Continued from yesterday’s post. In Bhavishya purana, there is a similar statement. Further, it states that a plaksha (Flame of the forest tree) if planted in a pleasure garden pleases Brahma and that he would bestow on the planter highest knowledge and a wife; a villwa (Bengal quince, wood apple), if planted, would give a long life; jambu would bestow wealth; tinduka (Diospyros malabarica) is the giver of prosperity; dadima (pomegranate) would bestow a good wife; bakula (bakul tree, Mimusops elengi) and vanjula ( Salix caprea ) destroys sins and give strength and intellect; planting of dhataki ( dhataki, Woodfordia fruticosa) elevates one to heaven and vata (banyan) gives salvation. Similarly, planting of a mango tree and guvaka (betel-nut tree) is said to fulfil all one’s desires. Padma Purana says that if a person plants an aśvattha (peepal) tree near a pond and the leaves falling in the pond water would be like the offering of pindas (after-death rite) and that his ancestors would stay in heaven. Similarly, one gets virtue by planting champaka (Michaelia champaka) , arka (Calotropis), nygrodha (banyan) and nimba (neem); the benefits of planting ten such trees are equal to the planting of one aśvattha.” “The Dhanvanthari Samhita of the Garuda Purana lists several medicinal herbs used in curing diseases and also mentions the drugs and their recipes. There are some well-known sayings related to trees in Surapala’s Vrikshayurveda: ‘dasakupasama vāpi dasavāpisama hrada dasahradasama putro dasaputrasama druma ‘ One vāpi (tank) is as good as ten wells, one lake is as good as ten tanks, one son is as good as ten lakes, and one tree is as good as ten sons. In this book, the whole chapter on Tarumahima highlights the greatness of planting trees. Plants mentioned include thulsi, vilva, aśvattha, ämalaki, vata, nimba, amra, sirisa, plaksha, udumbara etc. äsvatthamekoni picumandamekom nygrodhamekom dasacincinikom kapitha bilvämalathrayam ca pancambraväpee narakom ca paçeyeth A person who plants an aśvattha (peepal), a pichumanda (neem), a nygrodha (banyan), ten chinchinikom (tamarind), one each of kapitha (lemon), vilva (wood apple) and amala (gooseberry) and five amra (mango trees) will never see hell. These are exhortations to the public, and by linking tree planting with the attainment of heaven or moksha (salvation), the ancients successfully implemented very dynamic tree planting and conservation programmes. During the time of Manu, the composer of Manu Samhitha (or Manu Smrithi), destruction of plants became a state offence, and in his code, Manu provided provisions for severe punishment for those who cut the sacred and fruit trees. There is a passage in Matsya Purana and also in Bhavishya Purana, which formulates the proper ceremony for planting trees: ‘Clean the soil and water it. Decorate trees with garlands, burn incense in front of them and place one pitcher filled with water by the side of each tree. As you offer prayers and oblations to the sacrificial fire, do likewise for the tree. By singing benedictive songs and reciting hymns from the Rig, Yajur and Sama Vedas sprinkle holy water on the tree from the pitcher kept nearby. Water the plants four times a day and offer oblations with seeds of mustard, barley and sesamum. Kindle fire from palaasha (plāksha) wood. After worshipping them in this way, celebrate the actual planting. He who plants even one tree goes straight to heaven and obtains the highest perfection.” The great importance attached to tree planting by the ancient Indians is evident in the above passage; similar passages are found in other Puranas also. In the picture there is the primitive type of worship place attached to a forest, such a worship place is known as "hyperthereal temple"