*Ex-Proj.

Asst, EE Dept, IISc, Banaglore, Also having Indological interests,

Plot. No. 30, Lakshmy Nivas, Railway Colony, R.M. V. Extension, Lottegollahalli, Bangalore 560094,
Ph. No: +91080-23415639 (Res), Email: kg_sheshadri@yahoo.com
PERFORMING OF MARRIAGES TO OTHER LIVING BEINGS A HARMONIOUS
ECOLOGICAL VIEW IN ANCIENT INDIAN LITERATURE AND CULTURE
K. G. SHESHADRI
*
Abstract It is quite common in all ancient and modern societies to perform marriages of
human beings. Although, Nature stands witness to marriages of all living beings, ancient Indian
seers had a higher ecological vision of solemnizing these marriages by human intervention. The
paper discusses such aspects as evident in ancient Indian literature and culture.
KeywordsMarriages, trees, animals, Vivha

INTRODUCTION
Marriage has been a sacred, divine and a social ritual from time immemorial that practically
carries out the task of the Divine to procreate and sustain the Universe by means of progeny.
Traditionally, all ancient tribal societies and civilizations had customs involved in the marriage
of one man with another woman. In ancient Indian literature and culture, examples of
solemnizing the marriages of living beings other than humans have been envisaged by our is
keeping a greater harmonious ecological relation. A typical insect by its act of pollination just
solemnizes the marriage of male and female parts of a plant, thereby creating fruits in it, which
later becomes the parent of so many seeds of a newer generation. The Maoris of South Africa
have distinct names for male and females of some trees
1
.

MARRIAGES OF TREES
Ancient Indian literature speaks of performing marriages to trees that are held sacred. All tree
marriages are fertility rites. Tamil Sangam literature like the Kalitogai
2
(106) mentions that
garlands were tied around trunk and branches of trees. If a Hindu has planted a mango
(Mangifera indica) grove, neither he nor his wife may taste the fruit until he has formally married
the tree as a bridegroom to another tree of different species, commonly a tamarind or jasmine
tree as a bride
3
. Generally mock marriages of mango groves are held wherein all the ceremonies
of marriage as in the case of humans are performed such as arranging a Kalaa, lighting of lamps,
dowry (being the brides belongings kept in a bamboo basket) and also setting up of a sacrificial
altar for circumambulation. The grove is then dedicated to Lord Nryaa (as bridegroom)
followed by a feast and gifts to Brahmins. Marriages of mango trees with Banyan tree branch (as
bridegroom) clothed in same piece of cloth are also held in Muzaffarpur, Bihar
4
. The
Kautukacintmai of Gajapati Pratparudradev of Orissa
5
speaks of Lotus (Nelumbo nucifera)
leaves tied to trunk of Jackfruit (Artocarpus integrifolia) trees to yield more fruits-
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kamalasya palena ktasaveanakriya| tarakaakitnva phalni panaso bhavet||



There also exist several manuscripts on the rites of marriages for trees. Many have their origin in
Vedic literature. These manuscripts include
1. Marriages of Arka (Calotrophis procera) plant
a) Arkavivha
6
- Acc. No. 3533, 2 pages, Sanskrit.
b) Arkavivhaprayoga
7
- Acc. No. 3922, Devanagari, 2 Fols., Part of
Saskrakaustubha.
The aunaka Krik
8
, a medieval treatise on Hindu rites gives the rituals involved such as
chanting of Svasti mantras followed by Nndrddha. The Arka plant is then worshipped by
flowers, rice grains after decorating it with garlands and clothes amidst the chants of mantras
from gveda (RV. 10.85.1)
9
. To the north of the plant a sacrificial altar is set up offering
oblations with mantras from gveda (RV 10.68.2) and valyana rauta Stra (8.14.4 and
1.11.13) texts
10
followed by feast to all.
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arkasannidhimgatya tatra svastydi vcayet| nndrddha prakurvta sthaila ca
prakalpayet|| arkamabhyarcya sauryy ca gandhapupkatdibhi| svaya claktastadvat
vastramldibhi ubhai|| arkasyottaradee tu samanvrabdha etay| ullekhandika
kurydghrntamata param|| jyhutca juhuytsagobhiranay c | yasmai tv
kmakmyetyekayrc tata param|| vyastdibhica samastbhistataca sviakd bhavet|
pariecanaparyantamaycetydita kramt|| visjya homamagni ca vidhin mnu parm|
udvahedanyath nain putrapautrdibhivddhimn|| na panna ca mitri magala naiva
gacchati|| iti aunakakrikym arkavivhavidhi||

2. Marriages of Tuas (Ocimum tenuiflorum / Ocimum sanctum) plant
Generally the Tuas plant is married to Lord Ka in month of Krtika (November) or to
Sligrma (the emblem of Lord Nryaa). The manuscripts dealing on these rites are
a) Tuas Vivha
11
- No. 39/407, No. 45/190, No. 52/822, No. 54/181.
b) Tuas Vivhavidhi
12
- No. B1843, Devanagari.


3. Marriages of Plantain (Musa paradisiaca) trees
a) Kadal vivha
13
- No. 4664 (v), No. 4068 (d), No. 4675 (b), No. 5075 (f),
Grantha
b) Rambh vivha
13
- No. 2695 (l), No. 4423 (f), Grantha
A bride who is destined to be widowed through astrological forecasts is also first married to a
plantain tree and only after that the real marriage takes place
14
.

4. Marriages of Banyan (Ficus religiosa) trees
The Saduktikarmta of ridhara Ds (13
th
c. A. D.) speaks of the Avattha as a pathway
tree (Mrgataru) and praises it for the services rendered to humanity
15
. Generally in all villages
pavilions are setup in the roadways or centre of the village wherein the banyan tree was married
to a Neem (Azadirachta Indica) tree at a certain age on day of Amvsya (New Moon). In one
custom, the Avattha leaf is considered to power of the female (Yoni) while the fruit of Neem
represents the ivaliga (male). The fruit is placed on the leaf symbolizing the marriage. Another
belief holds that the Avattha tree represents Lord Vishnu while the Neem tree is Goddess
Lakm. These centres have been declining now-a-days after modernization. Such a way of
solemnizing these marriages of Banyan and Neem trees ensured that the ecological environment
was balanced at the grass-root level of a village itself thereby protecting these species all over
India. Also it has been proved scientifically that the banyan tree produces greater amount of
oxygen level in the environment. There are several such manuscripts that deal on the marriages
of these trees such as

a) Avatthavivhavidhi
16
- No. 3660 (c), Grantha.
b) Avatthavivaha of aunaka
17
- No. 4019 (i), No. 4067 (b), Telugu, Grantha script

MARRIAGES OF BIRDS AND ANIMALS
Ancient seers envisioned the welfare of even animals, birds and reptiles getting married in
similar marriage rituals as that of humans. These were held as mock marriages for a certain
purpose or as part of festivities. In the absence of rains it is a widespread belief all over India to
perform marriages of frogs and donkeys. These were held in great pomp and show even until the
beginning of the century by tribes such as the Kpus of Bellary and Mlas of Godavari district
but have been gradually on the decline
18
. A female frog is caught by females and tied to a new
bamboo winnowing fan over which Neem leaves are spread. The male frog is also decorated and
married formally to it. The couple is then taken in procession by village people to the door of
each house asking the inmates to pray to the Rain God to offer little water to the couple
19
. Such
rituals have been in vogue since the time of gveda. Similarly, marriages of donkeys are
performed in parts of Solapur and Bijapur after which the donkey couple is taken in
circumambulation around the village for three times so as to obtain rains
20
.
During the festival of Pongal held all over Tamil Nadu in January during harvest season,
the third day of the festivities is specifically allotted to the mass marriages of cows and termed as


Mu Pogal. The cows and bulls are well decorated by garlands and vermilion. Also on the
same day, womenfolk go to the nearby tank or riverbed and spread a large quantity of boiled rice
colored in red or yellow. Worship is offered to the crows and the direction of arrival of crows is
waited and watched by them. Older women term the feasting of crows and the entire function as
a day of marriage of crows Kka Kalya
21
.
MARRIAGE OF THE ELEMENTS
Ancient Indian culture also glorifies the marriage of all nonliving beings by identifying the
Divinity inherent in them. The Oraons of Bengal celebrate marriage of the Earth with the Sun
God Dharme at the time when Sl tree is in blossom to ensure fertility of ground
22
. Even since
the Vedic age, the sky is said to marry the earth as found in terms such as Dyvaprithv (in
Bodhayana texts). The gveda (RV. 10.85.1-10) also has mantras symbolizing the marriage of
Soma (the Moon) with the Sun.
CONCLUSIONS
The glorious ancient tradition of living harmoniously with Nature to maintain the ecological
balance was well understood by our ancient seers that they extended the same rites of marriage
meant for humans to all other living beings. In an age where care for trees and animal life is
declining such a rite promotes the protection of species by production of off spring that
maintains the ecological condition healthier.
REFERENCES
1. J. G. Frazer, The Golden Bough, Vol. I, Part 2, Macmillan and Co. Ltd, London, 1911, Chapter. IX, p. 24-28.
2. Munaivar Suba Annamalai, Kalithogai (Tamil), Mullai Pathippagam, Chennai.
3. J. G. Frazer, Op. cit., p. 25.
4. S. C. Mitra, On Plant lore from Bihar, Journal of Asiatic Society of Bengal, Vol. 30, No. 1, 1934, p. 25-28.
5. Some notes on gardening, Journal of Tanjore Sarasvathi Mahal Library, Vol. 3, No. 2-3, 1943, p.35-40.
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Madras Govt Oriental Manuscripts library, 1909.
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8. Sulok Sundar Mohanty, aunaka Krik , Medha Indological Publications, Orissa, 1999, p. 192-193.
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Syacrya Bhy, Vols. I-IV, Parimal Publications, Delhi, 2005.
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Hoshiarpur, 1986, 1990 and 1996 repectively.
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1960.
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13. Alphabetical Index of Sanskrit, Telugu, and Tamil manuscripts in Sri. Venkateshwara Oriental Research
Institute, Tirupati, 1956.
14. Asutosh Bhattacharya, On cult of plantain tree and its ethnographical significance in Bengal, Quarterly
Journal of Mythic Society, Bangalore, Vol. XLI, July 1950, p. 1-7.


15. S. C. Banerji, Saduktikarmta of ridhara Ds, Kolkata, 1965.
16. Alphabetical Index of Sanskrit, Telugu, and Tamil manuscripts in Sri. Venkateshwara Oriental Research
Institute, Tirupati, 1956.
17. Ibid.
18. E. Thurston, Castes and Tribes of South India, Asian Educational Services Publications, Delhi, Vol. 3, p.
222-249 and Vol. 4, p. 329-387.
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Prakashana, Mysore, 1985., p.98-136.
20. Basavaraja Aakalavadi, Jnapadadalli Maeryaa Munisu - a collection of folklore essays, Kannada
Sahitya Parishat, Bangalore, 1981.
21. K. Balasubramaniam, Animistic beliefs and practices in South India, Madras Christian College Magazine,
Vol. 5, No. 1, January 1925, p. 11-21.
22. J. G. Frazer, Op. cit., p. 148.