Plant Worship to Planned Performances: Changing Human- Nature Relationship and Ritual Practices

Nature, a term freely used in multiple contexts and holds several meanings. The word nature is often defined or understood as the inherent quality of any particular thing. The Latin word natura is used to denote the essential constitution of the world. Since sustainable development poses a global challenge, interaction between human society and nature becomes an object of concern. The idea of a personified nature has given us several pictures; of a nature that speaks, interacts, and even takes revenge. Understanding the abstraction of nature in human minds is a complicated process. However, looking at the multiple manifestations of nature, without reducing it into a mere physical entity, gives us the advantage of including all our experiences in a singular term and thus helps us understand it without defining it.

Nature, in the most common understanding, is a giver of resources, which needs to be exploited for the growth of human civilization. The challenge that humankind is facing today is striking a balance between its growth and the protection of nature. Therefore, nature cannot be studied as a physical entity in isolation. Man is in nature and nature is in man. This is a simple yet complex relationship. Human dominance over nature was a gradual process that occurred in conjunction with the growth of technology. This article studies changes in human-nature relationships and its reflects on the rituals of the Brahmanical tradition.[1] The Soma sacrifice will be analysed in detail here.

In the Vedic texts, the Soma plant was considered a deity and given a special status. The ninth Mandala of the Rig Veda (ninth book) gives a detailed description of the Soma and its attributes.[2] In the text, the term “Soma” refers to the plant, the juice extracted from it, and the deity. Soma has a significant role in rituals such as the Consecration of the King or the Rājasuya. It is not just another plant used for ritual purposes, but is called Amrita or the drink of immortality. The Rig Veda also mentions that Soma purifies people of their sins. A source of strength for both Gods and mortals, Soma is so important that it is said to cause the sun to shine.[3] Further descriptions make this plant more enigmatic.

We have drunk Soma and become immortal; we have attained the light, the Gods discovered…Now, what may foeman’s malice do to harm us? What, O Immortal, mortal man’s deception?

Rig Veda 8.48.3.

It holds the epithet Vanaspati or the lord of the woods. A popular myth in the Vedic texts says that an eagle brought Soma from the celestial world.[4] It is interesting to note that the fire altar of the Soma sacrifice is in the shape of an eagle.[5] Several Vedic scholars and botanists have tried to identify the plant, but to date, there are variant opinions regarding its identity. Initially, Ephedra was a popular candidate in the search for the ‘original Soma’. This could be because Ephedra grows abundantly in Central Asia. However, scholars like Frits Staal refuted this identification. Another popular opinion is that soma could be the “fly agaric” mushroom, Amanita muscaria. The mystery of this plant and its possible psychedelic properties continue to amaze us.

Several other plants and trees were also attributed with spiritual and metaphysical qualities. While some trees could give strength, others brought opulence. The Aitareya Brahmana, an explanatory text attached to the Rig Veda, classifies trees based on certain qualities. The text mentions the benefits of using specific trees for sacrificial rituals. Khadira wood (cutch) helps one conquer the celestial world, bilva wood (wood apple) gives prosperity and Palasha wood (parrot tree) gives knowledge. One trait some trees share and others lack is sacrificial quality. Here humankind is in a quest for power, trying to conquer the unknown nature. Therefore, they associate the powers that they dream of with different trees. The forest is not controlled by humankind. They are in a subordinate position. Plants and trees are identified with nutrition, life sap, and food. The Aitareya Brahmana also says that the ruler was King Soma (the lord of plants).[6]

It is interesting to note that the human approach towards nature changed considerably with the advent of iron technology, the shift to settled life, and the presence of an organized ruling body. A few instances from Vikramorvasiyam (Urvasi Won Through Valour),[7] a play by the great Sanskrit poet and playwright Kalidasa shall be taken to understand this transformation. This play was written almost nine centuries after Aitareya Brahmana and therefore changes in social, political, and economic structures are apparent. Vikramorvasiyam gives a picture of a society that has gained knowledge of the domestication of plants using them to make gardens (Vana) which were places of entertainment and relaxation. Plants with medicinal qualities were also protected in these gardens. In the fourth act of the play, Urvasi, the protagonist walks into a sacred grove named Kumaravana. It is described as an area forbidden for women. As she entered the grove, she was transformed into a vine clinging to a tree at the boundary of the grove. Trees and plants are no longer mere sources of food or properties for sacrifices; humankind by this time had acquired the knowledge of cultivating and protecting useful plants. Restrictions are placed on the areas where these plants were grown, as can be seen in the above incident. The play states that the grove is a reserved area within a forest, evidently pointing toward the domestication of plants. Unlike the Vedic texts, the king in this play shows more authority over nature. He is not subordinate and does not address plants and woods as deities or lords. The king has inherited power from his ancestors and the forces and elements of nature are expected to recognize and respect him. The king, Pururavas, states these things while conversing with a Chakravaka bird (Ruddy Shelduck). Pururavas states:

I am he whose maternal and paternal grandfathers are the Sun and the Moon, who was willingly chosen by Urvashi and the Earth as their lord.

Vikramorvasiyam Act IV- 19.

Though Kalidasa presents this as a conversation between a bird and a lamenting king, the passage explicates the ruler’s power over resources. These examples show a transformation in humankind’s attitude to nature and a desire to exercise control. This, however, does not show a decrease in human dependence on nature and its resources.

Pururavas By Khitindra Nath Mazumdar (Public Domain).

Rituals – Transformations and Adaptations

As discussed above, changes in the human approach to nature are inevitable and this undoubtedly reflects in the performance of Vedic rituals today. The Soma sacrifice has been performed, and continues to be performed in the south Indian state of Kerala by the Namboothiris.[8] Seven types of Soma sacrifices are described in the Brahmanas. Among these, Agnistoma and Atiratra/Agnicayana have been performed in Kerala.[9] The texts prescribe that this ritual be performed in the spring season. Examples shall be cited from the Soma sacrifice held in the district of Thrissur in 2003, which I attended. The Soma plant[10] required for the ritual was brought from the neighbouring district of Palakkad, from the Kollengode mountains of the Western Ghats.

This plant was not treated as a ritual property, but was rather given a royal welcome. Soma was carried on an elephant back with a pompous procession to the ritual site and then carried on a cart to the altar. In the ritual space, Soma is the king. However, it is interesting to witness the ephemeral authority given to a plant. This ritual was conducted in Brahmaswom Madhom,[11] a traditional Vedic school situated in Thrissur town. A rapidly urbanizing centre witnessing a ritual that deifies a plant generates numerous curiosities and questions. Do symbolisms matter? Can they bring a change in people’s perceptions of nature? Will a ritual that lasts a week be able to bring long-lasting changes? In times when forests are cleared ruthlessly, a mysterious plant treated as a monarch for a week is indeed fascinating.

It was interesting to see that the spectators of the ritual were not focused on the changes they should bring to their lives or on drawing inspiration from these symbolic acts and bringing environment-friendly changes to their lifestyles. Rather most of them were interested in aspects of spiritual growth. Conversations around the ritual site were mostly about miracles that could happen, invoking rains, and finding solutions to climate change. There is always a desire to find overnight solutions for all the environmental issues before us. I was also surprised to observe that the attendees were more interested in the merchandise. Eagle shaped lockets were sold in huge numbers and people believed wearing that would bring prosperity.

The cart that carries Soma. Photograph by Adelaide de Menil from: Frits Staal, Agni – Vedic Ritual of the Fire Altar (Asian Humanities Press, 1983) p.101.

Going by the text, this ritual requires animal sacrifice. When the Soma sacrifice was performed in 1975 in Kerala, there were several debates regarding the performance of animal sacrifice. The concept of Pishta Pashu or an effigy made of flour was introduced as a solution to this. Instead of sacrificing a real animal, a symbolic one was made with rice flour.[12] Such necessary adaptations make rituals exist in tandem with the rules and morals of the society in which its performed. The idea of an effigy made of flour continues to be practiced in the sacrificial rituals performed today. Ritual practices always transform to adapt to the times. This helps us keep the traditions alive and make them relatable to people. However, these rituals can be considered complete only when the concepts of respecting and preserving natural resources are practiced in the daily lives of people.

Conclusions

Rituals are important mechanisms for the legitimation of power and social structures. Through ritual, everyday actions take on a unique meaning and convey the gravity of the circumstance. Performative rituals, especially of the Brahmanical tradition, play a significant role in deepening religiosity and legitimizing social hierarchies. Performers are regarded as intermediaries between common people and God, and are therefore revered. The participants focus on receiving ‘blessings’ and ‘solutions’ for their problems. At the 2003 Soma sacrifice venue, I happened to meet a couple who believed that consuming the prasadam or sacred food provided there would solve issues like infertility. Rituals thus provide hope and strength in unexpected ways.

It is also interesting to observe how rituals change with time. When the concurrent socio-legal systems did not approve of animal sacrifice, the instant solution of making an effigy was accepted. Further, it can be observed that the demands of the present times are incorporated into the ritual. The organizers of the Soma sacrifice held in Kozhikode in 2014 used bio-degradable products for building the venue, serving food and even publicity. The ritual venue was declared plastic-free.[13] Though the chants and ritual-process follow the texts, convenient changes are accepted by performers and participants. At present, the right to perform these rituals is vested with a particular social group, placed at the apex of the ritual hierarchy. However, such rigid systems are already being questioned. In 2017, the government of Kerala passed a resolution to appoint non-Brahmin temple priests in the state.[14] Though this does not denote the end of discriminatory practices or ritual privileges, such reconfigurations are necessary for the progress of society. Ritual performances will also undergo necessary changes to keep up with the times and foster an increase participation.

The rituals described in the Vedic texts are fundamentally ways of interacting with nature. Therefore, they should become sources of inspiration for a better lifestyle and not be viewed as wish-granting mechanisms or solutions for climate change. Humankind and nature are always in constant dialogue with each other within which mankind is trying to gain mastery while, nature does not succumb to human power, and hence remains unfathomable. With population growth and increasing demand for infrastructural facilities, striking a balance between environmental protection and development is no easy task. Sustainable development demands significant changes to policy and individual practices. As green lifestyles and permaculture gain popularity, let us revisit texts and rituals, and draw the right inspiration from them.

---

References

[1] In ancient India, religious traditions were divided into Brahmanical and Sramanic. Brahmanism refers to the religious tradition based on Vedas and the focus of worship was sacrificial ritual. The Sramanic tradition refers to Buddhist, Jaina, Ajivika and several other sects who rejected the fundamentals of Brahmanism and questioned sacrificial rituals. See: Romila Thapar, “Imagined religious communities? Ancient history and the modern search for a Hindu identity,” Modern Asian Studies 23.2 (1989): 209-231.

[2] Ralph T. H. Griffith, “Rig Veda” Internet Scared Text Archive (accessed on 25-11-2022).

[3] Ibid.

[4] Ibid.

[5] The term used in the Vedic texts is Syena, which can be understood as a bird of prey (eagle, hawk or falcon).

[6] Brian Smith, Classifying the Universe: The Ancient Indian Varna System and the Origins of Caste (Oxford University Press, 1994), 214.

[7] M. R. Kale, The Vikramorvaśīyam of Kālidāsa (Motilal Banarsidass 1991).

[8] Namboothirias are the Brahmins of Kerala. An internal hierarchy can be seen among the Namboothiris. Only selected families have the ‘ritual right’ to perform sacrificial rituals.

[9] The Soma sacrifice has been conducted multiple times in the modern period. The ritual, place and year are as follows – Agnicayana in Panjal (1975), Agniṣṭoma in Trivandrum (1984), Agnicayana in Kundoor (1990), Agniṣṭoma in Trichur (2003), Agnicayana in Panjal (2011), Atiratra in Thrissur (2012), Somayagam in Kozhikode (2014).

[10] Some of the performers identified the plant as Sarcostemma brevistigma. The Ayurveda practitioners in Kerala also concurred with this finding.

[11] There are two Vedic institutions in Thrissur district. Vadakke (North) Brahmaswom Madhom teaches the Rig Veda orally, and Thekke (South) Brahmaswam Madhom is home for the Sanyasins (ascetics). They both are functional till date. The Soma sacrifice was conducted in the campus of the Vadakke Brhamaswom Madhom.

[12] T. P. Mahadevan and Frits Staal, “The Turning-Point in a Living Tradition somayāgam 2003,” Electronic Journal of Vedic Studies 10.1 (2003): 1-29.

[13] “Soma Yaga takes the green route,” Times of India (28/09/2013).

[14] “Appointment of non-Brahmin priests in Kerala ‘a silent revolution’: LDF,” The Indian Express (10/10/2017).

---

© Sreekala M V, 2023.

This work is licensed under Attribution-NonCommercial-ShareAlike 4.0 International (CC BY-NC-SA 4.0).

Cover Image: “The Hermitess,” by Vishnu Viswanathan. Permission for use gained by the author.