Tambula (aka, Betel quid) consumption was also associated with the
social status, and receiving areca nut with betel leaves from nobles and kings
was considered as an honour. Banabhatta, the scholar in the court of emperor
Harsha Vardhana, who reigned during 606–647 CE in north India, has given a
vivid description of poets, writers, dramatists and other creative artists
receiving Tambula from the emperor as a token of appreciation and honour in his
book, Kadambari. The Jyotirnibandha composed no later than 1524 CE, specifies
the number of betel leaves to be given based on the ranks of the recipient: 32
for the king; 24 for a tributary prince; 18 for a son-in-law; 12 for a learned
man; 10 for a bride; eight for all respectable people; four for ordinary
people; six for enemies.
Just after 630 CE, the Chinese pilgrim Hsiuan-tsang
arrived at the monastic university of Nalanda to study of Sanskrit and
Buddhism. In the biography of Hsiuan-tsang it was written that he was welcomed
by the senior Master of the Law, Silabhadra. He was lodged on the fourth story
of Buddhabhadra's house, in the courtyard of king Baladitya's college. After
having been entertained for seven days, he was assigned a quarters in a guest
house to the north of the house of Dharmapala Bodhisattva and his daily perquisites
were increased. Every day he was provided with 120 betel leaf-bunches, 20 areca
nuts, 20 nutmegs, one ounce of camphor, and one shang measure of mahasala rice.
This is evidence that even the scholars studying in one of the best research
University in the world at that time were chewing Tambula regularly.
Apparently, it was not only a privilege but was also a legitimate practice
followed by the renowned scholars during that time.
The extent of Tambula consumption could be assessed by
the volume of trade happening at that time. A work of the Gupta period (4-6th
Century CE) called Jambu-dvipa-prajñapti has enumerated eighteen prominent types
of merchants. Tamoli (Tambula sellers) were figured in that list along with
kumbhãra (potters), pattalla (silk-weavers), suvarnakãra (gold-smith), súpakãra
(hoteliers), gandharva (perfumers or singers), kasavana (barber) etc. This
clearly shows the importance and the volume of areca nut, betel leaf trade
happening in ancient India. The famous Mandasor Silk Weavers’ inscription dated
AD 473, reads “Now women-folk may be young and lovely, and they may have the
customary garland and Tambula and flowers to hand, but they will never go to
meet a lover in the trysting place unless they have first put on their two-piece
garment of silk”.
Over the years, the Tambula attained a status of
sanctity as well and found place in all the ritualistic practices. The
inscriptions and various treatise reveal that it received a religious sanction
of use in rituals and ceremonies and became an integral part of offerings to
the priests and god. It is about the same time (750 to 962 AD) the area of
cultivation of areca nut and betel vines expanded in south India in order to meet
the ever increasing demand. They also became an important commodity of trade
and commerce and earned significant revenue to the royal treasury. Due to the
enormous economic importance of areca nut and betel leaf, and the availability
of royal patronage, perhaps a significant effort has gone into the development
of systematic agro-practices for their cultivation.
Kalidasa (5th century CE), in his
Raghuvamsa while describing the march of Raghu, says that after defeating the
king of Kalinga, Raghu proceeded towards the south along the coast which was
adorned with areca nut trees indicating wide spread cultivation of areca
plantation in coastal Orissa.
Kashyapiyakrishisukti by Kashyapa (800 AD) has given
information on growing betel vine on high ground and betel nut on marshy land
and also in gardens. Vrikshayurveda of Surapala (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 fruit when
manured with the powder of a fish and sesame.
Instances of granting land and betel leaves to the god
are found in ancient inscriptions. For example, an inscription from 1166 CE
records a land grant for betel leaf production for the god Chenna Keśava
(Inscription 13, lines 66–9, Kundangar 1939: 112). An inscription dated 1135 CE
mentions a gift of 500 betel leaves for service to the god Jakkeśvara
(Inscription 232, Hultzsch 1939: 236–7). Another inscription dated 1235 CE
details that the Yādava King Singhaṇadeva gave a grant for the betel leaves of the
god Bhāvaśuddhadeva (Inscription 18, line 64, Kundangar 1939: 153).
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