Botany in Vedas
ABOUT THE AUTHOR____________
Dr Prashant Kumar Mishra is Associate Professor in Botany at Vinoba Bhave
University, Hazaribag (Jharkhandj) and is having over 34 years of teaching and
research experience. He has extensively studied different aspects of plant
diversity and other aspects of environmental science which is evidenced by more
than 80 research papers and tree books to his credit. Dr. Mishra has attended 10
research scholars for their doctoral degree, attended over fifty national and
international seminars and completed six research projects sponsored by national
and international agencies. Dr. Mishra has deep interest in description of plant
present in ancient Sanskrit literature. Rastriya Sanskrit Sansthan, New Delhi has
awarded Sanskrit Seva Varati award for his contribution in popularisation of
rare work “Vrikshayrveda” and scientifically validating some of its
prescriptions. Open International University, Colombo, Sri Lanka has awarded
degree of Doctor of Science (honoris causa) for his work on indigenous herbal
medicinal system. Sandipani Ved Vigyan Sansthan, Ujjain has conferred Ved
Nipun degree on Dr. Mishra.
Present book is an attempt to correlate plant sciences found in Vedas with
modern day Botany.
Botany in Vedas
Dr. Prashant Kumar Mishra
2016
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© 2016 EDITORS
ISBN: 978-93-84649-32-6
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Preface
The word “Veda” is derived from Sanskrit “Vid” which means ‘to know’.
Hence the four Vedas are the ultimate repository of knowledge. Knowledge is
generally classified into two classes - The inner knowledge or the Sukshma Gyan
and the outer knowledge or Sthool Gyan. The inner knowledge refers to psycho spiritual knowledge which properly guides human being regarding
ideal and pious way of living. The outer knowledge is knowledge regarding
material and its functions. The second form of knowledge roughly parallels to
modern day science. Veda has been wrongly considered, for a long time as
literature related to inner knowledge only. Off late however scholars have started
acknowledge value of outer knowledge i.e. science present in four
Vedas and now literature regarding this rather neglected aspect of Veda is
accumulating.
Science, in fact is a process of truth seeking and for this both observational
as well as experimental studies are performed. Veda consider and visualise this
universe as multidimensional reality and explain it in same perspective. In that
sense, Rug Veda is undoubtedly the earliest textual source of science followed by
other three Vedas - Atharw Veda, Yajur Veda and Sam Veda. So far subject area
of science in Vedic literature is concerned, list is very long and almost all aspects
of modern science and technology is discussed
here. Mathematics, Physics, Chemistry, Astronomy, Medicine, Surgery, Plant
Science, Microbiology, Environmental Science etc. has been vividly described
in, Vedas. Critics of Vedic science and some conservative modern scientists
often question authenticity of various descriptions in the name of
standardisation. The fact is that our understanding and analytical capacity is still
restricted and fail to match with very high standard of Vedic literature. The very
style of Vedic hymns is symbolic and poetic. Deciphering the exact meaning of
Vedic hymns is a rather difficult task. In most of the cases, one hymn of Veda
can be interpreted differently and has got different meaning as. well. Although
touching all aspects of Vedic science is not possible, the present work is confined
to plant science and environmental science only.
Proper screening of Veda clearly indicates that there is hardly any aspect of
Botany which has not been scientificallv described in Vedic literature. Several
terminology of plant anatomy and plant physiology present in Vedas are not only
scientific but are being used in modern Botany as well. It is noteworthy that
sophisticated equipments and microscopy was not available then. We come
across some highly scientific details regarding environmental science and
regarding suggesting ways to properly manage it. Problems like population
boom, ind.ustrialisation, pollution and land degradation was not faced by people
of Vedic era. Even though our ancient sages were highly sensitive for ecological
health of universe and had formulated various prescriptions to maintain
ecological balance. Climate change vis-a-vis ozone layer is a recent introduction
to scientific world. Although it will be hard to believe most of modern scientists,
some references of protective layer of earth is found in ~ug Ve.d and Yajur Veda.
Health management with the help of medicinal plants is another area where
unparallel records are found in Rug Veda and Atharw Veda. The medicinal uses
and valuable chemicals of those plants have been validated by modern scientific
technology like gas chromatography and atomic absorption spectrophotometry.
Clinical trials have also proved Vedic recommendations right.
Scientific value of Vedic literature with special reference to Botany and
Environmental Science is now unchallenged. It is rather high time, we should
work hard for scientific and unbiased interpretation of Vedas and to validate the
same on the basis of modern tools and techniques. Undoubtedly, it will open a
new vista and add new dimension to modern plant science. Possibly Vedic
Botany will guide modern plant scientists something new and valuable for
human welfare may come out. There is urgency to support research and start a
new discipline, Vedic Botany.
Dr. Prashant Kumar Mishra
Associate Professor in Botany
Vinoba Bhave University
Hazaribag, Jharkhand.
Contents
Preface
1. Veda – An Introduction
2. Morphology and Anatomy of Plants
3. Physiology of Plants
4. Ecology and Environment
5. Soma – The Eternal Plant of Veda
6. Medicinal Plants in Veda
7. Definitions
References
1
Veda–An Introduction
The word “Veda” is derived from Sanskrit “Vid” which means ‘to know’.
Vedas have a larger connotation as they stand for eternal truth. Vedas contain
knowledge in every field of worldly science under the following six broad
headlines, the sadangas or six limbs. These are Siksha or phonetics, Kalpa or
code of rituals, Vyakarana or grammer, Nirukta or etymolgy, Chandas or
literature and Jyotish or astrology. Vedic philosophy is classified into three
categories–the Karmkand or rituals, Upasana or worship and Jnana or
knowledge. Karmkand is meant for achieving purity of mind. It is not restricted
to some rituals like–home, puja, yajnas and havans. It has a broader perspective
and it includes various activities of human being depending upon his/her stage.
There are certain activities, which are followed to achieve specific objectives.
These are known as Kamya karm for brahmchar. To look after his family
members is kamy karm for gruhasth. In addition to that there are some daily
activities which are known as nitya karm. The second kand upasana means
“sitting near” (upa = near, asana = sitting). This kand refers to sitting near to an
object of worship. The object of worship may be an idol or even a natural object.
The third kand or “jnana” or knowledge is equally important. Veda provides
knowledge, which is equally important. Veda provides knowledge of not only
the materialistic world but also of psyco-spiritual world. Unity in diversity is the
basic principle of Vedas.
“Samgachhadhvam Samvadhadvam Samvo Manaamsi jaanamtam, Devaa Bhaatan Yathaa poorvam
Samjaanaana Upaastaam, Sammand Mantra.”
“Assemble, speak together, let your mind be all of one accord. Let all alter the mantra in common way.
Common be their mind. Be their thought united. They all may live happily”.
History of veda is as old as the history of human being. It is said that Brahma
himself preached veda, through his four mouths. It is said that about 3150 B.C.,
after mahapralay (catastrophic event) a great sheer and scholar “Krushn’a
Dvaipaayana Vyaasa” appeared and grasped whole text of veda. He experienced
the difficulty of studying whole veda in the life span of a single person, hence
divided it into four parts depending upon four different branches of knowledge.
He narrated four vedas to his four disciples and thus “Rugveda”, Yajurveda,
Saamveda and Arthvaveda came into existence. Each of the four vedas is further
divided into three parts–the samhitas or sacred text, the Braahmanas and
Aranyak forest book. The first two parts are largely devoted to karmkand or
rituals while the third one deals with supreme knowledge. The text of vedas is
symbolically meaningful and it provides multiple level of knowledge.
The Rugveda was tutored by Sage Vyasa to his disciple Paila. The main
teaching or mahavakya of Rugveda is “Aham Brahmasmi”. It means that my
soul is same as that of non-materialistic “God”. It therefore advocates purity of
own soul. There are twelve Bheda or sub-sections of Rugveda. The tenupanishada text belonging to Rugveda are–Aitereya, Kaus’heataki, Naadabindu,
Atmaprabodha, Nirvaan’a, Mudgala, Axa Maalikaa, Tripuraa, Saubhagya
Laxmee and Bahrucha. The Veda mantras are called “ruchaa” which means
praise or prayer. The common shanti mantra of Rugveda is
“Vaang me Manasi Pratis’ht’hitaa
Mano me vaachi Pratis’ht’hitam
Aavi Aavee:ma edhi
Vadasya ma Aan’eestha
Shrutam me maa prahasee
Anena adheetena ahoraatraam sandhadami
Rutam Vadishyaami
Satyam Vadishyaami
Tan maam avatu, Tad Vaktraam avatu
Avatu maam, avatu vaktraam
Om shanti ! Shanti ! Shanti !
Yajurveda is the second Veda which was tutored to disciple Vaishampaayana
by sage Vyaasa. The mahavakya of Yajurveda is “Tat Twam Asi” literally, it
means that “You are that (similar to super power or god)”. There are 86
“bhedas” of Yajurveda some important among them are Charakaa, Aahoorakaa,
Prachyakat’haa, Kalpakat’haa, Shevtaa, Shewatatara, Taittireeya etc. As the
name suggests Yajurveda deals with “Yajnana” which include specific activities
involving thermal energy i.e. heat or fire. These activities have been prescribed
to obtain maximum out put in desired field. “Agnihotra”–a small pyre of fire is
the basic of yajnana and all activities are performed keeping some natural or
supernatural symbol in front. Yajurveda has been divided into two sections–the
“Shukla” or white and Krushna or black. There are 19 upnishads belonging to
Shukla Yajurveda. Some important among them are–Eeshaavaasya,
Bruhadaaran’yaka, Hansa, Param Hansa, Subalaa, Niraalambaa, Mantrikaa,
Paingulaa, Taara Saara, Muktikaa etc. There are 32 upanishads belonging to
Krushna Yajurveda. Taiteereeya, Brahma, Kaivalya, Svetaashvataraa, Garbha,
Skaanda, Ekakaaxaree etc. are some notable among them. The shanti mantra of
Upnishadas of Shukla Yajurveda is
Aum Poorn’am Ada, Poorn’am Idam
Poor’ataa Poorn’am udachyate
Poor’nasya Poor’nam Adaaya
Poor’nam Evaavashis’hyate
Aum Shanti ! Aum Shanti ! Aum Shanti !
The shanti mantra of krushna Yajurveda upnishada is
“Aum Sahanaavavatu, Sahanau Bhunaktu
Sahavieryam Karaavaavahi
Tejasvina Avadheetam Astu
Maa Vidvis’haavahai
Aum Shanti ! Aum Shanti ! Aum Shanti !
Sage Vyaasa tutored third Veda–the Saamveda to his disciple Jaimini.
Majority of mantras of Saamveda is common with Rugveda but their
presentation is different. There are thousands of “bheda” of Saamveda.
Saamveda has got sixteen Upnishads, some important among them being
Aarun’ika, Avyakta chhaandogya, Jaabaali, Kana, Kun’d’ikaa, Mahai,
Maitreyee, Saavitree, Sanyaasa etc. The mahavakya of Samveda is “Ayam
Aatme Brahma”. The broader sense of this preaching is that every living
organism, small or large has some object common with supreme power or “god”.
The fourth veda is Atharvaveda which Sage Vyaasa narrated to his disciple
Sumantu. Atharvaveda is mountain and ocean of science and technology and
teach about its application in day-to-day life. In that sense after acquiring
knowledge and wisdom from earlier three vedas, this fourth veda is all about its
application. The mahavakya of Atharvaveda is “Prajnyaanam Brahma”. It
means that the ultimate knowledge is super power or “God”. There are nine
major “bhedas” or classes of knowledge contained in Atharvaveda. Number of
Upnishads belonging to Artharvaveda is 31 and some important among them
are–Prashna, Mu’nd’aka, Atharva Shiras, Atharva Shikhaas, Soorya,
Ann’apurnaa, Para Brahma, Dattaatreya etc.
The Shanti mantra of Atharvaveda is
“Om Bhadramakarn’ebhi
Shrun’uyaama devaa
Bhadram Pashyema axibhih yajatraah
Sthiraih angaih tustuvaam
Sastanubhih vyajema devahitam yadaayuh
Swastina Indro, Vrudhaashravaah
Swastina Poos’haa, Vishwavedaah
Swastina Tarxaa ‘Arist’ nemih
Swastina Bruhaspaatih daddhatu
Aum Shanti ! Aum Shanti ! Aum Shanti !
The “ruchas” of Veda are highly poetic and symbolic. They clearly indicate
towards laws of nature and advise human being to follow the right path.
Science in general and plant science in particular is an integral part of Vedic
literature. Rugveda clearly highlight ecology and environmental science as
described in present-day literature. Role of solar radiation and water in
supporting ecosystem and various other organisms has been underlined.
Morphology, taxonomy and classification of plants are also given in Vedic
literature. Sage of those days were well aware about the process of
photosynthesis; Hydrological cycle has also been described in various hymns of
Rugveda. Importance of plant diversity and need of their conservation is one
important aspect of human duty expressed in vedas. Ethno-botany and medicinal
plants have got important place in Atharvaveda. Treatment of various ailments
with the help of locally available herbs is readily available in this literature. In
fact, many aspects of modern botany can be traced back to Vedas and
contemporary literature.
2
Morphology and Anatomy of Plants
Study of external structure of plants is known as morphology. Morphology
comprises the most important aspect of classical botany because proper
identification of higher plants is based upon their external structure only. Proper
identification of plants is essential for their proper use, study and further
research. Although various terminologies are available in present day botanical
literature, their similar counterparts are available in various Vedic texts also.
Although some scattered references of various plant parts are available in
Rugveda, the most interesting descriptions are found in Atharvaveda (VIII–7).
Here various terms are given to plants depending upon their mode of growth.
These are –
1. Vishakha
– Plants with branches spreading in all directions.
2. Sthambini – Plants with moderate height and profusely branching.
3. Prastanvati – Short plants, spreading in all directions.
4. Ekasrnga
– Plants with monopodial branches
5. Manjari
– Flowers in clusters.
6. Amsumati – Plants with many stalks.
7. Kandini
– Plants having articulated stem, which are usually, prostrate.
8. Pratanavati – Creeping plants.
“Prastirnati Sthambinire’Kashunkah
Pratanvatiroshadhiraa’vadami
Ashumatih Kandi’nirya Vishakha
Hryami te Virudho Vaishwadeviru gna Purush Jeevanih”
(Ath. VIII-7-4)
Another “sukta” elaborately describe various plant parts and its medicinal
values:
“Madhuman’mulam Madhumadagraabhasa
Madhuman’madhey Virudham Va’bhruvah
Madhumatparna Madhumat’pushpmasam
Madho sabh’akta Amrutasya Bhaksho
Ghrutmannaa duhatam Goparogavam”
(Ath. VIII-7-12)
The mool (root), agrabhag (apex), madhybhag (trunk), parna (leaf),
pushpam (flower) of medicinal plants contain sweet content, which can remove
various ailments of human being.
The reference of various parts of plants is similar to the terms used by
modern plant scientists.
Mention of various plant parts is also available in Taittiriya Samhita (VII-319-1) and Vajasaneyi Samhita (XXII-28). It is said that plant comprises–mula
(root), tula (shoot), kanda (stem), vatsa (branches), pushpa (flowers) and phala
(fruit).
Morphology of tree has also been described in following “sukta” of
Atharvaveda.
“Mahad Yaksha Bhuvanasya Madhye
Tapasi Krantam Salilasya Prusthe
Tasmin Chhaayaante Ya-U-Ke Chandeva
Vrukshasya Skandha Paritam Iva Shaksaa”
(Ath. X-7-38)
Here the aerial part of tree has been described to have a main trunk and
several branches. Almost similar description is found in (Rugveda 1–32–52).
In Atharvaveda, plants are also classified on the basis of presence or absence
of flowers and fruits:
“Pushpavati Prasumatch Phalinirphala Utah
Sam Mataram Iva, Duhamasmam Aristatataye”
(Ath. VIII-7-27)
Medicinal plants may have flower or may be without flowers. Plants may or
may not have fruits. But they do possess such elements, which can cure various
diseases. This classification of plants is exactly similar to the terms
Cryptogamous plants and Phanerogamous plants used by present day botanists
for plants without and with flowers and fruits respectively.
Plants having specific habit of growing prostrate and spreading all along the
ground have also got mention in following sukta of Atharvaveda.
“Mumuchana Osadho’mnevashwanaradadhi
Bhumi Santanvatirit Yasam Raja Vanaspati”
(Ath. VIII-7-16)
There are some plants, which grow covering the ground and develop such
constituent in their body, which cure various diseases.
Atharvaveda also refer to various habitats of plants and describe about plants
growing on mountains (lithophytes) and those growing on plains (mesophytes).
Sages of those days were also having knowledge of latex producing plants and
their possible use as medicine.
“Ya Rohantya’angirasih Parvateshu Samesh cha
Ta Nah Payaswati Shiva Oshadhih Santu Sha Hryde”
(Ath. VIII-7-17)
Various types of root forms have been described in various Vedic literature
which correspond to modern terms. Some important among them are:
1. Sakha-sipha
– Roots originating from branches, adventitious root.
2. Krshamuli
– Black coloured roots.
3. Swetamuli
– White coloured roots.
4. Bahumuli
– Many roots originating from one point.
5. Tripadi
– Plant with three main roots.
6. Sthulamula
– Thick, fleshy roots. Modified roots like fusiform.
7. Sukshmamula – Thin root. Fibrous root.
8. Jatamula
– Fasciculated root
Some Sanskrit words from Vedic literature indicate various types of leaves.
These terms correspond to modern botanical descriptions:
1. Savrinta Parna – Petiolate leaf
2. Avrintaka
Parna
– Sessile leaf
3. Ekpatra
– Simple leaf
4. Bahupatra
– Compound leaf
5. Ashwaparni
– Shape of leaf like ear of horse as in case of Shorea
robusta
6. Mushikaparni
– Leaf resembling a mouse as in Salvinia
Although anatomy of higher plants became clear to us only after invention of
various types of microscopes, it is interesting to trace some highly remarkable
anatomical terms in Vedic literatures. In Taittiria Samhita internal parts of plants
have been divided into following regions
1. Twacha – It correspond to epidermis or epiblema of stem and root
or Skin
respectively.
2. Mamsa – Soft tissue. This region corresponds to cortex, which is mainly
composed of soft tissue parenchyma.
3. Asthi Wood
– This region is described in modern botany as primary and
secondary xylem, which constitutes the mechanical strength
providing part.
4. Majja
– This term refer to “pith” in modern botany, which is the central
portion of stem and root responsible for storage of various
materials.
5. Snyau - – This term of Vedic literature is similar to scalenchymatous fibres
Fibrous
found among xylem and phloem tissue. This portion is also
Part
responsible for providing mechanical strength to plants.
The Brihadaranyak Upanishad further divide “mamsa” into Valkala (bark)
and S’akara (bast) which is similar to periderm and secondary wood of modern
day botany. These terms indicate that sage of Vedic period were well aware
about secondary growth also.
Modern botanists with western inclination will be surprised to know that a
clear-cut description of “cell” the structural and functional unit of plants is
available in Vedic literature. It is noteworthy that cell is the smallest level in
anatomy of plants. “Kalala” is the term used for cells in Vedic literature. Various
verses of Swetashwar Upanishad (4-14, 3-7, 4-6, 5-13, etc.) refer to cells as
Kalala.
“Sukshmatisukshmam Kalilasya Ma’dheye
Vishwasya Srusta Rama’nekrupam
Vishwasyekam Parivestitaram
Gyatwa Shivam Shantimatyantmeti”
(Swetashwar upani. 4-14)
Kalala or cell is the smallest unit, which constitute various organism of
universe. Cell is called “Kalala” because it encloses various types of nutrients in
its envelop. In Atharvashir Upanishad, not only importance of cell has been
described but its size is also mentioned.
“Valagramatram hrudayast madhye
Vishwam devam jatarupam varenyam
(Athurvashir upni. 5)
It means that Kalala the cell is the starting point of creation (the jata rupa) and is of size of valagara
i.e. 4 microns.
The above-mentioned examples are just symbolic and are enough to establish
that adequate and scientific description of external and internal structure of
plants and available in Vedic literature and they are in accordance with the
modern botany.
3
Physiology of Plants
Like other organism, every plant performs a large number of activities during
its lifetime. Such activities in totality are known as physiology of plants. Uptake
of water and nutrients, their use in biosynthesis of cell material and degradation
of various types of macro-molecules are essence of physiological activities.
Growth and development are ultimate outcome of such activities. Study of plant
physiology has been a complex aspect of botany and various modern and
sophisticated techniques are utilized for knowing the facts. But survey of Vedic
literature reveal that sages of those days had adequate scientific knowledge
about the physiological activities of plant which they have mentioned at various
places in Vedas and other related literatures. A few glimpses of such literary
peaces are enough to support this view.
Various verses of Rugveda (2-4-2, 2-14 and 8-43) mention that sun is the
source of energy and plants utilize the solar radiation for supporting their own
life.
“Urpanah Savana Gruhi
Somasya Somapa Pivah
Goda Indravato Madah”.
(2-4-2)
Swetaswatar upanishad also tells that Rudra has created all living being but
with the help of sun light. Sun is also essential for sustainance of life.
“Yo Ve devanam prabhavodbhawaschah
Vishwadhipo rudro maharshih
Hiranyagarbham Janayamas purva
Sa no budhya shubhaya sanyunaktu”
(Swetaswatar up. 3–4)
Above-mentioned references clearly reflect the knowledge of photosynthesis
in those days.
It is highly surprising to note that some verses of Atharvashir Upanishad and
Shwetaswata Upanishad indicate that sages of those period were having
sufficient knowledge of biochemical activities of plant cells leading to synthesis
of various compounds essential for life.
“Valagramatram hrydayasth madhye
Vishwam devam jatrupam varenyam
(Atharvashir Up. 5)
Kalala or cells are the functional unit for living world. Their activities are at
the centre of life.
Following verse of Swetaswatar Upanishad recognizes cells as centre of
various chemical activities and changes. It clearly indicates knowledge of
biochemistry in those days.
“Valagra Shatbhagasya Shatadha Kalpitasya cha
Bhago jeevah sa vigyeya sa Chanantyaya Kalpate
(Swetaswatar Up. 5–9)
Followning verse of Rugveda provides a highly scientific description of
absorption of water by plants and ascent of sap.
“Apsu me Soma avravidunta’vrishwani bhasaja
Agni cham vishwashambhuvamarsascham vishwabhesajo
(Rugveda 2–23–20)
The king of plants (Soma) takes up water and converts it in medicine, which
is highly useful for man. Indications of upward movement of water and minerals
against the force of gravitation are also available in some Vedic literature. Here
“Bhrugu” is considered as pulling power of materials.
“Vrdhwashaktimayah soma adhah shaktimayo analah
Shiwaschordhwamayah shaktirurdhwa shaktimayah shivah
Tadityam shivasaktibhyam naryaptamih Kinchan
(Vrihanjabalopnishad 1–5–9)
Modern botanists accept release of water from plants in vapour form
(Transpiration) as a physiological process essential for growth and development
of plants. Air plays an important role in this process. It regularly removes water
vapours from around the plants so that the atmosphere around remains dry
enough to receive water vapours. These facts are remarkably depicted in
following “rucha” of Rugveda.
“Utasmate Vanaspate Vato Vi Vatyatramitu
Atho indra patawe sunu somamulu khala
(Rugveda 2–28–6)
Air gently touches the plants and this act help plants to grow properly.
Some “suktas” of 3rd mandala of Rugveda are clear indication of the fact
that growth and development of plants were known in Vedic era also. Various
modes of plant growth have got reference in Vedic literature.
Uchhyaswa Vanaspate Vasman Pruthivya adhee
Sumiti Miamano Vacho dhya Yajnavahse
(Rugveda 3–8–3)
A man grows with knowledge in the same way as trees grow with the help of
nutrients.
“Vanaspate shatwalso viroha
Sahastravalsha Vivaryasaham
Ya twamayam swadhitistejaman
Praninay mahate saubhagay
(Rugveda 3–8–11)
Bamboo with hundreds of growing buds and grasses with thousands of
growing buds grows properly in proper conditions.
In some of the verses of Rugveda, physiological process of seed germination
has been described in appropriate scientific way.
“Tasminnan Veshaya giro Ya ekashya’rshninam
Anu swadha yamusyate yavam na chakrasadvrisha
(Rugveda 2–176 –2)
“Yen tokay tanayay dhanyam
Beejam Vahadwe akshitam
Asambhyam tardhyan ydwa immahe
Radhyo Vishwayu saubhagam
(Rugveda 3–52–13)
Healthy seeds germinate in agricultural fields and yield grains.
Viable seeds capable of germination should be preserved for future
prosperity.
Botanists of modern days took advantage of latest technologies like x-ray
diffraction, spectroscopy, radio labeling etc. to unfold the mystery of various
physiological activities of plants at molecular and atomic level. This helped to
reveal the biochemical pathway of biosynthesis and then degradation of various
macromolecules and compounds. A large number of references are found in
Vedic literature which indicate high degree of scientific knowledge prevailing in
those days. That plants fix solar energy was known to the sages of Vedic era. It
means that they were well aware about the process of photosynthesis, which is
essential for survival of ecosystem. Requirement of water for proper
physiological activities was also a known fact as is indicated by a large number
of verses devoted to highlight importance of water. The process of absorption of
water by roots and its upward movement against the force of gravity has also
found place in Vedic literature. Modern plant scientists have described in detail
that temperature plays an important role in physiological and biochemical
activities of plants. Every biochemical activity has a specific range of
temperature and an optimum temperature also. Role of temperature (Agni) in life
processes has been described in Vrihanjabalopnishad (1–5–6) and Shatpath (6–
1–1–11 and 2– 2–4–2). Similarly, detail and most scientific description of seed
germination and growth of plants is found in some verses of Rugveda.
These references clearly indicate that sages of Vedic period were having their
own plant science which was as technical as the modern day botany.
4
Ecology and Environment
Right from the origin of life on the earth nature with its various types of
resources has played pivotal role in nurturing and sustaining life. In the
beginning, nature held away over earth ordering and regulating various plant and
animal species to live in harmony with each other. But, with the evolution of
civilization man inculcated a deep desire for rapid economic development by use
of science and technology and while doing so he (man) started mistaking nature
and its resource as his personal property and completely over looked its
limitations. The consequences came before us in the form of flood, draught,
cyclones, earthquake, air pollution, water pollution, soil erosion, desertification
and numerous other environmental and natural problems. The international
community experienced such agonies in 20th century and decided to sit together
and discuss the problem during 5-16 June 1972 at Stockholm, Sweden. The
event was called Inter Governmental Conference on Human Environment and
was attended by 42 countries. India was represented by its then Prime Minister
Mrs. Indira Gandhi. Although response from other countries was not
satisfactory, the Stockholm Conference is regarded as the beginning of
environmentalism, which started taking shape worldwide.
So far our country India is concerned, concern for ecology and environment
is not a new issue and history of this subject dates back to Vedic period. The
whole of the Rugveda and Atharvaveda is devoted to praise and highlight
importance of various natural constituents. Specific suggestions are available to
guide human activities in accordance with the law of nature. Emphasis is laid
upon the requirement of good ecological conditions for human survival and
highly scientific recommendations are made to clean polluted water and air. In
that sense, Stockholm Conference may be the beginning of environmental
science for other parts of world but for India “ecology and environment” is not
just a chapter of botany but it is the basic philosophy of life. A peep into vedas
and contemporary literatures clearly indicates that environmental science was at
its peak during that period and sages of those days were well equipped with the
detail informations regarding science and technology of ecology. Some examples
collected from various Vedic literature are enough to vindicate this thought.
SUN AS SOURCE OF ENERGY
Survival of plants and animals and sustainance of ecosystem require energy.
“Sun is the source of energy” is elaborately discussed in various suktas of Vedic
literature. In Swetaswatar Upanishad it has been highlighted that “Rudra”
created this universe with the help of sun light which is represented as
“hiranyagarbha”. Here Rudra is the name given to radiation energy.
“Yo Vai devanam prabhavodbhawasch
Vishvadhipo rudro maharshi
Hiranyagarbha janayamas purva
Sa no budhya shubhaya sanyunaktu”
(Swetashwatar up 3–4)
Similar references are also found in Shatpath (5–3–1–10), Yajurveda (16–2),
Rugveda (9–97–41) etc.
“Ya te Rudra Shiva tanurghora papkashini
Tasya nastanva shantmaya girishantbhichakshih
(Yaju. V. 16–2)
“Mahatatsomo mahishaschkar Apam Yadgarbho arwanit devan
Awadhavindre pawaman ojoanayat surye jyotirindu
(Rug. V. 9–97–41)
In addition to the importance of sun as source of energy, a clear-cut zonation
of solar radiation is also available in Yajurveda. Sun’s diameter is accepted as
unit of length. The earth’s orbit is situated at a distance of approximately 100
units (precisely 108 units) where the intense temperature of sun rays cool down
to such a level that life forms can exist and survive. Highest level of energy is
found at the surface of sun whereas at a distance of 1000 unit till orbit of saturn
the sun appears copper red with lesser amount of energy.
“Aso tasmagro arun ut brabhuh sumangalah
Ye chainam rudra amito vikchhu
Ksrita sahastro’vaisham he’d imaahe
(Yaj. Ved. 16–3)
Verses of Rugveda like 2–4–2, 2–14 and 8–43 clearly mention that solar
energy is trapped by plants which fix it and utilize it for its own survival as well
as survival of other organisms. These “suktas” are in confirmation with modern
day ecology, which consider solar radiation as the source of energy and plants as
the agent responsible for its fixation.
According to modern ecology, sun releases energy by the nuclear
transmission of hydrogen to helium. Only one fifth millionth of the sun’s energy
output reaches earth’s outer atmosphere at a constant rate commonly known as
solar flux. Solar flux is the energy of all wavelengths reaching per unit area per
unit time. The solar radiation heat-up the earth surface and affect the climate,
soil forming process and photosynthesis. Metabolism, growth, reproduction and
other activities of organism require energy. Swetashwar Upanishad (3–4) has
clearly indicated that all living world has been created and maintained with the
help of sun-rays.
Following sukta of Rugveda also highlight sun as the bearer of ecosystems
on earth.
“Ya dharayat pruthiwi paprayarchh
Vajrena hatwa nirap sasayah
Ahanna hiyamindrohinam
Vyahna vyasam madhawa shachibhid”
The sun by sending its light helps in survival of whole earth.
The whole of 4th kandam of Atharvaveda is devoted to highlight the
importance of sun (along with air) for survival of various organisms.
“Tam Vrate nirvishante anasastwavddite prerate chitramano
Yayam vayo savita cha bhuwanani rakshyasto no munchatamnmhasch”
(Ath. V. 4–25–3)
“Prasumati savitarwaye Utave mahasyantam matsaram modayay Arvan
Vamasya praavato Ni’yatchhatam to no munchtamhas”
(Ath. V. 4–25–6)
The above mentioned two verses and others of 4th kandam emphasize
importance of sun and pray (the sun) to always bless the earth with its radiations
because the very survival of planet earth and its organisms depends upon the
blessings of sun.
The above-mentioned references are just a few of large number of verses
spread all over Vedic literature which directly as well as indirectly impress the
role of sun and solar radiation in sustainance of various ecosystems of earth.
WATER AND WATER CYCLE
Water is another important constituent required for proper growth and
development of plants. A plant cell possess water more than 80% of its total
weight. All metabolic activities in a plant body are possible in a liquid medium
only and water being a very good solvent provides that medium. In addition to
that, water is also required for transportation of nutrients and other materials
from one part of body to other. Modern botanical descriptions therefore
recognize water as the most important abiotic factor for sustainance of
ecosystem in general and growth and development of plants in particular.
Sagas of Vedic era were well aware about the importance of water which is
reflected in various verses of Vedic literature.
“Ado yardavashartyavatkamshi parvatam
Tatate krinomi bheshajam subheshayam yadhasasi
(Ath. V. 2–3–1)
Rivers originating from mountains contains water, which is helpful in growth
of plants, which give us food and medicine.
“Sham no bhawantwaye oshadhayah shiva
Indrasya vrajo apah hantu
Rakshasa arad vrishista ipavah patantu rakshasah”
(Ath. V. 2–3–6)
By grace of god, we get water, which ultimately provide us cereals and help
us in our survival.
In Rugveda also there are various “suktas” which tell us about importance of
water in life of plants.
“Apsu me soma avravidunt vriswani bheshaya
Agni cham vishwashambhuvama rshcham”
(Rug. V. 3–23–20)
Somlata (and other plants) take up water and convert it in many usable
medicines.
“Yasama antarsmano made ilaha awasujah
Aiam cha somam indra sutah piyam.
(Rug. V. 3–42–3)
The above-mentioned suktas highlight importance of humidity for plant
survival. It mentions that plants use water vapour of atmosphere to prepare
healing constituents.
Some “suktas” of Atharvaveda is equally significant in explaining
importance of water in growth of plants.
“Apo yada vastapasten tan prati
Tapat yo’sman dwesti
Yam vayam dwismah”
(Rug. V. 2–23–1)
Water is precious because it supports growth of cereals (plants), which
support life of human being.
Above few references of Vedic literature clearly indicate that importance of
water for plant and human being and ultimately for ecosystem was clear to sages
of those period. The knowledge about importance of water is as scientific as
mentioned in present day description of ecology.
Water cycle or hydrological cycle is another remarkable topic, which has got
important place in modern day ecology and environment. It is known to us that
water from water bodies get evaporated and rises above. Plants also transpire
and release water vapour in atmosphere. The water vapour condenses, cool down
and lead to rainfall. In this way continued hydrological cycle help in causing rain
which not only help plants to establish and grow but ultimately sustain whole
ecosystem.
There are a large number of suktas spread in various Vedic literature which
clearly and scientifically explain the hydrological cycle. This is clear indication
that our ancient Vedic knowledge is highly scientific and runs parallel to modern
day ecology.
“Ito va satimimahe
Diyo va parthivadadhi
Indra maho varjasah”
(Rug. V. 2–6–10)
“Indro dirghay chakshas
Aa suryo rohyaddivih
Vi gomiradriyareta”
(Rug. V. 2–7–3)
Above two suktas mention that, the sun breaks water and other liquid into
small particles which is lifted in the atmosphere. After reaching certain height
the broken portions of water once gain form rain and fall on earth.
“Hata vritam sudanav
Indrena sahaju yuja
Mano duhsansa ishat”
(Rug. V. 2–23–9)
Sun rays and lightning breaks water in cloud into very small drops and cause
rain. This sukta clearly describes the process of cloud formation and process of
rainfall.
“Ambayo yantyardhwamirja
Mayo aswariyatam
Panchati meghuna payah”
(Rug. V. 2–23–16)
The upward and downward movement of water in the form of vapour and
rain act as friend of plants and animals and well-being of living and non-living
world cannot survive without this process.
Another sukta of Rugveda emphasize regarding the quality of rainwater and
says that this is the purest from of water. We know through modern scientific
literature that rainfall is a form of distillation process hence the water is pure.
“Amurya up surya yarbhiva suryaah sah
Tano hitwantwahwaraya”
(Rug. V. 2–23–17)
The water, which is broken by sunrays, rises above and then once again fall
on ground is quality wise best water.
Almost similar type of view has been expressed in following verse of
Rugveda.
“Ayo devirupam hwaye yatra
Gavah piwantinah
Sindhybhyah kartwa havihi”
(Rug. V. 2–23–8)
Following sukta of Atharvaveda also highlight importance of water as abiotic
factor for survival of ecosystem:
“Apo bhadra ghrutmiday
Asannagnisomo vibhrataye it taah
Teevro raso madhuprichamarangam
Aa ma pranem sah varchasa gamet”
(Rug. V. 3–13–5)
“Idam va aapo hrudayamayam vassah rutavarih
Ihithmetam shakwasiyatredam veshayami vah”
(Rug. V. 3–13–7)
The above two verses are about regards and praise for water because it help
in many way for survival of living organisms.
LAND (SOIL)
Land or earth is another important abiotic factor of ecosystem. The upper
shallow crust of earth is known as soil. This portion of earth is most important
because plants remain anchored to this region. This part of earth is also
significant because it releases nutrients for growth and development of plants
with the help of microbial activities. The upper portion of land surface is also
remarkable because it holds water, which is absorbed by plants and utilized for
their metabolism. The surface of earth undergoes continuous wear and tear,
which is responsible for formation of soil. Both chemical as well as biological
weathering play important role in soil formation. Modern plant scientists divide
earth into four distinct horizons known as A, B, C and D. The horizon ‘A’ is also
known as “topsoil” and is very rich in organic matter. This part of earth is site of
biological activities. Chemical composition of topsoil depends upon the
characteristics of rock beneath and other climatic conditions. Existence and
survival of plants as well as type of vegetation entirely depends upon the quality
and quantity of soil. The horizon ‘B’ is composed of compactly arranged soil
particles and known as “subsoil”. Long roots of trees can pass through this
region and reach horizon ‘C’ which contains small rock pebbles. Horizon ‘D’ is
composed of parent rock and is without any biological activity.
Various verses of Vedas and contemporary literature highlight importance of
earth and advise man to take care of it. Following examples from Vedas are
sufficient to prove this opinion.
“Haskaradwidutasyayyrto jata
Awantunah maruto mulyantunah”
(Rug V. 2–23–2)
One can lead happy life only after gathering knowledge about earth, water
and air.
“Uteyam bhumivarunasya ragya
Utasau dyovrihato dureanta
Utosanudro varunasya kukshi
Utasminnalpa udake nirlonah”
(Ath. V. 4–16–3)
Varun (water) is available in various forms on earth, which ultimately bless
good people. The sukta highlight presence of capillary water among soil particle,
which is later on used by plants.
In the following sukta, all mighty is praised for blessing life and prosperity
through earth.
“Tistro diwastisrah pruthivih
Shat chenah pradishah pruthak
Twayaham sarva bhutahi
Pashyani devyopashe.
(Ath. V. 4–20–2)
23rd
4th
The whole of
suktam of
kandam of Atharvaveda is completely
devoted to the utility and high value of earth and sun.
“Manve vam dhyavapruthvi subhojsau
Sachetasau ye aprathetham amita
Yojanani Pratisthe hyabhavatam
Vasuna te no manchatamahasah
(Ath. V. 4–26–1)
“Pratisthe hyabhavatam vasunah
Pravrudhe devi subhage uruchi
Dhyavapruthwi bhawatam me
Syone te no munchatamahasah”
(Ath. V. 4–26–2)
Earth and sun provides various types of materials. They are responsible for
well-being of human being. Hence we regard them and salute them.
“Ye udiyam vibrayo ye vanaspatim
Yayorva vishwa bhuwananyantah
Dhyawapruthvi bhawatam me
Syone te no munchatrmhasah”
(Ath V. 4–26–5)
Oh sun and earth all animals and plants are because of your support. You
give every pleasure to us and keep us away from sorrow.
The sukta clearly explain that earth with the help of sun support life of
organisms. Thus they are helpful in sustaining the ecosystem. They help human
being in leading a happy life.
In the following sukta it has been emphasized that earth hold water and the
underground water as well as capillary water are essential for survival of various
organisms. Earth also practise various types of cereals and other food, which
ultimately is consumed by other organism. The description clearly tell the
process of primary productivity in terrestrial ecosystem and also gives clear
indication of food chain.
“Ye kilanen tarpayayo ye vriten
Yamyamrute na kinchan saknuwanti
Dyavampruthvim bhawatam me
Syone te no munchatmahasah”
(Ath V. 4–26–6)
Another sukta of Atharvaved equate earth with a cow, which provides life,
nourishment and blessings to human being.
“Pruthwi dhenutasya agnirvatsah
Sa me’gninam vatsenesarmujam kame duham
Ayuh prathamam pragya porsham ralleem swaha.”
(Ath V. 4–39–2)
BIODIVERSITY
Plant diversity in particular and biodiversity in general is an important aspect
of modern day botany and now a days much emphasis is being laid on this
subject because of its obvious importance. Biodiversity is defined as “variety
and variability among living organisms from all sources and ecological
complexes of which they are a part; this includes diversity within species,
between species and ecosystem. It comprises three distinct levels and
components–ecological diversity, species diversity and genetic diversity.”
According to an estimate about 266000 species of plants are found on the earth
and nearly 3000 among them are utilized for various purposes by human being.
Plant diversity plays many direct and indirect roles for human being. Food
and related items, medicine, timber and wood, industrial products, fodder, fibre,
building material are some of the plant products of direct use. This list is very
long and the above-mentioned uses are just some important of them. Role of
plants in temperature control maintenance of hydrological and biogeochemical
cycle, flood and erosion control etc. are some indirect uses, which are of great
importance for maintaining ecological balance. Although quantification of such
indirect uses is very difficult but their value is ought to be immense. Now a day,
role of biodiversity in ecotourism and its other aesthetic uses are being
highlighted regularly. Our country is blessed by nature so far magnitude of
biodiversity is concerned. India is having diverse type of climate topography and
ecosystem so obviously the variety and variability of plant species is immense.
Because of very rich biodiversity, scientists have placed India among 12 megadiversity countries.
Present status of biodiversity is highly alarming and according to a report of
United Nations Environmental Programme, nearly 20–25 species of organisms
are being lost every hour. This situation is not at all encouraging. Threat to
biodiversity is multi-cornered making the condition more serious.
Developmental pressure like construction, mining, oil extraction,
industrialization etc are major threats to biodiversity. Encroachment by various
activities like agriculture, fishery, horticulture, urbanization, monoculture
forestry and habitat depletion is also taking its toll of biodiversity over
exploitation of natural resource for various purposes is also responsible for
extinction of some specific species. Unabated increase in human population and
faulty governmental policy of resource management are some other significant
reasons of rapid erosion of biodiversity. Needless to mention, the overall
situation has further increased importance of biodiversity and every section of
society, now a days is concerned about it.
Description of biodiversity and importance of biodiversity conservation has
got importance place in Vedas. Atharvaveda is specially devoted to description
of plants and their possible use for treatment of various diseases. Description of
medicinal plants in Atharvaveda is discussed elsewhere as a separate chapter.
Various suktas of Rugveda clearly highlight need for biodiversity conservation
and suggest various sections of society to take care of their natural resource.
In following sukta, persons who take care of forest, grasses and medicinal
plants are considered to be kind hearted and noble:
“Upatmanyam Vanaspate Partho
Devabhyah Sujah
Agnihyayani Siswadat”
(Rug V. 2–182–10)
Another sukta specify that persons who protect various organisms are
praiseworthy.
“Pahino agne payubhirajstrerut
Priye sadan Aaa shushukwan
Mate bhayam jaritaram yavistha
Nunam Vidanmaparam Sahaswa”
(Rug V. 2–189–4)
Now a day much stress is laid upon resource management and it is suggested
to utilize only that much of natural resource, which is just adequate. Ever
increasing population, rapid industrialization and urbanization is putting pressure
on natural resource thus cry for proper use of natural resource is obvious. It is
however surprising to note that people of Vedic era were also concerned about
judicious use of natural resource. In one of the Vedic sukta, kings are suggested
to utilize only that much of natural resource which is just required. Over
exploitation of natural resource to show their strength and power has been
discouraged.
“Indra Somasrita imme taw na dyanti satiate
Ksayam chandras indawah”
(Rug V. 3–40–4)
In another sukta of Rugveda it has been mentioned that persons who perform
Yajna, construct water storage tank and protect forest are respectable in society.
Such persons enjoy their life and command respect of society.
“Aa ya tarah sudanato dadushuse
Divah kosham chuchyavuh
Vi parjanyam sujanti rodasi
Anu dhanarthana yanti vristayah”
Modern environmental science recommends various ways and means for
biodiversity conservation. Ex situ conservation is one such technique, which
suggest conservation of seeds, bulbs, tubers etc out side the farm. Our Vedic
sages were well aware about this methodology and have advised that children of
those people are protected who protect and conserve seeds of various plants.
“Yen tokaya tanayay dhanyam
Beejam vahadve akshitam
Asamabhyam tadhruyana yadwam immahe
Radhyo vishvayu saubhagam”
(Rug V. 3–52–3)
Importance of forest has been widely accepted because of various reasons.
Apart from its economic importance, forests are also acclaimed for their role in
keeping ecological balance. It is a matter of general acceptance that forest help
in causing rain and precipitation. Degradation of forest is being held responsible
for irregular rainfall. So conservation of forest is being given top priority in
environmental management. Way back in one sukta of Rugveda, importance of
forest in creation of rainfall has been highlighted. In this sukta it is said that
cloud and rain nourish us and proper growth of trees and protection of forest is
the only way to ensure adequate and regular precipitation.
“Pravatavanti pataryanti vidyata
Udoshadyirjeehate pinvate ruvah
Ira vishwasme bhurvanay jayate
Yatparjanyah pruthivi retasawati”
(Rug V. 3–82–4)
Modern ecologists also believe (and it is true) that forests help in keeping
temperature under control. Transpiration by trees successfully lowers
temperature of nearby area. A barren land is always hotter than the forestland.
Presently every country developed or developing, is concerned about climate
change and global warming as a serious problem. Kyoto Protocol regarding
global warming suggests for clean development mechanism and plantation of
trees is one way to achieve this target. One sukta of Rugveda has recognized
importance of forest in maintaining temperature of earth.
“Himenami dhrasrimparyetham pitumati murjamasmam adyatam
Srivease artimswinavaneetmunninyathu sarvagana swati”
(Rug V. 2–116–8)
ENVIRONMENTAL POLLUTION
Man has always been an important component of ecosystem. Like any other
organism it require energy as well as nutrition for its survival. In contrast to
other organisms man has always been superior because of its brainpower and has
always tried to draw maximum benefit from its environment. In that respect,
man more than often becomes irrational while utilizing environment.
In the beginning of human civilization, man was basically hunter and largely
depended upon his/her physical strength. Invent of agriculture and animal
husbandry made a significant change in human life and man started utilizing
different forms of energy. Another important change took place with industrial
revolution. Utilization of energy further increased and people started using more
and more of natural resource. Industrial growth helped in upliftment of socioeconomic condition of man but it also inflicted harm on the quality of air, water
and soil. Rapidly increasing utilization of natural resource and dependence on
energy resulted into problem of pollution. Air pollution is one of the serious
environmental problems faced by human population. Air is precious and one
cannot imagine existence of life without air. Any alteration in the composition of
air is highly harmful and has serious consequences. Presently scientific
community, specially the environmental scientists are highly concerned about
the ill effect of air pollution and are trying hard to find a way out of this
problem.
It is highly surprising however, that people of Vedic era were also aware
about the importance of various environmental factors and they were having
their own technology of pollution abatement as well as control. Importance of
clean air has been mentioned and highlighted in several verses of Atharvaveda
and Rugveda. Sukta 10–185–1 and 10– 185–3 say, “oh air you are father, brother
and friend of us and you provide energy and medicine for our well being”.
One sukta of Atharvaveda clearly emphesizes the importance of clean
environment. It is said that for survival and proper growth of man and other
animals, clean environment is essential:
“Sarvo vai tatram jeevati
Gaurashwah purushah pashuh
Yatradam brahuam Kriyate
Paridhirjovanay kamam”
(Ath V. 8–2–25)
In another sukta importance of air and sun is highlighted and both
environmental factors are praised for their role in survival of the universe.
“Tawa vrute nirvishante
Janas wastayuddite prerate chitramano
Yasam vayo savita cha bhuvanani
Raksyato no munchatmahasti”
(Ath. V. 4–25–3)
In another sukta of Atharvaveda clean air is highlighted for good health of
human being. It is said that inhalation of clean air is helpful in maintaining good
physical and mental health of human being.
“Sam te majja majagya bhavat
Samu to purusha parush
Sam te manasasya istrastam
Samasthuyapi rohatu”
(Ath. V. 4–13–3)
Vedic literature is not only confined to explaining importance of air but there
is detail recommendations regarding quality of air as well as ways and means of
purifying air. So Vedic sages have clearly instructed human being, not to pollute
air and how to control air pollution. In one sukta of Atharvaveda man has been
clearly instructed not to misuse air because its implications are bound to be
harmful. On the other hand proper use of air brings good health and prosperity.
“Vayo yatate tapasten tam prati
Tap yasman dwesti yam vayam dwismah”
(Ath. V. 2–20–1)
In another sukta of Atharvaveda, human being is advised to properly use
both air as well as water. Proper use of these two environmental components
helps in sustainance of life on the earth. Once these two factors are misused and
abused nature starts back lashing us.
“Sam te agnih saddadbhirastu
Sam somah suddoshdhibhito
Esaham swam koetriya nnisrisya
Vamishamshad druho munchami
Varunasya pashat
Anagasam vruhumana two
Krunomi shisha te dyavapruthvi
Ume satyam”
(Ath. V. 2–10–2)
Similarly in Rugveda also there is clear-cut recommendation that one should
not damage the ecological balance of earth. The sun, water and air are delicately
interwoven with precise specificity. Even a minor disbalance can bring havoc in
the earth.
“Dausca nah pruthvi sa
Pracotasah rakshatam
Ma durvidatra nintray safah”
(Rug. V. 10–36–2)
Yet another sukta of Rugveda highlights the importance of control of air
pollution. Air is a great treasure and gift from nature and its protection from
harmful elements is responsibility of each and every person.
“Yadato vata te gruhe
Amratasya nidhirhitah
Tena no dehi jee vase”
(Rug. V. 8–186–3)
Sukta 1–23–19, 1–23–20, 1–23–21 and 1–23–23 of Rugveda is devoted to
the importance and significance of water. Water, according to these verses is the
backbone of life and one cannot imagine existence of life in absence of clean
water. Pure water is as good as medicine and it can relieve man from various
types of ailments. Modern life science also highlights importance of water in
many ways. Water being a good solvent is an ideal medium for translocation of
solutes from one part of body to other. Every metabolic activity is possible in
liquid medium only hence water is now-a-days called “elixir of life”
Vedic era was the time when problem of population and pollution was not
there. But the people of those eras were so far sighted that they attached much
importance on conservation of water as well as maintaining their quality. In
present era of modernization and technologies development “water woes” has
become a common feature of every part of globe. Presently we are having nearly
1.4 billion km3 of water resource out of which only 2.5% is fresh water. Out of
available fresh water nearly 69.8% is locked in polar region as ice cap and 30%
is as groundwater. So the available fresh water is just 0.2% of the total resource.
Obviously mankind of present era cannot afford over utilization of water.
Pollution of whatever water is available, is another serious problem. The
problem has become so serious that civil unrest and law and order disruption
because of water shortage has become a common phenomenon. To further
complicate the situation, multinational companies are trying their best to
commercialize water resource. In such a situation we must appreciate the
teachings of Vedas with respect to their concern regarding water.
OZONE LAYER
Importance of ozone layer and the concern about its depletion is a serious
aspect of modern day environmental science.
Ozone is basically a gas having three molecules of oxygen. The ozone layer
acts as an umbrella against the harmful ultraviolet radiations from the sun.
According to their energy contents the ultraviolet radiations could be subdivided
into UV–A, UV–B and UV–C which has got low energy, medium energy and
high energy respectively. Ozone layer is highly effective in absorbing harmful
UV rays. The ozone concentration at the surface of earth is about 0.1 ppm (parts
per million). The ozone concentration decreases with increase in altitude up to
18 km. Thereafter steady increase in concentration takes place up to 30 km and
again decreases thereafter. Maximum depth of ozone is found between 20 km to
35 km and the stratum is known as “ozone layer” which is about 0.5 ppm. It is
interesting to note that the height of “ozone layer” is enough to protect living
organism from direct contact, which is harmful. The ozone layer is highly
helpful in protecting earth from harmful and biologically active ultra violet B
rays. The UV rays are capable of causing severe damage to primary production
of plants by breaking photosynthesis at severe places. This ray also adversely
affect cell membrane and so interfere uptake of nutrients by crop plants.
Continuous exposure to UV–B rays has been reported to break food chain in
aquatic and marine ecosystem. UV–B rays falling on earth’s surface are also
responsible for causing increase in temperature and the phenomenon is known as
“global warming”. Increase in temperature will cause havoc on the earth surface
and the polar ice cap will start melting in that condition. This will ultimately
result into inundation of low-lying area with serious socio-economic
consequences UV rays and also responsible for skin cancer and other skin
diseases in human being. Hence, existence of ozone layer is importance for
existence of life on the earth.
It is amazing to note the perfect balance of ozone layer around the earth. The
ozone layer is so adjusted that it filters harmful UV rays from sun radiation
without inflicting any harm on human body. The ordinary oxygen present in the
atmosphere absorbs highly reactive UV rays and each atom of oxygen split into
separate highly charged particles.
The highly charged oxygen atom combines with un-split O2 and form Ozone
(O3). This ozone absorbs medium energy UV rays and further break into their
constituents. This process continues and helps in protection of living organism
from harmful radiations.
It will be highly amazing and encouraging for modern scientists to find clear
reference of ozone layer in both Rugveda as well as Atharvaveda. In these two
Vedas, ozone layer has been described as “Mahad Ulba” and “Ranga
Hiranyaya” respectively. These two terms have been used to describe a
protective layer around earth, which is meant for keeping harmful agents away
from the surface of earth. In these two references earth has been equated with
foetus and the protective covering has been compared with womb.
“Mahattadulbamsth viram tadaseet
Yanavistitahprativesi thapah”
(Rv. V. 10–52–1)
“Tesyota jayamanasya ulba asu hiranyayah”
(Ath. V. 4–2–5)
Although clear-cut mention of the word “ozone layer” is not found in these
suktas but the description of the protective layer, function of this layer and its
importance is clear indication that people of those time were having a detail
knowledge regarding presence of some protective layer around the earth.
Pollution Control in Veda
Control of air pollution is a serious problem for present day
environmentalists and various technologies are being applied for that. Out of
various types of pollutions, air pollution poses more serious threat to
environmental quality because it very easily spread to other parts of the area.
Environmentalists of present time can find a clear-cut guideline in various Vedic
texts regarding various possible ways to curb the menace of air pollution.
Following sukta of Atharvaveda is a clear-cut example of suggestions available
in Veda regarding the pollution control of air.
“Ye parvatah somaprsta
Apah Uttanshivanh
Vata parajaya adagniste
Kravyatmasisamata.”
(Ath. V. 3–21–10)
Out of various natural agents of importance so far cleaning of air is
concerned, “sun” is placed at top position in Vedic literature. A large number of
verses of veda are devoted to highlight the germicidal property of sun rays.
Some noteworthy suktas from Atharvaveda are as follows:
“Ut parastat surya yeti
Vishwadristo adristani
Dristaseh dhnan drustaye
Sarvaseha pramrinam krimin
(Ath. V. 5–23–2)
“Apeto vayo savita cha
dushkritamap raksasi simidam cha seshatam
Samhyam srayam sujayah
Sam vaten tau no munehatmahas”
(Ath. V. 4–25–4)
“Ut suryo div aiti puro
raksosi nijurvano
Adityah parvatebhyo
Vishwadristo adyastaha”
(Ath. V. 6–52–1)
“Udyatadityah krimin hantu
Nimrochan hantu rashimibhih
Ye antah krymayo gavi”
(Ath. V. 2–32–1)
The above are just some examples of sukta, which clearly mention that sun
rays is capable of killing various types of pathogenic organism present in the air.
Present day airobiologists have identified various types of bacteria, fungi,
spores, archaemycetes and even some algae, which are root cause of various
types of diseases of respiratory tracts. Presently scientific researches have
emphatically proved that sun rays various such elements, which can kill harmful
biological particles. Following such results, various types of radiations are being
used to purify air and making it free from airopathogens.
Agnihotra or Hoam for Control of Air Pollution
In Yajurveda and Atharvaveda special methods to perform yagna and
“agnihotra” have been described. Performance of agnihotra is said to be highly
useful in controlling menace of air pollution. Vedic people firmly believed that
agnihotra with some mystical properties have capacity to capture cosmic energy
and purify air. Agnihotra or “homa” is a type of sacrifice mentioned in Vedic
literature and is a truncated version of performance known as “Darsapurnamasa
Isti”. The materials used in “hoam” are twigs of
i.
Vata (Ficus bengalensis)
ii.
Audumbara (Ficus glomerata)
iii.
Palash (Butea frondosa)
iv.
Peepal (Ficus religiosa)
v.
Bel (Aegle marmosa)
vi.
Cow dung cake
vii.
Cow “ghee”
Reference of air purification in Rugveda with the help of hoam is also
significant and indicating of various attempts in those days to check air
pollution.
“Agne devam ih vah yagnano
Vrutavahrise asi hota na idayah”
(Rug. V. 1–12–3)
“Ghritahawan didhiyah
Pratisma rushato dah
Agne twam rakshswin”
(Rug. V. 1–12–5)
“Madhumanta tanunpadyagyam
Deveshu na kave adya
Krunuhi veetaye”
(Rug. V. 1–13–2)
In above-mentioned three suktas of Rugveda importance of hoam as
technique to control air pollution has been elaborated. It is said that when twigs
of plants and cow ghee is burnt in pyre, the air all around is purified. Harmful
germs are killed and toxic elements of air are removed. Man therefore can lead a
healthy life by regularly performing havana.
Modern researches have clearly proved efficacy of agnihotra in purifying air.
The materials of agnihotra are basically cellulose and lignocellulose. After
combustion, the hydrogen atom liberated combine with O2 and form water
vapour. This vapour also contains compounds like thymole, engomal, pinen,
terpenol, etc. and travels to great distance in all directions. Various
photochemical reactions follow and oxidation-reduction, decomposition of
harmful gases leads to formation of harmless components. Carbon dioxide, one
of the most common toxic gases is converted into formaldehyde and the air is
relatively clean after agnihotra. Formaldehyde thus formed has got antiseptic
properties hence it destroy pathogenic germ present in the air.
PROTECTION OF EARTH
Degradation of land, change in land use pattern, generation of solid waste
and fast depletion of nutrient in soil are some very serious problems faced by the
human being now a day. It is needless to say that these types of environmental
degradation have got far reaching consequences. Various anthropogenic
activities especially mining have caused severe damage to the earth crust. Coal
mining is unavoidable to meet the requirement of energy. Similarly other
minerals are also excavated for various industrial purposes. Economics is also
playing major role in mining sector and every attempt is being made to keep the
production cost of minerals as low as possible. All such situation has made open
cast mining imperative for every country. Open cast mining technique is
however highly destructive and severely damages earth surface. Adverse effect
of opencast mining has been accepted by every one and reclamation of degraded
land is now a day mandatory for every mining company. When we go back to
Vedic literature, various verses can be found which describe importance of land
reclamation and warn us against excessive degradation of earth surface. It is
evident that mining was not in practice in those days but the sages of Vedic era
were far ahead of the time and were not only apprehensive of land degradation
but were also having remedies to check this menace. Twelfth kandam of
Atharwaveda is especially devoted to protection of earth as resource.
In one of the verses, almighty is prayed to once again fill the land, which was
excavated for various purposes.
“Eit te bhume vikhanami
Ksipra tadapi rahatu
Ma te marm visrigwari
Ma te hrudayam pipam”
(Ath. V. 12–1–35)
In another sukta, earth is praised because it sustains plants and trees. Hence
every protection should be provided to earth surface.
“Yasya vruksa vanaspatya
Dhrawastisthanti viswaha
Pruthivo viswadhayasam
Dhritamchhavadamasi”
(Ath. V. 12–1–27)
In another sukta earth is worshiped because of its fertility. All desire and
requirements of human being is fulfilled by earth hence it should be taken care
of.
“Twamasyavarsano jananamditi
Kamadusham yaprayana
Yat te unam tat ta apurayati
Prajapatih prathamta rityasya”
(Ath. V. 12–1–61)
In following sukta, earth is said to be provider of peace, prosperity, pleasure
and food grains. Hence it is duty of every citizen to protect it from damage.
“Shantiva suribhih syona
Kilaloghno paryaswati
Bhumiradhi vryshotu me
Pruthwi paryasa sah”
(Ath. V. 12–1–59)
In fact altogether 63 suktas of 12fth kanda of Atharvaved repeatedly signify
importance of earth and highlight its contribution in sustainance of all living
organism–plants as well as animals. Earth is regarded as provider of prosperity.
It is clear therefore that sages of Vedic era were having adequate idea regarding
presence of various types of minerals which later played major role in industrial
development. Vedic people equated earth with “mother” and “god” in order to
inculcate a sense of belongingness among people. Every human being is
repeatedly advised to take care of earth and not to inflict any harm to it. In case
of any damage during use, proper reclamation is also suggested.
The synoptical reference of just few suktas of Vedas is enough to highlight
the highest degree of knowledge and concern about ecology and environment in
ancient India. Comparison with modern scientific knowledge reflects that apart
from spiritual aspect, the scientific marvel is equally remarkable. In present era
of environmental crisis, importance of Vedic literature increases manifold.
5
Soma –The Eternal Plant of Veda
The topic Botany in Vedas can hardly be considered properly dealt with until
and unless the divine plant Soma is discussed in appropriate way. It is interesting
to note that nearly 1028 verses of Veda are especially devoted to descriptions of
Soma. The 9th mandala of Rugveda has 114 hymens dedicated to Soma. In all
those hymens Soma is differently described as plant, god and drink. These three
representations are very much similar to each other because plants are treated as
god in Veda because of their usefulness and its direct link with super power
nature. Similarly the drink Soma is the liquid preparation of the plant. So the
basic treatment of the word ‘soma’ revolve round its being plant. However the
most controversial and enigmatic aspect of Soma is its identification at par with
the modern botany. Various aspects of Soma like its use in rituals, importance of
drink prepared out of it, methods for collecting this vegetation etc. have been
dealt in Vedic literature in detail but sages remained silent so far identification of
this plant is concerned. This may be because of tradition prevailing in that era of
keeping some wisdom secret and confined to elderly and scholarly people only.
So information about its morphological features and identifying features are not
found in Vedas. Botanists on the other hand are trying to pin point this divine
plant since early 20th century but lack of direct evidence from literature has
proved to be a major bottle neck. The inference drawn so far is with the help of
highly poetic and indirect treatment of the subject spread over several hymns. In
Veda description of any subject is normally symbolic and its proper
interpretation is required. So, different workers have differently interpreted
Vedic hymns and there is a long list of plants described as Soma by different
workers. Cannabis sativa, Periploca aphylla, Sarcostemma brevistigma,
Ephedra vulgaris, Peganum hermala and Stropharia cubensis are some of the
plants which have been described as Soma by botanists. Recently a mushroom
Amanita muscaria is included in this list and evidences and their interpretations
are converging in favor of this plant. Botanists proposing one particular species
as Soma have their own argument but opponents are also having their objections.
In following paragraph I shall try to critically examine arguments in favor and
against one particular species.
Braj Lal Mazumdar in the year 1921 published an article in Journal of
Asiatic Society and suggested that Cannabis sativa, the bhang is the real soma.
Mazumdar argues that in Satpath Brahmana a plant “Usna” has been described
from which Soma drink is said to be prepared. “U” is just a prefix taken from
Kiratas. If the letter “U” is dropped from the said word, “sana” is the Sanskrit
word for bhang. It is therefore quite probable that bhang was known as Soma in
Vedic literature. Mazumdar further argues that in Tibetan language, bhang is
known as “so-ma-ra-dza”. This word also sounds like “somaraja”. Similarly in
“tanguts” bhang is called “Dschoma”. The names of bhang prevalent in
Himalayan region are very much similar to Soma, hence it appears that the two
plants referred so far are same. Mazumdar also points out a striking parallelism
in methods of preparing bhang and Soma as drink. In both the cases the plant
parts are crushed and are filtered to obtain a drink. In some literature there is an
interesting reference of Soma having a stalk which is woven and worn around
the neck. Soma probably was also used as jewelry. This tradition is seen even in
modern period where hempian jewellry is used by women to decorate
themselves.
Some archeological evidences have also been quoted in favour of cannabis
theory. A Russian archeologist, Victor Sariandidi has made some excavation in
Hindukush region and has used his findings to prove that cannabis is actual
Soma of Vedic period. Sariandidi has discovered some monumental religious
places in that area and has spotted earthen utensils in the outskirt. Interestingly
enough, he has noticed seeds and other plant remains of poppy, Cannabis and
Ephedra in them. It is believed that the pots were used to prepare intoxicating
beverages for cult ceremony which are referred as Soma. Thickets of these
plants are quite common article in Karakoram region excavation specially in and
around temple like structure. Reports of another archeologist, Richard Rudley is
also worth mentioning. While excavating some historically important area of
Afganistan, he discovered religious places equal to the size of a football ground
which dates back to 2000 B.C. The shrine was divisible into two portions - a
portion meant for masses and another private portion meant for special persons.
In private special portion some ceramic bowls were spotted which contained
remains of Cannabis and Ephedra. These two plant parts were also recorded in
contemporary excavations. This indicates that mixture of these two plants may
be Soma.
As early as 1792, Sir William Joaes has suggested that a plant Peganium
hermala is Soma of Vedic era. David Fattery and Martin Schnartz have also
written that botanical identity of Indo-Iranian sacred hallucinogen Soma-Haoma
and its legacy in religion, language and folklore clearly speak in favor of
Peganium hermala. The seeds of this plant contain a chemical known as
hermalin which has got psycho active properties. The properties of Soma
described indicate in this direction. A known psychedelic guru Terrence
Mckenne has suggested that a mushroom Stropharia cubensis is most likely
candidate for Soma. But convincing evidence is not available either in favor of
Peganium on Stropharia.
Various theories about botanical identification of Soma was completely
revolutionized in the year 1968 when R Gordon Wasson and his wife Valentina
Wasson published a book “The Divine Mushroom of Immortality”. Wasson a
banker from New York and an amateur mycologist suggested that Soma is
actually a mushroom Amanita muscaria. Amanita grows in the form of
mycorrhizal association with some trees like pine, fir and birch. The mushroom
draws nourishment from these trees and in turn helps in proper growth and
development of trees by helping uptake of water and nutrients from soil. The
mushroom also protects trees from harmful toxic elements present in the soil. All
the symbiotic associates of this mushroom are temperate trees of cold region. So
the mushroom in question is also confined to high altitude portions oh peninsula
specially Hindukush and Himalayan regions. So the habitat of Amanita runs
parallel with the availability of Soma as described in Rugvedas. Hymn 43 of 5th
mandala of Rugveda clearly says that Soma is a plant from mountains….”
Similarly hymn 46 of mandala 9th describes that “Soma is seated on mountain
top…”. If high altitude is accepted as place of Soma then plants like Cannabis,
Peganium and Stropheria and Ephedra are automatically ruled out because all of
them are plants of plain and they grow in warmer climate. In Rugveda Soma is
also described as “Aja Ekapada”. Aja literary means that one which has not been
borne and Ekpada means one with single feet. Life cycle of mushroom shows
remarkable similarity with above mentioned description. Usually vegetative
body of mushrooms is constituted of interwoven thread like structures known as
mycelium. These mycelium remain underground or within roots of trees. So their
growth and development remains concealed and even the initial stages of
reproduction takes place while mycelium still remains hidden. Abruptly, the
fruiting bodied come out in large number and becomes visible. The term “aja”
probably is because of specific type of life cycle of mushroom where most
stages of this plant remains hidden and the stages of its birth are not obvious.
The structure of mushroom fruiting body is like an umbrella. There is a stalk
about 8 inches long which is known as stipe The upper round portion is about 10
inches in diameter when fully developed. The word “ekpada” given to Soma
may be because the stipe looks like single foot of the mushroom. In some of the
hymns of Rugveda Soma is compared with sun. 86 th hymn of mandala 9, refer
that Soma envelop itself all around with the rays of sun 22th hymn of mandala 9
and 48th hymn of mandala 8 also equate Soma with “agni”. These references are
also indicative of Amanita being real Soma. During developmental phase a
round button like structure comes out of the surface. Fruiting body of Amanita
being red in colour, this juvenile portion appears like a rising sun. The literary
simily drawn between Soma and Sun also in favour of Amanita and ruling out
other plants suspected by other workers. The colour of Soma (drink) has been
described “tawny” at different places in Veda. This is also possible if Amanita is
accepted as Soma because colour of this mushroom is reddish and a liquid
prepare out of this will look tawny. Some higher plants suspected to be Soma by
different workers do not fit because the preparation will be green in that case.
Soma has been praised and described with the help of metaphors and similes and
most of them suggest in favour of Amanita. Hymns 70 and 97 of mandala 9th of
Rugveda describes Soma as bulls. Bull is considered as symbol of strength and
so is the eternal drink prepared with this mushroom. Soma is also described as
bull dressed in red apparel. The red colour of fruiting body of Amanita fits with
this description. The round expanded portion of Amanita fruiting body has got
white dots. May be because of this fact Soma is described to be dressed like a
ship. Hymn 86 of 9th mandala of Rugveda describes Soma “creeping out of skin
of snake”. The abrupt emergence of fruiting body out of mycelium might be the
reason behind such description. Another important metaphor used for Soma is
“one eyed” Hymns 9, 10 and 97 of 9th mandala of Rugveda describes Soma in
this way. In no way higher plants fit in this reference. Fruiting bodies of
mushroom however emerges as small button like structure which appears like an
eye.
It is note worthy that in Vedas poetic description of objects is common
feature and often they are compared with identical objects. Various metaphors,
similes and comparisons are used for this purpose. The same literary style is
used to describe Soma as well. Keeping all those comparisons of very high value
in mind, it becomes clear that Amanita is the real Soma. Any higher
angiospermic plants fail to fit in these explanations.
Description about preparation, properties and mode of administration of
Soma is also available in various hymns of Vedas. Critical analysis of these
descriptions once again proves that it is the Amanita which is real Soma. Further
when these explanations are tested on higher plants, it does not fit at all. There is
information that Soma was crushed and filtered with the help of wool. The tawny
golden liquid is collected in a vessel known as Vat. A portion of this liquid is
offered to fire, the Agni and the remaining parts were used to be distributes
among big wigs of society. The drink thus prepared produced psychoactive and
hallucinating effect in human being. There are references in Vedic literature that
poor people of that period use to collect urine of effluent people who drink Soma
and that urine was consumed in place of Soma itself. Strahlenberg, way back in
year 1770 has reported that Shamnic and Koryak tribes of Hindukush region
used Amanita during various religious rituals. Dried mushroom was washed and
boiled with water and the drink thus prepared was consumed by rich people who
feel hallucinated. The poor persons, who do not have access to original drink,
use to wait till they (persons consuming original drink) urinate. The urine was
collected in wooden pots which still contained intoxicating properties.
Experimentally it has been proved that Amanita has strong hallucinogenic
properties and its consumption creates euphoria, elevated mood, auditory and
visual hallucination and feeling of increased strength and stamina. Chemical
analysis has proved that Amanita possess isotonic acid and muscimol which
possess psychoactive properties. Moscimol is produced by decarboxylation of
ibotenic acid. It has been established experimentally that human body can not
decarboxylate more than 15 per cent of ibotenic acid, so rest 85 per cent is
passed out through urine. Tradition of urine drinking thus stands true
scientifically as well and is possible only if Amanita is accepted as Soma.
It is remarkable that there is complete black out so far reference of Soma is
considered in post Vedic era. There are descriptions of religious rituals but those
were completed without using Soma. There are historical evidences that Aryans
later moved from Hindukush and started settling in the plains. The topographic
and ecological conditions of plains are entirely different from hilly places and
trees like pine, fir and birch can not survive there. As these plants are natural
associates of Amanita, so people failed to get this eternal plant. Aryans might
have tried to propagate this plant in the plain but must have failed. Aryans must
have tried to find some alternative of Soma but that must also have proved futile.
So gradually tradition of using Soma in rituals and as regular drink discontinued
and is not found in literature of later period. This fact also rules out possibility of
Cannabis and other tropical plants being Soma because these plants are readily
available at present. In condition of there being Soma, the tradition of its use in
religious rituals would have been continued.
The indirect evidences collected from Vedas and after critically analyzing
them, it becomes almost obvious that Amanita is the real Soma. As there is
complete absence regarding identifying features of this divine plant, there will
always be scope of objections.
6
Medicinal Plants in Veda
Man has been confronting with various types of diseases since pre historic
period and has always tried to conquer over them. Plants have been the first tool
in the arsenal for this purpose. Although discovery of antibiotic (that too from
plant source) revolutionised therapeutic world for certain period, but the magic
could not last for long. It was experienced that pathogen soon become immune
to the antibiotic and discovering new antibiotic is not an easy task. Apart from
that, reports for side effects of antibiotic also disturbed us. Later on another drug,
steroids came in picture and this again gave an impression as if we have got
answer of all diseases. These molecules proved to be more harmful because if
they fail, we have no other option. So since last few decades herb based
treatment has once again became popular and even the western world, who claim
credit for discovering wonder drugs for treatment are reverting towards plant
based system of treatment. India is pioneer and Veda is probably the oldest
literature related to this knowledge. Altogether more than 150 plants have found
references in Veda and their medicinal usages have also been described.
Atharvaveda especially is the text which shows ways of successful and healthy
life and disease treatment is one aspect of that. The description is not only about
the plants but regarding the diseases where they are effective. In following
section, some important plants of Vedic literature are being described.
Aswath (Ficus religiosa)
Ficus religiosa L. (Aswath)
Plant Description
Aswath or Peepal is the second most described and referred plant of Veda the
first being Soma. In modern Botanical nomenclature, it is known as Ficus
religiosa and it belongs to family Moraceae. The plant is tree and a fully grown
plant reaches 30 meters height. Leaves are shiny with closed reticulate venation.
Fruits are small nearly half inch in diameter, green when young and black when
ripe. In both Rugveda as well as Atharvaveda, we come across description of
Aswath at different places. In Rigveda there is a sukta–
Atrah tadwahethe madhwa ahutim yamaswathmupatisthantah jayawosmah te santu jayawah
Sakam gawahsuwate pachyate ye won a te waya tawadasyanti dhenawo nap dasyanti dhenwah.
(Rig. 1-135-8)
In this sukta agni, the fire is invited and offered twigs of Aswath as offering.
It is prayed that all human being remain disease free and the cows provide
enough milk for us. It is also stated that Aswath will prevent all possible health
problem.
In another sukta, Aswath is regarded as Lord of medicine and along with
Palash, praised for relieving mankind from various types of ailments.
Aswathe o nisdanam parne o wastiskrita,
gobhaj itkilastha yatsanwath purusham.
(Atharva 10-9-5)
Another reference of Aswath in Veda is,
Puman punsah parijatoswasthah khadiradadhih,
Sah hanwah shatrun amkanyanahandweshmiye chamay.
(Atharva 3-6-1)
Yatraswath nyagoghra mahav mahavriksha shikhandinah,
Tat pareshpsarsah pratibridhah abhootanah.
(Atharva 4-37-4)
Aswath has also got place in verses of Atharveda 5-4-3, 6-11-1, 8-8 -3 etc.
Following Vedic literature also mention high value of Pipal tree:
Taitiriya Samhita–5-1-10-2, Mai Samhita–2-2-1, Kau Samhita–16-20, 15-1,
48-1 and 57-1;
In all of the above references, Aswath or Pipal has been praised as it fight
and kill foes of human body–the diseases.
Scientifically Validated Uses
Modern scientific studies has clearly proved efficacy of Peeal tree in a large
range of diseases including Central Nervous System, endocrine, Gastro intestinal
tract, Reproductive system and respiratory diseases. The plant has been useful in
more than 50 diseases. Secondary metabolite present in Ficus religiosa has
various properties like, ant diabetic, cognitive, anticonvulsive, antimicrobial and
estrogenic. Wound healing properties of peepal is also noteworthy.
Phytochemicals
The phytoconstituents of this plant includes phenols, tannins, steroids,
alkaloids, flavenoids, b-sitosteryle-D-glucoside, vitamin K, n-octacosenol,
methyl olenolate, lanosterol and ststigmosterol in its stem bark. Root contains Bsitosterile which has got hypoglycaemic effect. Fruit of Peepal has
approximately 5% protein which contains essential nucleic acid– isoleucine and
phenylanaline. In addition to that it also contains carbohydrate, calcium
potassium and phosphorus. The antibacterial property is further authenticated as
aqueous and ethanol extract of leaf significantly retard growth of Staphylococcus
aurens, Salmonella paratyphii, Pseudomonas aerogenosa and Bacillus subtilis.
100% bark extract has lethal impact on Haemonchus contortus, Ascaridia
galli and Ascaris sp. further confirming anthelmithic efficacy of Ficus religiosa.
Antioxidant property of Peepal has also been experimentally proved. Aqueous
solution of leaf inhibit production of Nitric oxide and pro inflammatory
cytokinine 5% to 10% hydro alcoholic extract of leaf, when applied on wound
reduces period of epithelisation.
Classification
Phylum
– Tracheophyta
Division – Magnoliophyta
Class
– Magnoliopsida
Family
– Moraceae
Genus
– Ficus
Species
– religiosa
Patha (Cyclea peltata Hook)
Cyclea peltata (Patha)
In Veda, there is description of a plant Uttanparni or Patha for its magical
properties:
Uttanparne subhage devjute sahaswati,
Sapatni me para dharm patim me kewalam kuru.
(Rug. 10-145-2)
Uttarahamuttar uttareduttarabhya
Atha sapatni ya mamadhara sadharabhyam.
(Rug. 10-145-3)
Nahayasya nam gribhnami no asminaramate jane
Paramew parawatam sapatnim gamayamasi.
(Rug. 10-145-4)
Ahamasmi sahmana twamasi sasahih,
Ubhe sahaswati bhutwi sapatni me sahawahe.
(Rug. 10-145-5)
Upathedham sahamanamabhi twadhim sahiyasa,
Mamanu prate manu vatsam gaurave dhawatu patha wariw dhawatu.
(Rug. 10-145-6)
Patamindro yasndusuremyastaritwe,
Prasham pratignashojahyarasan krushnoshadhe.
(Athar. 2-27)
Imam shwanibhyoshadhim virudhambalwatamam
Yatha supatni wadhate yayamsawindate patim.
(Athar. 4-7)
Imam khanamyomaushadhi vim arudham vvvbalvattamam,
Yaya sapatnm badhate yaya samvindate patim.
(Athar. 3-18-1)
Uttanparne subhage devjute sahaswati,
Sapatni meparanud patim me kewalam krudhi.
(Athar. 3-18-2)
Nahi te nam jagrah no asmin ramate pato.
Paramewa erawatam sapatnim gamayamati.
(Athar. 3-18-3)
Uttarahamuttara uttaradutrabhayah,
adhah sapatnih ya mamadharasadharbhavyah.
(Athar. 3-18-4)
The plant part is described having useful underground portion and leaves
growing upright (Uttanparni). Women request this plant to provide beauty and
strength to them so that they they always get attention of their husband.
Plant Description
This plant is scientifically known as Cyclea peltata. The plant grows through
out in India. It is also found in Sri Lanka. It usually grows at altitude of 800-900
meters. The plant has a shrubby habit and it climbs nearby tall trees. Leaves are
simple, alternate and heart shaped. Dimension of leaf is 3 cm-10 cm to 2.5 cm ×
4 cm. Leaves are stipulate and length of stipule ranges from 5-10 cm. Flowers
are unisexual and grows in panicle arranged axillary. Fruits are drupes and
generally ovoid in shape. Colour of fruits ranges from brown to scarlet..Plant has
got tuberous root which are greyish in colour and irregularly twisted.
The plant is highly valuable as it is used for treatment of different types of
ailments. Nearly one dozen types of alkaloids have been isolated from root of
this plant.
Phytochemicals
Important phytochemical of this plant include, include, Menismine,
Cissamine, Hyatine Paramine, 1-bebbenine, Hyatidine and hyatinine.
Scientifically Validated Uses
Patha is an excellent medicinal plant and is used both externally as well as
internally in various diseases. Paste of root and leaves are mixed in equal
proportion and are applied on wound. This enhances process of epithelialisation.
It is also applied in sinuses and erysiphaales and prunites. Root juice is rubbed
on fore head to get relief from headache. Root juice is also useful in nasal
congestion. Plant extract is anti-inflammatory and anti dermatitis in nature. Leaf
juice is a highly effective stimulant for digestive system. It is a good appetiser,
astringent and help in digesting heavy foods.
Classification
Phylum
– Tracheophyta
Division – Magnoliophyta
Class
– Magnoliopsida
Family
– Menispermaceae
Genus
– Cyclea
Species
– peltata
Syn.
– Cisampalos pareira.
Kusth (Sassurea lappa. Dacna)
Sassurea lappa. Dacna
Reference of Kustha is found at many places in Atharvaveda. Some
important among them are:
Ashwatho devsadanstritiyasyamito divi
Tatramritasya chakshanam deva kusthamawanwat.ssss
(Atharv. 6-95-1)
Hiranyayi nairachardhiranyawandhatana divi
Tatramritasya pushpe devah kushtamawanta
(Atharv. 6-95-2)
Garmoasyoshdhinan garmo himwatatum
Garmo vishwasya bhootsyem me agadam krushi,
(Atharv. 6-95-3)
Oh plant of mountains, relieve our body from heat, fever and give streanth.
Plant Description
Plant has a stout stem 15-50 cm long with large lanceolate to oblong leaf and
hairy fruits. The fruits are pappus, obvoid and brown in colour. Flowers are big
in size and bluish purple in colour. Although the apical structure on the stem is
commonly known as flower but actually it is an inflorescence. The flowers
consist of disc floret only and ray florets are totally abscent. The bracts covering
the inflorescence are boat shaped and scaly in nature and it gives an impression
of lotus flower.
The plant is presently found in Kashmir, Central Nepal and Garhwal, ranging
from 3,600 to 4,5000 m. Plant is more confined to Lokpal, Hamkund and
Rupkundo, Pindari valley, Liderwart and Kolfai. Few plants have also been
reported from remote places of Sikkim, like Joyngari and Ryongtang areas.
Phytochemicals
Alkaloid extracted from this plant is Saussurine. Several essential oils are
also found in this plant, such as Terpenes, Aplotaxene and Sensquiterpene.
Scientifically Validated Uses
Plant has got aphrodisiac, stimulant and antiseptic properties. Plant extract is
also used as tonic. Decoction of plant is a good remedy for respiratory diseases
such as, Bronchitis, Asthma and common cold. Reports confirm that alkaloids
has got depressing action on the vagus centre of medulla which supplies motor
nerve fibre of bronchiole and gastro-intestinal tract. Essential oil of plant relaxes
bronchial muscle and is a good expectorant. Tincture of leaf is used to cure
cholera and also heal ulcer.
Classification
Kingdom – Plantae
Division
– Magnoliophyta
Class
– Magnoliopsida
Order
– Asterales
Familt
– Asteraceae
Genus
– Saussurea
Species
– lappa. DC
Manjistha (Rubia cordifolial L.)
Rubia cordifolial L. (Manjistha)
Ten bhuten havishayama pyayatam punah
Jayam yamasma awachhustam rasenami vardhatam.
(Atharv. 6-78-1)
Abhiwardhata payasami rashtren wardhatam
Rayya sahasrawarchsem stamnupachhito.
(Atharv. 6-78-2)
Twasta jayamajanyat twastasye twam patitam
Twasta sahasrmayusi dirghamayu krinotu wam.
(Atharv. 6-78-2)
Oh plant you nurture us.
Plant Description
The plant is a member of Rubiaceae family and is herbaceous in nature.
Basic habit of plant is climber and the root is rhizome and reddish in colour.
Stem of Manjistha is quadrangular and glabrous with extensive branches.
Powder of root is used to cure different diseases and is an effective medicine of
skin disorder. In traditional ayurVedic system, root is also used to treat spleen
disease. Traditional healers use this plant in burns and bone fracture. Decoction
of root is utilised to cure a wide range of diseases like, fever, dysentery, jaundice
and urinary infection. Decoction is also administered to mother after delivery for
cleaning uterus and regulating menstrual cycle. Root extract has different
therapeutic properties and is antitussive, astringent, themogenic, febrifuge,
antihelminthic, antidysentric, galactopurifier, opthalmic and rejuvenating
properties. Modern pharmacological studies have found this plant effective in
melanoma, lung cancer and sarcoma. In ancient age Manjistha was used to treat
ulcer of intestine and tuberculosis.
Phytochemicals
Phytochemical analysis proved presence of various secondary metabolites in
root as well as leaf extract. Anthraquinone is present in all plant parts although
its amount is highest in root. Root extracts possess glycosides in fairly good
proportion. Presence of steroids and saponine in root sample is also remarkable.
Most of the properties of Manjistha is based on the presence of these secondary
metabolites. It is really noteworthy that ancient Vedic sages were having perfect
knowledge about medicinal value of this plant.
Scientifically Validated Uses
Mature root is the most valuable part of the plant and is used both externally
as well as internally. Power of dried root is a good medicine for skin and spleen
disorder. Preperation of Manijistha is also administered in dysentry and is
applied on burn and wound. Decoction of root is prescribed to the patient of
jaundice and in urinary diseases. Decoction is also utilised to clean uterus after
delivery. Root extract is a good astringent,themogenic, febrifuge, antidysentric,
antihelminthic, galacto-purifier and having rejuvenating effect.
Classification
Kingdom – Plantae
Division
– Magnoliophyta
Class
– Magnoliopsida
Order
– Genitanales
Family
– Rubiaceae.
Tribe
– Rubiae
Genus
– Rubia
Species
– cordifolia.
Neeli (Indigofera tinctoria Kuntze)
Indigofera tinctoria Kuntze (Neeli)
Indrasya ya mahi drishat krimevishawasya taharni
Tayam pinishmi sam krimina drishada khalvo iwa.
(Athar. 2-31-1)
Algandun inmi mahata vadhen dana arduna arsa abhuvan
Shistanshistan nitirami vacha kriminam nakiruchitase.
(Athar. 2-31-3)
Ye krimayah parvateshu vaneshwoshdhisu pachuswaswantah
Ye asmakatanwamavishishu sarwam tadhanmi janim kriminam.
(Athar. 2-31-5)
O Neeli, you are capable of killing worms of body. Kill worms of blood as
well.
Plant Description
Plant is a medium sized shrub growing up to 2 meters in height. Branches are
slender and bluish red in colour. Young leaves are green in colour and grey when
mature. Small flowers are red in colour. Fruits are pod and dark grey in colour.
Plant extract is bitter, thermogenic, laxative, expector ant, anthelminthic,
spleenomegaly, cephalagia, cardiopathy, hepatoprotective, anticancer and
diuretic in nature.
Scientifically Validated Uses
Indigofera tinctoria is used in constipation, liver disease gout and heart
palpitation. Plant parts are bitter, laxative and thermogenic in nature. The
decoction of plant has also got anthelminthic property and is used as
expectorant. The leaf juice and milk is administered to persons suffering from
hydrophobia and other nervous disorder for three days. Healers of naturopath
recommend juice of this plant as tonic. Plant also exhibit antiseptic and antitoxic
properties. Traditional healers mix indigo powder with honey and use it in
enlargement of liver and spleen. Infusion of root is also highly effective as
antidote of arsenic poison.
Crushed leaves are used externally on ulcers wound and other skin diseases
as poultice and plaster. Juice of leaves is also effective in various respiratory
diseases such as whooping cough and asthma.
Experimentally it has been proved that leaf extract of this plant restore
decreased level of neurotransmitters such as monoamine, noradrenalin,
dopamine and serotonin. Enhancing level of these chemicals in forebrain help
relieve various nervous disorders.
Phytochemicals
A specific Galactomannone comprising of Galactose and Mannose have been
isolated from this plant. Apart from it, various alkaloids, terinoides and
Flavenoids have also been isolated from this plant. Indigolin, Indiruben and
Rotenoids are significant phytochemicals of this plant.
Classfication
Division
– Magnoliophyta
Class
– Magnoliopsida
Order
– Fabales
Family
– Fabaceae
Sub Family – Faboideae.
Genus
– Indigofera
Species
– tinctoria
Palash (Butea manosperma Taub.)
Mention of Palash is found in following sukta of Veda.
Vidradhasyam valasasya lohitasya vanaspate
Visalsaspyoshadhe mochhipahpishitam yatah.
(6-127)
Yo angadhoyah kapyoryo akshyovisalpak
Vi vidhamo visalpakam vidrudhamhud yasymam
Para tamagyatam yasmadharajyam suvamasim.
(6-127)
Ayarmanan parnmaniwali balen pramnan sapatnin
Ojo devanan pay oshadhinan varchsa majinvatsaprabhavan
(3-5)
Dasvrukshmuchemam raksho grahya adhiyene jagrahu parvash
Atho enam vanaspate jeewanam lokmunnya.
(Athr. 2-9-1)
Agadudadhgadayam jeewanam vratmayaptat
Abhudu putranam pita nrinam ch bhagawattam.
(Athr. 2-9-2)
Dewaste chitimvidan brahmanam utta veerudh
Chitite vishve deva awidan bhoomyamadhi.
(Athr. 2-9-4)
Plant Description
Plant is a medium sized tree and grows 12-15 meters in height. Branching is
irregular and the branches are characterised by presence of dark brown
proturbances. Stem barks are grey in colour. Leaves are 10-15 cm long having
petiole and stipule as well. Leaves are three foliate, deep green in colour and the
upper surface of foliates is velvety in texture.
Plant parts are astringent, diuretic, anthelminthic and rubafacient in nature.
Juice of leaf is highly effective in snakebite.
Phytochemicals
Flower of Palash contain nearly 1.5% Butrine and 0-4% Butein. In addition
to that it also contains Flavenoids, Isobutrine, Coreopsine, Isocoreopsine,
Sulphurine, Monospermoside and Iisomonospermosides. Root of this plant
contains Glucosides, Glycine and some other aromatic compounds. Bark of
Palash stem contains Sodium salts of phenols which is responsible for
antispasmodic and estrogenic properties.
Scientifically Validated Uses
Aqueous solution of flower has been reported to possess anti implantation
activities. Similarly alcoholic extract of seed has been reported to have ant
ovulation and ant implantation properties. Fresh juice of flower is applied on
ulcer and wounds as it has got antiseptic properties. The juice is also effective in
congestion and sore throat. Gum of Palash is powdered and used in diarrhoea
and dysentery as it is a powerful astringent.
Classification
Division
– Magnoliophyta
Class
– Magnoliopsida
Order
– Fabales
Family
– Fabaceae
Sub Family – Faboideae.
Genus
– Butea
Species
– monosperma Taub.
Dalbergia sisso L.f. (Sumpsupa)
Dalbergia sisso (Sumpsupa)
Vidradhasys balasasya lohitasya vanaspate
Visalpkasyoshadhe mochhisah pishitam chanah.
(Atharv. 6-127-1)
Yo te balasya tisthatah kache muskaspasritah
Vedaham tasya bheshajam chipudra ramichhkshanam.
(Atharv. 6-127-1)
Yo angyoyah karnyoakshyovisalpakah
Vi vrihamo visalpakam vidradhu hrudayamayam
Para tamagyatam yakshma madharanch suwamasi,
(Atharv. 6-127-1)
He Sumpsupa, relieve us from bronchial and kidney diseases.
Plant Description
Plant is medium to large sized tree and grows up to 25 meters in height. The
canopy cover is 2-3 meters in diameter. Leaves are pinnately compound and
leathery leaflets are alternatively arranged on the rachis. Leaflets are broad,
ovate in shape, acuminate, glaberscent and petiolate. Flower is whitish having
light pink tinct. Flowers are without stalk and 5-8 mm in length. Flowers are
arranged in panicles 3-7 cm in size. The panicles are axillary in position. Fruit is
pod, 4-8 cm in length and having 1-4 seeds per pod.
Scientifically Validated Uses
Bark is bitter, hot and aphrodisiac in property. Bark is also effectively used as
abortificient, expectorant, antihelminthic and antipyretic in nature. Juice of leaf
is also effective in blood diseases, leucoderma and dysentery. Seed oil is applied
on burns and scabies. Decoction of leaves is highly effective in acute
gonorrhoea. Decoction is also useful in removing pus from urine. It is also a
good remedy for boils and pimples.
Phytochemicals
Leaf of this plant contains Isoflavone-o-glycoside. Pods possess Mesoinisite7-o-methyle tectorigenine and 4-Rrhamnoglycoside. Pod of this plant contains
Isocaviumin, tecterogenidalbergin, Caviunin and Tanniuns. Stem bark possess
Dalberginone, Dalbergin, Methyldalbergin and Dalberichromine.
Classification
Class
– Magnoliopsida
Order
– Fabales
Family
– Fabaceae
Genus
– Dalbergia
Species – sisso
Plaksha (Ficus infectoria Domin)
Ficus infectoria Domin (Plaksha)
Mention of Plaksha is found in following verses of Veda.
Yah sahamanaraschsi sashan iva rushavah
Tainashwathah twaya vayam sapatnasyahishim.
(Atharv. 3-6-4)
Ythaswath vanaspatyanarohan krinushedharan
Ewa me shatromurdhanam vishwagah bhindi sahaswa ch.
(Atharv. 3-6-6)
Te dharanch praplawantam china nauriva bandhanat
dhpranuttanan punarasti niwartanam.
(Atharv. 3-6-7)
Plant Description
Locally known as Pilkhan, Ficus infectoria is a large spreading tree, with
occasional aerial root. It is found throughout the plains and lower hills. They are
also found in Bangladesh, Nepal, Pakistan, Sri Lanka, South West China and
Indochina. Ficus infectoria reaches up to 10.0-12.0 m height, and spread in 8.010.0 m with a no. of branches. The leaves are glossy green, thick, 10.0 cm × 6.0
cm, alternate narrow and flowers are inconspicuous and white. Bark is 5 to 8 mm
in thickness and Flat. The colour of Bark and new leaves are brown and reddish
Scientifically Validated Uses
Decoction of bark is utilised for washing ulcer and wound as it possess
antibiotic properties. Gargle with decoction also relieve various types of throat
problems. Plant is also useful in menstrual disorder and leucorrhea,
Phytochemicals
Stem bark contains methyl racinolate, caffeic acid, bergenine, beta-sitosterol,
lanosterol, bergepten and some flavinoids.
Phytochemical screening of petroleum ether, chloroform, methanol and
Ethanol: Water (50:50) extracts revealed the presence of carbohydrate,
glycoside, alkaloid, protein, amino acid, phytosterol, tannin and flavonoids by
positive reaction with the respective test reagent. Phytochemical screening
showed that maximum presence of phytoconstituents in methanolic and Ethanol:
Water (50:50) extracts.
Classification
Kingdom – Plantae
Division
– Magnoliophyta
Class
– Magnoliopsida
Order
– Urticales
Family
– Moraceae.
Genus
– Ficus
Species
– infectoria.
Haridra (Curcuma longa Linn.)
Curcuma longa Linn. (Haridra)
Nakta jatasyasoshashe rame krishne asikni ch
Idam ranjani rajay kilasam palitam ch yat.
(Atharv. 1-23-1)
Kilase ch palitam ch nirito nashya pashat
Aa twa sho vishatam warnah param shuklani patayah.
(Atharv. 1-23-2)
Asitam te pralayanamasthanmasitam tawa
Asiknyasyoshadhe nirito nashaya prishat.
(Atharv. 1-23-2)
Oh Haridra, you can cure body deformed because of skin diseases and
relieve us from bone diseases.
Plant Description
Stem grows up to 1 m. in height. Leaves are long and broad. White flowers
are arranged in spike. Root is rhizomatous and varies considerably in length,
2.5–7.5 cm in length. Width of rhizome are on an average 1 cm.
Scientifically Validated Uses
Rhyzome is highly affective in diabetes, skin disease, menstrual disorder,
haemorrhage and colic pain.
The plant has got anti-inflammatory, hypocholestramic, cholaratic,
antimicrobial, antirhhumetic, antificrotic, ant venomous, ant diabetic, antiviral
and antihepatotoxic properties
This plant is used in wide range of diseases and is a good stimulant, tonic
and carminative. It is prescribed in various liver disorders, dropsy, ulcer and
inflammation. This herb is also effective in dyspepsia, anorexia and intermittent
fever. Paste of root is applied on eczema, sprains, brushes and small and chicken
pox. This plant is also an agent of eye care and is utilised in ophthalmia and
conjunctivitis. Juice of root relive pain of scorpion sting and detoxify it.
Phytochemicals
Root of Haridra contains about 60% Curcumin. Apart from this it also
contains, Desmethoxycurcumin, Monomethoxycurcumin, Bidemethoxycurcumin and Dihydroxycurcunin. Oil obtained from the plant contains,
Alphaphelledrine, Sabinin, Cinol, Berneole and Zingeberin.
Classification
Kingdom – Plantae
Class
– Liliopsida
Sub class – Commelinnides
Order
– Zingiberales
Family
– Zingiberaceae.
Genus
– Curcuma
Species
– longa
Apamarg (Achyranthus aspera Hook.)
Achyranthus aspera Hook
Ishanam twa bhesajanamujjesham aa ramamahe
Chakre sahastravirye sarwaswam oshadhe twa.
(Atharv. 4-17-1)
Sathyajite shapathyawani sahamanam punah saram
Sarva samahyayoshadhirito nah paryaditi.
(Atharv. 4-17-2)
Khudhamaram trishnamaram gotamanapatyatam
Apamargan twaya wayam sarv tadaym muchhme.
(Atharv. 4-17-6)
Trishnamarmato kshudhamarmayo akshparasrayam
Apamargan twaya wayam sarv tadaym muchhme.
(Atharv. 4-17-7)
Apamargoshadhinam sarvasamek id vashi
Tenam te mujjamai asthitamatahtwamadgascharah.
(Atharv. 4-17-7)
In Atharvaveda Apamarg is regarded as an object which can free man from
evil forces like hunger, thirst and diseases which ultimate cause death. By evil
force the sages clearly meant diseases.
Plant Description
Apamarg is an annual herb and grows 1-2 m in height. The basal portion of
the stem is woody. The plant is an annual, stiff erect or procumbent. It is
commonly found as a weed of waysides, on roadsides
Phytochemicals
The plant has got antiviral, Antiplasmodic Antifertility, Antiarthritic,
Laxative, Ecbolic Abentifacient,Aphrodisiac, Diuretic, Anticancerous and
Astrigent properties.
Scientifically Validated Uses
The herb is being used in treatment of boils, diarrhoea, dysentery, rheumatic
pain, inches and other skin diseases. Plant is a good source of antioxidant. Root
extract is spermicidal
Classification
Kingdom – Plantae
Division
– Magnoliophyta
Class
– Magnoliopsida
Order
– Caryphyliales
Family
– Amaranthaceae.
Genus
– Achyranthus
Species
– aspera
Arjuna (Terminalia arjuna Roxb.)
Terminalia arjuna Roxb. (Arjuna)
Dasvrikshamuchhemam rakshso grahya adhi yene jagrah parvasu
Atho enam vanaspate jeevanam lokmunnaye.
(Athar. 2-9-1)
Adhotiradhgadayamashi jeevpura agan
Shatan hasya bhishaja suhastra mat virudha.
(Athar. 2-9-1)
Plant Description
Arjuna is fast growing tree attaining height of 20–25 meters. Bark of the tree,
medicinally most important product of the plant is dark from but inside part is
smooth and pale yellow in colour. Leaves are simple, sub opposite, oblong to
elliptical in shape and sessile. Flowers grow in spike and axillary in position.
Fruits are oblong in shape and have 5-7 ridges.
Scientifically Validated Uses
The plant has got astringent, antidysentric and urinary astringent properties.
It has significant positive effect in hypertension and anaemia. Stem bark is a
tested medicine for various types of heart ailments. Leaf juice is administered in
ear ache. Decoction of fruit is a good remedy of cough and throat congestion.
Phytochemicals
Apart from primary metabolites, the plant contains Tannins, Triterpenoids
and Saponins. Important Saponins present in Arjuna are Arjunic acid, Arjunoitic
acid, Arjunagenin, Arjunglycosides etc.
Flavenoids present in this plant includes, Arjunone, Arjunolone,Luteolin,
Sallic acid Ettagic acid etc. Various phytosterols have also been isolated from
this plant
Classification
Kingdom – Plantae
Division
– Magnoliophyta
Class
– Magnoliopsida
Order
– Myrtales
Family
– Combretaceae
Genus
– Terminalia
Species
– arjuna.
Asgandh (Withania somnifera L.)
Withania somnifera L. (Asgandh)
Yatraswatha nyaghrodham mahavriksha shikshandivah,
Tat partapsaras pratibudha amutan
(Ath. 4.37.4)
Eyamagannoshadhinam virudham viryawati,
Ajashringya rataki tikshshringi vyashatu
(Ath. 4.37.6)
Plant Description
Plant is evergreen erect having profuse branches and tomentose shrub. A full
grown plant may vary from 30–150 cm. Leaves simple and oblong in shape.
Leaf surface is glabrous and approximate size is 10 cm. Flowers are small and
grow in umbellate cyme. Fruit orange in small colour, drup, globose and 6 mm.
in diameter. Seeds are yellow in colour remiform and 2-5mm. in diameter.
Scientifically Validated Uses
Plant has got sedative, anti-inflammatory, hypnotic, diuretic aphrodisiac,
alterative and deobstrucent. Plant is also used as tonic.
Phytochemicals
Root of Asgandh possess alkaloids, amino acid, steroids, volatile oils,
hentriaconate, dulicitol andwithaniol. Alkaloids of this plant include,
Euscohygrine, Anhygrine, Trophine Pseudo trephine, Anaferine, Isopelletierine,
Withanamine, Withananine, Somnine and Somniferine. Leaf of Asgandh
contains 12 Withannolide, 5 unidentified alkaloids, Chlorogenic acid and
Flavanoids.
Classification
Kingdom – Plantae
Division
– Magnoliophyta
Class
– Magnoliopsida
Order
– Solanales
Family
– Solanaceae
Genus
– Withania
Species
– somnifera.
Durva (Cyanodon dactylon Pers.)
Cyanodon dactylon Pers. (Durva)
Adhadwista devjata veeruchhapathayopani
Apo malawhiwa pranakshipta sarwan machha payoshidham.
(Arth. 2-7-1)
Deewo moolmawatam prithivya achhutatam
Ten sahastrakanden pari na pahi vishawata.
(2-7-2)
Doob or Durva is regarded as plant specially created by god. The plant is
preyed to protect human body from various types of pains and disorders. The
plant is also requested to provide strength and keep body ever youth.
Plant Description
Durva is a creeping runner/stolon found almost everywhere in India. Stem is
distinctly divided in nodes and internodes. Tuft of roots grow at nodal part of the
stem. Leaves are simple, lanceolate with flat surface and pointed apex. Size of
the leaf is highly variable and ranges from 2.5 cm to 20 cm in length and 0.5 cm
to 1 cm. in width. Flower is small and green or violet in colour. Fruits are
inconspicuously small in size. Cystitis
Phytochemicals
Phytochemicals present in Durva include, beta-sitosterol, flavenoids,
alkaloids, glycosides, triterpenoids and palmitic acid.
Scientifically Validated Uses
Plant is highly effective in anasarea calculus, cancer , carbuncle, convulsion,
cough, cramps, cystitis, diarrhea, hysteria, bronchitis, dropsy, dysentery,
epilepsy, leucoderma, hypertension, tumors and measles. Juice of plant is good
astringent. Decocction of plant is effective in wide range of urinary problem.
Tha plant is a good antioxidant.
Classification
Kingdom – Plantae
Division
– Magnoliophyta
Class
– Magnoliopsida
Order
– Poales
Familt
– Poaceae
Genus
– Cyanodon
Species
– dactyolon.
Guggul (Commifera mukul Hook)
Commifera mukul Hook (Guggul)
Twaya purva matharvano jaghnu rakshasyashadha,
Twaya jaghan kaahyapastwaya kanvo agaatyahi.
(Ath. 4-37-1)
Twaya wayamaps aras gandharwaschatyamahe,
Ajasringyaja raksh sarwan gandham vashyay
(Ath. 4-37-2)
Plant Description
The plant is antiinflamatory, antispasmodic, carminative, hypoglycaemic,
alterative, antiseptic, astringent, sedative, diuretic, expectorant and aphrodisiac
in nature.
Phytochemicals
The plant contains a complex nixture of steroids, diterpenoids and aliphatic
esters.
Z-Guggulsteron,
E-Guggulsteron,
16-beta-hydroxyprogesteron,
Guggulsterol 1, 2, 3, 4, and 5 and Mukulol are specific phytochemical.
Scientifically Validated Uses
The plant is used for detoxifying body. Obese persons are also suggested to
take guggul. The gum obtained from this plant is highly effective in joint pain,
arthritis, gout and muscular pain. The plant product is also good in heart remedy.
Apart from that the plant is also effective in dyspepsia, dysmennorrhea,
endomentritis, hypertension, mania tonsillitis and leucoderma.
Classification
Kingdom – Plantae
Division
– Magnoliophyta
Class
– Magnoliopsida
Order
– Sapindales
Family
– Burseraceae.
Genus
– Commifora
Species
– mukul. Hook.
Oat (Avena sativa L.)
Avena sativa L. (Oat)
Dasvrikshamuchhemam rakshso grahya adhi yene jagrah parvasu
Atho enam vanaspate jeevanam lokmunnaye.
(Athar. 2-9-1)
Adhotiradhgadayamashi jeevpura agan
Shatan hasya bhishaja suhastra mat virudha.
(Athar. 2-9-1)
The plant help regulate fever and provide soothing to ailing persons.
Plant Description
Avena sativa is annual harb with erect stem 40-180 cm long. Leaves are
cauline, ligulate, 40 cm. long and 15 cm wide leaf surfce is rough. Inflorescence
is paniale.
Phytochemicals
Phytochemicals present in the plant include Flavonoids, Isoflavonoids,
Lingnans, Phendic acid and Phenyl thanoids.
Scientifically Validated Uses
Plant is useful for lowering cholestrol, antioxidants and cardiac tonic. Plant
juice enhance immune system and help in managing diabetes.
Classification
Kingdom – Plantae
Division
– Magnoliophyta
Class
– Magnoliopsida
Order
– Poales
Familt
– Poaceae
Genus
– Avena
Species
– sativa
Udumbara (Ficus glomerata Roxb.)
Ficus glomerata Roxb. (Udumbara)
Dasvrukshmuchemam raksho grahya adhiyene jagrahu parvash
Atho enam vanaspate jeewanam lokmunnya.
(Athr. 2-9-1)
Agadudadhgadayam jeewanam vratmayaptat
Abhudu putranam pita nrinam ch bhagawattam.
(Athr. 2-9-2)
Dewaste chitimvidan brahmanam utta veerudh
Chitite vishve deva awidan bhoomyamadhi.
(Athr. 2-9-4)
The plant Gular is worshiprd and requested to relieve man from weakness
and diseases, The plant is capable to revitalise man leading to long life.
Plant Description
Tree is medium to moderate in size and deciduous in nature. Leaves are dark,
green, glaberous and 7.5 to 10 cm. in length. Fruit receptacle is 2 to 5 cm in
diameter, pyriform and arranged in large receptacle arising from main trunk.
Colour of fruit is green when young but turn orange and then dark when ripe.
Seeds are tiny and numerous in number.
Phytochemicals
Leaf of this plant contains steroil and triterpenols, alkaloids, tannins and
flavanoids. Stem bark contain gluanol acetate, beta-sitosterol, leucocyanidine,
glucopyrencoside, leucopelargonidine, glucopyrenoside, lupeol and lupeol
acetate
Scientifically Validated Uses
Modern scientific researches has proved astringent, carminative vermicidal
and stomachic property of plant extract. Administration of this plant is a good
remedy for visceral obstruction. Extract of fruit has proved to be effective in
leprosy, diarrhoea, respiratory and kidney diseases. Modern physicians
recommend use of this plant in leucorrhea, blood disorder fatigue and
burningsensation. The plant is also useful in miscarriage, epididymitis, scabies
and excessive thrist.
Classification
Kingdom – Plantae
Division
– Magnoliophyta
Class
– Magnoliopsida
Order
– Urticales
Familt
– Moraceae.
Genus
– Ficus
Species
– glomerata
Prishniparni (Uraria picta Desv.)
Uraria picta Desv. (Prishniparni)
Shan no devi prishniparnyashyam nishritem akah.
Ugra hikanwajammani tammakshim sahaswasim.
(2-25-1)
Sahamaneyamprathamaprishniparnayamjayatam
Tamaham darpamnam shirovrikshamishakuneriv.
(2-25-2)
Arayam srikyayam yascha sphati vihishiti
Garmadam kanwe nashaya prishniparni sahaswach.
(2-25-3)
Girimenam aweshaya knwam jeewitoshyanam
Tasravam devi prishniparnagnirishanuyadannihi.
(2-25-4)
The plant known as Prishniparni relive paitent of leprosy and provide him
relief. Prishniparni cure this disease completely. This medicine also provides
strength to man and remove causes of infertility in women. This plant is an
effective answer to various types of skin diseases.
Plant Description
Leaves are variable in shape and size, 20 cm or more in length. Leaflets 5-7
cm in length, glabrous and greenish yellow in colour.
Phytochemicals
Various types of alkaloids, flavanoids, steroids, terpenoids, phenols and
saponins have been extracted from different parts of the plant body.
Pharmacological effect includes, antiarthritic, anticolinergic, analgesic,
antitumor, antihypertensive, antipyretic, antimalarial, stimulant and antileukemic
properties.
Scientifically Validated Uses
Flavenoids are used to correct central nervous system disorders. The plant is
also utilised for controlling lipid profile of body and is a good cardiac tonic as
well. Plant extract is antiinflamatory and is administered in liver disorders.
Prishniparni is a good antioxidant agent and has got antiheprglycemic property
as well. The terpenoids and steroids present is used as analgesic.
Classification
Division – Magnoliopsida
Class
– Magnoliopsida
Order
– Fabales
Family
– Fabaceae
Genus
– Uraria
Species
– picta
Moonj (Saccharum munja Roxb.)
Saccharum munja Roxb. (Moonj)
Arustranmidam grahat pruthivyam adyudbhrutam
Tadastrawasya bheshjam tad rogmaninshat.
(Athar 2-3)
Neecheh khanantyasura arustrasmidam mahat
Tadastrawasya bheshajam tadu rogmannonashat.
(Athar 2-4)
Shano mawanwap osadhaya shiva
Indrasya wajro aparhantu rakshah
Arad vrishista ipawah patantu raksham.
(Athar 2-5)
Moonj is worshiped as medicinal plant whose apical portion is used to cure
dysentery. It is also used to cure persons who pass urine excessively. It is also
used to cure wound and other skin diseases.
Plant Description
Saccharum munja, is also known as munja and is a grass. Its habitat is arid
areas and along river banks in India. The plant is tall and the panicles are silky
and greenish brown. The grass grows up to 7 feet in height. Leaf sheath is silky
at extreme base, otherwise quite smooth, straight, and the straw is yellowish in
colour. The margins villose and the apex with long white hairs usually much
longer than proper internodes. The uppermost sheath extends beyond the base of
panicle. Its white flowers are of ornamental value.
Phytochemicals
The phytochemical investigation of the aqueous, methanol, petroleum ether
and chloroform extracts of Saccharum munja Roxb. root powder showed the
presence of phytosterols, flavonoids, terpenoid saponins, carbohydrates, tannins,
glycosides, alkaloids and proteins presented
Scientifically Validated Uses
Modern scientific researches has proved astringent, carminative vermicidal
and stomachic property of plant extract. Administration of this plant is a good
remedy for visceral obstruction. Extract of fruit has proved to be effective in
leprosy, diarrhoea, respiratory and kidney diseases. Modern physicians
recommend use of this plant in leucorrhea, blood disorder fatigue and
burningsensation. The plant is also useful in miscarriage, epididymitis, scabies
and excessive thrist.
Vibhitica (Terminalia chebula Roxb.)
Terminalia chebula Roxb. (Vibhitica)
Dasvrikshamuchhemam rakshso grahya adhi yene jagrah parvasu
Atho enam vanaspate jeevanam lokmunnaye.
(Athar. 2-9-1)
Adhotiradhgadayamashi jeevpura agan
Shatan hasya bhishaja suhastra mat virudha.
(Athar. 2-9-1)
Plant Description
T. chebula is a medium to large deciduous tree, highly branched and height
up to 30 m and girth 1-1.5 m. Leaves are 10-30 cm long elliptical with an acute
tip and cordate base. The vasculature of the leaves consists of 6-8 pairs of veins.
Flowers are short stalked, monoecious, dull white to yellow with a strong
unpleasant odour and are found in simple terminal spikes or short panicles.
Fruits are 3-6 cm long and 1.3-1.5 cm broad yellowish-green ovoid drupes
containing one oval seed. T. chebula is capable of growing in a variety of soils,
clayey as well as sandy.
Scientifically Validated Uses
The paste of fruits effectively reduces the swelling, hastens the healing and
cleanses the wounds and ulcers. The plant is highly effective in erysipelas and
other skin disorders. Vibhitiki prevents accumulation of pus in skin diseases. The
oil of vibhitaki is extremely helpful in healing of wounds especially in burns.
The paste of fruit is administered in stomatitis and problems of the throat.
Triphala, a composition of Vibhitika can be used externally for hair wash, for
brushing the teeth in pyorrhea or bleeding gums, and its decoction for washing
the chronic, non- healing wounds and ulcers. A fine powder of fruit of this plant
is used as a tooth powder to strengthen the gums.
Phytochemicals
The plant contains a number of phytochemicals. It is the source of a variety
of biologically active phytoconstituents such as chebulic acid, chebulinic acid,
chebulagic acid, gallic acid, corilagin ellagic acid and other related compounds
which are responsible for antimicrobial, antioxidant, antihyperglycemic,
anticancer and protective effects on various vital organs such as nerves, heart,
kidney and liver.
Classification
Kingdom – Plantae
Division
– Magnoliophyta
Class
– Magnoliopsida
Order
– Myrtales
Family
– Combretaceae
Genus
– Terminalis
Species
– chebule
Til (Sesamum indicum L.)
Sesamum indicum L. (Til)
Dasvrikshamuchhemam rakshso grahya adhi yene jagrah parvasu
Atho enam vanaspate jeevanam lokmunnaye.
(Athar. 2-9-1)
Adhotiradhgadayamashi jeevpura agan
Shatan hasya bhishaja suhastra mat virudha.
(Athar. 2-9-1)
Plant Description
The plant is annual and 50–100 cm in height. Leaves are opposite, 4-14 cm
in length, simple and with entire margin. Shape of leaf is lanceolate. Flower is
tubular and generally yellow in colour. Colour of flower is variable. Fruit is
capsule, 1-8 cm in length and 0.5–2 cm in with.
Phytochemicals
Seed of til contains about 2.5% Furafuron lignins, some important being–
Sesamin, Sesamolin and Sesaminol. Seed also contains, Anthrasesamon. Root
containsHydroxysesamone.
Scientifically Validated Uses
The plant has been proved to have antipyretic, antiinflamatory,
hypolipidemic, antioxidant, hepatoprotective and wound healing properties.
Classification
Kingdom – Plantae
Division
– Magnoliophyta
Class
– Magnoliopsida
Order
– Lamiales
Family
– Pedaliaceae
Genus
– Sesamum
Species
– indicum.
Khadira (Acacia catechu L.f.)
Acacia catechu L.f. (Khadira)
Apam rasa prathamojotho vanaspatinam
Uta somasya bhratasutasharmasi vrinyam.
(Athr. 2-4-5)
Plant Description
Khadira a moderately sized deciduous tree, 3 to 9 m high. The leaves are
pinnate with a 50 pair of recurrent leaflets. Bark of the tree is greyish in colour.
Flowers are white to yellowish in colour.
Phytochemicals
The plant has got several flanoids, the important being Epicatechin and
Catechutin. The important chemical constituents reported in the heartwood are
catechin, catechutannic acid, epicatechin, catechin tetramer, dicatechin,
gallocatechin, kaempferol, taxifolin, isorhamnetin, (+) afzelechinn, Larabinose,
Dgalactose, Drhamnose and aldobiuronic acid 3. The medicinal properties of
Acacia catechu may be due to the antioxidant properties of these constituents.
Scientifically Validated Uses
The plant has got antifungal property and is useful in skin disease. The plant
is an effective agent for birth control. The plant is anti-hepatotoxic and is good
protective of liver swelling. Decoction of bark is also effective in gingivitis. The
plant is also effective in leprosy, leucoderma, skin diseases, helminthiasis,
norexia, diarrhea, dysentery, foul ulcers and wounds, haemoptysis,
haematemesis, haemorrages, fever, anaemia, diabetes.
Classification
Kingdom – Plantae
Division
– Magnoliophyta
Class
– Magnoliopsida
Order
– Fabales
Family
– Fabaceae
Genus
– Acacia
Species
– catachu.
8
Definitions
Abortifacient
: A substance causing premature termination of
pregnancy.
Alterative
: A substance which can change the state.
Analgisic
: Property of relieving pain.
Anticolinergic
: Inhibit involunatory muscular movement.
Anticonvulscent
: A substance checking unconsciousness.
Antihelminthic
: A substance capable of destroying/removing parasitic
worm especially human intestinal helminths.
Antihypoglycemic : A substance which regulate lowering of sugar level in
blood.
Antiinflamatory
: A substance capable of reducing unusual swelling of
any part of body.
Antineoplastic
: A substance which prevent tumor formation in body.
Antiovulatory
: A substance causing suppression of ovule formation in
womb. Antifertility in nature.
Antioxidant
: A substance which reduces rate of oxidation process.
Oxidation is a chemical process where oxygen is
added to compound and often leads to production of
toxins in the body.
Antipyretic
: A drug which check/prevent high fever.
Antispasmodic
: A substance preventing involuntary contraction of
muscles.
Aphrodisiac
: A drug which excites sexual desire.
Astringent
: Causing contraction of body tissue. Checking blood
flow. Restricting secretion of fluid.
Carminative
: A substance which expel wind from body.
Deobstruent
: Remove distruction from circulatory system.
Expectorant
: A substant which can release cough.
Hepatoprotective
: A substance capable of protecting liver from toxins.
Hypnotic
: A substance which induces sleep.
Hypocholestremic : Reduce cholestrol from blood.
Hypolipidemic
: A substance capable of preventing or countering
accumulation of fatty substances in body.
Laxative
: A substance
constipation.
Sedative
: A substance which produce soothing and calming
effect.
Stimulant
: A substance which can increase functional activity of
any organ.
which
clears
bowel
and
relives
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