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Full-length paper Asian Agri-History Vol. 15, No. 1, 2011 (1335) 13

Betel Leaf and Betel Nut in India: History and Uses

SC Ahuja and Uma Ahuja

College of Agriculture, CCS Haryana Agricultural University, Kaul 136021, Kaithal, Haryana, India

(email: [email protected])

Abstract

Betel vine and areca nut (betel nut) palm are not indigenous to India. The historical,

epigraphic records and philological as well as archaeological evidences reveal their

original home to be Indonesian archipelago. This complimentary pair entered India

during early Gupta period and merged into our culture. Their popularity increased

steadily and became a commodity of common use. Their uses vary from masticatory to

medicinal and the duos presence is noticed in all social and religious ceremonies, and

as an offering to Gods. Betel leaf and areca nut are regarded as auspicious symbols of

hospitality, and denote a moral, social, and legal commitment. Malay culture and

tradition hold betel nut and betel leaves in high esteem, evident through their use in

many social and religious ceremonies. In an Assamese marriage they are conspicuously

present in around 15 ceremonies. The exchange of betel leaves and/or areca nuts or

presenting betel leaves or a bunch of areca nuts and bundles of betel leaves and a

betel box have earned their own social meaning. Tambula (betel leaf) is a token of

honor, pledge, and love and exchange is a sign of marriage or betrothal. This single

tradition is an integral part of the folklore, art, rituals, ceremonies, and social

intercourse of daily life in Cambodia, India, Malaysia, Myanmar, Thailand, and Vietnam.

This paper presents the history and origin of the pair through the philological,

epigraphic evidences, and archaeological as well as written records, royal patronage

received, and their social, religious, medicinal, and veterinary uses.

The betel vine (Piper betle; Family:Piperaceae) is a perennial creeper

cultivated for leaf. It is a dioeceous

creeper (Fig. 1) extensively cultivated in

hotter and damper parts of India, Sri

Lanka, extending to Peninsular Malaysia.

The areca nut palm (Arec a ca techu ;

Family:Palmaceae) is cultivated mainly

in India, Malaysia, Polynesia, Micronesia,and most places in the South Pacific

Islands. It is an un-branching, long plant

extending up to 15 m and crowned with 6

to 9 palm fronds (Fig. 2). The nut is the

seed found within the egg-sized fruit,

mottled brown, and has grayish white

markings.


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14 Betel leaf and betel nut

Figure 1.Piper betle: (a) Betel vine plantation; (b) Betel leaves; (c) Betel leaf; and (d)Paan.

Figure 2.Areca catechu: (a) Palm trees; (b) Palm with fruits; and (c) Areca nuts.

a b

dc

cba


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Asian Agri-History Vol. 15, No. 1, 2011 15

A key to the unconditional patronage of thebetel pair in Southeast Asia is its use in four

levels as a food, medicine, social and

religious purposes. Both betel leaf and betel

nut individually are masticatory in

themselves, but are generally taken together.

The importance ofpaancan be best judged

from the English rendering of a Sanskrit

sloka, A mouth devoid of Vedas, the juice

of tambula, and witty sayings, is said to be

a mere hole and comments of Nicolas

Gervaise, a noted French visitor in the 17th

century that the Thais prefer to go without

rice or other food rather than to deprive

themselves of the betel ... (Gode, 1961;

Rooney, 1993).

Before we focus on this inseparable pair, it

may be pertinent and appropriate to

remember with reverence and pay homage

to the great Sanskrit scholar from

Maharashtra, PK Gode, for initiating the

research on history of plants in Indiaincluding tambula(betel leaf)(Gode, 1961).

He pointed out the three Ts of Indian social

life: Tea, Tobacco, and Tambula. Of these,

tambula is the earliest introduction.

Historical

Our information on areca nut and betel vine

cultivation relies primarily on records of betel

chewing rather than cultivation itself.

References to the betel nut appear in ancientGreek, Sanskrit, and Chinese literature as

early as the 1stcentury BC. Its use has also

been documented by ancient historians in

Ceylon and Persia around 600 AD and parts

of the Arab world in the 8 thand 9thcenturies.

It is believed that the nut was carried to

Europe by Marco Polo around 1300 AD and

became an important commodity in thewestern Pacific, particularly with the Dutch

in the mid-1600s who gained from tax

revenues on it.

There is no mention of tambulain the Vedic

Samhita, the Brahmanas, and Sutras. Even

the Ramayana, the Mahabharata, and

Smritis of Manu and Yajnavalkya do not

mention it. This conclusively proves that the

custom was not prevalent among the Vedic

Aryans.

Pali and Sanskrit literature mentions these

items as late as in c. 400 BC, in Buddhist

Jataka tales and Dharamsutras (Prakash,

1961; Achaya, 1998). References in the

famous Mandsaur inscription (c. 473 AD)

of the silk weaver guild in Indore, in

Varahamihiras Brhat Samhita of c. 530 AD,

and ancient medical texts, all indicate its use

as common practice everywhere (Gode,

1961; Prakash, 1961; Swamy, 1973).

Kautilya mentioned betel nut but not the

custom of betel chewing. The practice of

chewing betel leaves after meals had

become common (75 AD to 300 AD) as

mentioned in Charaka and Sushruta

Samhitas and Kashyapa Bhojanakalpa

(Prakash, 1961). During c. 300 to 750 AD,

after drinking some liquid following meals,

betel leaves with some fragrant spices were

chewed as it was believed to help indigestion, remove the phlegm, and make the

mouth fragrant. Yuwan Chwang, the great

Chinese traveler, received one hundred and

twenty betel leaves and twenty betel nuts

daily as part of his ration (Beal, 1973). During

c. 730 to 1200 AD, chewing betel leaves

with some spices after meals was common.


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Chewing betel leaves in presence of otherswithout presenting to others was regarded

as breach of social etiquette.

In 1350 AD, Ibn Battuta, the great Muslim

traveler describes its serving in the

Sultanates at the end of elaborate palace

meal. Ibn Battuta saw betel vines in Kerala

and stated, Betel vines are grown like vines

on cane trellises or else trained up coco-

palms. They have no fruit and are grown

only for their leaves (Randhawa, 1982).

Babur (14831531 AD), the founder of

Mughal dynasty in India, before start of his

sojourn, prayed to God for a sign of victory

in Hindustan asking for a gift to himself of

mango or betel, fruit of that land (Beveridge,

1989).

European visitors all refer to ubiquitous

chewing habit. Niccolao Manucci in 1654

ADrefers to uses ofpaanand indulgence

of palace people in habit of betel chewing.

Another visitor wrote that the Mughal

Emperor, Shahjahan presented betel laced

with poison, as a mark of distinguished favor

to a young Persian (suspected as lover of

Begum Sahib), in presence of the whole

court; the unsuspecting youth was obliged

to masticate agreeably to the custom of the

country and died (Bernier, 1934).

The Shivatattvaratnakara written in c.

1700 AD by Basavaraja, King of KeladiKingdom, which stretched from Goa to

Kanoor, carefully noted the locations of the

best betel leaves and the best areca nuts

(Desai, 1980). Other sources of information

include manuscripts on tambula from

medieval era: Tamula-kalpa-samgrahaof

Nrsimhabhatta (1350 AD); a work of

Dharamshastra called Jyotirnibandha(earlier than 1524 AD) containing 24 stanzas

dealing with tambula; andTamulamanjari

of 1819 AD (Gode, 1961).

In addition to the above manuscripts of social

and religious nature, references are also

found in agricultural treatises such as

Kashyapiyakrishisukti by Kashyapa (c. 800

AD in Sanskrit) (Ayachit, 2002),

Vrikshayurveda by Surapala (c. 1000 AD

in Sanskrit) (Sadhale, 1996), Lokopakara byChavundaraya (c. 1025 AD in Sanskrit)

(Ayangarya, 2006), Krishi Gita (c. 15 th

century AD in Malayalam) (Mohan Kumar,

2008), Vishvavallabha by Chakrapani

Mishra (c. 1577 AD in Sanskrit) (Sadhale,

2004), and Nuskha Dar Fanni-Falahat by

Dara Shikoh (c. 1650 AD in Persian) (Razia

Akbar, 2000).

Epigraphic records

The earliest epigraphic record of tambula

occurs in a Gupta inscription of 473 AD

(Fleet, Gupta Inscriptions no. 18) that means:

The women may be young and charming;

according to custom they may decorate

themselves with garland, tambula, and

flowers. But when they go to meet their

lovers in the tryst they do not fail to put on

silken garments.

It is evident from the inscriptions that during8thto 10th centuries betel leaf vine and areca

nut palm were important crops in the South

Kanara and Bellary districts of Karnataka

in South India. Spatial expanse of cultivation

of betel leaf and betel nut is evident from

the sudden increase of epigraphical records

during 11thto 13thcenturies and also suggests


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the growing popularity of tambula habit.There are inscriptions in Dharwar district,

Karnataka regarding bequeathing of areca

nut garden (1028 AD); receipt of 100 areca

nuts from everyone of the areca garden by

400 public men of Brahampuri (1061 AD);

and grant of rows of areca nuts, oil mill, and

flower garden for service of god (1050 AD).

In South Arcot district inscriptions relate to

provision of water facilities for cultivation

of areca nut (1245 AD) and the donation of

income from betel nut and betel leaf gardensfor services in temple Kailasumudyayanar

(1315 AD) and record of gardens growing

between the rivers Kollidam and Vellar

(1263 AD) (Swamy, 1973).

Though there was lot of opposition from

the religious people (Gode, 1961), slowly

the commodity became a daily necessity

and also entered into social and religious

life of the people. The inscriptions

mentioned above reveal that it receivedsastric sanction of use in rituals and

ceremonies and formed an integral part of

daksina for the priests. Very soon

tambula attained a status of sanctity by

being offered to God. It is about the same

time the area of cultivation of constituent

plants of tambula expanded in order to

meet the ever increasing demand. They

also became an important commodity of

trade and commerce and earned revenue

in no small measure to the royal treasury

(Gode, 1961; Swamy, 1973). Old Kannada

inscriptions in South Kanara and Bellary

are noteworthy as they show the

production of betel between 750 and 962

AD in South India. South Kanara still is

famous for its betel nuts as more than 1200

years ago (Gode, 1961).

The production of betel nut on large scale inKolhapur, Maharashtra from 1000 AD

onwards is amply vouched by inscription at

Hosur, Gadang Taluka, Dharwar, Kolhapur,

and Vijayanagar. In addition to these areas,

betel nut plantations were a regular feature

of agriculture and economics of Bengal

between 1100 and 1300 AD (Gode, 1961).

Inscriptions in Assam reveal cultivation in

that area (Neog, 1960).

Philological evidenceThe word betel was first used in the 16 th

century by the Portuguese. It is probably a

transliteration of the Malay word vetila (the

mere leaf), which is close in sound to

betel. Since its earliest use, the word has

undergone a series of spellings from bettele

to betre to betle and finally to betel.

Areca may have been derived from the

Malay word adakka (areca nut) or from

adakeya, the Indian equivalent.

The Hindi termpaanfor the quid has its root

in the Sanskrit wordparnafor leaf. Another

Sanskrit term for quid, vida, is the beeda of

common current usage. The betel leaf does

not possess a distinctive name of its own in

any of the Indian languages or dialects.

Throughout North India it is merelypaan, a

Our information on areca nut and

betel vine cultivation relies primarily

on records of betel chewing rather

than cultivation itself. References to

the betel nut appear in ancient Greek,

Sanskrit, and Chinese literature as

early as the 1stcentury BC.


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leaf; although similar is the situation in SouthIndian languages and dialects, itai (leaf) the

origin of alternative name vettalaiagain points

towards Malaysia. The Sanskrit word

tambula itself owes its origin to the Malaysian

region and is derived from the term tembel

(Prakash, 1961; Swamy, 1973; Rooney, 1993).

The widest range of words for areca and

betel has been found in Indonesia,

suggesting it to be the original location where

these words were spoken. In India, on theother hand, the lack of variety of words for

areca and betel indicates a later date of

origin for the plants in that area (for a list of

regional words used today, see Table 1).

Moreover, sireh, the most widespread name

for betel in Malaysia, is not derived from

Sanskrit, which suggests betel chewing might

have developed independently in Malaysia.

Based on linguistic evidence, therefore, the

betel chewing custom seems to be native to

the Indonesian archipelago.

The Assamese word for the duo is

interesting. Both leaf and nut are referred

as tamol, from the Sanskrit tambula and

the word tamol is interchangeably used. The

Monkhmer speaking Khasis, one of the

earliest tribes to migrate to Assam, are

reputed to have brought it into Assam and

are the originators of betel chewing (Das,1992). Similarly, in Hindi and Urdu

languages,paandenotes both the betel leaf

and the betel quid with all its ingredients.

Origin and introduction

The earliest archaeological evidence found

so far is at Spirit Cave in northwestern

Thailand, where remains ofAreca catechu

dating from 10,000 BC have been found

(Gorman, 1970). All the remains excavatedare of the cultivated species. The wild

species have been found in Malaysia and

there is archaeological support to the

linguistic evidence of its origin in that area.

The wild species of areca nut occurs in

abundance in the Philippines suggesting

another area of origin (Valdes, 2004).

Therefore it becomes evident that the

custom of betel chewing might have its origin

in Indonesian archipelago while the

philological evidences and occurrence ofwild species ofA. catechusuggest its origin

in Malaysia. Compared with these finds, the

Kautilya mentioned betel nut but not

the custom of betel chewing. The

practice of chewing betel leaves after

meals had become common (75 AD to

300 AD) as mentioned in Charaka

and Sushruta Samhitas and Kashyapa

Bhojanakalpa.

it received sastricsanction of use

in rituals and ceremonies and formed

an integral part of daksina for the

priests. Very soon tambula attained a

status of sanctity by being offered to

God. It is about the same time the

area of cultivation of constituent

plants of tambula expanded in order

to meet the ever increasing demand.

They also became an important

commodity of trade and commerce

and earned revenue in no small

measure to the royal treasury.


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Table 1. Names for betel nut and betel leaf in various languages.

Region/Language Betel nut Betel leaf

English Areca nut, areca, betel nut palm, Betel leaf

penang palm

India

Andaman Ah-bud-dak, ah-purud-dak

Assamese Tamol Tamol

Bangla Gua, supari Paan

Gujarati Supari Naagveli, nagurvel, paan

Hindi Supari Paan

Kannada Adike, betta, chikaniyagike, puga, Veeleya, vilya, vilyadelai

adake, kavangu, kaunguKonkani Popphal

Malayalam Adakkamarom, kavangu, kazahangu Vettila, vetta, vetrila

Marathi Supari Paan, videchapana

Khasi Kwai Tympew

Sanskrit Guvaku, puga, rubaka, guvaka Nagavali, tambula

Tamil Addakai, pakku, kamaku Vettalai (verrilai)

Telugu Vakka, pokavakka Tamalpaku

Urdu Supari Paan

Other Asian countries

Bhutanese Doma Pani

Cambodia Slh Ml

China Binlang Laoye

Divehi Fuvah Bileiy

Indonesia Jambi Sirih

Bali Boa

Javanese Jambe

Khmer Slah Maluu, mlu

Kapampangan Luyus Bulung samat

Laos Mak Ph

Malay Pinang Daun sirih, sireh, siri

Myanmar Kun si, ah-dak, quan-di-beng Kvm, kn, vettal,kunya

Mon Pl

Philippines Bunga, bo, boga, bu, buga, Ikmo

lyos, takobtob

Singapore Puvak, puvakka Vattat, vat-tat Sri Lanka Puak, puwak

Tokodede Malu

Tagalog Bunga, tempak siri, nga-nga

Taiwan Binlang

Tetum Malus

Thai Mak Maluu, plue, plu

Vietnamese Eau, cau Trau, giau

continued


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earliest archaeological evidence for betel

found in India is the early years of the

Christian era, much later than other parts ofthe region (Rooney, 1993).

The areca nut and the betel leaf grow

naturally in Southeast Asia and this fact,

according to Reid, is borne out by the

extraordinary diversity of indigenous words

for them (Valdes, 2004).

Writing about areca palm, Whitmore (1977)

mentions that its nearest wild relatives grow

in northern Borneo, the Philippines and

Celebes. In the Philippines, where there

are several (species), betel tends to escape

and produce many varieties, a fact which

led him to conclude that the origin may be

there (in the Philippines) (Whitmore, 1977).

The Mandsaur inscription on tambula

supports the present belief of some scholars

that tambulawas introduced into India from

South Sea Islands like Java and Sumatra,

during early Gupta period as a result ofincreased maritime between India and these

islands. The references to tambula and its

ingredients found in Kalidasas work and in

early medical texts like Charaka Samhita,

Kasyana Samhita, and Sushrutra Samhita

are in harmony with this inscriptional

reference of 473 AD (Gode, 1961).

The historical, epigraphic records and

philological and archaeological evidences

reveal that the original home of betel leafand betel nut is Malaysia and Indonesian

archipelago and the pair was introduced in

India during early Gupta period.

Cultivation and varieties

Kashyapiyakrishisukti by Kashyapa (c. 800

AD) includes information on preservation

Table 1. continued

Region/Language Betel nut Betel leaf

South America

Chamoro (Guam) Pugua Pupulu

Guatemala Pugua

Pohnpei Poc

Chuuk Pu

Yap Bu

Palau Bua, buuch

New Ireland Kuanua Buai,vua

Pala Buei

Lamekot VuaSolomon Islands Kwarae Angiro

Solomon Islands Are-are Ota

Europe

French Arec cachou, arequier

German Betelnusspalme

Spanish Palma catechou


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of seed of both plants and refers to growingbetel vine on high ground and betel nut on

watery ground as also in gardens and

pleasure gardens (Ayachit, 2002).

Vrikshayurveda of Surapala (c. 1000 AD)

points out that the areca nut plants should

be carefully planted at a distance of two to

three fore-arms. The treatise also warns that

closer planting might result in reduction in

the yield, while planting at farther distance

exposes to danger of strong winds. Further,

the trees like coconut and betel nut bear fruitwhen manured with the powder of saphari

fish and sesame (Sadhale, 1996).

Vishvavallabha by Chakrapani Mishra (c.

1577 AD) includes areca nut in the list of

plants recommended for planting inside a fort

and if fed once with salt water and then

sprinkled with palm water everyday after

planting, plants grow within one month

(Sadhale, 2004).

The earliest record on varieties seems tobe that found in Hulgar inscription (1077

AD) of Vikramaditya IV on three betel leaf

varieties, i.e., ekkavatige, pa la i, and

kalai. Krishi Gita, written in Malayalam,

provides information on 15 betel vine and

seven betel nut varieties, their features, and

uses (Mohan Kumar, 2008). It elaborates

on various varieties as:Mukkanniis of the

best quality, Chelatha vettila will not be

damaged even a month after plucking,

Kuzhikkattirivettila is without fetid odor,

and young women enjoy Chuwoor betel

leaves that keep off tiredness. In Ain-i-

Akbari, Abul Fazl elaborates the cultivation

practices ofpaan and provides description

and properties of six types of leaves as

Bi lhari , Kaker, Jai swar, Kapuri ,

Kapukant, and Bangl a (Blochmann,

1927). At about New Years time, inMarchApril, take a part of a creeper four

to five fingers long with korhanj

(Pongamia pinnata) leaves on it, and plant

it. After 1520 days as leaves and knots

form, a new creeper will appear. The

growth of the creeper and leaves lasts for

seven months. No creeper has more than

30 leaves (Randhawa, 1982; Ayangarya,

2006). Of the varieties of Akbars period,

Bangla andKapukant and another variety

Khas (known as Sanchi paan) weregrown in Bengal. In Nasik, Maharashtra

two varieties Bakshi and Tamdya were

common (Watt, 188992).

The Rural and Agricultural Glossary offers

a number of terms related to betel cultivation

and rituals performed during cultivation

(Crooke, 1888). A number of rituals are

performed during selection of land for

conservatory and during growth period in

Maharashtra and Bengal to ensure the goodcrop. The paan maara (conservatory) is

considered an auspicious place and the

owner dare not enter it with shoes on.

Women during menses are forbidden to enter

the conservatory. Plucking of leaves is

ceremoniously done and first picking of 200

leaves is distributed to friends who

reciprocate it with presents (Crooke, 1888,

1896;Gupta, 1991).

The earliest archaeological evidence

found so far is at Spirit Cave in

northwestern Thailand, where

remains of Areca catechu dating from

10,000 BC have been found.


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At present, in North India, Desi, Calcutti,and Banarasi leaves are most favored.

Prominent among betel leaves in Southern

states are the small and fragile Chiguruyale

of Karnataka, and thicker and more popular

Arnbadi and the Kariyale.

Royal patronage

The duo (betel leaf and betel nut) has been

a favorite pastime of elite of society and

royal persons and was used for royal giftsexchanged between the various kings and

emperors. The duo was used in welcoming

guests, exchange of gifts, and even as a

signal for a visitor to depart. The royal

connection of the duo in Southeast Asia is

elaborated by Rooney (1993). Royal

patronage in the Indian subcontinent is

evident from the travelogues of Ibn Battuta

(Bernier, 1934), Abdul Rezzak (Randhawa,

1982), and Niccolao Manucci in 1654

(Irvine, 1906). Niccolao Manucci refers tothe allocation of revenue of Surat by

emperor Shahjahan for his daughter to meet

her expenses on paan. He also mentions

betel leaves carried to Persia by the

designated ambassador of Aurangzeb

(Irvine, 1906).

Manasollasa (1130 AD), written by King

Someshwara of Kalyani in Central India,

describes pancha-sugandha in a tambulawith five aromatic products: cardamom,

clove, nutmeg, mace, and camphor

(Shrigondkar, 1939). It refers to tambulaas

one of the eight bhogas (objects of

enjoyment).

Shahbaj Khan, a Subedar of Thane (1416

AD) issued official orders forcing the

practice of offering tambula to a Brahmin

as a mark of honor and a sign of betrothal

(Gode, 1961).

Betel chewing prevailed especially among

the nobles and magnates and kings,

observed Marco Polo in the 13th century

(Latham, 1958). In the same century, the

King of Pagan decreed that anyone using

the gilded pillars in the halls of temples for

cleaning his fingers after chewing betel

would be punished by having the index finger

of his right hand cut off. Forgetting his royal

edict, the King rubbed his betel-stainedfingers on the gilded posts, and when

reminded of the decree endured the

punishment of cutting off his own finger.

Betel formed part of royal gifts and

exchange between kings and sent by one

king to another in the hope of maintaining

good relations. Luscious milky betel nut fruits

and green haritadoves formed part of gifts

by Kamrupa King Bhaskararaman sent to

King Harshvardan Siladytia of Thanesar and

Kanauj. Old chronicles describe the meeting

and exchange of tambulabetween Ahom

viceroy in Western Assam and Satrajita and

Emperor Aurangzeb (Neog, 1960).

In Assam, during Ahom monarch period

(1253 AD onwards), a whole band of

servants were maintained from royal coffers

In Ain-i-Akbari, Abul Fazl elaborates

the cultivation practices of paan and

provides description and properties of

six types of leaves as Bilhari, Kaker,

Jaiswar, Kapuri, Kapukant,and

Bangla.


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to prepare for the king, the royal household,and dignitaries of state when at court. Their

department was under the Secretary of state

called Tamuli Phukan. Ministers and other

officers had their own tamuli ligirds. Each

of the chief Vaisnav monasteries had

several guva-katas. The chief among them

was called bara-guva-kata . The king,

officers, and other aristocrats gave audience

to people in a tamol cara (hall). In the

general assembly of officers at Ahom court,

different types of spittoons had to be usedby different grades of officers (Neog, 1960).

In Bhutan, during the coronation ceremony of

the First King in 1907, the guests were offered

three types of tea, rice, andpaan.At that time

Bhutanese were not used to drink tea or eat

rice and paan. Serving three kinds of paan

was a sign of wealth. The King, moreover,

had a courtier to carry the container of betel

leaves and areca nuts a senior changgap

carrying doma bata (betel nut container).Batais a round metal container; its lid is often

decorated with lotus motifs and its use reserved

for the King, the Chief Abbot, and the ministers

(Pommaret, 2000).

Medicinal uses

According to the universal classification of

food, the areca nut and the betel leaf

complement each other and are, therefore,

in harmony. Since the areca nut is hot andthe betel leaf cool, they act together to keep

the human body in balance. Some claim that

the areca nut is an aphrodisiac, perhaps

because of its classification as a hot food.

Conversely, the betel leaf, as a cool food,

is believed to relieve hot illnesses such as

headaches and fever.

In Jyotirnibandha, it is stated, One whochews tambulawith preponderance of betel

nut in the morning, of chunam in the midday,

and of betel leaves at night attains increasing

prosperity (Gode, 1961). But one should

not forget: Betel is not good except after

food (Percival, 1874). Ibn Battuta writes

They sweeten breath and aid digestion,

prevent disagreeable effects of drinking

water on empty stomach, and stimulate the

faculties (Randhawa, 1982).

Abdul Rezzak of Herat, the ambassador

from Samarkand to the court of Vijayanagar

in c. 1443 AD, attributed the virility of king

to his habit of chewing betel leaf. He writes:

It deserves its reputation it lightens up

the countenance and excites an intoxication

like that caused by wine. It relieves hunger,

stimulates the organs of digestion, disinfects

breath, and strengthens the teeth. It is

impossible to describe, and delicacy forbids

me to expatiate on its invigorating andaphrodisiac qualities (Randhawa, 1982).

Betel leaves are useful in diseases caused

by deranged phlegm (kapha), and the juice

is much used as an adjutant to the pills

administered to these diseases. The stalk

smeared with oil is used to treat constipation

and tympanitis in children. Paanleaves are

used as ready dressing for foul ulcers, fruit

with honey is used for cough in Konkan, roots

are used to prevent child bearing in Orissa,warm juice as febrifuge, for indigestion in

children, and along with milk for hysteria.

The root is commonly chewed by public

singers and criers to improve voice (Watt,

188992). Leaves warmed by fire and

applied in layers over the mamma are used

effectively for arresting milk secretion. Betel


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quid chewing promotes health in damp areas(Watt, 188992).

A paste composed of the root of cotton plant

beaten up with juice of betel leaves is used

in the process of reducing diamond into dust

(diamond bhasma) for medicinal purposes

(Watt, 188992). The leaves are used in

snakebite.

The Brahan Vaivarta Purana (750 AD)

states that chewing tambula daily after

meals is good for health. Tambula with

karpuracan cure paralysis of tongue but it

states that Brahma Chari and mendicants

must not use tambula(Sensarma, 1989).

In Ayurveda, betel leaves and betel nut are

both used as medicine and in various forms

like leaf juice, leaf itself, and betel quid as

adjuvant along with other Ayurvedic

preparations that increases the efficacy of

the prescribed medicine. Betel leaf is used

in control of filarial infection, obesity, skin

diseases, and conjunctivitis (Sharma, 1996).

The leaf juice is dropped into the eyes for

painful affections. It is also used to relieve

cerebral congestions and satyriasis and to

allay thirst. The ethereal solution of the

leaves gives an alkaloid called arakene

which increases saliva, slows the action of

the heart, and has a purgative action (Watt,

188992). Burnt betel nuts are esteemed astooth powder. A paste of betel nuts is used

as laxative, and when mixed with sandal

wood, it is useful in intrinsic hemorrhage;

the decoction along with that of sallaki

(Boswel lia serrata) bark alleviates

vatavyadidisease in three weeks (Sharma,

1996). Betel leaf is placed on the temple to

reduce headache (Acharya, 2008).

In Malaysia,A. catechu flowers are put into

the bath water of a woman who has justgiven birth. In Southeast Asia, the pulp of

the nut is used for relieving stomachache.

As an astringent it hardens the mucous

membranes of the stomach. In Malaysia,

young shoots of A. catechu palm are

believed to be effective in aborting a

pregnancy. The root of the palm is given to

cure dysentery.

The Igorots of the Philippines believe that

the chewing of betel staves off hunger andtiredness as they work long hours in their

rice fields (Valdes, 2004).

Powdered betel nut is used as a constituent

in some tooth powders (Watt, 188992).

Other medicinal uses include the removal

of tapeworms and other intestinal parasites

by swallowing a few teaspoons of powdered

betel nut, or by taking tablets containing the

extracted alkaloids. Use of chikni supari

(betel nut) (two to three small pieces) for

some days controls leucorrhea in females

(Watt, 188992).

Decoction of betel leaves is used for healing

wounds. The root along with black pepper

is used to produce sterility in women. The

leaves yield an essential oil that is used in

respiratory catarrh and diphtheria; they are

Manasollasa (1130 AD), written by

King Someshwara of Kalyani in

Central India, describes pancha-

sugandhain a tambula with five

aromatic products: cardamom, clove,

nutmeg, mace, and camphor.


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also considered carminative and showantioxidant action (Ambasta, 1986;

Horticulture and Herbal Department, 2001).

In Konkan, betel nut fruit is used with honey

for cough and in Orissa the root is used to

prevent child birth (Watt, 188992).

Veterinary use

Ground leaves of betel, Leucas aspera,

Vitex negundo, bottle gourd (Lagenaria

siceraria), madar (Calotropis gigantea),mustard, and lime were used to check

diseases in animals as mentioned in

Lokopakara (1025 AD) (Ayangarya, 2006).

In Gujarat, crushed betel nut with 500 g

groundnut oil, 30 g asafetida, and water is

used to cure bloat in cattle within two hours

(Dodhiya, 1997).

In Southeast Asia, areca nut is widely used

in veterinary medicine, mainly to expel

parasitic worms in animals. In India also, it

has been used as anthelmintic and anti-

tapeworm in dogs (Watt, 188992). The

ground areca nut wood in goat urine is

smeared in eyes of a fierce cow to make it

amenable. An ointment made with areca nut

in sesame oil along with other items is used

to cure the swelling of shoulders in cattle

(Ayangarya, 2006).

Food and other usesA preparation of areca nut is considered as

an article of food and if prepared or touched

by a man of impure caste could pollute a

man of higher caste given that its preparation

has social importance and is a mark of great

affection. In sending out an emissary or

messenger anywhere and offering him a

preparation of areca nut, etc. is tantamount

to saying you have my authority or you

carry my confidence (Neog, 1960).

More restaurants in Taiwan are adding betel

hearts and betel flowers into their cuisine.

Betel hearts are literally called half sky

bamboo shoots in Mandarin for their

similarity in flavor and texture to bamboo

shoots though they are sweeter and tenderer.

Areca nut is also used in various cosmetic and

aromatic preparations as crape jasmine oil,

musk oil, incense sticks, tooth powder, and tooth

stick along with infusion of other herbals. It

was also used to induce flowering in champa

(Michelia champaca) tree (Ayangarya,

2006). Betel leaves are used to remove

bitterness of Aloe barbadensis juice.

Novel use

In Taiwan, interest has been generated

recently in betel nut pigment in a quest to

find out additional uses of the plant. The

same pigment that is reminiscent of spilled

blood after it is spat out onto the pavement

is a brownish mauve when applied to fabrics.

By combining betel nut extract with

catalysts, other hues, extending into the blue

range can be produced (http://

t a i w a n r e v i e w . n a t . g o v . t w /

ct.asp?xItem=25619&CtNode=128).

In Ayurveda, betel leaves and betel

nut are both used as medicine and in

various forms like leaf juice, leaf

itself, and betel quid as adjuvant

along with other Ayurvedic

preparations that increases the

efficacy of the prescribed medicine.


14/23


Ethno-botanicalinformation

Both betel leaf and betel nut are also used

as vegetable in Assam. The Miri (Mishing)

tribe uses betel leaves and areca nut as

vegetables (Hajra and Baishya, 1991). Kols

of Bengal use leaves for wounds caused by

thrusting of the iron trident through the

tongue or cheek; a mixture of lime juice,

ground onion, ghee, wood ash, and betel

leaves is applied (Griffiths, 1946). Khasi andJaintia tribes of Meghalaya use the betel leaf

juice for optic problems (Kharkongor and

Joseph, 1991).

Santals of Bengal present a unique case

about uses of the duo. The mastication of

paan is not common (Bodding, 2001), but

they use the two in many of human

affections: paste from ground bark ofAreca

catechu and Ziziphus rugosais applied in

mouth sores; the boiled pith reduced toconstituency of molasses is smeared on the

sore in face cancer; ground leaf of Areca

catechu along with fruit of Citrusmedica

and roots ofRandia uliginosais mixed well

with pure spirit and is used as a drink for

colic conditions; ground exudation from

areca wood along with roots of Abrus

precatorius, saltpeter, sulfur, and exudation

from Diospyros tomentosa sapling, stirred

in refuse of molasses is used as a drink in

case of gravel, redness, and blood in urine;Acacia catechu, Achyranthes aspera, and

Randia uliginosa are taken along with a

betel quid for treatment of strangulation of

intestine (symptoms appear as body pain due

to a risen nerve across the body); roots of

Piper betelare used to shut the womb (i.e.,

to stop pregnancy); eating leaves with nut

controls phthisis hemoptysis and bronchitis;betel leaf is used with parts of 15 other plants

to check biliary colic; a fresh betel nut, leaf

of betel along with roots of Gymnema

hirsutus andNigella indica are used to

check a venereal disease called chancre and

the first stage of symphysis; while shoot of

Ficus benghalensis and leaf stem of Piper

betle are used in curing madness (Bodding,

2001).

Khasi and Jaintia tribes of Meghalaya usethe betel leaf juice as indelible ink for marking

and labeling garments (Kharkongor and

Joseph, 1991).

Areca nut plays an important role in Khasi

life. In the past, distance was measured not

by time but by the number of kwai (areca

nut)chewed on the way and for a Khasi,

heaven is a place where one gets betel to

ones heart content. Khasietiquette requires

exchange of kwai as a mark of good

upbringing and failing in doing so means lack

of good manners. The host must welcome

the guest with it and chance meeting on the

street must be followed with reciprocal offer

of kwai. No social function is complete

without it. The reception at a social gathering

starts with it and social etiquette demands

that kwaishould be offered and taken for a

correct and accepted leave-taking at the end.

Both betel leaf and betel nut serve a great

deal towards breaking ice betweenunknown and welcoming known. The

Assamese social, cultural, and religious life

is webbed around the duo and offers a

panoramic view of its possible uses in

various walks of life. Various ethnic groups

and Hindus all are fond of, love, and use the

duo to the extent that it may incite a bit of


15/23


jealously in people in its original home place,Indonesian archipelago. For an Assamese,

a dream house is one with a courtyard with

areca nut trees and betel leaf creepers

behind these. Such a house is a great beauty

as celebrated in folk lyric: Age bari suwant

kakinitamole, piche bari suwant paan.

Welcoming a visitor or guest

The romance of betel chewing is widely

prevalent in Assam. Betel chewing is aluxury indulged in by all and sundry, from

prince to pauper. Khasis of Assam consider

kwai (betel nut), tympew (betel leaf), and

tobacco as god-given gifts and as cheap and

efficacious means of hospitality (Sachdeva,

195758).

The first thing that a visitor to an Assamese

home is offered is the betel nut; it is a routine

item after every meal. In everyday life it is

a symbol of friendly greetings and at a social

or any other feast, brisk circulation of kwai

among the assemblage is sine qua non.

Every laborer expects kwaiover and above

their wages. Likewise in its home place

(Malaysia), traditionally guests are

welcomed with a tray of betel nuts and betel

leaves, the same way as one offers drinks

or tea to guests nowadays.

Doma zhes is one of the most heard and

widespread phrases in Bhutan: Please have

betel leaf and areca nut becomes a leitmotiveach time two individuals meet, at the end

of a meal, and in all the occasions of

everyday life (Pommaret, 2000). Betel leaf

with a small piece of areca nut is offered by

the host with his two hands to the guests at

the time of a ceremony; betel leaves and

nuts are placed in a plate along with those

filled with chocolates during archery gamesor official ceremonies; betel leaves and betel

nuts are passed round after dinner

(Pommaret, 2000).

As gift, alms, and penalty

The duo is given as alms to a Brahmin so as

to become beautiful as Gods and free from

all diseases.In Assam, the pair is so revered

that the village council absolves a culprit of

his guilt if he bows with paan and nut inbata (big tray), makes a confession, and

asks for forgiveness.

The number of betel leaves to be gifted is

determined by the social status of the

receiving person. A king is presented with

32 leaves, a prince 24, son-in-law 18, learned

man 12, bride 10, 8 to all others, 4 to an

ordinary man, while 6 betel leaves are sent

to an enemy. Likewise, one betel nut offered

brings profit to the receiver; 2, 3, 4, 5, and 6

respectively bear fruit, bring loss, cause pain

or misery, bring long life, and cause death

(Gode, 1961).

Offering to gods and use

in religious ceremonies

In Thailand and Malaysia, the symbolical use

of betel that began with offerings to spirits

of water, soil, land, sea, and other evil sprits

that may harm a newborn, pregnant lady,etc. was later assimilated into religious

ceremonies. Betel, for example, is linked

symbolically to the Hindu trinity: the areca

nut to Brahma, the Creator; betel leaves to

Vishnu, the Preserver; and lime to Shiva,

the Destroyer. Its association with Buddhism

is represented in a group of stones in the


16/23


Maldives known as the Great Mound of FuaMulaku, which holds areca nut and betel

leaves mixed with lime so that the Buddha

can chew betel. In Bhutan, the Buddhist

monks are permitted to take betel whereas

alcohol and tobacco are forbidden

(Pommaret, 2000).

To the Iban people of Sarawak, Pulang

Ganais a spirit who presides over the earth

and causes rice to grow. To escape from

crop failure, they propitiate the spirit byofferings of jars, bracelets, shells,

ornamental shells, and glass beads. The next

set of gifts includes cooked rice, ingredients

of betel quid as well as rice beer and a hens

egg (Piper, 1993). Betel is offered to

propitiate other spirits too. In India, betel nuts

along with various fruits, such as dates,

coconuts, and plantains, are placed in the

lap of the bride or pregnant woman to scare

the evil spirit which is believed to cause

barrenness (Majumdar, 1927).

In India, a betel leaf is used to sprinkle holy

water at all the religious ceremonies. Leaves

are considered sacred offered to Lord Shiva,

Lord Vishnu, and other Gods in many

religious ceremonies of Hindus while betel

nut itself is worshiped symbolically as an

image of Ganesha, the God who removes

all obstacles and his worship takes

precedence over worship of all other deities

(Gupta, 1991).

Religious people believe that the nut pleases

Brahma, the leaves Vishnu, and the lime

Lord Shiva. Hence, no religious ceremony

or worship is complete without tambula

occupying an important place along with

coconuts and flowers (Satyan, 1993). In

Assam, betel nut is used as a sacred item in

religious functions by villages of non-Aryanorigin. The Ahoms of Assam include tamol

in the items offered to the Goddess Sulichani

in no-khowa or navann. They offer fresh

tamolpaanalong with other items to the

almighty. Bodos also do the same in their

Kheralpuja before clearing land (Das,

1992).

Even the various portions of a betel leaf are

associated with different lords (gods). The

Goddess Laxmi (Hindu Goddess of wealthand prosperity) is believed to reside in the

fore part, Jyeshtha at the back, lord of

speech on the right, Parvati on the left.

Vishnu resides inside, the moon outside,

Shiva in all edges andManmatha (Cupid)

everywhere; Yama, the Lord of Death,

resides in the stalk. Only the blade ofpaan

leaf is consumed as masticatory; the stalk

is associated with disease and tip of leaf with

sin. Therefore, the leaf stalk and tip are

discarded before use.

Rites de passage

In addition to social and religious

ceremonies, paan is also a must in some

personal rites (Table 2). In Malaysia, betel

leaves and ingredients of quid are used in

child birth ceremony. Areca nut is given as

gifts to celebrate the birth of a boy; rice is

similarly sent on birth of a girl (Crooke,

1888).

The romance of betel chewing is

widely prevalent in Assam. Betel

chewing is a luxury indulged in by all

and sundry, from prince to pauper.


17/23


It is customary in Maharashtra to use twobetel leaves at all paan-supari (betel leaf

and nut) ceremonies, on the occasions of

marriage, mundan (first ceremonial shaving

of head), social functions, and religious

festivals. The newly married daughters and

daughter-in-law perform Gauri Puja on

Bhaddprad Shukla Paksh and Anuradha

constellation. The kalasacalled nvahn, the

integral part of every worship, is decorated

with betel leaves. Good luck offerings

including rice, kharkai, coconut, turmeric,

and betel nut are placed (Gode, 1961). In

Konkan area, during Hadga Khelana,

Goddess Parvati (Bhulabai) is worshiped

and songs run as:Bhulabai ko manaegein,

Table 2. Use of betel leaf and betel nut in various social and religiousceremonies.

Country Ceremony/Occasion Ritual/rite

India

Maharashtra Child birth A pair ofpaan-supariis used in all cermonies.

Assam Newborn child (11thday Child is placed on a pira, made to hold a piece of

Sun worship) paper (male child) or that of cotton (female). Mother

bows to Sun, throws three rolled tambula in three

directions.

Paddy transplantation At one end of the field an arum (taro; arvi) plant and a

plantain sapling are planted. On the plantain leaf,three rolled tambulaare placed.

Sumatra Newborn child Dayaks sprinkle newborn child with areca nut and

other auspicious symbols; wrap these in a cloth. Lay

baby on the bed of areca nut palm; palm and betel

vines are planted side by side for baby.

Cambodia New mother Must offer betel to midwife.

Thailand New mother Lying by the fire ritual: Mother has to lie on the bed

heated below by charcoal fire for seven days after the

birth to dry out womb. Protective spirits are

propitiated with traditional offering of betel, flowers,

food, incense, and candles.

Philippines Embalm the dead Betel juice used to embalm the dead in 17th

century.(Luzon)

Bali Royal cremation Betel leaves are among the gifts presented to regent.

Thailand Funeral gathering Funeral ends with a social gathering, people chew

betel, talk, play games through the night.

Cambodia On death Betel leaf is placed between finger of the deceased

and fig leaf inscribed with verse is placed on lips.

Myanmar Dying person Offering with quid and a cup of water.

Malaysia Man condemned to death Given betel quid to assuage the soul.


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Hadga dev mein pujegein, Lavang supariaur elachi, Paa beeron ki dum machi

(Babar, 1987).

In Karnataka, the use of paan-supari is

more elaborate. As in Maharashtra, betel

leaves along with mango leaves are tied

around the neck of kalasafilled with water,

representing life, and an integral part of all

religious ceremonies and Agnihotra. Betel

nut and leaves form part of good luck

offerings called sagalaki [rice (5 kg), twococonuts, one large cube of gur (jaggery),

five sets of betel leaves and areca nuts, and

a piece of turmeric] placed in the lap at the

time of departing wedded daughter to her

husbands place. Similar departing offerings

are also given to Goddess Laxmi (Prati

ritual), and used inMastamma ritual during

Diwali, Gauri worship, Sibling Group Festival

(offered to snakes), and Cobra Festival

(Hancett, 1988). The use of paan-supari

is also customary in religious ceremonies inTamil Nadu.

Marriage

In ancient times, offering of betel leaf was

considered sufficient to affect an Asura

marriage (Gode, 1961). In Assamese

marriage, tamolplays an important part. In

Bhojpuri speaking areas of Bihar and Awad,

the marriage pavilionis prepared with green

bamboo and betel leaves. Saat paan kabirais a sign of betrothal among Thakurs.

The brides father sends a bundle of seven

betels to the grooms father through a barber,

this being the essential part of the betrothal

ceremony (Crooke, 1888).

Marriage ceremonies in Assam in India and

Malaysia offer a panoramic view of uses

of betel nut and betel leaf. A bunch of nutsand a bundle of betel leaves invariably show

their presence in all the ceremonies related

to marriage. In Malaysia, betel has been

closely associated with ceremonies

involving marital union since ancient times.

It was offered as a prelude to discussions

of partners, dowries, and other

arrangements necessary for a marriage.

Acceptance of the betel signified agreement

to the proposal being discussed. For

example, the parents of a prospective brideacknowledged the engagement of their

daughter by accepting a betel quid offered

by the husband-to-be. During betrothal

negotiations amongst the Malays, the

parents of the groom offered a betel tray

to the parents of the bride. If it was turned

upside-down, it meant the proposal was not

accepted; but if the betel tray remained

upright, it signified that the arrangement

was agreeable to both parties.

Maharashtra has a peculiar custom in

connection with the marriage ceremony. At

dinner, the bride and groom are made to sit

facing each other. A small roll of betel leaves

is given to the bride, who holds one end in

front teeth. The relatives and friends of the

groom signal to him to snap asunder the roll

of vidiby a simultaneous downward jerk of

his mouth (Gode, 1961).

In Rajasthan,paan chewing is popular andalso betel leaf is part of the wedding tradition.

The bridegrooms relatives have dinner only

after the brides relative serves a betel leaf

to everyone, a ceremony called Niyona. In

Haryana and Punjab, areca nut is tied along

with the kanganon the forehand of the bride

and bridegroom.


19/23


Betel was listed as a necessary adjunct tosex in the Kama Sutra. An early Indian text

instructs that a young and beautiful woman

cannot go to meet her lover in a secret place

without golden necklaces and betel leaves

and flowers. Shastras indicate that the

householder should go to bed with wife after

enjoying perfumed betel. Even these days,

in Assam, lovers begin their courtship by

exchanging tamol (the word tamol stands

for both nut and leaf in Assam, as against

paanin other parts of India).

The betel leaf and betel nut play an

important role in Vietnamese culture. Betel

leaves and areca nuts are used

ceremonially in traditional Vietnamese

weddings. The groom traditionally offers

the brides parents betel leaves and areca

nuts (among other things) in exchange for

the bride. The betel leaf and areca nut are

praised as an ideal combination to the point

that has become important symbols of theideal married couple bound together in love.

Therefore, in Vietnamese the phrase

matters of betel and areca is synonymous

with marriage.

Betel has also been used to confirm the

separation of two people as well as to bring

them together. For example, formerly in

Burma, a wife could ask her husband for a

divorce by dividing a betel leaf in half andoffering the other half to him; if he accepted

and chewed the betel, it signified that he

agreed to a divorce.

Among the Newa people of Nepal, a young

woman accepts a betel nut as a marriage

proposal and, in fact, she marries the betel

nut too before formally taking a husband.

Accepting betel nut (Gwaye kayegu)

means she accepts the bridegroom. Also she

can simply leave the groom even aftermarriage by giving the betel nut back.

According to custom, an unhappy wife puts

betel nuts below her husbands pillow when

he is sleeping and is free to leave him and

choose another. By marrying the areca

nut first, says one source, no woman ever

becomes a widow thus shes freed of the

obligation to throw herself on her husbands

funeral pyre should he pre-decease her.

Ceremony of the deadAmong Khasis of Assam, betel nut is equally

important in mourning ceremony connected

with death. The dead body is generally kept

for three days in the house and meals

consisting of rice, curry, and bananas are

offered to it. And kwaitoo must be there to

avert the displeasure of the departed soul.

At the time of fire setting of the pyre, the

youngest daughter, who inherits the property,

puts kwaion it and she is followed in this byall present. It implies that the departing soul

takes it along to the realm of the dead so

that it might not miss the luxury of betel

chewing there.

Khasis place a tamolover the dead body

and say, Farewell, go to the God and chew

a tamolwith Him. In burial of Ahom kings

In India, a betel leaf is used to

sprinkle holy water at all the religious

ceremonies. Leaves are considered

sacred offered to Lord Shiva, Lord

Vishnu, and other Gods in many

religious ceremonies of Hindus.


20/23


a bata(tray) made of gold with a small goldtomi(lime peel), with lime, a knife with gold

cover, and a silver areca nut is placed on a

silver sarai (big tray) by the side of the

bedstead on which the deceased monarch

is placed inside the vault of the grave along

with other articles of food. In Karnataka,

four betel nuts are used in the funeral ritual.

Worshiping ancestors and

propitiating spirits

It is the duty of those living on earth to honor

and propitiate the spirits of their deceased

ancestors. Betel quid and rice are typical

offerings used for the rites associated with

ancestors. Such rites are performed in

Malaysia, India, and among Hindus of

Surinam.

The following folksong of Hindus of Surinam

titled Five betel leaves and nine coconuts

is repeatedly used to invoke all ancestors:

Five betel leaves and nine coconuts; you

who are in heaven, gods and ancestors, male

and female ancestors, paternal grandfather

and maternal grandmother for you,

O deities, (the world with all) three realms

has been filled with sacrifice.

Five betel leaves and nine coconuts; you,

who are today sitting in heaven, today (this)

invitation (is extended) to you. (Arya,

1968)

Art and craft

Recently interest in betel nut art has been

generated and a number of art items are

available in the market. There is a betel nut

gallery in Delhi that boosts to sell a widerange of handmade items, betel nut jewelry,

toys, lamps, temples, bracelets, rings,

bangles, walking stick, etc.

In Taiwan, handicrafts made with betel nuts

have also begun appearing in the market.

The thin thread-like fibers in betel nuts are

woven and braided to make small dolls.

Other household decorations are pieced

together using palm bark and leaves as

materials.

Disadvantages

So much in praise of the duo, like all the

worldly things,paanhaving numerous uses

has its disadvantages too. Excessive eating

ofpaan leaves weakens the teeth, impairs

health, and deadens the taste buds of the

tongue. Chewingpaanwith areca nut and

tobacco increases the chances of oral

cancer, tobacco itself being carcinogenic.

The risk of developing carcinoma of the oral

mucosa is 7.7 times higher in betel chewers

than in others. Sometimes the moldy

contaminants of areca nut play the role of

source of mycotoxins like sterigmatocystin,

patulin, etc. The latter triggers the cancer

of mouth and gullet. Fennel (Foeniculum

vulgare; saunf) used with paan is often

contaminated with molds and produces

Betel was listed as a necessary

adjunct to sex in the Kama Sutra. An

early Indian text instructs that a

young and beautiful woman cannot go

to meet her lover in a secret place

without golden necklaces and betel

leaves and flowers.


21/23


aflatoxins. Betel leaf itself has a protectiverole to play in oral cancers. The real culprits

are betel nut and tobacco. Sachdeva (1957

58) writes that the bad habit of rubbing the

lime leaves its mark everywhere, around

lamps and telegraph posts on the roadsides,

letter boxes, house corners, backs and

bottoms of chairs, tables, and benches.

Epilogue

Areca nut and betel leaf, through introductionto India during Gupta period, have embedded

and merged themselves in Indian social,

cultural, and religious life. Both are used by

the main stream of Indian population as well

the tribal people. The historical, epigraphic

records, and philological and archaeological

evidences reveal that the original home of

betel leaf and betel nut is Malaysia and

Indonesian archipelago and the pair was

introduced into India during early Gupta

period. People habituated to chewing quidare prone to oral cancer but if used in limited

quantity and only after food as the literature

suggests, it helps in improving digestion,

checks the bad odor of mouth, and protects

against the disorders of humid areas. It is

used as medicine in many affections and also

as anupaan (adjuvant) for many of the

Ayurvedic drugs. Butpaan, which has been

the grace of lips of women for centuries,

has been put to disgrace by the so-called

paan-masala.Let the paan live the sameglorious life as in the past. We have to

restrain consuming excess paan.

References

Acharya Bal Krishan.2008.Ayurved Jari Buti

Rahasay . Divya Prakashan, Haridwar, India.

420 pp.

Achaya KT. 1998. A Historical Dictionary ofIndian Food. Oxford University Press, Delhi,

India. 346 pp.

Ambasta SP. 1986. The Useful Plants of India.

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6_Betel Leaf and Nut

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