Foreword
I have great pleasure in introducing Dr. Sannidhanam Sudarsana Sarma the author of Plants in Yajurveda, a promising young Vedic Scholar from Andhra “Andhra Pradesh is well known for its Vedic Studies throughout history. The tradition of the Vedic texts especially of the Yajurveda of the Taittiriya Sakha is perfectly preserved here” Scholars like Sri Vuppuluri Ganapathi Sastri Sri Sannidhanarn Lakshminarayana Murthythe illustrious father of the author and Sri Remella. Suryaprakasa Sastri have been beacon lights that gave guidance and direction to many a Vedic scholar of the present times. They are not only good at recitation but also proficient in the exposition of the Vedas in the light of Sayana” bhasya. They have preserved and dissiminated a live tradition of Vedic studies that has stood the test of time.
Coming in the line Dr. Sudarsana Sarma has imbibed the good traditional learning and studied Sanskrit literature also in the Oriental Colleges. He then took up research in Vedas on my suggestion and has successfully mastered the techniques of modern Vedic scholarship. With this background he produced a commendable thesis on plants “in Yajurveda. He has in this connection consulted the allied literature in Sanskrit and English as also those in Hindi.
Plants and their products are severally used in rituals and for secular purposes in the Vedic times. They are referred to in the Yajurveda. The stages of development of their medicinal use emerging from the magical and ritualistic overtones are clearly shown. They are compared with scientific and practical references in Ayurvedic treatises. Wherever possible the Botanical names are provided. The thesis is thus valuable from the points of view of history of religion and history of medicine and civil engineering.
The thesis is also profusely documented. I trust that be will continue these studies·with greater vigour and commitment and contribute valuable work in the field. I am sure that this will receive good appreciation from scholars deservedly.
Preface
The performance of Vedic ritual requires, to a great extent, the utilization of the plants and their products. In order to unearth the Vedic knowledge pertaining to the utilization and significance of the plants and their products, an attempt is made in this work.
The names of the plants mentioned in the Taittiriya literature are arranged in alphabetical order and presented along with the material collected mainly from Taittiriya and also other texts in the main body which consists of six chapters viz., Introduction Ritualistic Significance Magical Significance Medicinal Significance secuar Significance and Conclusion. The first chapter supplies the introductory notes. The second chapter deals with the ritualistic significance of the plants and implements made out of them. The third and fourth chapters deal with the magical and medicinal significances respectively. In the fifth Chapter, the secular use of the plants as can be gleaned from the Yajurveda is given. In the last one the findings regarding the utility and significance of the plants in .the Yajurveda are summed up.
Even a cursory study of the details of the plant Soma, shows that it can form a thesis itself. Besides, many attempts were already made in regard of Soma. As such, no special attempt is made for the description of Soma while presenting the same. The botanical names of the plants as far as available are given along with their Sanskrit names in the second chapter. These are not repeated in the consecutive chapters. The legends connected with the origin of the plants are also given in this chapter. To avoid confusion the Mantras and other relevant texts are given in the references at the end of each chapter. A list of abbreviations is provided and a glossary is also appended to this work. In this work it may be noted that the Vajasaneya Samhita and Satapatha Brahmana refer to the Madhyandina recension and the Atharva Veda to that of Saunaka. In view of the present trend of the Vedic research and readability this work is presented in English.
I take this opportunity to place on record my deep sense of gratitude to Prof. P Sritama Murthy Professor of Sanskrit. Andhra University Visakhapatnam who pointed Gut new vistas of knowledge in the field or Vedas and guided me throughout the progress of this work with interest and affection and above all but for whose suggestion, I would not have undertaken the Vedic research.
I express my immeasurable gratitude to my father, “Sangasvadhyayabhaskara”, “Mimamsavidya”pravrna” Sri Sannidhanam Lakshminarayana Murthy for not only initiating me in Svasakhadhyayana, study of Angas and Vedabhasya, but also for giving encouragement during the research work.
Dealing with a Vedic research topic is strenous but it was successfully completed with the smooth cooperation of my wife Smt. Annapurna She deserves my cordial thanks and appreciation.
It is my pleasant duty to thank Prof R.N. Dandekar who suggested the present research problem. My hearty thanks are due to Sri M. Remakrishna Satsry M.A: M Litt; for his help in preparing this work. I am thankful to Prof. S. B. Raghunadhacharya for the kind encouragement given to me. Likewise I thank Dr. P. Subbarayan for his valuable: suggestions. I also thank Sri Satya Sai Printers for printing this book.
And, the gap will not be filled up if I do not ex” press my gratitude to “Vaidyacarya” Dr. A. Gururaj kumar BSc.,·M.D. He is equipped with the rare god given gift of mastering both allopathic and Ayurvedic”medicines. His double edged know” ledge led me through the medicinal chapter of this book. I gratefully thank him for his valuable suggestions and affectionate encouragement.
Introduction
The Vedas are the treasure house of knowledge of the ancient Indians. Describing ancient Indian religious activity they contain several details about the nature of humans animals plants and inanimate objects. The Rgveda mentions the origin of the Osadhis and they are also praised as deities. Later the plants are mentioned mostly with reference to the rituals. Incidentally their magical medicinal and secular utility is described quite often. The Yajurveda the Veda of the Adhvaryu the priest who actually performs the sacrificial ritual contains many such details about the plants. It is now attempted here to cull together the facts regarding the plants that are mentioned in the Taittirrya Sakha of the Yajurveda.
Ritual, as such is a religious or solemn ceremony of observance. Rituals have played a significant role in the way of life of the people of ancient India. One can estimate the importance of rituals as Samhitas, Brahmanas, and Aranyakas to some extent the first three divisions of the Veda barring the last one Upanisads, contribute to the field of rituals. The importance of the Vedic ritual is that it is a significant social force in the cultural history of ancient India.
One of the important features of Vedic ritual is that it is believed to aim at the progress of both the individual and the society. The sacrifice is not only conducive to happiness here and hereafter and improvement of the sacrificer and the officiating priests but it also, proves to be a powerful means of promoting social solidarity and progress. The main purpose of rituals is to serve the interests and welfare of the people. Though the performance of rituals is confined to certain categories of people the results thus achieved are enjoyed by all. In olden times even powerful kings considered the sages as. harbingers of welfare to the state by their regular performance of Vedic rituals. The same is pointed out by the great poet. “Oh! Sage Vasistha the oblations you offer to the Fire result in rain for the crops withering due to scarcity of water.”
History records that rituals like Asvamedha and Rajasuya were being performed by kings to maintain the sovereignty of the State and to establish aristocracy; to wit, the performance of Asva medha by Rama and Rajasuya and Asvamedha by Dharmaraja H. Aguilar observes thus: “It is certain that the Vedic sacrifice had an individual scope, but it had no less a social a national and a universal scope.” In history there was a time when sacrifice had become the very centre of the social and cultural life of the entire community. Indeed the Vedic sacrifice had significantly influenced almost every field of activity. In fact the rituals cannot be differentiated from their way of life because the commencement of rituals is earlier to the birth of a child and they continue to be performed even after death.
Contents
Introduction (Chapter I)
1-21
References-I
22-24
Ritualistic Significance (Chapter II)
25-107
Anu
25
Apamarga
26
Arka
27
Arjuna
Avaka
28
Asanihatavrksa
29
Asvattha
30
Asvavala
33
Adara
34
Amba
35
Aragvadha
Iksu
Isika
36
Udumbara
Urvaruka
44
Karira
45
Karkan-dhu
46
Karsmarya
Kasa
47
Kimsuka
Kyambu
48
Kvala
49
Khadira
Kharjura
51
Khalva
Garmut
52
Gavidhuka
53
Gulgulu
54
Godhuma
55
Jartila
56
Ti1a
Darbha
58
Durva
64
Nala
65
Nili
Nivara
66
Nyagrodha
67
Parna
69
Pakadurva
73
Patha
Puskara
74
Putika
76
Putudru
77
Priyangu
78
Plaksa
79
Phalguna
80
Badara
Balbaja
81
Bilva
Madhuka
82
Masura
Masusya
83
Masa
Munja
84
Mudga
85
Yava
Rajjudala
88
Varana
89
Varsahu
90
Vikankata
Vibhidaka
92
Venu
Vetasa
94
Vrihi
95
Sami
98
Sara
100
Salmali
Simijavari
101
Syamaka
Sarsapa
103
Sidhraka
Sibala
Sugandhitejana
104
Soma
References-II
108-146
Magical Significance (Chapter III)
147-184
147
148
149
155
156
157
159
Kim-suka
160
161
162
163
164
167
168
170
171
172
175
173
174
176
177
178
S'ami
179
180
sat-mali
181
S'imijavari
18l
182
References-III
185-197
Medicinal Significance (Chapter IV)
198-233
198
199
200
202
203
204
205
Karkandhu
206
207
208
209
210
211
212
213
214
215
216
218
219
220
221
222
223
224
226
227
228
229
230
231
232
References-IV
234-246
Secular Significance (Chapter V)
247-251
Abhri
247
Asandi
Isu
248
Ulukhala
Kata
Krudara
249
Talpa
Drupada
Dvara
Dhanus
Pracinavamsa
Plemkha
250
Mantapa
Musala
Ratha
Rasana
Langala
vana
251
Sakata
Surpa
References-v
252-253
Conclusion
254-271
Glossary
272-280
Bibliography
281-286
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