Plant life has figured prominently in Indian culture. Archaeobotanical findings and Vedic texts confirm that plants have been central not only as a commodity (sources of food; materia medica; sacrificial matter; etc.) but also as powerful and enduring symbols. Roots of Wisdom, Branches of Devotion: Plant Life in South Asian Traditions explores how herbs, trees, shrubs, flowers and vegetables have been studied, classified, represented and discussed in a variety of Indian traditions such as Vedism, Hinduism, Jainism, Buddhism, indigenous cultures and Islam. Moving from an analysis of the sentience of plants in early Indian philosophies and scientific literature, the various chapters, divided in four thematic sections, explore Indian flora within devotional and mystic literature (bhakti and Sufism), mythological, ritual and sacrificial culture, folklore, medicine, perfumery, botany, floriculture and agriculture. Arboreal and floral motifs are also discussed as an expression of Indian aesthetics since early coinage to figurative arts and literary figures. Finally, the volume reflects current discourses on environmentalism and ecology as well as on the place of indigenous flora as part of an ancient yet still very much alive sacred geography.

Plant life has figured prominently in Indian culture. Archaeobotanical findings and Vedic texts confirm that plants have been central not only as a commodity (sources of food; materia medica; sacrificial matter; etc.) but also as powerful and enduring symbols. Roots of Wisdom, Branches of Devotion: Plant Life in South Asian Traditions explores how herbs, trees, shrubs, flowers and vegetables have been studied, classified, represented and discussed in a variety of Indian traditions such as Vedism, Hinduism, Jainism, Buddhism, indigenous cultures and Islam. Moving from an analysis of the sentience of plants in early Indian philosophies and scientific literature, the various chapters, divided in four thematic sections, explore Indian flora within devotional and mystic literature (bhakti and Sufism), mythological, ritual and sacrificial culture, folklore, medicine, perfumery, botany, floriculture and agriculture. Arboreal and floral motifs are also discussed as an expression of Indian aesthetics since early coinage to figurative arts and literary figures. Finally, the volume reflects current discourses on environmentalism and ecology as well as on the place of indigenous flora as part of an ancient yet still very much alive sacred geography.

The idea of this volume arose in the aftermath of the publication of Charming Beauties, Frightful Beasts: Non-Human Animals in South Asian Myth, Ritual and Folklore (Ferrari and Dähnhardt 2013). The growing number of publications on nature in the context of Indian religions led us to consider the possibility of extending our initial study to include plant life and the mineral world. This and the following volume (Ferrari and Dähnhardt 2016) are the result. Plant life has figured prominently in Indian culture. Archaeobotanical findings and Vedic texts confirm that plants have been central not only as a commodity (sources of food; materia medica; sacrificial matter; etc.) but also as powerful and enduring symbols. Roots of Wisdom, Branches of Devotion: Plant Life in South Asian Traditions explores how herbs, trees, shrubs, flowers and vegetables have been studied, classified, represented and discussed in a variety of Indian traditions such as Vedism, Hinduism, Jainism, Buddhism, indigenous cultures and Islam. Moving from an analysis of the sentience of plants in early Indian philosophies and scientific literature, the various chapters, divided in four thematic sections, explore Indian flora within devotional and mystic literature (bhakti and Sufism), mythological, ritual and sacrificial culture, folklore, medicine, perfumery, botany, floriculture and agriculture. Arboreal and floral motifs are also discussed as an expression of Indian aesthetics since early coinage to figurative arts and literary figures. Finally, the volume reflects current discourses on environmentalism and ecology as well as on the place of indigenous flora as part of an ancient yet still very much alive sacred geography.

In Chapter 1, Antonio Rigopoulos explores the significance of divine trees in the construction of the charismatic persona of Sathya Sāī Bābā (1926–2011), the famous god-man of Puttaparthi in southern Andhra Pradesh. Particular attention is paid to the pārijāta, the tamarind tree as kalpavr̥kṣa and the vaṭa/bodhi tree, which in the saint’s hagiography are related to his advent, his miraculous powers and the meditative practice conducive to final liberation (mokṣa), respectively.

chapter, Shailendra Bhandare examines the way in which the rich symbolism of trees and foliate motives appear on Indian coinage pertaining to two historical periods: ancient India (from c. the fifth century bce to the fifth century ce) and the Islamic period. This, the author argues, demonstrates an interesting continuity in the tradition of representation of Indian flora.

The last chapter of the first section investigates the wondrous and sensuous beauty of plants, trees, fruits and flowers in the Rāsa Līlā as described in the Bhāgavata Purāṇa. Graham Schweig explores the role of flora within the experience of devotion (bhakti) as expressed in the Vaiṣṇava narrative celebrating Kr̥ṣṇa, and the interdependent dialectical relationship between natural phenomena and the movements of the bhakta’s or devotee’s heart.

Mikko Viitamäki opens up this section with his study of ʿitr, volatile essential oils extracted from different plant material and widely used within the religious culture of Indian Sufis. From as early as the medical work of Ibn Sīnā (Avicenna, d. 1037), Sufis have contributed to create a culture of scent through which essential oils enable them to engage the olfactory sense in boosting their personal religious practice. Through his ethnographic fieldwork conducted at the Sufi shrine of Nizamuddin Auliyaʾ in Delhi, Viitamäki assesses an enduring tradition vis-à-vis the impact on the contemporary market where more affordable and long-lasting synthetic oils are available.

In this chapter, Antonella Comba discusses the place of plants in the Pali Tipiṭaka. Although Indian Buddhists came to regard plants and seeds as insentient beings, the respect and love the Buddha felt for living plants was so deep that he did not allow monks to destroy plants, to pick fruits from trees, or to eat living seeds as these could generate new plants. Trees are ubiquitous in Buddhist narratives, and the forest is praised as the most suitable place for an ascetic to let go of any distraction and obtain awakening. Preaching the dhamma, the Buddha used many similes from the vegetable kingdom, because he was speaking to ascetics who like him were living in the forest and had direct experience of the inspiring power of that milieu.

Albertina Nugteren’s chapter, which brings the second section to conclusion, maintains a focus on ecology but privileges an analysis of tradition and ritual praxis, namely the burning of bodies as part of the final sacrifice (antyeṣṭi). By relating prescriptive Sanskrit texts to fieldwork conducted in Nepal, the author explores the centrality of fire in Hindu funerary rites, the ongoing insistence on open pyres, and the religious symbolism investing in trees. The staggering quantity of dry wood required for such practices – preferably even enriched with rare woods such as sandalwood – is being challenged by today’s environmental realities, yet emerging alternatives such as electric crematoria are largely seen as clashing with a consolidated tradition.

This chapter discusses early medieval Bhūta and Bāla Tantras. On the basis of unedited manuscript sources, the author describes the role played by plants in religion and life as seen through the lens of exorcism rituals. Datura, red oleander, mustard seeds, rice, sesame, garlic, fig, Flame of the forest, wood-apple: these and many more formed the basis of tantric exorcisms. Plants were used to attract, feed and repel demons. They were made into incense, oil, and weapons, as well as cakes, mannequins and medicines. Auspicious and noxious qualities of sacred plants and trees were infused into water, milk and cooling ointments, or made into sweet fragrances or foul-smelling fires. In short, the universe of early tantric exorcism ritual was suffused with plants whose powers resonate in contemporary exorcist practice across South Asia.

Finnian Gerety analyses the early use of the udumbara tree (Ficus racemosa L.) and its milky, sap-filled wood as a ritual object as well as offering. One rite centered on the udumbara that has received scant attention is the erection of the post of udumbara (audumbaryutthāpana) as described in the Sāmaveda. As his first act in the Soma sacrifice, the udgātar (lead singer) of the Sāmaveda raises the audumbarī, addresses it with mantras and offerings, wraps it with cloth and embraces it. Gerety analyses this rite of tree hugging with special reference to Jaiminīya texts. By advancing the audumbarī rite as the inauguration of the udgātar’s office, the SV texts present an arboreal embodiment of the musical qualities they most prize: swelling,sweetness, nourishment, and vigor. When the singer hugs the trunk, he actualizes this potency in his own performance.

Stefano Beggiora presents his extensive fieldwork among the Lanjia Saoras in the Rayagada district of southern Odisha. In particular, he discusses the ritual use of local palm wine (toddy) extracted primarily from the jaggery palm (Caryota urens L.). The custom of drinking this fermented beverage is a characteristic feature of the tribal culture of this region. Besides its social aspect, toddy is of central importance in a wide range of shamanic rituals and in the worship of ancestors.

Uwe Skoda discusses rice culture amongst the Aghrias, a local peasant community in Odisha. The chapter introduces various categories of rice and cultivation techniques, thus demonstrating the extensive agricultural knowledge of Aghria peasants. Furthermore it is shown how rice unites and synchronizes various human and earth cycles in its manifestations as plant, as food, and finally as the goddess Lakṣmī.

The last chapter offers an overview of the botanical lore in Śūnyapurāṇ, a heterogeneous Bengali Śaiva text attributed to Rāmāi Paṇḍit and celebrating the god Dharmarāj, a figure overlapping with local forms of Śiva. In this work, Fabrizio Ferrari analyses the place of flowers in the worship of Dharmarāj, the birth of paddy (dhānyer janma) in the popular tale of the farming (kr̥ṣak) Śiva, and the auspicious song of the husking pedal (ḍheṅkīmaṅgalā), the vehicle of sage Nārada. The chapter naturally links with the preceding study and, by means of its focus on nature and devotion, also brings us full circle to connect with Chapter 1.

Plant life has figured prominently in Indian culture. Archaeobotanical findings and Vedic texts confirm that plants have been central not only as a commodity (sources of food; materia medica; sacrificial matter; etc.) but also as powerful and enduring symbols. Roots of Wisdom, Branches of Devotion: Plant Life in South Asian Traditions explores how herbs, trees, shrubs, flowers and vegetables have been studied, classified, represented and discussed in a variety of Indian traditions such as Vedism, Hinduism, Jainism, Buddhism, indigenous cultures and Islam. Moving from an analysis of the sentience of plants in early Indian philosophies and scientific literature, the various chapters, divided in four thematic sections, explore Indian flora within devotional and mystic literature (bhakti and Sufism), mythological, ritual and sacrificial culture, folklore, medicine, perfumery, botany, floriculture and agriculture. Arboreal and floral motifs are also discussed as an expression of Indian aesthetics since early coinage to figurative arts and literary figures. Finally, the volume reflects current discourses on environmentalism and ecology as well as on the place of indigenous flora as part of an ancient yet still very much alive sacred geography.

Plant life has figured prominently in Indian culture. Archaeobotanical findings and Vedic texts confirm that plants have been central not only as a commodity (sources of food; materia medica; sacrificial matter; etc.) but also as powerful and enduring symbols. Roots of Wisdom, Branches of Devotion: Plant Life in South Asian Traditions explores how herbs, trees, shrubs, flowers and vegetables have been studied, classified, represented and discussed in a variety of Indian traditions such as Vedism, Hinduism, Jainism, Buddhism, indigenous cultures and Islam. Moving from an analysis of the sentience of plants in early Indian philosophies and scientific literature, the various chapters, divided in four thematic sections, explore Indian flora within devotional and mystic literature (bhakti and Sufism), mythological, ritual and sacrificial culture, folklore, medicine, perfumery, botany, floriculture and agriculture. Arboreal and floral motifs are also discussed as an expression of Indian aesthetics since early coinage to figurative arts and literary figures. Finally, the volume reflects current discourses on environmentalism and ecology as well as on the place of indigenous flora as part of an ancient yet still very much alive sacred geography.