3.5. Environment and Humanity: In the context of Philosophical View

Indian philosophy whether Theistic or Atheistic has developed in the lap of serene atmosphere of the forests. The Rigveda contains an interesting hymn on the dence forest or the aranyani, as the tutelary Goddess of the forest and wilderness (Rigveda, X.CXLVI). The seer pays homage to the Forest Queen and says, "Now have I praised the Forest Queen, sweet-scented, redolent of balm, The Mother of all sylvan, things, which tills not but hath stores food. "25 The entire Aranyaka literature and its esoteric philosophy were evolved in the serene atmosphere of the forest. Mahabharata says that the Aranyaka literature is the cre me of Vedic knowledge- aranyakam ca vedebhya osadhibhyomrtam yatha (1.265). The meditation on Prana and its philosophy are the unique contribution of the 25. R.T.H.Griffith, The Hymns of the Rgveda, P.641

58 Aranyaka. The brahmavidya which is otherwise known as "rahasyavidya" is the main content of aranyaka literature which was evolved in the serene and tranquil atmosphere of the forest. Thus the commentary on the Taittiriya aranyaka saysArany adhyayan adetad aranyakamitiryate/ Aranye tadadhiyityevam vakyam pracaksyate// (Acarya Baladev Upadhyay, Vaidik sahitya aur Samskrti, P.222) Not only the Vedas but also the Mahapuranas have been extolled in the sacred forest of the Naimisaranyam. The tree like Asvattha is the symbol of cosmic world .The symbolism of Asvattha as a sacred tree is very well-known in Indian lirerary tradition as this is an important symbol in Hinduism to explain the complex fabric of the manifested world and it's relation to the Creator. This is the Mahabodhi tree under which Lord Buddha had got the enlightment. This tree is one of the most beautiful trees in the countries of tropical climate and grows to a huge size. It's large leaves with a special attractive shape are of bright green colour.This tree grows very big in size with the large extended branches with a lot of secondary roots hanging down from the branches entering again to the earth, thus supporting the tree to stand on the earth as the vrksarat. Due to its huge size and

59 abundant leaves which are so light and thin that the slightest breeze sets them in motion, Asvattha bestows most refreshing coolness extending health-giving properties. Thus it the divine resort for meditation and spiritual enlightment. This Asvattha is very aptly eulogised as the symbol of the manifested wolrld in Indian philosophycal literature.The fifteenth chapter of Srimad Bhagavad- Gita (Shrimad-bhagavad-gita) starts with the description of the tree of the samsara with its root at the above. Not only Shrimad-bhagavad-gita but also this symbolism has been depicted in the Asvamedhaparvan of Mahabharatam, in the Upanisads. The shade of the vata tree is the most significant place for the emergence of metaphysical thoughts of Huinduism. The wellknown daksinamurtti-stotram says thatcitram vatatarormule brddhasisyah gurur yuva/ gurustu maunamasritya sisyastu chinnasamsayah// The symbolism of paramatman in relation to the atman is represented aptly through the symbol of the tree as follows:dva suparna sayuja sakhaya samanam vrksam parisasvajate/ tayoranyah pippalam svadvattyanasnannanyo abhicakasiti//

samane vrkse puruso nimagno'nisaya socati muhyamanah/ justam yada pasyatyanyamisamasya mahimanamiti vitasokah// (Mundakopanisad III.I.1-2) 60 Which means "Two pretty-winged, closely bound friendsthey hug one and the same tree; one of them eats the sweet berry, the other, not eating, only looks on. On such tree, the spirit (Purusa), sunken down, caught up in delusion, grieves in his powerlessness; when he, however, honours and sees the omnipotence of the other and his majesty, then his sorrow escapes away from him."26 Thus trees are not only the cradle of the origin of lofty philosophical truths but also they form the best symbols of Hindu philosophical ideas and notions, the ethics and moralities as found profusely depicted in the Vedic and Sanskrit literature. Thus man and the trees have a deep philosophical relation which will be highlighted in this study. 26. Paul Deussen, Sixty Upanisads of the Veda, Vol.II, p.583