2.3. Pharmaceutical use of Tāmbūla (Betel)

By the term Tāmbūla (Betel), not merely a betel leaf is meant. But it is a parcel, which usually contains betel leaf, lime and areca nut. Sometimes Tāmbūla contains aromatic ingredients also. Tāmbūla imparts red colour to the mouth and thereby enhances the beauty of one’s face. Hence Tāmbūla is considered as a cosmetic. Cosmetic apart, Tāmbūla is an indivisible part of social, religious, and domestic life of Indians. It is considered one among the Aṣṭabhoga (eight objects of enjoyment). Even though Tāmbūla was enjoyed by common folk, most of our references to Tāmbūlabhoga are in connection with royals and aristocrats. It is difficult to trace back exactly the history of the use of betel by Indians. However literary sources are sufficient enough to provide knowledge of the different aspects of Tāmbūla.

P.K Gode^[1] refers to two treatises on Tāmbūla, namely Tāmbūlamañjarī and Tāmbūlakalpadruma. As per the information given by P.K Gode^[2], these two works are collections of verses pertaining to the different aspects of Tāmbūla. The sources of these verses are numerous, which include Purāṇas, Upaniṣads, Smṛtis, medical texts and lexicons. These sources furnish us with the knowledge of the properties, purposes and ingredients of a Tāmbūla.

a) Properties of Tāmbūla (Betel)

Tāmbūla has many medicinal as well as other properties. Betel chewing is generally good for the entire bodily systems especially for teeth, tongue and throat. It controls the over production of saliva and removes the bad odour of mouth. It is a pacifier of Kapha and Vāta and also a vermicide. Besides these medicinal properties, Tāmbūla is an ornament to the mouth and kindles passion.

Texts like Yogaratnākara^[3], Dhanvantarī-nighaṇṭu^[4], Rājavallabha-nighaṇṭu^[5], Jyotirnibandha^[6], Sūktimuktāvalī^[7], Subhāṣitaratnabhaṇḍāgāra^[8], Bṛhatsaṃhitā^[9], Cārucaryā^[10] etc. mention thirteen qualities of Tāmbūla thus—

[...]

b) Purposes of Tāmbūla (Betel)

Tāmbūla was made as offerings to deities and was presented to Brāhmaṇas. No religious ceremony is complete, without making Tāmbūla as Dakṣiṇā. In houses, people showed hospitality by giving Tāmbūla to their guest. Kāmasūtra^[11] gives indications to this custom. Among the Āsura type marriages, there was a custom of giving Tāmbūla as a token of agreement. According to Dharmaśāstras, it is compulsory for a householder to enjoy perfumes and Tāmbūla before going to bed with his wife. Since Tāmbūla kindles passion, it is one of the accessories of love sports. Presenting Tāmbūla symbolises love. We have some references to lovers putting chewed betel into the mouth of their beloveds with the aid of lips, tongue etc. In Kuṭṭanīmata^[12], Naiṣadhīyacarita^[13], Śṛṅgārāmṛtalaharī^[14], Vikramāṅkadevacarita^[15] etc. we come across such scenes. In Pāradārika adhikaraṇa of his work, Vātsyāyana^[16] gives some instructions regarding Tāmbūlabhoga for lovers preparing to get married. As a token of appreciation and honour also, Tāmbūla was presented. No restrictions were prevalent regarding the time of betel chewing. Usually people enjoyed it during night.

c) Ingredients of Tāmbūla (Betel)

A roll of Tāmbūla is known as Vīṭikā and this usually includes betel leaf, betel nut, Cūrṇa (Lime), Khadira (Acacia Catechu) and some aromatic ingredients like Karpūra, Jāti, Lavaṅga, Kaṭuka etc. Properties of these ingredients are described in our medical texts. Of these ingredients, Khadira was an important item. Earliest reference to Khadira is in Ṛgveda (Ṛgveda)^[17]. There we read of a sacrificial post made of Khadira tree. White Khadira otherwise known as Somavalka was a variety of Khadira. Kauṭilya^[18] has mentioned this variety. Techniques for collecting the juice of Khadira from Khadira tree are described in Suśruta-saṃhitā^[19]. Sometimes pill of Khadira was used in Tāmbūla. Mānasollāsa^[20] refers to Khadira pill used in a king’s Tāmbūla. Besides the juice of Khadira, a Khadira pill contains sandal, clove, nutmeg, cardamom, musk, camphor etc. Recipes for such Khadira pills are described in some medical treatises. Such a pill proves curative in mouth diseases also. Khadira juice is a dye, which imparts red colour to the lips.

Lime prepared from oyster shells were used in Tāmbūla. Pearl oysters also were employed in making lime. In Mānasollāsa^[21], we have reference to such lime filled in the roll of Tāmbūla for king. Other sources of lime were Arjuna tree, Kuṣṭha tree, crystal, stones and water. Properties of lime prepared from such sources are discussed in Rājavallabha-nighaṇṭu^[22].

Even though reference to Tamākhu (Tobacco) is seen in the medical treatises, it is interesting to note that we have no reference to tobacco used in Tāmbūla. Hence it can be inferred that chewing tobacco along with betel is a later practice. Properties of tobacco are mentioned in Yogaratnākara^[23]. According to the text, tobacco is beneficial in diseases related to teeth. It is also considered as a germicide.

Tāmbūla along with the earlier mentioned aromatic ingredients is usually called as Vāsatāmbūla.

Yogaratnākara^[24] quotes a verse, which describes the different methods to be adopted in betel chewing at different times. Thus, one should chew betel with betel nut in excess at morning. In the afternoon the quantity of Khadira should be increased. During night lime should be taken in an extra dose.

Varāhamihira^[25] mentions the different functions of ingredients which taken in different quantities in a Tāmbūla. Thus Tāmbūla taken with a limited amount of lime imparts red colour to the mouth. Betel nut in excess will cause colour decreasing. An extra dose of lime will produce a foul smell while an excess number of betel perfumes the mouth.

d) Articles Associated with Tāmbūla

Since betel box, lime pot, spittoon and nut crackers are some important accessories of Tāmbūla; it is interesting to record here some references about these articles.

Betel box is known by the names Upahastikā^[26], Karaṇḍaka^[27], Vaṅgerika^[28] etc. Karaṇḍaka of aristocrats were usually of gold. In Daśakumāracarita^[29], Daṇḍi alludes to a golden Karaṇḍaka placed in the room of princess Ambālikā. In royal palaces there were special servants to bear betel box. Men and women were employed as betel box bearers. They were known as Tāmbūlakaraṅkavāhin, Tāmbūladāyaka etc. Unlike other servants betel box bearers had the freedom to enter anywhere in the palace, for they had to follow their masters like a shadow. They were not only servants of kings or queens, but were intimate friends also. Tāmbūlakaraṅka was one among the friends of Bāṇa^[30].

In Rājavyavahārakośa, a Cūrṇapātra (Lime pot) is mentioned thus-

[...]^[31]

Patatgraha is the word used to denote a spittoon Pratigrāha is a variant of this word. Amarakośa^[32] refers to both the words. Spittoons were made as gift and were sometimes made of gold or studded with precious gems. We have numerous references to spittoons. From Kāmasūtra^[33] we learn that the bedroom of a Nāgaraka was arranged with a spittoon along with other articles for night enjoyment. There it is stated that all the articles except spittoon should be arranged on a table, while the spittoon should be placed on the floor near the bed, so that one can spit into it the chewed betel frequently. In Harṣacarita^[34], we come across a group of porters moving to the king Harṣa carrying spittoon along with other articles. Spittoon also was made as gift by the bride’s father to his son in law at marriage. A verse in Naiṣadhīyacarita^[35] gives indications to this custom. There we read of Bhīma presenting a spittoon set with rubies to Nala along with other gift articles. A golden spittoon is alluded to in Avantisundarīkathā^[36] of Daṇḍi. In Śṛṅgāraśataka^[37], Bhartṛhari compares the mouth of prostitutes to spittoons. There he uses the word Niṣṭhīvanaśarāva to denote spittoon. We have reference to spittoon in the medical treatises also.

In Sūtrasthāna of Caraka-saṃhitā, a spittoon is mentioned as follows:

[...].^[38]

All the above recorded datas regarding spittoon point to the fact that people were very conscious about personal hygiene and environmental pollution at an early period itself.

This is evident from a passage of Gīrvāṇapadamañjarī of Varadarāja, who records the bad habit of chewing betel in public place as follows -

[...].^[39]

A nut cracker is generally called as Pūgasphoṭī. Patañjali^[40] and Bhaṭṭojidīkṣita^[41] refer to the term Śaṅkulāghaṇḍaḥ. Some scholars are of opinion that the term Śaṅkulā is used there in the sense of a nutcracker. Similarly the seller of betel nuts is known as Tāmbūlika. According to Vātsyāyana^[42], Tāmbūlika is one, who included among the list of people with whom one should create friendship. We read of a Tāmbūladāyaka as a companion of Bāṇa^[43].

Footnotes and references:

[1]:

SIICH, p.168

[2]:

Ibid, p.169

[3]:

p.35

[4]:

SIICH, p.146

[5]:

p.131

[6]:

SIICH, p.146

[7]:

Ibid, p.402

[8]:

p.150

[9]:

Gandhayukti

[10]:

SIICH, p.148

[11]:

p.314

[12]:

vv.549

[13]:

Chapter XX.82

[14]:

SIICH, p.153

[15]:

X.38

[16]:

p.266

[17]:

SIICH, p.163

[18]:

II.17

[19]:

Cikitsāsthāna

[20]:

Vol. 2, p.85

[21]:

p.84

[22]:

SIICH, p.159

[23]:

pp.17-18

[24]:

p.35

[25]:

Chapter 77.vv.35-37

[26]:

Daśakumāracarita, p.144

[27]:

Harṣacarita, p.33

[28]:

p.94

[29]:

p.99

[30]:

Harṣacarita, p.36

[31]:

SIICH, p.155

[32]:

p.390

[33]:

p.45

[34]:

Ucchvāsa VII

[35]:

Canto XVI

[36]:

p.29

[37]:

SIICH, p.190

[38]:

Chapter XV

[39]:

SIICH, p.181

[40]:

Siddhāntakaumudī, p.168

[41]:

Mahābhāṣya, Vol. 1, pp.360-385

[42]:

I^st Adhikaraṇa, Chapter 51

[43]:

SIICH, p.173