“Lo! the mango hath blossomed
aye, the mango hath blossomed!
Fruit has formed upon its tender bloom,
and upon that emerald fruit a parrot hath alighted.
And lo, it is wondrously sweet indeed!”
So sings the rustic song, praising the sweetness of the mango ripened on a tree where parrots gather. In Deepasundari, poet Boyi Bhimanna, in joyful verses, describes the honeybee intoxicated among the mango blossoms, drinking the nectar from their fragrant hearts.
For Jains resting under the shade of the mango tree, the goddess Ambā is a revered deity. On the sculptural panels of the Barhut Stupa, one sees a remarkable scene: Gautama Buddha, after eating a mango, throws away its seed, and, as if by divine will, a mango sapling instantly springs forth, laden with flowers and fruit.
In the Gatha Saptasati (1–10), a striking comparison is made: women are likened to the grafted mango—wherever they are joined, there they take root, thrive, and bear fruit.
Village names such as Māmidivalsa, Māmidikota, Māmidivāda, and Māmidipūdi, along with many family names, stand as clear evidence of mangos`great antiquity.
The Mughal emperors greatly loved the mango. For a time, only royal families were allowed to eat it or grow its trees. Later, Akbar removed this restriction and ordered that many mango trees be planted for the people. Thereafter, Shah Jahan is said to have permitted the cultivation of mango trees even within the courtyards of common homes.
The mango tree, which has grown in companionship with man through the ages, is referred to in the venerable Rigveda as “Saha.” The fruit thereof, styled Sahakāra-phala, is none other than the mango itself. The ancient Shatapatha Brahmana calls it Āmra, and it may have been regarded as a divine tree of the immortals.
Among the Telugu people, the mango tree came to be known as the Mānu, meaning that which sustains life and is worthy. Even the loss of consciousness is described as mānu-paḍuṭaṁ, as if life itself has ebbed. The tender mango was called Mānugāya, which later became Māgāya.
In South Indian Languages, this noble fruit bears many names: in Tamil—mā, māṇṭi, māṭṭi, mān-kāy, māṇṇā; in Kannada—mā, mām, māvu; and in Telugu—māvi, māviḍi, māmiḍi. The etymological compendium Dravidian Etymological Dictionary (entry 4782) elucidates these forms. The Sanskrit term Mākāṇḍa may be a refined counterpart of the Telugu mānu, denoting the trunk or main stem of the tree. Words such as māni or mrāni were also used in ancient times to mean a vegetable.
The rich golden colour of the mango is known worldwide as “Indian Yellow.” Though Telugu people have not officially claimed it, Bangladesh has honoured the mango tree as its national symbol. In Egypt, it is poetically called “Amman-Ra,” meaning the fruit of the Sun-god.
The Portuguese called it mangue, and from them the British derived the word mango. They were especially fond of mango pickles. In the 16th and 17th centuries, the Telugu people adopted chilli from the Portuguese and, by using generous amounts of chilli powder, prepared a wide variety of mango pickles, which they not only enjoyed but also exported to other lands. As a result, our region developed a rich use of chilli and a distinctive tradition of pickling.
If we fail to mention the valuable cashew nut associated with the mango, it would be unfair to this great tree. In Srikakulam district and Prakasam district, cashew orchards are widely grown and well known.
The dried mango pulp, called tāndra (or ambāḷam) in Telugu, gives strength and reduces fatigue. Eating food served on plates made from mango leaves is believed to enhance taste and have a cooling effect on the body. For those suffering from diarrhoea, hot rice served on such leaf plates is considered beneficial.
The tender mango shoots are said to make the voice clear and pleasant. The mango leaf festoon, known as tōraṇa, is an auspicious symbol for Telugu people, representing joy, prosperity, and well-being.
Dr. G V Purnachand,
9440172642
