[LottiFurmann]

Tree consciousness in India is as old as her people. It worship was the only earliest form of divine ritual which existed even before the erection of temples and idols.
Our ancient culture flourished in the midst of dense forest and river banks. The saints and seers of yore retired to the sylvan retreats for meditation. They imparted knowledge to the pupils in the ashrams located amidst dense woods. So it is natural they developed a genuine love for the forests.

There are number of species of trees that people considered sacred and accordingly worship. Strangely, they are not those that produce the best fruits-the fig for instance.
In rural areas people after a dip in the river or pond while dripping wet walk towards aalthara where stone idols of Lord Ganesa or nagadevatha are installed under the shade of these leafy trees. They circumambulate and pray as it is a symbol of God.

“Oh! Aswatha tree you are the king of trees. Your roots represent Brahma, your trunk siva and your branches Vishnu. Thus you are the emblem of Trimurthi All those who honor you will obtain remission of their sins in this world and a home of bliss in the next “so goes the prayer performed during sandhyvandanam.
The tree with its thick foliage makes a splendid shade and a boon for the wayfarers and traders. In village people assemble under this tree for various activities. It is one of the most beautiful trees and grows to huge size. Its larger leaves are very soft to touch. They are bright green in color and are so light and thin that the slightest breeze sets them motion, producing a pleasant rustle. At dawn, sparrows chirp from the boughs heralding the day break.

As this giant tree produce refreshing coolness it is considered to produce health-giving properties. It is believed that Lord Vishnu was born under this tree and therefore is regarded with great respect and veneration. The tree is not supposed to be cut. The leaves are not to be pulled off unless they are used for the act of worship. The dry twigs are used as samidhs to produce sacred fire. Old timers say that the ceremony of the consecration of the fig if done would assert untold blessings.
The poet HENRY VAN DYKE describes the fig as having arise-“from a wrinkled seed in an earth-bound clod/An arch a column in the temple of God” The germination of this wrinkled seed is interesting. It begins its growth in a crevice. As it grows it grips its substratum. Additional roots from the stem grow downwards. They join with one another forming a thick mass of interlacing stems. Gradually THE TREE RESEMBLES THAT OF A SCULPTURE IN RELIEF. But the peepal that belongs to the fig family does not have the aerial roots and does not spread out much.
The leaves are larger and heart shaped, with the tip drawn out into a long point. They drop of in mid winter. Buddhists call this tree BO AS IT WAS UNDER THIS TREE Gautama Buddha attained enlightenment.

There is a strange custom in India in which the fig tree is solemnly married to the vepu or margosa on the highways the Aswatha and vepu trees are palnted side by side. Their trunks are so closely entwined that they have become incorporated with one another.

In Kerala most tharawads have their won sacred groves which is nothing but a remnant of the primeval forest apart for rendering due reverence to trees. A lamp is regularly lit near grove. Koovalam and jasmine twining on it is an indispensable item in the grove. The trifoliate leaf of koovalam signifies the Creation, the Preservation and the Destruction and it is also considered as the three eyes of Lord Siva. Greenery has always been fascinating the human mind.
The trees that clad hills and dales, river banks and arid waste land have enchanted the poets and the thinkers alike.

The visual art, through centuries were often replete with the beauty of vegetation. If it reflected human mind, such motifs expressed love and attachments to the Nature.

One of the earliest representations of vegetation in our sculpture is that od Kalpavriksha. In the Kulasekhara Mandapam of Sree Padmanabha swamy temple in Thiruvananthapuram one of the pillars represent Siva, sakti panchkshari. Here Siva and sakthi are seated under the kalpa vriksha with parrots and peacocks perched on it.
I is a mythical wishing tree. Bhagavath gita describes it as an eternak heavenly tree that has its roots upwards and its branches extended both upwards and downwards. No one can understand where it ends. Ancient rliteratures describes it as an immortal tree of colossal dimension laden with fruits. Its flowers are of unusual shape with strange aroma. It is believed that the tree fulfill every wish made under its boughs.

Yet another plant that we worship is tulasi. It is considered to be the wife of Vishnu. Salvation is assured to nyone who waters and attends to it daily. Hence it is palnted in most of the houses. The leaves act as a cough elixir and cordial. It was probably in consequence to its medicinal properties that the Hindus defied the palnt in the first instance.

Lotus is known for its tenderness and surpassing bauty and is believed to be the seat of saraswati-the goddess of learning.

Golden sparkling yellow kanikkonna ae worshipped on the occasion of vishu. Paala is notoriously known for its association with goblins, fairies, and all othwer malicious spirits.

THE PSYCHOLOGY OF SUCH IDOLATRY WORSHIP MIGHT BE THIS. WE BELIEVE THAT ALL CREATURES ARE EITHER USEFUL TO MAN AND HENCE IT IS BETTER TO WORSHIP THEM. We pay them more or less attention in proportion to the advantage they offer or the fearthat they inspire. This mental make up is transferred from and ot the generation next and will continue.