.
Mitra,
B., Das Gupta,
R., and Sur, P.R., “Rudraksha-A Religious Tree and Its
Economic Importance”, Ethnobotany in India,
Scientific Publishers, Jodhpur,
1992.
The Rudraksha tree is much
popular for its tubercle nuts worn by various sects of Hindus. Freaky nuts
with more than 5 cells are believed to possess special merit
Mitra, R.,
“The Sacred
Asvatha- The Most Worshipped Tree in India”, Ethnobotany,
Vol. 6, No. 1-2, pp. 95-98, 1994.
Peepal is regarded as the most sacred tree in India
since Harappan
culture during Indus Valley
civilization. It is believed that it is on this tree Lord Vishnu and other
deities reside. The sanctity of this tree is not only among the Hindus but
also among the Buddhists and Sikhs. It is worshipped in many parts of India
as a benefactor of mankind and is supposed to possess power to bestow
fertility. It has mythological, religious and cultural significance.
Pal,
B.C.,
"Folklore and Myths
about Some Indian Grasses", Quarterly Journal of the Mythic Society, LXXVII, 4, pp.
424 – 431, The Mythic Society, Bangalore,
1986.
Since, prehistoric times
plants have profoundly influenced the culture and civilization of man in many
countries. In India,
folklore, traditional tales and mythological stories are replete with
reference to plants. The present paper deals with 10 such species, provided
with botanical names, local names and also etymological notes.
Panikkar, R.,
“The Sacred Tree”, The Vedic Experience Mantra Manjari, pp
372-375, 1977.
The sacred tree has been mentioned in the Vedas and Upanishads as a cosmic
tree, the tree of life, as the lord of the forests and the pole of e
sacrifice. It is believed that through trees grace from heaven flow and hence
its branches are sacrificed.
Paulraj, S.,
“Conservation
of sthalavriksha
– A biodiversity approach”, presented at the National Symposium on the
Biodiversity and Conservation of the Sacred groves, held at Hyderabad,
WWF – India,
Andhra Pradesh State Office, April 1996.
Sthalavrikshas or Sacred trees are found all over India. In Tamilnadu, the mythology of the temple
or deity is connected to a tree. These
trees are protected and worshipped for their ecological, economical, medicinal
and social importance. They are the
representatives of the ecology, species and genetic diversity.
Pearson, R.,
“Palash - The
Flame of the Forest”, The Heritage, Vol. 4,
No.3, pp. 42-43, 1988.
Palash, the flame of the forest, is considered sacred, because
it has fulfilled the needs of mankind since ancient time. The Vedas mention
this tree. Its twigs are considered an auspicious fuel for the sacred fire, Yajna.
Ramanayya, N.V.,
“The Sacred Tree”, An
Essay on the Origin of the South Indian Temple, pp.4-5, New Delhi,
1985.
In South India, there were no
temples in the beginning. Ancient people believed that certain trees are the
abode of gods and goddess. Thus, at the beginning, all the gods and goddesses
were worshipped in the form of trees.
Ramanayya, V.N.,
“Sacred Plants”, An Essay on the Origin of the South Indian
Temple, pp 4-5, Asian Education Services, New Delhi, 1985.
In ancient South India neither primitive deities such
as gramadevatas (village gods) nor
the Hindu pantheons such as Shiva or Vishnu had any temples. Almost all the gramadevatas
were placed in open-air shrines, under large trees. The tree itself was
believed to be the embodiment the deity and was considered sacred. Shiva and
Vishnu were closely associated with Vilva and Aswatha respectively.
Ranchor Prime,
“Hinduism and Ecology: Seeds of Truth”, Motilal Banarsidass Publishers Private
Limited, Delhi, 1994.
The book “ Hinduism and Ecology: Seeds of Truth”, looks at the
environmental values of the Hindu tradition, its past and present teachings
and practice. The author speaks to
prominent Hindu environmental activists and thinkers. The book also discusses
about the reverence that Hindus had for sacred rivers, mountains, forests and
animals. The principal branches of
Hinduism are Vaishnavism
and Shaivism. The information in this book is drawn from
the Vaishnava
tradition, most of which is common even to Shaivism.
Rao, M. D.,
“Auspicious Trees and Plants”, Hidden
Treasure of Vastu Shilpa Shastra and
Indian Traditions, pp 178-180, 1995.
The mythological, religious and cultural significance of the sacred plants
such as peepal, tulasi, neem, mango, jack, banana, coconut,
betel leaf, betel nut,
vilva tree, sandal wood and turmeric is discussed.
Saikia, N., and Nath,
S.C.,
“Traditional Use of
Some Plants in Religio-cultural
Purposes by ‘Koch’ Community in Assam, India, Journal of Economic and
Taxonomic Botany, Vol. 27, No. 4, pp. 997-1001, Scientific Publishers,
Jodhpur, 2003.
The article is based on the plants associated with religio-cultural
purposes on the ‘Koch’ community of Assam.
38 plants related to the various religious and cultural traditions are described
following their botanical, family and vernacular names, religious values and
parts used.
Saran, S.,
“Now and Forever”, Jetwings, June 2001.
Vata Savitri
is one of the many fasts celebrating bonds that go beyond this life. Vata Savitri celebrates
the triumph of Savitri,
who wrested her husband back from the Lord of Death, Yama himself.
Sastri, K.N.,
“Tree-Worship and Tree-legend in the
Indus
Valley”, New Light on the Indus
Civilization, Vol.1, pp 24-35, Delhi,
1957.
Worship of trees is an ancient Indian tradition. Indus
Valley seals clearly indicate the
worship of trees. Hindus later incorporated this practice the in their own
religion
Shah, R.A.,
“Asoka – the
Sorrowless Tree of India”,
Vibration Magazine, Vol.1, No. 2, 1998.
Asoka, the sorrowless
tree is one of the most legendary and sacred trees of India. It is sacred to Kama Deva and it is a symbol of
Love. It is a tree that represents
fertility. It is also sacred to Buddhist.
A different part of the tree has different medicinal properties.
Sinha, B.C., “Origin of Tree
Worship”, Tree Worship in Ancient India, pp 29-35, East-west Publications, London and
the Hague, 1979.
Tree worship is possibly the earliest and most
prevalent form of religion. It was through the worship of the trees that man
attempted to approach and propitiate God. Sacred trees appear in the earliest
mythologies that have been recovered. In India,
the tree-worship dates back to the 3rd or 4th
millennium B.C. This ancient tradition continues to exist in India
till date.
Sinha, B.C., “Trees in Human Welfare”, Tree Worship in Ancient India,
pp 17-58, East-west Publications, London
and the Hague, 1979.
Trees have
played vital role in the field of human welfare and they are doing it even
now. They shall be playing this important role so long the human life exists
on the face of this earth. This article discusses about a very few useful and
important trees which are quite common.
Sinha, B.C., “Tree Worship in
Vedic Period”, Tree Worship in Ancient India,
pp 36-43, East-west Publications, London
and the Hague, 1979.
Tree worship was prevalent in our
country right from the Vedic period. Soma is the most celebrated plant in the
Vedas. The whole of the ninth Mandala of Rigveda and six hymns in other Mandalas are devoted to the praise
of this plant. This article clearly indicates that the people in the Vedic
age lived in close relationship with nature.
Sinha,
B.C., “Tree Worship in Ancient India”,
Books Today, New Delhi,
1979.
The book “Tree Worship in Ancient India”
is one of the most important reference
work on this subject. The author has described the tree-worship
in Ancient India, which had become quite common by fourth millennium B.C.,
when there was a highly evolved
Harappan culture.
It has continued throughout the whole period of ancient Indian history
and still remains deep in the hearts of Hindus in modern India.
The book contains a wealth of information on tree-worship and covers various
aspects such as tree-worship in
Harappan period- the origin, Vedic period, in Buddhism
and Jainism, in Pre-Gupta period, Gupta period and Medieval Hindu period, and
also about tree worship in South India and trees in
Ancient Indian Coins. In general, the
importance of trees and plants is exaggerated In Indian art and
religion. The tree-worship is a tradition,
which will continue to inspire our future generations.
Subramania
Pillai, G., “Tree worship and
Ophiolatry”,
Annamalai University Publication, Chidambaram, 1948.
The
author of the book “Tree worship and
Ophiolatry” has done pioneer work in tree and serpent
worship. He scans entire range of
Tamil literature and gains an insight into the inner significance of the
manifold rites and ceremonies that have grown round the tree and the serpent. In Tamilnadu, trees are worshipped, not as
a deity by itself, but as the abode of gods and spirits. The author has traced the origin of
Sivalinga from the worship of
Kanthu, the stump,
Kanthali, a stone, was to be installed in its
place and worshipped. The author has also discussed the importance of
Kaval-maram.
He also discusses the serpent worship and its origin.
Subramanyam, T.V.,
“Medicinal Role of Betel Leaf”, The Indian Review, Vol.
75, No. 8, pp 22-27, 1979.
In our country betel leaf has ever been
held as holy and hallowed by every Hindu religious association. All
ceremonies, either social or ritual are marked by the distribution of betel
leaves. All types of worship of deities include offerings of betel leaves.
Sundara Sobitharaj,
K.K.S., “Thalamarangal”, Sobitham Publishers,
Madras,
1994.
The
author of the book “Thalamarangal” has done a reference work on tree
worship. He scanned entire range of
Tamil literature; especially
Saiva and
Vaina literature and has listed out 73
thalamarangal, which are associated with the deity
and temple. The trees are worshipped
in Tamilnadu, not as a deity in itself, but as the abode of gods and
spirits. The author has traced the
origin of
Sivalinga from the worship of
Kanthu (the stump worship). He also discussed the parts of the plants
used for worship.
“The Origin of Coconut Tree”, The
Hindu, July 8, 1995.
Folklore says that the mythological story to explain
the origin of the coconut tree.
Thiagarajan, G.,
“Basil- The Royal Herb”, The Magazine of the
Temple
of Fine Arts Grishma, pp 51-53, 1997.
Tulasi, is sacred to the god Krishna.
Ancient Hindus valued this sacred plant for its medicinal value and every
household placed the leaves at the altar apart from using it in worship.
Thomas, K.,
“The
Worship of Trees”, Man and The Natural World Changing Attitudes in England
1500-1800, pp. 212-241, England, New York, 1984.
Worship of trees is found in almost all the
civilization of the world. It is believed that the trees provided a link with
eternity. It is a kind of family monument. Thus, the tree provided a visible
symbol of human society.
“Treefiliation”, Down To Earth,
Vol. 11, No.5, pp. 46 – 47, 2002.
According to Laxman Singh of the Gram Vikas Navyuvak Mandal, for
the 189 families of Laporiya
village in Jaipur
district of Rajasthan, trees and dykes are part of the family. They traditionally had a non-violent
attitude towards animals and trees but by interlinking religion with nature conservation.
Verma, G., and Singh, K.K.,
“ Neem - A wonder Tree”, Science Reporter,
Vol. 38, No. 11, pp. 16 – 18, 2001.
Neem tree is a part of Indian history, tradition and
culture. It has been widely employed
in folk medicine since time immemorial.
Recent research has discovered several new properties of this wonder
tree.
Warrier, L.,
“A Shady Affair”, Jetwings, pp. 56-62,
February, 2001.
There are mythological tales associated with the
trees such as the banyan, peepal,
Krishna vad, vilva,
Asoka and
butter tree. These trees are symbols of power, love, kindness, patience and
fortitude in the face of disaster.
Thirugnanam, S., “Tirukoil
Marangkalin
Maruthuva
Payankal”,
Selvi Printers,
Tiruchirappalli, 1995.
The author
has discussed briefly about 69
sacred trees, their habit, temples associated with the
tree and its medicinal uses. In addition to the text there are also sketches
and photographs given for each tree.
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