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Ashvattha Tree in Hinduism – Spiritual and Religious Importance of Ashvattha Tree
Ashvattha Tree is popularly known as pipal (ficus religiosa), or the sacred fig, and it is of great spiritual and religious importance in Hinduism.
It is known as the tree of knowledge and enlightenment. It is the symbolic inverted tree mentioned in Hindu scriptures.
Ashvattha Tree is also the seat of gods and abode of the Goddess of wealth.
Ashvattha literally means the tree under which the horses stand. As per old beliefs, it was the chariot of Gods.
Ashvattha in Vedas
The tree, as per Atharva Veda, is found in the heaven and Devas, or demigods, sat under its shade.
The holiness and sanctity of the tree is also mentioned in the Rig Veda.
The tree showers soma (the drink of the Gods), as per the Chandogya Upanishad.
As per Katha Upanishad, the roots of Ashvattha grow upwards and its branches grow downwards. (Symbolism of the inverted tree.)
As per the Rig Veda, the wood of the tree was used to make vessels.
The twigs of the tree were used for oblation in the Vedic fire-altar.
Gods Reside in Ashvattha Tree
As per the Puranas, Lord Vishnu resides in the root of the holy tree; Hari lives in the leaves and Achyuta in the fruits. Hari and Achyuta are both forms of Lord Vishnu.
The other parts of the tree are occupied by the other Gods.
Another belief has it that Brahma resides in the root of the tree, Vishnu in the middle and Shiva at the top.
This is why cutting for damaging the tree is prohibited in Hinduism.
Ashvattha is Lord Vishnu
It is mentioned in the Skanda Purana that the tree is a manifestation of Lord Vishnu and people who have realized its greatness worship it.
In the chapter 10 Verse 26 of Bhagavad Gita, Lord Krishna declares that among the trees, ‘I am Ashvattha.’
Ashvattha-Narayana is worshipped in some regions.
The tree is a visible form of Narayana. Sixteen kinds of pujas and rituals are offered to the tree.
Ashvattha Tree and Agni
There is a popular legend associating the Ashvattha tree and Agni.
Agni was deputed to carry the offerings made by living beings on earth to various Devas.
He was not happy with the job and desired to relinquish it.
The Devas agreed but requested to continue until person was appointed for the job.
Agni was not happy with the decision and he quit the job immediately.
The other Devas chased him. He then took the form of a horse and disappeared into a fig tree.
It is believed that the tree got the name Ashvattha after it concealed Agni in the form of horse.
Ashva in Sanskrit means horse.
Ashvattha Tree in Hindu Pujas Rituals and Ceremonies
The tree was held in sacred in all ancient cities in India including Harappa and Mohenjodaro, Sanchi, Bharut, Mathura and Amaravati.
The tree is found in pottery, seals, beads and amulets discovered from these ancient cities.
Ashvattha Tree is worshipped on Saturdays or Sundays for peace and prosperity in the family.
The tree is circumambulated 108 times with folded hands and a thread is wrapped around it by virgins before marriage.
The tree is worshipped by couples for healthy children.
When a family member dies, 360 pitchers of water is poured on the tree for propitiating the spirits.
The tree is found in majority of the temples in India.
Our forefathers planted the tree in large numbers along important roads and in junctions for shade.
Vat Savitri Vrat observed for three days during Jyeshta Purnima and Jyeshta Amavasi is an important fast in Hinduism dedicated to the tree.
Some communities observe Ashvattha Vrata in the month of Chaitra (March – April) and Ashwina (September – October).
Ashvattha Tree in Ayurveda
Fruits, leaves and bark of the tree as used for medicinal purpose in the Ayurveda. Medicine made
from the tree is used to cure impurity in blood, vomiting, dropsy, excess of phlegm, poisoning, wind and bile, cough, hiccoughs, fever, heart ailments and skin disorders.
Sitting under the tree and doing breathing exercise is highly beneficial.
The leaves purify the air.
Sitting under the tree helps in improving memory power and concentration.
Peepal (Ashvattha) Tree
Peepal or pipal (Ficus religious) Tree also known as “Ashvattha” in Sanskrit is a very large tree and the first-known depicted tree in India.
A seal discovered at Mohenjodaro, one of the cities of the Indus Valley Civilisation depicts the peepal being worshiped.
The word ‘Ashvattha’ is derived from the Sanskrit roots.
A = not + Shwa = tomorrow + tha = stands/remains (The Hindu philosopher Shankaracharya interprets the name to indicate “One which does not remain the same tomorrow”, such as the universe itself.)
Once, all the gods decided to visit shiva.
However, narad informed them that it was an inappropriate time for a visit as shiva and parvati were in solitude.
But Indra did not heed the advice and assured the gods that there was nothing to fear when he was there to protect them.
Narad reported Indra’s arrogance to goddess parvati.
She cursed the gods that they, along with their wives, would turn into trees.
When the gods asked for forgiveness, she promised that as trees, they would attain fame.
Thus indra turned into a mango tree, brahma became a palash tree and vishnu turned into a peepal tree.
Once, Agni (the fire god) left the land of the gods, took the form of ashwattha and resided on the peepal tree for a year.
Since then, peepal is also known as ashwattha.
Bhagavad Gita : Chapter 15.1,
sri-bhagavan uvaca
urdhva-mulam adhah-sakham
ashvattham prahur avyayam
chandamsi yasya
parnani
yas tam veda sa veda-vit
“The Supreme Personality of Godhead said: It is said that there is an imperishable Peepal tree that has its roots upward and its branches down and whose leaves are the Vedic hymns.
One who knows this tree is the knower of the Vedas.” Bhagavad Gita : Chapter 15.2,
adhas cordhvam prasrtas tasya
guna-pravrddha visaya-pravalah
adhas ca mulany anusantatani
karmanubandhini manushya-loke
The branches of this tree extend downward and upward, nourished by the three modes of material nature.
The twigs are the objects of the senses.
This tree also has roots going down, and these are bound to the fruitive actions of human society.”
Bhagavad Gita : Chapter 15.3 & .4,
na rupam asyeha tathopalabhyate
nanto na cadir na ca sampratishtha
ashvattham enam su-virudha-mulam
asanga-sastrena drdhena chittva
tatah padam tat parimargitavyam
yasmin gata na nivartanti bhuyah
eva cadyam purusham prapadye
yatah pravrttih prasrta purani
“The real form of this tree cannot be perceived in this world.
No one can understand where it ends, where it begins, or where its foundation is.
But with determination one must cut down this strongly rooted tree with the weapon of detachment.
Thereafter, one must seek that place from which, having gone, one never returns, and there surrender to that Supreme Personality of Godhead from whom everything began and from whom everything has extended since time immemorial.”
Some believe that the tree houses the Trimurti, the roots being Brahma, the trunk Vishnu and the leaves Shiva.
The gods are said to hold their councils under this tree and so it is associated with spiritual understanding.
The Brahma Purana and the Padma Purana, relate how once, when the demons defeated the gods, Vishnu hid in the peepal.
Therefore spontaneous worship to Vishnu can be offered to a peepal without needing his image or temple.
The Skanda Purana also considers the peepal a symbol of Vishnu.
He is believed to have been born under this tree.
In the Upanishads,
the fruit of the peepal is used as an example to explain the difference between the body and the soul:
the body is like the fruit which, being outside, feels and enjoys things, while the soul is like the seed, which is inside and therefore witnesses things.
Ritual
Women circumambulate the peepal tree to be blessed with children or to gain a desired thing or person.
Peepal tree is planted in the temples of shani and hanuman.
The tree is worshipped on saturday, especially in the month of Shravana, because goddess Lakshmi sits under the tree on this day.
Any person who waters the tree is believed to earn merit for his progeny, his sorrows are redeemed and diseases cured.
The peepal tree is also worshipped to escape from contagious diseases and enemies.
There is also another story about two demons, Aswatha and Peepali who made the peepal treetheir home and attacked and killed all who came near the tree.
In the end Shani bhagavandestroyed the two asuras and hence it is believed that it is auspicious to touch the peepal tree on Saturdays.
Tribals in bengal call the peepal tree as vasudev.
They water the plant in the month of vaishakh and at times of difficulty.
In Bengal, peepal and banyan trees are married.
A peepal tree is planted to the east of the house or temple.
Eight or 11 or 12 years after the tree has been planted, the upanayan ceremony is performed for the tree.
A round platform is constructed around the tree.
Different gods like Narayan, Vasudev, Rrukmini, Satyabhama are invoked and worshipped.
All the rituals of the upanayan ceremony are performed and then the tree is married to the basil plant.
In Tamilnadu, peepal and neem trees are planted so close to each other that they mix up as they grow.
A naga (snake) idol is placed under them and worshipped.
This is believed to bless the worshipper with wealth.
Women take an early morning bath and circumambulate these trees.
In Awadh, if a girl’s horoscope predicts widowhood, she is first married to a peepal tree on chaitra Krishna or ashwin Krishna tritiya.
In olden days, when remarriage was forbidden for girls, young widows were married to the peepal tree and then allowed to remarry.
People belonging to dhantale caste who reside in Maharashtra, Karnataka and Madhya Pradesh use a branch of the peepal tree in the marriage ceremony.
The branch, along with a pot of water, is placed between the bride and groom.
The village deity is installed under the peepal tree which also provides a shaded place to hold the panchayat in many places.
On Amavasya, villagers perform a symbolic marriage between the neem and the peepal, which are usually grown near each other.
Although this practice is not prescribed by any religious text, there are various beliefs on the significance of ‘marrying’ these trees.
In one such belief, the fruit of the neem represents the Shivalinga and so, the male.
The leaf of the peepal represents the yoni, the power of the female.
The fruit of the neem is placed on a peepal leaf to depict the Shivalinga, which symbolises creation through sexual union, and so the two trees are ‘married’.
After the ceremony, villagers circle the trees to rid themselves of their sins.
Scientific Research
Scientific research has revealed that among tress, Peepal is the only tree that produces oxygen in abundant quantity day and night, which is so essential for life.
Peepal provides life sustaining oxygen, which proves it to be a life sustainer.
Continuously research has also proved that the sound and interacting flow of wind, with peepal leaves, slowly but surely kills infection bacteria as well.
According to the book of ayurveda, peepal leaves, fruits and bark are killers of diseases.
People tree has both sweet and bitter taste and has a cooling property.
Licking honey placed on peepal leaves is believed to cure speech irregularities.
Its bark yields the tannin used in treating leather.
Its leaves, when heated in ghee, are applied to cure wounds.
Ingesting the bark, fruit and buds with different combination of things cures diseases related with phlegm, bile, inflammation swelling and indisposition etc.
The soft bark and the bud of this tree cure ‘Prameha’ (a disease in which sperms emanate through urine).
The powdered form of the fruit of this tree increases appetite and cures numerous diseases.
Ashvattha Tree in Hinduism: Spiritual and Religious Importance of Ashvattha Tree
Abhilash Rajendran
Ashvattha Tree is popularly known as pipal (ficus religiosa), or the sacred fig, and it is of great spiritual and religious importance in Hinduism.
It is known as the tree of knowledge and enlightenment.
It is the symbolic inverted tree mentioned in Hindu scriptures.
Ashvattha Tree is also the seat of gods and abode of the Goddess of wealth. Ashvattha literally means the tree under which the horses stand.
As per old beliefs, it was the chariot of Gods.
Ashvattha in Vedas
The tree, as per Atharva Veda, is found in the heaven and Devas, or demigods, sat under its shade.
The holiness and sanctity of the tree is also mentioned in the Rig Veda.
The tree showers soma (the drink of the Gods), as per the Chandogya Upanishad.
As per Katha Upanishad, the roots of Ashvattha grow upwards and its branches grow downwards.
(Symbolism of the inverted tree) As per the Rig Veda, the wood of the tree was used to make vessels.
The twigs of the tree were used for oblation in the Vedic fire-altar.
Gods Reside in Ashvattha Tree
As per the Puranas, Lord Vishnu resides in the root of the holy tree; Hari lives in the leaves and Achyuta in the fruits.
Hari and Achyuta are both forms of Lord Vishnu.
The other parts of the tree are occupied by the other Gods.
Another belief has it that Brahma resides in the root of the tree, Vishnu in the middle and Shiva at the top.
This is why cutting for damaging the tree is prohibited in Hinduism.
Ashvattha is Lord Vishnu
It is mentioned in the Skanda Purana that the tree is a manifestation of Lord Vishnu and people who have realized its greatness worship it.
In the chapter 10 Verse 26 of Bhagavad Gita, Lord Krishna declares that among the trees, ‘I am Ashvattha.’
Ashvattha-Narayana is worshipped in some regions.
The tree is a visible form of Narayana. Sixteen kinds of pujas and rituals are offered to the tree.
Ashvattha Tree and Agni
There is a popular legend associating the Ashvattha tree and Agni.
Agni was deputed to carry the offerings made by living beings on earth to various Devas.
He was not happy with the job and desired to relinquish it.
The Devas agreed but requested to continue until person was appointed for the job.
Agni was not happy with the decision and he quit the job immediately.
The other Devas chased him.
He then took the form of a horse and disappeared into a fig tree.
It is believed that the tree got the name Ashvattha after it concealed Agni in the form of horse.
Ashva in Sanskrit means horse.
Ashvattha Tree in Hindu Pujas Rituals and Ceremonies
The tree was held in sacred in all ancient cities in India including Harappa and Mohenjodaro, Sanchi, Bharut, Mathura and Amaravati.
The tree is found in pottery, seals, beads and amulets discovered from these ancient cities.
Ashvattha Tree is worshipped on Saturdays or Sundays for peace and prosperity in the family.
The tree is circumambulated 108 times with folded hands and a thread is wrapped around it by virgins before marriage.
The tree is worshipped by couples for healthy children.
When a family member dies, 360 pitchers of water is poured on the tree for propitiating the spirits.
The tree is found in majority of the temples in India.
Our forefathers planted the tree in large numbers along important roads and in junctions for shade.
Vat Savitri Vrat observed for three days during Jyeshta Purnima and Jyeshta Amavasi is an important fast in Hinduism dedicated to the tree.
Some communities observe Ashvattha Vrata in the month of Chaitra (March – April) and Ashwina (September – October).
Ashvattha Tree in Ayurveda
Fruits, leaves and bark of the tree as used for medicinal purpose in the Ayurveda. Medicine made from the tree is used to cure impurity in blood, vomiting, dropsy, excess of phlegm, poisoning, wind and bile, cough, hiccoughs, fever, heart ailments and skin disorders.
Sitting under the tree and doing breathing exercise is highly beneficial.
The leaves purify the air.
Sitting under the tree helps in improving memory power and concentration.
Tree: Ashvattha or Peepal is a large, deciduous, fast-growing tree (up to 30m in height) with a spreading crown and a very broad trunk (up to 3m in diameter).
It is majestic in appearance.
Ashvattha
VERNACULAR NAMES
Sanskrit: ashvattha, pippala, shrivriksha, sevya, asvatha, caldal, bodhidru, pavitraka, yadnik, mahadrum, devatma, krishnavas
English: sacred fig, peepal tree
Hindi: Pipala, Pipal
Telugu: Ravichettu
Bengali: Asvattha, Ashud, Ashvattha
Marathi: Pipal, Pimpal, Pippal
Oriya: aswatha
Gujarathi: Piplo, Jari, Piparo, Pipalo
Tamil: Ashwarthan, Arasamaram, Arasan, Arasu, Arara
Malayalam: arayal
Kannada: Arlo, Ranji, Basri, Ashvatthanara, Ashwatha, Aralimara, Aralegida, Ashvathamara, Basari, Ashvattha
Punjabi: Pipal, Pippal
Assamese: Ahant
Synonyms
Synonyms in Ayurveda: ashvattha, pippala, shrivriksha, sevya, asvatha, caldal, bodhidru, pavitraka, yadnik, mahadrum, devatma, krishnavas
Rasa: Kashaya
Guna: Guru Ruksha
Veerya: Sheetha
Vipaka: Katu
Karma: Kaphapittasamaka
Botanical Name: Ficus religiosa Linn.
Family: Moraceae
Introduction :
Relijosa = holy sacred.
Scientific classification: Figs constitute the genus Ficus, of the family Moraceae.
The common commercial fig is classified as Ficus carica,the sycamore fig as ficus sycomorus, and the pipal, or sacred fig, as Ficus religiosa.
The common rubber plant is classified as Ficus elastica,and the banyan tree, or Indian fig, as Ficus bengalensis.
The two figs native to the subtropical United States are classified as Ficus aurea andFicus citrifolia
Fig, common name for plants of a genus of the mulberry family, and for the fruits of these plants.
The common commercial fig, native to southwest Asia, is widely cultivated in tropical and subtropical countries.
It is a low, deciduous tree, about 5 to 8 m (about 15 to 25 ft) tall, having deeply lobed, alternate leaves that are rough above and smooth beneath; branches are covered with downy, greenish bark.
The small flowers of the fig plant are borne on the inner surface of a fleshy, hollow organ called a receptacle, and the fruit is the result of further growth of the receptacle.
Many commercial fig varieties produce no fertile pollen, and as fruit development cannot proceed without fertilization, pollen of the wild fig is used for these varieties.
Fruits of other varieties develop without fertilization.
Names in different Indian languages :
English : Peepal,Bot-tree,sacred fig
Hindi : Pippal, pipar
Kannada : Aswaththa
Malayalam : Aryal
Sanskrit : Ashvattha,pippalah
Tamil : Arasu,Ashvatham.
Telugu : Ravi
Unani : Peepal
Synonyms :
Ashvattha, Bodhidru, Bodhivrkisha, Sebya, Chalapatra, Gajabhaksha, Kshiradruma, Peeppal.
Morphology :
Tree is very huge and tall. In old trees the bark cracks. Leaves- soft shiny, heart shaped with 5-7 veins and pointed tip.
Because of this arrangement with a slight wind the leaves shake. (It is said that when the leaves of pipal are still, it is assumed there is no wind).
Fruits – small round green when raw and red when ripe.
Fruits appear in summer and ripe in monsoon, Old pipal tree produces a sealing wax which is known as krimi).
A very small quantity of secretions falls on the ground from pipal tree. Hindus and especially Buddhists consider pipal tree as a very sacred tree
Distribution & Habitat :
Throughout India
Chemical constituents :
beta-sitosteryl-Dglucoside. Vitamin K, n-octacosanol, methyl oleanolate, lanosterol, stigmasterol, lupen-3-one, tannins
Properties :
Guna : guru, ruksha;
Rasa : kashaya;
Vipaka : katu;
Veerya : sheeta
Karma : Hridyam, vishaghna, raktadosha, kushtaghna
astringent, antiseptic, laxative, haemostatic, vaginal disinfectant
Indication :
Kusta, daha, kasa, swasa, yonidosha,menorrhagia, metrorrhagia, blood dysentery, bleeding piles, haematuria and haemorrhages, diabetes, diarrhoea, leucorrhoea, nervous disorders, skin diseases
Part used :
Bark, leaves, fruits, latex
Dosage :
Leaf juice 10-15 ml
Powder 2-4 g
Decoction 50-100 ml
External uses :
Complexion enhancer – paste of aerial roots is applied locally.
The powder of bark is sprinkled on the wounds. its latex is useful in reducing pain and swelling and also acts as haemostatic.
Internal uses :
Being astringent bark is used in vomiting, diarrhoea, dysentery. Ripe fruits of pipal are used in stomachache and constipation.
In diabetes fruits and bask are used, Decoction of the bark + honey and 6,iits are useful in gout, blood disorders and bleeding disorders, powdered dry fruits are given for conception.
Emits, roots, bark and aerial roots processed in mills- sugar + honey is prescribed as an aphrodisiac.
(Infertile couples are advised to worship pipal tree). Bark,fruits and leaves are used for medicinal purpose.
Significance of Aswattha tree in Hinduism
The Aswattha tree, which is known as peepal tree (Ficus Religiosa) or well known as banyan tree or ‘kalpa vriskha’ is considered the ‘king’ of trees in Hindu culture.
It symbolizes Trimurti – Lord Vishnu is believed to be the bark(trunk), Lord Brahma its roots and Lord Shiva, its branches.
There is a moola mantra signifying this concept an meaning in Hinduism which is as below.
Moolatho Brahma Roopaya
Madhyato Vishnu roopine
Agratha Shiva roopaya
Vriskha raajayave namaha.
In Bhagavad Gita, Lord Krishna declares that among trees, HE is the aswattha tree.
Bhagawan Buddha is supposed to have attained enlightment under an aswattha tree, which is called Bodhi tree in Buddhist culture.
It is also the tree that sheltered Sita in Lanka, hence this tree has a special place in the heart of Lord Hanuman.
According to Gurudev Sw.
Chinmayananda, the vriksha (tree) got its name Aswattha because horses (Ashwa) used to stand under its shade.
Gurudev also says that “according to Shankara, this tree has been chosen to represent the entire cosmos because of its derivative meaning – ‘Shwa’ means tomorrow, ‘Stha’ means that which remains; therefore ‘Ashwattha’ means that which will NOT remain the same till tomorrow.
In short, the word indicates the ephemeral, the ever-changing world”.