Flowers and Plants in Hinduism

Both in acts of worship and in portrayals of the Divine, flowers and plants are pivotal for Hindus. There are many connotations of the word for ‘flower’ in the Sanskrit language and the most common term is “pushpa” from which the Hindu phrase for worship, “puja” is derived. The word puja may be translated as ‘flower act (of worship)’ thereby alluding to the vital role flowers play in the Hindu Faith.

To understand why flowers are associated with all aspects of a Hindu’s life including daily worship, birth, marriage and death, it is paramount to establish the perception of flowers in Vedic ethos. The most revered and sacred flower in Hinduism is the lotus flower “padma” and its origin is thought to stem from the beginning of creation itself. The Taittiriya Brahmana holy text describes how Brahma (Lord of Creation), desiring to evolve the universe, which was then fluid, saw a lotus-leaf, “pushkara parna”, emerging from the ocean. It is related that when divine life-substance was about to generate the universe, the cosmic waters grew a thousand-petal lotus flower of pure gold, effulgent like the sun. This was considered a portal to the very nucleus of the universe “hiranyagarbh” (literally, golden womb). Hindu texts describe that all life emanates from water, which in turn represents the procreative aspect of the Absolute, and the cosmic lotus, the generative.

It is remarkable that although the roots of the lotus are embedded in the mire of the lake from which it emanates and draws nutrients to survive, it remains pure and radiant, unaffected by impurity. The scriptures compare this to how one should live in this world. Our bodies are composed from the earth and other base elements and sustained by the resources in this world, yet we should stay detached from all the materialistic elements and be impervious to its corruptive influence, just as the lotus flower. Let us not shun the material world without which we cannot exist, but instead endeavour to lead our lives remembering the analogy of the lotus at all times.

Plants and their flowers are considered celestial in nature, profusely employed in acts of worship and an ideal offering to the Almighty. We learn from the Vedic scriptures, that all plants and herbs (aushadhi) are regulated by Soma (the moon) “Soma aushadhinaam adhipati.” This yet again correlates well with modern scientific belief that asserts there is an association between moon cycles and the growth of new plants. The 48th chapter of the Anushasana Parva of the Mahabharata relates a dialogue between the great sage Shukracharya and King Bali in which the origin of the use of flowers in worship is explained.

“Shukra said: Penance (indicative of the duties of the four orders of life), first sprang into life. Subsequently came Dharma (or compassion and other virtues). In the interval between, sprang forth many creepers and herbs. Innumerable were the species of those. All of them have the deity Soma (the moon) for their lord. Some of these creepers and herbs came to be regarded as Amrita (ambrosial) and some came to be regarded as Visha (poisonous). Others that were neither this nor that formed another class (inert). Amrita is that which gives immediate gratification and joy to the mind. That is poison, which tortures the mind exceedingly by its odour.

That man who is in a state of purity offers flowers unto the deities finds that the deities become gratified with him, and as the consequence of such gratification bestow prosperity upon him. O ruler of Daityas King Bali, those deities unto whom worshippers offer flowers, uttering their names the while, become gratified with the offerings in consequence of their devotion.”

Therefore, not only are flowers aesthetically pleasing to the eye, they appeal to the sense of smell by imparting pleasant fragrances and gladden the mind, hence the derivation of a Sanskrit synonym for flower “suman,” meaning ‘that which delights the mind.’

There is further corroboration from the ninth chapter of the Bhagavad Gita when Lord Krishna affirms that a flower is an appropriate offering in worship.

“patram pushpam phalam toyam yo me bhaktya prayacchati tad aham bhakty-upahritam asnami prayatatmanah”

‘If one offers me with love and devotion a leaf, a flower, fruit or water, I will accept it.’

These concepts of flowers being a perfect offering therefore pervade all aspects of the Hindu faith. The Puranic scriptures describe in detail the merits of every flower, ranging from their colour, fragrance (gandham) and characteristics. Certain flowers are considered auspicious and prescribed for a specific act of worship or to be used whilst venerating a particular aspect of the Almighty. From the daily acts of worship in pujas to their use in life sacraments or “Samskaras” such as marriage, flowers play an integral role. In marriage, the bride’s hair is often adorned with highly aromatic flower blossom such as jasmine. In northern India, the groom’s headdress has long tresses of mogra flowers suspended from it, thereby veiling his countenance, known as a “sehra.” It shields the groom from the heat and dust during the journey to the bride’s home and simultaneously keeps him refreshed with its fragrance. Often the very vehicle, which transports the groom to the place of marriage, is decorated with copious flowers. It can be noted when attending a Hindu wedding that the sacred canopy (mandap) under which the marriage rites are conducted is traditionally made of various trees, plants and leaves including the banana tree, mango branches and sugar cane. Each plant denotes various attributes; prosperity (banana), longevity (mango) and happiness (sugar cane) and it is thought that these are bestowed on the marriage partners during the ritual. Nowadays, although the mandaps are constructed from wood or synthetic materials, albeit they are frequently adorned with vivid flowers. Garlands exchanged by the bride and the groom (jaymala)whilst taking the sacred marriage vows are made entirely of fresh flowers. The final benediction given to bless the couple at the conclusion of the wedding ceremony is accompanied with the showering of handfuls of flower petals (pushpanjali). Among the Kashmiri Hindus, this constitutes a most elaborate event (Posh Puzan), whereby a shawl is placed on the bride and groom whilst they are seated and flower petals are sprinkled on them during the transcendental chanting of sacred mantras. The bride and groom are considered the personification of Shiva and Shakti, the shawl draped upon the couple transforms their silhouette to that of the Kailash Mountain (the abode of Shiva), and the flower petals resemble falling snow known as “sheen” in the Kashmiri dialect. Together with the powerful Vedic mantras, the flower petals become infused with blessings, thereby ensuring a harmonious future for the newly wed couple.

When the soul leaves the corporeal body at the point of death, even then the entire mortal remains of the deceased are bedecked with flowers and fresh garlands symbolising “prithvi” or Mother Earth. It is to remind us that we are created from earth and return to her when the atman or soul departs from the physical form.

The ancient Hindu scriptures promote the cultivation and upkeep of plants and trees realising that they are indispensable for not only the aforementioned reasons but also that they sustain our environment. It is fascinating to learn that our Hindu ancestors many thousands of years earlier knew about recent scientific discoveries in the west related to plant biology. There is mention of photosynthesis in the third chapter of Vana Parva from the great epic Mahabharata, in which Dhaumya a learned Brahman and priest of Yuddhisthira, son of Kunti explicates how solar energy and exhaled vapour (carbon dioxide) are utilised by plants and trees to produce nutrients and revitalised air (oxygen). This understanding led to the concept of protecting trees and plants to the extent that some of the more useful varieties were revered and even given a divine status by the ancient seers to ensure their survival. This accounts for the veneration by some Hindus of certain trees for example; married couples pay homage to the Peepul, which is the source of certain alkaloids including those used to enhance fertility as described in Vedic literature. Sacred plants such as the Tulsi produce leaves that are prescribed to treat and prevent respiratory conditions in Ayurvedic medicine. Plants and trees respond to external stimuli such as heat and light, just as other living organisms do and in the Hindu faith, it is believed that they too contain a primordial life force. Plants produce a host of medicinal substances such as herbs, leaves, flower petals and roots used in Ayurvedic remedies, saffron from the stamens of the Kashmiri saffron crocus, sacred basil or Tulsi, Guggal (frankincense) from the resin of the olibanum tree and the fragrant Sandalwood tree. It must be mentioned that the Rig-Veda devotes numerous chapters in praise of the sacred Soma, which is believed to be a variety of the ephedra plant. The list of beneficial plants and flowers is endless and the ancient Hindu texts give detailed descriptions of their applications and uses not only in daily life for the preparation of food but for the treatment and prevention of disease.

Dr Raj Pandit Sharma
Executive Member – Hindu Ceremonies
Hindu Council UK