ancient indian traditional and scientific thought on plants

Full-length paper Asian Agri-History Vol. 13, No. 2, 2009 (101–111)101

Ancient Indian Traditional and Scientific Thought onPlants: Sir JC Bose and Vrikshayurveda

Nalini Sadhale 1 and YL Nene 2

1. “Ishavasya”, Udyog Sanskar B2, Nath Prangan, Garkheda Parisar, Aurangabad 431005, India(email: [email protected])

2. Asian Agri-History Foundation, Secunderabad 500009, Andhra Pradesh, India(email: [email protected])

Abstract

The 150th birth anniversary of one of the greatest physicists of India, Sir JC Bose wascelebrated in 2008. His paper “On the similarity of effect of electric stimulus on inorganicand living substances” presented in 1900 in Paris, France remains a classic today.Bose’s studies reflected Vedic thoughts. In this paper, we have made an effort to highlightthose thoughts expressed in ancient Vedic literature, which have a bearing on Bose’sstudies.

The 150th birth anniversary of Sir JagadishChandra Bose (1858–1937), the pioneer ofmodern science and scientific experimentsin India was celebrated in 2008. A physicistby training, profession, and research, hiswork in the property and application ofelectro-magnetic waves earned him a placein the list of renowned world physicists. Hewas however, a biophysicist by choice andin his research he turned more and more toplants applying his proficiency in physics toinvestigate into their inner core. He becamea world celebrity not so much for hisresearch work in physics as for hispioneering research in biophysics.

The year 2008 was also significant for Indiaas it marked the 108th anniversary of the

most important paper titled “On the similarityof effect of electric stimulus on inorganicand living substances”, which Sir Bosepresented in 1900 at the InternationalCongress of Physics held in Paris, France.Outstanding inventions far ahead of theirtime do stand in need of original means andinstruments, too. For composing his world-famous Ashtadhyayi, Panini, the famousgrammarian of Sanskrit, invented his owntechnique. For his investigation in the

The 150th birth anniversary of SirJagadish Chandra Bose (1858–

1937), the pioneer of modern scienceand scientific experiments in India

was celebrated in 2008.

102 JC Bose and Vrikshayurveda

responses of the inorganic and living matterto various stimuli, Acharya Bose, too,devised his instrument ‘crescograph’,which in measuring accuracy was decadesahead of his time. He compared the responseof metals, plants, and animals to electrical,chemical, and mechanical stimulations, anddocumented them in his famous book“Response in the Living and Non-Living”,published in 1902. The outcome of hisinvestigations and research experimentsrelated to plants can be summed up in a non-technical language in the followingstatements:

1. The growth-rate, and the actual momentof death of a plant could be measuredand recorded accurately (with the helpof the crescograph).

2. Responses of the plants to stimulationsof heat, light, gravity, and electricity, toocan be measured and recordedaccurately.

3. As a result of the accuracy it is possibleto compare these responses with thoseof the nonliving matters like metals andso on.

4. It is obvious from statement nos. 1, 2,and 3 that in the experiments, plantsrepresent ‘living matters’ while metalsrepresent ‘the nonliving’.

5. That plants are living matters is,therefore, already an established and

accepted fact for Acharya Bose. Thethought could be absorbed from traditionand culture as it naturally percolatedthrough ancient Sanskrit literature.

6. As living matters, plants respond tostimuli as if they have nervous systemslike animals.

7. After studying the effect of microwaves,chemicals, and temperatures on theplant tissues and the correspondingchanges in their cell membranes,Acharya Bose proved that plants can‘feel pain and understand affection andother feelings’. According to him a planttreated with care and affection givesout a different vibration compared to aplant subjected to torture.

8. Acharya Bose also proved that plantshad finer senses like responding tomelodious music and harsh noise. Heshowed that with the former the plantsgrow faster while with the latter theirgrowth is stunted.

He became a world celebrity not somuch for his research work in physics

as for his pioneering research inbiophysics.

Responses of the plants to stimulationsof heat, light, gravity, and electricity,too can be measured and recorded

accurately.

That plants are living matters is,therefore, already an established andaccepted fact for Acharya Bose. The

thought could be absorbed fromtradition and culture as it naturallypercolated through ancient Sanskrit

literature.

Asian Agri-History Vol. 13, No. 2, 2009103

9. Acharya Bose not only gives a strongscientific basis for the traditionallyknown and accepted fact of plantshaving life but also takes the knowledgefurther with his scientific acumen to itslogical corollaries.

10. Gradually through advancedexperiments he also proved that eventhe nonliving matters like metals andstones respond to stimuli (though veryinertly) in a way similar to the muscularresponses of the living.

11. Acharya’s research starting with theinvestigation of the plants, applying hisexpertise in Physics to them, thussystematically and naturally culminatesin proving the age-old humanist faith inthe basic unity of all life which ancientVedantins like Shankaracharyapromulgated through their treatises asthe doctrine of ‘A-dvaita’ meaning‘nonduality’. They believe that the everexistent (sat), ever sentient (cit), and allpervasive (sarvavyapi) Brahman aloneis the root cause of the universe, bothliving and nonliving.

A British editor once said about JC Bose,“In Sir Jagadish the culture of 30 centurieshas blossomed into a scientific brain of anorder which we cannot duplicate in theWest.” Comparing and combining thisremark with statement nos. 5, 9, 10, and 11,it is worthwhile to take a fresh survey ofthe knowledge base provided through thecenturies by our tradition, culture, andancient literature in respect of plants andplant-responses.

• In Vedic literature (8000–1000 BC),especially in the Atharvaveda (c. 1000BC), plants are treated as deities.Independent Suktas to Vanaspatis likeAshvattha (III 6), Laksha (V 4), and soon are addressed to them superimposingmany qualities of living beings on them.Most of these Suktas invoke these‘deities’ to cure diseases.

• In Yaska’s Nirukta (A treatise onetymology of Vedic words), ‘being’ (life)is stated to have six modifications (shadbhaavavikaaraah) which are: jayate,asti, viparinamate, vardhate,apakshiyate, and mriyate (birth,existence, change, growth, decay, anddeath). Since plants are born, they exist,change, grow, decay, and die as they are‘beings’.

Acharya Bose proved that plants can‘feel pain and understand affection

and other feelings’.

Acharya Bose also proved that plantshad finer senses like responding to

melodious music and harsh noise. Heshowed that with the former the plantsgrow faster while with the latter their

growth is stunted.

Gradually through advancedexperiments he also proved that eventhe nonliving matters like metals andstones respond to stimuli (though very

inertly) in a way similar to themuscular responses of the living.


Birth and existence of plants areaxiomatic facts for Acharya Bose.Change, growth, decay, and death inplants are scientifically proved by himwith the help of the crescograph (videstatement nos. 1 and 2).

• Smritis of Manu (c. 200 BC) and othersas also Ayurveda (cf Sushrita 400 BCSu.1) describe four categories of livingbeings: jarayuja, andaja, swedaja, andudbhijja; i.e., those born from womb,from egg, from sweat, and from ground.The last mentioned category denotesplants which are ‘born’ by breaking openthe crust of the earth.

That plants are ‘born’ and are livingbeings is the very foundation ofAcharya’s research, too (vide statementnos. 4 and 5).

• Almost all ancient texts relevant to thetopic broadly classify living beings in twocategories: Sthavara and Jangama(Static and Moving) and trees belong tothe first category. Plants are thus treatedon par with the living beings. Specificreference can be seen in Mahabharata(c. 3000 BC) (Shanti. 184-5).

In his research experiments if AcharyaBose preferred plants (sthavara) toother animals (jangama), it is only forthe sake of convenience. Handling stableplants was always easier and moreconvenient than handling the movinganimals.

• In Mahabharata (Shanti. 184), there is apassage wherein Bharadwaja asks sageBhrigu a pointed question ‘whether ornot trees have life’ and the sage assertsthat the trees do have life and that thereis no question of regarding them lifeless(jivam pashyaami vrikshaanaamachaitanyam na vidyate – V. 17). Suchstatements from sages like Bhrigu arelike scriptural dictums in Indian cultureand tradition which believe in‘aptavakya’ (word of unquestionableauthority) as a valid ‘pramana’ (meansof acquiring knowledge).

• In Ayurveda, Charaka (700 BC) defines‘living organism’ as one that has body,sense organs, mind, and soul(sharirendriyasattvatmasamyogadharijivitam). That plants have body is self-evident.

In Vedic literature (8000–1000 BC),especially in the Atharvaveda (c. 1000

BC), plants are treated as deities.Independent Suktas to Vanaspatis likeAshvattha (III 6), Laksha (V 4), and

so on are addressed to themsuperimposing many qualities of

living beings on them.

Smritis of Manu (c. 200 BC) andothers as also Ayurveda (cf Sushrita

400 BC Su.1) describe four categoriesof living beings: jarayuja, andaja,

swedaja, and udbhijja; i.e., those bornfrom womb, from egg, from sweat,

and from ground. The last mentionedcategory denotes plants which are

‘born’ by breaking open the crust ofthe earth.


• That they have sense organs, too, isexplained with reasons in theMahabharata (Shanti.) passage:

– Creeper entwines her coil round the tree‘finding’ its path all over. The blind cannotfind their path. Therefore, plants can see(184-13).

– After a harsh sound of stormy wind, fire,or thunder, the flowers and leaves oftrees fall off apparently out of scare.Obviously they can hear and react tosound (184-12).

Acharya proved it scientifically (videstatement no. 8).

– Trees react to good and bad smell andthrough fumigation by various materialscan be cured of their diseases. Hencethey can smell (184-14).

– Leaves, flowers, fruits, and bark of treesdry up and fall down with heat. It is thesense of ‘touch’ that reacts to heat andcold. So trees can feel touch.

– Trees ‘drink’ water with their roots(‘padapa’ a tree, is so called because itconsumes its nourishment with ‘feet’ –padaih pibati). They are subject todiseases and can be treated (by mixing

remedial materials in the water that theyconsume). Responding to such treatmentis a proof of their having the sense oftaste (184-15).

Many of Acharya’s experiments onplants have scientifically proved theabove stated facts.

– Trees can feel happiness and sorrow(184-17), which is a function of mind.Therefore, they have mind.

Acharya proved this from the analysisof the nature of variation of the cellmembrane of plants, under differentcircumstances (vide statement no. 7).The above mentioned sense organs andmind cannot function without a sentientsubstratum. Hence trees must have soul,too.

It must be noted incidentally thatMahabharata is stated to have been thesource of inspiration for Acharya’sexperiments on plants. So far we havediscussed Acharya’s experiments on variousaspects of plants and their probableconnection with our tradition and culture,passed on to us through ancient Sanskritliterature.

In Mahabharata (Shanti. 184), thereis a passage wherein Bharadwaja

asks sage Bhrigu a pointed question‘whether or not trees have life’ and

the sage asserts that the trees do havelife and that there is no question of

regarding them lifeless.

Trees react to good and bad smell andthrough fumigation by variousmaterials can be cured of theirdiseases. Hence they can smell.

Trees can feel happiness and sorrow,which is a function of mind.Therefore, they have mind.


Vrikshayurveda

In the following sections the same will bediscussed with special reference to“Vrikshayurveda”, an ancient science of thatname and the 10th century treatise of thattitle on the subject ascribed to Surapala.Although Acharya’s research work comesa full millennium after Surapala’sVrikshayurveda, the latter being the firstavailable full-fledged text on the science ofarbori-horticulture, its approach to andtreatment of plants in many respects are ofdirect connection with the plant experimentsof Acharya Bose. It becomes, therefore,necessary to know in more detail about whatthis science and Surapala’s text are about.

There is ample documentary evidence toshow that such a branch of learning existedin ancient India. There are frequentreferences to this science in ancient Indianliterature such as Atharvaveda (c. 1000 BC),Arthashastra of Chanakya (321–296 BC),Brhatsamhita of Varahamihira (6th centuryAD), and Sarngadharapaddhati ofSarngadhara (13th century AD).

Until recently only the name of the authorand that of the text were known as theywere preserved by tradition. In 1994, theAsian Agri-History-Foundation inSecunderabad, India succeeded in procuringthis rare manuscript from the BodleianLibrary of the Oxford University, London,UK in course of its research activity devotedto unearthing documentary evidence to bringto light the contribution of South andSoutheast Asia to the field of worldagriculture and allied subjects. It was writtenin the Devanagari script of a much earlier

stage. It was printed and published in 1996by the Foundation as its first researchbulletin along with original script, its Englishtranslation (Sadhale, 1996) and scholarlycommentaries of noted agricultural scientistsof the present day, bringing to light India’srich heritage in the field of horticulture.

Contents

Vrikshayurveda, mainly deals with variousspecies of trees and their healthy growthand productivity. The text mentions about170 species of plants, including herbs,shrubs, and trees. There are 325systematically arranged verses, beginningwith a salutation to Lord Ganesha, followedby glorification of trees, and composition ontree planting and production. Variouschapters deal with the raising of orchards,agri-horticulture, and tree planting nearhouses. Special references are made toprocuring, preserving, and treatment ofseeds and planting materials; preparation ofpits for planting; selection of land (soil);methods of irrigation and ways to locategroundwater; nourishment and fertilizers;diseases of plants and plant protection; layingout of gardens and orchards; creation of

Although Acharya’s research workcomes a full millennium after

Surapala’s Vrikshayurveda, the latterbeing the first available full-fledged

text on the science of arbori-horticulture, its approach to and

treatment of plants in many respectsare of direct connection with the plant

experiments of Acharya Bose.


agricultural/horticultural wonders; use ofplant species as indicators of crop and animalproduction; and description of sacred plants.

Plant protection

Plant protection was already recognized asan important activity. Details of thesymptoms of various disorders must havebeen observed over long periods beforearriving at definite descriptions andattributing specific symptoms to variouscauses. We are not aware of any otherattempt in the world by which plant disorderswere classified into two groups; i.e., internaland external, before the time of Surapala.Further it is very significant that physiologyof trees was considered similar to those ofhumans and the internal disorders of treeswere attributed to vata, kapha, and pittakinds as had been done in case of humans.Several of the symptoms described can beattributed today to fungi, bacteria, viruses,or nematodes (Nene, 1996). In additiondamage due to other non-infectious causes(external) such as excessive heat, frost,mechanical injuries, drought or waterlogging,birds, excessive growth of (parasite?)creepers, and competition by weeds wasrecognized.

Considerable thought must have been givenover centuries to the remedies beforeprescriptions to manage the disorders couldhave been formulated. It is most significantthat various methods of treatments, adoptedtoday, were conceptualized and practicedcenturies ago. Seed treatments, prior tosowing, to ensure successful and vigorousgermination were given a lot of importance.Good nutrition was recognized as a

preventive measure for ailments and at thesame time wrong treatments and excessiveapplication of remedial materials wererecognized as problem-creating situations.Dressing of wounds, mechanical orphysiological, was in vogue. Application ofpastes over affected tree surfaces wassuggested. Drenching of soil with variousmaterials was a recommended practice.Treating roots before transplanting wasrecommended. Fumigation of trees andseeds by burning (to produce smoke) specificmaterials was considered to be useful.Spraying/dusting with appliances, as we dotoday, had not evolved, but the crudeversions of these are found in sprinklingaqueous suspensions of materials andapplication of brick-powder as dust.

Several botanicals (herbs) and othermaterials had been identified andrecommended for application on ailingplants. We know today that many of theherbs recommended by Surapala possessbiocidal properties. Modern humans willraise eyebrows when they would think ofapplying milk to trees, but we must rememberthat almost every farmer, as in remotevillages of India even today, kept cows and/or buffaloes. If there was no market forthese products nearby, the farmer must have

Further it is very significant thatphysiology of trees was consideredsimilar to those of humans and the

internal disorders of trees wereattributed to vata, kapha, and pittakinds as had been done in case of

humans.


had more milk than the family needed. Sucha surplus could have easily been spared fortrees. Today, scientists are rediscovering theefficacy of milk in controlling plant disorders.

Vrikshayurveda in contemporarytimes

In today’s world, global environmental issuesrelating to sustainable development haveemerged as topics of major concern. TheBruntland Commission report of 1976 andthe Agenda 21 adopted by the United NationsConference on Environment andDevelopment have challenged us to lookbeyond the obvious issues of producing morefood together with giving a fuller recognitionto issues of biodiversity. Vrikshayurveda isreplete with references that suggest thatraising trees is a means of attaining the fourbroad aims of life: dharma, artha, kama,and moksha, which broadly mean that fora holistic development of mankind and itswelfare in all its spheres including inter-generational equity, trees have an importantplace. These are key words for today’ssustainable development of agriculture.

Ecology and Vrikshayurveda

The place of horticulture in ecology both atthe home garden scale and at the field scalewas well understood, as is evident fromreferences such as in Verse 9: “A person ishonored in Heaven for as many thousandyears as the days he resides in a housewhere tulasi (sacred basil) is grown”; or inVerse 10: “And if one properly grows bilva(bael), which pleases Lord Siva, in his family(courtyard), the goddess of riches resides

permanently (in his house) and this (riches)is passed on to his sons and grandsons.”Apparently the place of trees inenvironmental maintenance and food chainwas well understood. The saints andphilosophers of the time extolled the peopleto ‘grow more trees’ – a slogan that weseem to have rediscovered during the pastfew decades.

Where was Surapala located?

From the types of soils, plant species, andkinds of plant protection materials, webelieve that Surapala was referring to theBihar-Orissa region.

The brief information above should besufficient to establish the rare place ofimportance the work occupies in the ancientIndian scientific thought in the field of Arbori-Horticulture.

Vrikshayurveda andAcharya’s discoveries

Besides theory and practice of horticulture,as explained above, Vrikshayurvedacontains many incidentally referred factsabout plants which can be discussed in thecontext of plant-discoveries by AcharyaBose.

• Vrikshayurveda accepts the fact ofplants having life as an axiomatic truthright from the title that contains the word‘Ayur’ meaning life as does AcharyaBose for his experiments. (Perhaps bothinherit the thought from the tradition asseen above.)


• Surapala advises people to treat plantslike human beings, as an important partof their life as would be evident fromseveral verses: The value of a tree isequal to ten sons (dashaputrasamodrumah) (see Verse 6). In usefulness toothers, trees are far better thanirresponsible sons of the family as theyat least offer the much needed shade tothe passers by (see Verse 4). Treesdutifully offer flowers and fruits (asthough libations) to their deceased father(planter) while disrespectful sons fail todo even that (see Verse 5).

• Trees are the great benefactors of humanbeings. They save families from utterpoverty (by offering them livelihood)(see Verse 97).

• Trees are the means of realizing thefourfold fundamental aspirations ofhuman life; viz., dharma, artha, kama,and moksha. Hence one must plant trees(vriksharopam samarabhet) (seeVerse 98).

• Planting of certain trees like tulasi, bilva,and ashvattha (pipal) is specificallyrecommended for welfare here andhereafter (see Verses 9 to 23). Suchadvice to common man naturally wouldinculcate in his mind, reverence for trees.

• Planting a tree is described as a happyand solemn occasion to be celebratedafter ascertaining an auspicious day andtime (see Verses 61 and 62). Thesuggestion here is that plants are likemembers of the family and deservesimilar attention.

• If there is need to transplant a big tree,the planter is advised to recite a mantrathe previous evening to avoid suddenshock. The content of the mantra isintended to reassure the tree of affectionand care in the new place (see Verses84–86).

Acharya proved scientifically that plantsrespond to stimuli as if they have nervoussystem like animals (vide statement no.6).

• A special care in the nourishment ofnewly planted trees advised inVrikshayurveda (see Verses 107–109)also reveals the same concern and tenderaffection for plants. Surapala advisesplanters to take maximum precaution toprotect the tree from frost, stormy wind,fire, smoke, and pests like spiders.

This tender care and affection for theplants leading to good results is latervalidated by Acharya’s experiments onplant stimuli (vide statement no. 7).

• Weeds around the trees at the root mustbe uprooted but Surapala does not forgetto add that this work must be done by aknowledgeable person to avoid injury toroots of the tree (see Verse 115).

Various special nourishments arerecommended in Vrikshayurveda foryoung and old trees for their healthygrowth which helps them grow strongand combat diseases if and whennecessary.

In the chapters on ailments and treatmentthere is a warning that tender plants must


not be subjected to fumigation bypowerful materials (see Verse 221).

In the chapter on horticultural wonders,for obtaining dwarf varieties of trees itis necessary to slit open and burn theportion of the trunk slightly. Surapalaforbids planters from using theseaggressive methods on tender trees (seeVerses 262 and 263).

These above-stated directions in the textconceptualize the discovery of AcharyaBose regarding plants respondingfavorably to affection and care (videstatement no. 7).

• Verses 147 to 150 refer to some curiouspractices for healthy and quick growthof trees which include sprinkling the treewith a mouthful of wine, etching with nailon the trunk, giving a gentle kick withthe foot decorated with jingling anklet,embracing with hands adorned withtrinkets gently ringing pleasant sound –all of course by beautiful ladies. Thereare frequent references to such practicesin Sanskrit poetry, too. In Kalidasa’s playMalavikagnimitram, it is depicted that itwas a prestige issue for ladies of the royalfamily as to which one of the queens orbeloveds of the king gets the honor of

kicking the tree ceremoniously.However, for Sanskrit scholars suchreferences were just poetic conventionsor rhetorical descriptions.

It was for Acharya Bose to prove themas scientifically valid practices. Thatplants respond favorably to melodiousmusic was validated by his experimentson plant responses (vide statement no.8).

• A shyama creeper is stated to blossomin response to a wedding-like ceremonywith a nearby tree (see Verse 151).Kalidasa’s Shakuntala, too, describes it.Even this is regarded as convention orrhetorics.

If plants are proved to have finer senseslike appreciation of beauty and melodiousmusic, they may even have finer feelings.That they respond to happiness andsorrow is already established by AcharyaBose (vide statement no. 7).

• The most noteworthy fact inVrikshayurveda, however, is that itapplies the tridhatu theory of Ayurveda(the science of life) to plants. Kapha,pitta, and vata are treated as the basiccomponents of plants, too, as of humansand the theory that a balance of the threeindicates health and imbalance causeddue to vitiation of any one or more ofthem indicates disease is extended toplants too, justifying its title‘Vrikshayurveda’. Even the treatmentmaterial prescribed in many cases is thesame or similar to that of humans.Surapala, generally considers plants asequal and in some respects even superior

Planting a tree is described as ahappy and solemn occasion to becelebrated after ascertaining an

auspicious day and time. Thesuggestion here is that plants are likemembers of the family and deserve

similar attention.


to humans as stated above. But in thisrespect he treats them specifically equalto humans. He has asserted that inphysiology, pathology, and pharmacologytoo, plants can be treated on par withhumans.

Acharya Bose’s discoveries on plantsbrought them even closer by revealingthe truth about their nervous system.

Such was the knowledge-base handed downby tradition in respect of plants. Constantobservation, practice, and experience too,must have played a major role in it. As perancient Indian shastras there are fourmeans of acquiring valid knowledge: (i) wordof unquestionable authority (shabda);(ii) perception (pratyaksha); (iii) inference(anumana); and (iv) analogy (upamana).The facts about plants as known to traditionwere based on shabda, anumana, andupamana. Acharya proved them bymethods of modern science as wereacceptable to the modern academic worldand added the fourth dimension pratyaksha,i.e., perception to them.

Bibliography

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ancient indian traditional and scientific thought on plants

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