Ancient monoliths in Mawphlang sacred grove, IndiaThe Sacred Hindoo Grove near Chandod on the Banks of the Nerbudda byJames Forbes, 1782
Sacred groves ofIndia are forest fragments of varying sizes, which are communally protected, and which usually have a significant religious connotation for the protecting community. Hunting and logging are usually strictly prohibited within these patches.[1] Other forms of forest usage likehoney collection anddeadwood collection are sometimes allowed on a sustainable basis. NGOs work with local villagers to protect such groves. Traditionally, and in some cases even today, members of the community take turns to protect the grove.[2] The introduction of the protected area categorycommunity reserves under theWild Life (Protection) Amendment Act, 2002 has introduced legislation for providing government protection to community held lands, which could include sacred groves.
Around 14,000 sacred groves have been reported across India, which act as reservoirs of rare fauna, and more often rare flora, amid rural and even urban settings. Experts believe that the total number of sacred groves could be as high as 100,000. Threats to the groves include urbanization, andover-exploitation of resources. While many of the groves are looked upon as abodes ofHindu deities, in the recent past a number of them have been partially cleared for construction of shrines and temples.[3][4] Sacred groves are places ofyatra (pilgrimage) inIndian-origin religions, such asHinduism,Buddhism,Jainism andSikhism.
Indian sacred groves are often associated withtemples,monasteries,shrines,pilgrimage sites, or with burial grounds. Historically, sacred groves find their mention in Hindu, Jain and Buddhist texts, from sacred tree groves inHinduism to sacred bamboo groves and sacred deer parks inBuddhism for example.[5] Sacred groves may be loosely used to refer to natural habitat protected on religious grounds. Other historical references to sacred groves can be obtained inVrukshayurveda an ancient treatise, ancient classics such asKalidasa'sVikramuurvashiiya. There has been a growing interest in creating green patches such asNakshatravana grove.
One of the most important traditional uses of sacred groves was that it acted as a repository for variousAyurvedic medicines. Other uses involved a source of replenishable resources like fruits and honey. In most sacred groves it was taboo to hunt or chop wood. The vegetation cover helps reduce soil erosion and preventsdesertification as inRajasthan. The groves are often associated with ponds and streams, and meet water requirements of local communities. They sometimes help in rechargingaquifers as well.
In modern times, sacred groves have becomebiodiversity hotspots, as various species seek refuge in the areas due to progressivehabitat destruction and hunting elsewhere. Sacred groves often contain plant and animal species that have become extinct in neighboring areas. They therefore harbor great genetic diversity. Besides this, sacred groves in urban landscapes act as "lungs" to the city as well, providing much needed vegetation cover.
Banyan Tree at a temple inKannur, IndiaSacred grove in Mawphlang, IndiaSacred grove surrounded by paddy fields, India
Typically, sacred groves inIndian-origin religions are associated with the concept of apresiding deity. Often these sacred deities are numerous nature spirits and guardians associated withHindu,Jain andBuddhist deities, such as nature spirits known asYakshas (numerous nature spirits),Nāgas (serpent guardians) and guardian tutelary deities (likeayyanar andamman) are also known. There are over 1000 deities associated with sacred groves in the states ofKerala andKarnataka alone. A large number of distinct local art forms and folk traditions are associated with the deities of sacred groves, and are an important cultural aspect closely associated with sacred traditions. Ritualistic dances and dramatizations based on the local deities that protect the groves are calledTheyyam in Kerala andNagmandalam, among other names, inKarnataka. Often, elaborate rituals and traditions are associated with sacred groves,[6] as are associatedfolk tales and folk mythology.
The Hindu tradition considers forests to be of three types -Tapovan,Mahavan andSreevan.Tapovan are forests associated with penance(Tapas), and are inhabited by saints andrishis.Mahavan refers to the grand natural forests.Tapovan andMahavan are considered to be aRaksha("sanctuary") for flora and fauna as ordinary human beings are not allowed to enter these forests.Sreevan, which means, "forests of the goddess of prosperity", consists of dense forests and groves. From the former, people would collect dry wood, leaves, forest produce and a limited amount of timber, though natural ecosystem would not be unnecessarily disturbed. Groves were considered as spaces of forests from where harvesting could be done. Sometimes, specific trees like mango trees could be planted and nurtured here. Groves were associated with religious rites, festivals and recreation. Typical recreational activities associated with these groves includedjhoola/jhoolan.[7] In the villages,Panchavati, or a cluster of five trees that represented the forests, were maintained. These trees represented the five elements of Earth, Water, Fire, Air and Space.[7]
Religious merits of planting and nurturing forests
Planting and nurturing of trees had been a highly evolved practice in ancient India.[8]Vrukshayurveda, the science of plant life and also a 10th-century treatise of that title on the subject ascribed to Surapala, dealt with various species of trees and their growth. Verses 9-23 from this text indicate how mystical beliefs and conservation of ecology was inter-connected.
A person is honored inVaikuntha for as many thousand years as the days they reside in a house wheretulasi is grown.
And if one properly growsbilva, which pleasesLord Siva, in their family, the goddess of riches resides permanently passes on to the sons and grandsons
One who plants even a singleasvattha, wherever it may be, as per the prescribed mode, goes to the abode of Hari.
One who has planteddhatri has performed several sacrifices. They has donated the earth. They would be considered a liberated soul forever.
One who plants a couple ofbanyan trees as per the prescribed mode would go to the abode of Siva.
After plantingneem trees a person well-versed indharma attains the abode of Sun. Indeed! One resides there for a long period.
By planting fourplaksa trees a person doubtlessly obtains the fruits ofRajasuya sacrifice.
One who plants five or sixmango trees attains the abode ofGaruda and lives happily forever like gods.
One should plant sevenpalasa trees or even one. One attains the abode ofBrahma and enjoys the company of gods by doing so.
One who personally plants eightudumbara trees or even prompts someone to plant them, rejoices in the lunar world
One who has plantedmadhuka has propitiatedParvati, has become free from diseases, and has worshipped all deities.
If one plants ksirini, dadimi, rambha,priyala, and panasa, one experiences no affliction for seven births.
One who has knowingly or unknowingly planted ambu is respected as a recluse even while staying in the house.
By planting all kinds of other trees, useful for fruits and flowers, a person gets a reward of thousand cows adorned with jewels.
By planting one asvattha, one picumanda, onenyagrodha, tentamarind trees, the group of three, viz., kapittha,bilva, and amalaka, and fivemango trees, one never visits hell.[8]
Sacred groves are scattered all over the country, and are referred to by different names in different parts of India. Sacred groves occur in a variety of places – fromscrub forests in theThar Desert ofRajasthan maintained by theBishnois, torain forests in theWestern Ghats ofKerala.Himachal Pradesh in the north andKerala in the south are specifically known for their large numbers of sacred groves.[9] TheGurjar people of Rajasthan have a unique practice ofneem (Azadirachta indica) planting and worshipping as abode of GodDevnarayan. Thus, a Gurjjar settlement appears like a human-inhabited sacred grove.[10] SimilarlyMangar Bani, last surviving natural forest of Delhi is protected by Gurjars of nearby area.[11] 14,000 sacred groves have been reported from all over India, which act as reservoirs of rare fauna, and more often rare flora, amid rural and even urban settings. Experts believe that the total number of sacred groves could be as high as 100,000.[12][4]
It is estimated that around 1000 km2 of unexploited land is inside sacred groves. Some of the more famous groves are thekavus of Kerala, which are located in the Western Ghats and have enormous biodiversity; and thelaw kyntangs ofMeghalaya – sacred groves associated with every village (two large groves being inMawphlang[13] and Mausmai) to appease the forest spirit.
Summary of number of sacred groves by states in India
Among the largest sacred groves of India are the ones in Hariyali, nearGauchar inChamoli District ofUttarakhand, and theDeodar grove in Shipin nearSimla inHimachal Pradesh. Seeing the importance of sacred groves and othersacred natural sites in having conserved biodiversity all across the Himalayas, the intergovernmental organizationICIMOD developed and published a framework in 2016, to assess the present day significance of such sites for their integration into formal conservation and development frameworks.[14]
All numbers are quoted from the records of theC.P.R. Environmental Education Centre of the Government of India. Starred numbers are likely to increase. The centre also maintains a complete list of identified sacred groves in India, most of which is online.[15]
Sarpa Kavu: A Sarpakkavu or Snake Grove is a kind of holy grove found in Kerala.Kavu is the traditional name given for Sacred groves across theMalabar Coast inKerala,South India.[35] Kavus are notable forTheyyam, the centuries-old ritual dance.
Umang Lai (literally, "Forest Deities"): A form of holySacred grove found inManipur.[36][37] There are more than 365 Umang Lais, affiliated to the ancient religion ofSanamahism, which exists in various regions scattered across the Northeastern state of Manipur since ancient times. The holy as well as religious festival ofLai Haraoba is celebrated especially in regards of these holy sacred groves.[38] The accounts of these holy sacred groves are found in the ancientManipuri Manuscript named Karthong Lamlen. Interestingly, Manipur stands 8th rank among all the Indian States and 1st rank forNorth East India, for having highest number ofsacred groves across the country.
^abKailash C. Malhotra, Yogesh Gokhale, Sudipto Chatterjee, and Sanjeev Srivastava (2001).Cultural and Ecological Dimensions of Sacred Groves in India. Indian National Science Academy, New Delhi, and Indira Gandhi Rashtriya Manav Sangrahalaya, Bhopal."Archived copy"(PDF). Archived fromthe original(PDF) on 2014-08-08. Retrieved2014-07-20.{{cite web}}: CS1 maint: archived copy as title (link)
^Kent, E. (2009). Sacred Groves and Local Gods: Religion and Environmentalism in South India. *Worldviews: Global Religions, Culture, and Ecology, 13*(1), 1-29.Link
^TNBB Document.Link. Accessed on December 16, 2023 (Archived on December 16, 2023)
^Ram Kumar Bhakat,Socio-religious and ecological perspective of a sacred grove from Midnapore district, West Bengal,Science and Culture (Sci. Cult.), 2003, vol. 69, no 11-12, pp. 371-374
