HiAśvattha (अश्वत्थ).—Another name for Pippala, which is the name of a plant, possibly identified with the peepal tree, or, Ficus religiosa. It is used in various alchemical processess related to mercury (rasa or liṅga), according to the Rasārṇavakalpa (11th-century work dealing with Rasaśāstra).
Aśvattha (अश्वत्थ) is the name of a tree (Pīpala tree) that is associated with the Nakṣatra (celestial star) named Puṣya, according to the second chapter (dharaṇyādi-varga) of the 13th-century Raj Nighantu or Rājanighaṇṭu (an Ayurvedic encyclopedia). Accordingly, “these [trees] are propounded in Śāstras, the secret scriptures (śāstrāgama). These pious trees [viz, Aśvattha], if grown and protected, promote long life”. These twenty-seven trees related to the twenty-seven Nakṣatras are supposed to be Deva-vṛkṣas or Nakṣatra-vṛkṣas. Aśvattha (अश्वत्थ) refers to the “pipal tree” and represents a type of fruit-bearing plant, according to the Mahābhārata Anuśāsanaparva 53.19 , and is commonly found in literature dealing with the topics of dietetics and culinary art, also known as Pākaśāstra or Pākakalā.—We can see the description of flowering and fruit bearing plants in Ṛgveda. But we come across the specific names of them only in the later Saṃhita and Brāhmaṇa literature. [...] From the epics, we know that the hermits generally lived on fruits, roots and tubers. Mahābhārata the commonly used fruits are kāsmarya, iṅguda, śṛṅgāṭaka, bhallātaka (marking nut), the fruits of plakṣa (fig tree), aśvattha (pipal tree), vibhītaka (fruit of Terminallia) and pīlu (Salvadora persica). Mahābhārata prohibits the usage of certain fruits like the fruits of plakṣa, aśvattha, pippala and uduṃbara trees for the persons who are desirous of glory. Āyurveda (आयुर्वेद, ayurveda) is a branch of Indian science dealing with medicine, herbalism, taxology, anatomy, surgery, alchemy and related topics. Traditional practice of Āyurveda in ancient India dates back to at least the first millenium BC. Literature is commonly written in Sanskrit using various poetic metres. Dharmashastra (धर्मशास्त्र, dharmaśāstra) contains the instructions (shastra) regarding religious conduct of livelihood (dharma), ceremonies, jurisprudence (study of law) and more. It is categorized as smriti, an important and authoritative selection of books dealing with the Hindu lifestyle. 1) Aśvattha (अश्वत्थ) wood is used for brushing the teeth in the months Mārgaśīrṣa and Pauṣa for the Kṛṣṇāṣṭamī-Vrata, according to the 10th century Saurapurāṇa: one of the various Upapurāṇas depicting Śaivism.—Accordingly, the Kṛṣṇāṣṭamī-vrata is observed in honour of Śiva. [...] It starts from the month of Mārgaśira. It is observed on the eighth tithi of the dark fortnight and for a year.—In the Mārgaśīrṣa/Agrahayana month, the performer having controlled his sense-organs should brush his teeth with the piece of aśvattha-wood. Taking bath and performing tarpaṇa, should worship Śaṅkara. He should fast for the day and only gomutra (“urine of the cow”) is to be taken as food in the night. By this a person gets the result more than eight times that of atirātra sacrifice. [...] In the month of Pauṣa, tooth-brush is that of aśvattha, food is ghee and the deity to be worshipped is Śaṃbhu; the merit accrued is eight times that of vājapeya. Aśvattha (अश्वत्थ) (identified with Ficus religiosa) refers to one of the nine kulavṛkṣas (Kula trees ) in which the Kula Yoginīs reside, according to the Kulārṇava-tantra verse 11.66-68.— Accordingly, “Kula Yoginīs always live in kulavṛkṣas (Kula trees). Therefore, one should not eat on the leaves of such trees [i.e., Aśvattha—Ficus religiosa] and they should be especially worshiped. One should neither sleep under the Kula Vṛkṣas nor create any disturbance under them. Otherwise, seeing or hearing about such trees, one should greet them with devotion and never cut them down. [...]”. Aśvattha (अश्वत्थ) is identified with Ficus religiosa and represents one of the four types of Kṣīravṛkṣa (“milk-tree”), according to the Netratantra of Kṣemarāja: a Śaiva text from the 9th century in which Śiva (Bhairava) teaches Pārvatī topics such as metaphysics, cosmology, and soteriology.—[Cf. verse 6.9-15ab]—The mṛtyuvañcana rite begins with a preparatory fire oblation. It consists of standard ritual offerings such as honey, milk, and ghee. The fire is fueled by the wood of milk trees (kṣīravṛkṣa). Milk trees come in four types, Uḍumbara (Ficus glomerata), Aśvattha (Ficus religiosa), Nyagrodha (Ficus indica), and Madhūka (Bassia latifolia or Jonesia asoka). All have white sap. They are used in rites of pacification and prosperity. Aśvattha (अश्वत्थ) refers to a country belonging to “Madhyadeśa (central division)” classified under the constellations of Kṛttikā, Rohiṇī and Mṛgaśīrṣa, according to the system of Kūrmavibhāga, according to the Bṛhatsaṃhitā (chapter 14), an encyclopedic Sanskrit work written by Varāhamihira mainly focusing on the science of ancient Indian astronomy astronomy (Jyotiṣa).—Accordingly, “The countries of the Earth beginning from the centre of Bhāratavarṣa and going round the east, south-east, south, etc., are divided into 9 divisions corresponding to the 27 lunar asterisms at the rate of 3 for each division and beginning from Kṛttikā. The constellations of Kṛttikā, Rohiṇī and Mṛgaśīrṣa represent the Madhyadeśa or central division consisting of the countries of [i.e., Aśvattha] [...]”. Jyotisha (ज्योतिष, jyotiṣa or jyotish) refers to ‘astronomy’ or “Vedic astrology” and represents the fifth of the six Vedangas (additional sciences to be studied along with the Vedas). Jyotisha concerns itself with the study and prediction of the movements of celestial bodies, in order to calculate the auspicious time for rituals and ceremonies. 1) The holy fig tree; ऊर्ध्वमूलोऽवाक्शाख एषोऽश्वत्थः सनातनः (ūrdhvamūlo'vākśākha eṣo'śvatthaḥ sanātanaḥ) Kaṭh.; the tree of this world; ऊर्ध्वमूलमधःशाखम- श्वत्थं प्राहुरव्ययम् (ūrdhvamūlamadhaḥśākhama- śvatthaṃ prāhuravyayam) Bhagavadgītā (Bombay) 15.1. (Mar. piṃpaḷa). 193 different Gods and Goddess among the rural, tribal and urban groups of people in India. Lord Krisna in Bhagvat Gita had also said, among trees he is like Ashvattha. Tree worship and so like the legend at Asvattha is not only confined within the Indian subcontinent but also the other part of the globe even. A survey made on the global worship of trees refers to Asvattha being the most popular and prominent tree all over the world. However, it is considered to be the tree of "Atman" the abode at mischievous spirits, for gaining merit in fertility right and prosperity and curing diseases in averting evils in various festivals in art and sculpture etc. Both 'Manu' and 'yajnyavalkya' required the snataka to circumambulate the well known sacred tree like ashvattha if he meets them on the way. In Bhagavad-Gita, the holy part of the Mahabharata Lord Krishna in his discourse with Arjuna has said that" He Himself is the Ashvattha tree among all other trees. urdhva mula madh sakham asvattham prahuravyayam/ chandansi jasya parnani yastam veda sa vedabit //1 adhascordhvam prasrtastasya sakha guna prabrddha visayapravalah/ adhasca mula nyanusamtatani karmanu bandhini manusya loke //2 (Bhagavad Gita, Ch. XV,vv.1-2) Warning! Page nr. 19 has not been proofread. Click the page link to verify the generated OCR text with the original PDF. 194 The meaning of this verse states that-with roots upward, with branches downward, there is said to be an immutable fig tree (asvattha) whose leaves are the Vedic verses. He, who knows that, knows the Vedas. 1) Above and below are spread out its branches, grown through the gunas, with object of the senses as the shoots, and the roots are spread out below resulting in the bondage of actions in the human world. 128 The eternal tree of the Universe described in these verses, is also mentioned in the Katha Upanishada, Mundaka Upanishad, Atharva-veda and Rigveda The ashvattha tree has also been extolled as the "Cosmic Tree" (Sansara Vrksa) in the same text. The first three verses of chapter XV of Bhagavat Gita compare this mortal world with an ashvattha tree very nicely and philosophically. Ashvattha tree is identified with Lord Visnu. In Gita, Krisha is made to say amongst all trees "I" am the asvattha. asvattah sarba vrksanam devarsinam ca naradh/ gandharvanam citrarathah siddhvanam kapilo munihih// (Srimad Bhagvat Gita, X, 26) 128 Swami Rama, Perennial psychology of the Bhagavata Gita, P. 393. Warning! Page nr. 20 has not been proofread. Click the page link to verify the generated OCR text with the original PDF. 195 Asvattha is called Visnu Vrksa, because all the parts of this tree have been identified with different names of Visnu. According to him, he resides particularly at the root of ashvattha tree and one who propitiates asvattha shall not see the terrible realm of yama.129 The tree is regarded as the dwelling place of Brahma, Visnu and Mahesvara. 130 It is held sacred because its trunk is the abode of Brahma, its twigs are of Visnu and its branches are of the other Gods. This tree is deified under the name of Vasudeva. 131 Many trees are holy from associating with Gods. Thus, the sami, ashvattha, tabu, vata, neem bilva, tulasi etc. out of them asvattha is the chief of the trees. To revere this tree is to worship God; Visnu is identified with the nyagrodha, udumbara and ashvattha. The aksaya vata of Gaya and the Kalpavata of Puri have their religious merits. The tree that grant wishes i.e. Kalpa Vrksa are either magical or heavenly, but on occasions are to be found on earth. Sudarsana is the name of Jambu Vrksa which grants all desires. The Ganga rises from the root of the great Jujube tree on Kailasah Mountain. 129 Vaman Purana, Sarovara Mahatamya, s. 138. 130 Brhatstrota Ratnakarah, P. 413. 131 Encyclopaedia of Religion and Ethics, Vol. XII, P. 4826. K RAJARAM IRS 251124 ---------- Forwarded message --------- From: ARR <[email protected]> Date: Mon, 25 Nov 2024 at 09:35 Subject: [iyer123] Peepal Tree To: <[email protected]>, <[email protected]>, < [email protected]> Why Do We Worship Peepal Tree ‘Peepal’ tree is almost useless for an ordinary person, except for its shadow. ‘Peepal’ does not a have a delicious fruit, its wood is not strong enough for any purpose then why should a common villager or person worship it or even care for it? Our ancestors knew that ‘Peepal’ is one of the very few trees (or probably the only tree) which produces oxygen even at night. So in order to save this tree because of its unique property they related it to God/religion. A R Ranganathan https://youtube.com//@sanatanashruti -- To go to your groups page on the web, login to your gmail account and then click on https://groups.google.com/ --- You received this message because you are subscribed to the Google Groups "iyer123" group. To unsubscribe from this group and stop receiving emails from it, send an email to [email protected]. To view this discussion visit https://groups.google.com/d/msgid/iyer123/CABnwRDckW9-Cx6qPdyesGXX1BJOR33tS7XVa-sqeUaB4_BnwRA%40mail.gmail.com <https://groups.google.com/d/msgid/iyer123/CABnwRDckW9-Cx6qPdyesGXX1BJOR33tS7XVa-sqeUaB4_BnwRA%40mail.gmail.com?utm_medium=email&utm_source=footer> . -- You received this message because you are subscribed to the Google Groups "Thatha_Patty" group. To unsubscribe from this group and stop receiving emails from it, send an email to [email protected]. To view this discussion visit https://groups.google.com/d/msgid/thatha_patty/CAL5XZor6YiHArKofkGR%3DXKiufhnxrq07gW1-yPf%3D5pnRXzk-Vw%40mail.gmail.com.
