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October 2007 — March 2008, Vol. VI, No.2

Thematic Area: Conservation of Ecological Heritage and Sacred Sites of India

From the ENVIS Desk

C.P.R. EnviRonmEntal EduCation CEntRE

ECO-HERITAGE.COMENVIS Newsletter

Maharashtra - the third largest state in India (in

terms of area) is endowed with a rich natural

heritage in the form of the Sahayadris, the Konkan

coastal plains and the mighty rivers – Krishna and

Godavari. The state is also replete with different

ecological traditions such as sacred groves, trees,

tanks, mountains and animals, which continue to

be revered by the people of Maharashtra.

As part of C.P.R. Environmental Education

Centre’s efforts to document and publish the

ecological heritage of different states in India, a

book on the ECOLOGICAL TRADITIONS OF

MAHARASHTRA has been brought out. The

book is a compilation of research papers focusing

on the various aspects of Maharashtra’s ecological

heritage. The book was released on January 19,

2008 by Prof. Madhav Gadgil at a function held at

the Agharkar Research Institute, Pune.

The ENVIS team at CPREEC also participated in

the Southern Regional Evaluation Workshop for

ENVIS Centres held during 2nd – 3rd January 2008.

The workshop was organised by the Indian Institute

of Chemical technology, Hyderabad. The activities

of the various ENVIS centres were reviewed and

suggestions for improvement were made by the

expert group. The evaluation workshop was followed

by the training programme on 4th and 5th January

for staff members working in the ENVIS Centres

on various aspects of Database Development,

Publications and Website Management.

Discussion on the Ecological Traditions of Maharashtra, chaired by Prof. Madhav Gadgil

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ENVIS Newsletter Vol. VI, No. 2

A plant that is venerated from time immemorial

by the devotees and considered as holy as the

presiding deity of a temple is termed as the sacred

plant (sthalavriksha). This religious practice plays a

vital role in the conservation of certain native plant

species. Although the medicinal and mythological

importance of sacred plants (sthalavrikshas) is

recorded, their taxonomical identification and

conservation value are yet to be examined.

Based on a thorough review of literature, temples

were selected and surveyed to document sacred

plant (sthalavriksha) species and the associated

cultural practices and religious faiths. Temples

located in twenty two districts representing all

parts of the Tamil Nadu were covered.

Of the 500 temples surveyed, “Sthalavrikahas” were

found in 306 temples. 60 plant species belonging

to 33 families were recorded including 30 dicots (30

families) and 3 monocots (3 families). The most

common sthalavriksha species is Aegle marmelos

(Rutaceae) found in 17% of the temples, followed

by Prosopis spicigera (10%). Majority (81%) of the

sacred plants species are trees, followed by shrubs

(8%).

Sacred plants and biodiversity

Tamil tradition and culture have successfully

preserved biodiversity through the ages. The

sacred trees are symbolic of a single genetic resource

and play an important role in the conservation of

biodiversity. The social, economical, medicinal

and environmental importance of these trees was

recognised and the sacred tree evolved as a means

of conserving the land’s rich genetic plant diversity.

The sacred trees represent various geo-climatic

habitats.

Role of Sacred Plants in the Conservation of Plant Diversity By M. Amirthalingam

Habitat Tree

Mangrove and Coastal habitats Blinding tree, coconut, palm, Alexandrian laurel

Riverine Queen’s flower, bamboo, black plum, plantain, jackfruit, Indian beech, khus-khus grass

Drylands and wastelands Wild lime, Indian mesquite, swallow wort

Mixed deciduous Flame of the forest, Bengal quince, sandalwood

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Name of the Plant & Place Genetic Character

Swallow wort of Erukkathampuliyur has a white bark and flowerBlack plum of Tiruvanaikaaval bears a white coloured fruit and its bark is also whitish in colour and thus it is called “Vennaval” in TamilSacred jackfruit of Thiribuvanam bears only one fruit a yearIndian cherry of Kuththalam near Myladuthurai believed to never flower or bear fruit Bengal quince at Thiruvenkadu does not have thorns like the trees found elsewhereTamarind in Aalwar Thirunagari leaves never fold and the fruits never ripen

Rare plant species are also preserved and worshipped as sacred plants. Among the few that are valued as a genetic

diversity are:

The process of conserving economically, ecologically and medicinally important plants by declaring them as sacred also protected the genetic value of several plant species. Thus the preservation of sacred trees may also help in the conservation of local floral wealth. As a result, the sanctity attached to several contemporary sacred trees remains unexplained or untraced.

Ecology

Sacred plants play a very important role in ecology. Sacred plants provide food, shelter and nesting substratum for several species of birds and squirrels. All individuals of certain species are totally protected. For instance, Banyan (Ficus benghalensis), Pipal (Ficus religiosa) and Indian Fig (Ficus glomerata)) are afforded total protection in India. Ficus is now considered a keystone resource playing a significant role in the conservation of many insects, birds and mammals. It is also an important species providing the site for beehive to honeybees in a village near Tiruchirappalli.

Due to the ecological value and effective properties, sacred plants continue to be used in the religious and social ceremonies of the Hindus. The five most sacred leaves of peepal, Cluster fig, white fig (Ficus lacor), banyan and mango are ubiquitously employed in making prayers and offerings. On auspicious occasions, mango leaves are tied to a string and hung on doors as a welcome banner and leaves of purasu and banyan make workable plates and bowls during community feasts. Leaves

of some other trees are also customarily offered to deities e.g., Vilvam (Bengal quince) to lord Siva, of banana and Arjuna to Lord Ganesha, and of kontrai (Cassia fistula) to all the gods and goddesses. The red flowers of the Indian coral tree are used in the worship of Lord Vishnu and Lord Siva; of Alari (Nerium indicum) in the worship of Lord Siva and the Sun-god; of ketaki (Yucca gloriosa) in the worship of Lakshmi, and of pala or breadfruit (Artocarpus integrifolia) in the worship of Lord Vishnu.

The use of some flowers is prohibited in worship rites like vaagai (sirisa or parrot tree /Albizzia lebbeck) in the worship of Lord Ganesha and vengai (Pterocarpus marsupium) in the worship of Lord Siva. Areca nut which symbolizes Lord Ganesha is commonly used in various rites. Banana is offered to Lord Vishnu and Laksmi on the eleventh day of the bright half of Pausa (December-January) and to the Sun god on the sixth day of the bright fortnight of Kartika (October-November). Mango and vilvam fruits are also included in the worship material-the former is offered to all gods, the latter especially to Lord Siva.

The wood of sacred trees like vilvam, banyan, vanni, purasu and peepal is never used as fuel as it is believed to invite the wrath of gods. But it is employed, in other ways, in sacrificial rites and ceremonies. Sandalwood is turned into paste and applied to the forehead. The wooden seat used during the sacred thread ceremony is made of mango or purasu; the brahmacharin is also

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ENVIS Newsletter Vol. VI, No. 2

species is a simpler way of managing a whole variety of biodiversity in the ecosystem.

Later, however, people started assigning intrinsic values to them from a religious viewpoint. Today, the primary reasons for protecting or worshipping these plants are their ‘divine’ associations, while their utilitarian values have been relegated to a secondary place. Thus, the religious beliefs resulted in a shift from mere anthropocentric to more ecocentric ethical positions and values, thereby making the conservational ethos run deeper.

Reference

1. Kapoor, S., Sacred Trees of the Hindus. Accessed at http://www.esamskriti.com/html/new_essay_page.asp?cat_name=qanda&cid=236&sid=91

2. Lamb, D., and Tomlinson, M., 1994, Forest rehabilitation in the Asia-Pacific region: Past lessons and present uncertainties. J. Trop. For. Sci. 7: 157–170

3. Pandey, D.N., 2000, Sacred Water and Sanctified Vegetation: Tanks and Trees in India, Paper presented at the conference of the International Association for the Study of Common Property (IASCP), in the Panel “Constituting the Riparian Commons” (Bloomington, Indiana, USA, 31 May - 4 June 2000)

4. Ramakrishnan, P. S., 1992a, Shifting agriculture and sustainable development: An interdisciplinary study from north-eastern India, UNESCO–MAB Series, Paris and Parthenon Publ, Carnforth, Lancs., UK (republished by Oxford University Press, New Delhi 1993).

5. Terbrogh, J., 1986, Keystone plant resources in tropical forest. In: Conservation Biology-The Science of Scarcity and Diversity. (ed., M.E. Soule), Sinauer Associates, Sunderland, Massachusetts.

6. Wali, K., (ed.) 1992, Ecosystem Rehabilitation, vol. 2, Ecosystem analysis and synthesis (The Hague: SPB Academic Publ.).

made to walk with a stick of purasu. During the sacred thread ceremony the brahmacharin has to perform sacrifice using peepal twigs called samit. After a person dies, twigs of vilvam are placed near the central pillar of the house and those of neem scattered near the corpse.

Devotees of Shiva wear the seeds of the Rudraksha as rosaries which are used in meditation. Acacia ferruginea is the most feared and respected tree because it represents the dangerous planet Saturn, and Agni, the powerful fire god.

Keystone species, biodiversity and ecosystem function

The role of keystone species in conserving and enhancing biodiversity and indeed in manipulating ecosystem functions is a critical area which has not been adequately explored. Keystone species play a crucial role in biodiversity conservation, through key functions that they perform in an ecosystem (Ramakrishnan, 1992a). Therefore, they could be used for not only managing pristine ecosystems but also for building up biodiversity in both natural and managed ecosystems, through appropriately conceived rehabilitation strategies (Lamb, and Tomlinson, 1994).

All individuals of certain species are totally protected. For example Banyan (Ficus benghalensis), Pipal (Ficus religiousa) and Indian Fig (Ficus glomerata) are afforded total protection in southern Aravallis in India. Ficus is now considered a keystone resource playing a significant role in the conservation of many insects, birds and mammals (Terborgh 1986). These are an important species providing the site for beehive to honeybees in Aravallis. People of the Aravallis also protect Boswellia serrata, Diospyros montana, Feronia limonia and Emblica officinalis.These are keystone species in an ecological sense that perform key functions of nutrient conservation in this protected ecosystem. Through their role in ecosystem function, they contribute towards supporting biodiversity in these sacred plants, often protected by local people for religious and cultural reasons. Therefore, manipulating these keystone

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In focus The Rudraksha TreeBy Lalitha Ramadurai

Lord Shiva is one of the supreme deities of Hinduism. Along with Brahma, the creator and Vishnu, the preserver, Shiva forms the Trinity (Trimurti) in Hindu philosophy. A number of symbols are often repeated in the imagery of Lord Shiva, including the crescent moon, three eyes, the serpents, trident, tiger skin and the rudraksha beads.

The Rudraksha beads have been considered sacred wherever Saivism has been practiced. The bead is nothing but the dried seed of the Rudraksha tree, Elaeocarpus ganitrus. In English, it is called the Blue Marble tree or the Utrasum Bead Tree. Although, every Hindu is familiar with the beads, only some are familiar with the tree. Few are even ignorant about the fact that the beads are of plant origin.

Rudraksha and Hindu mythology

All legends pertaining to the origin of Rudraksha describe them as tears shed by Lord Shiva. According to one story, Lord Shiva once entered a profound state of meditation for the benefit of mankind. When he emerged from this state and opened his eyes, the deep joy and peace that he felt were expressed as tears, which ran down his cheeks and fell on the earth. From his tears emerged the Rudraksha tree. The word Rudraksha, in fact, comes from two Sanskrit words – ‘rudra’, a synonym for Lord Shiva and ‘aksha’ meaning eyes.

The tree and the bead

The Rudraksha tree is a medium-sized, evergreen tree that grows up to 200 ft in height and about 4 ft in girth. It is generally buttressed at the base. The bark

is greyish-white in colour and has a rough texture. The branches of Rudraksha spread in all directions in such a way that when growing in natural habitat, the crown takes the shape of a pyramid. The leaves are shiny green. The flowers are ovoid, conical, elongate, nearly 1 to 2 cm in diameter. They appear in during April-June.

The fruit (berry) is globose, varying in size from about 3-40mm.It is covered by an outer shell of blue covering on full ripening. Hence, the beads are sometimes referred to as ‘blueberry beads’. Lodged within the pulp of the berry is a single round light brown coloured seed. These seeds that are used as the revered Rudraksha beads. The seed has a rough surface and a vertical perforation running from top to bottom, which facilitates in making Rudraksha rosaries. Each seed possess from one to twenty one vertical lines running down its surface, like the longitudinal line on the globe. These lines called mukhis (or facets) are natural formations on the seed. Seeds with one vertical line are called ‘ek-mukhi’. These are extremely rare and are equally expensive. The most common ones are the four and five faced seeds.

Geographical spread

Altitude-wise, the tree’s habitat starts from seacoast upto 2000 meters. Geographically, it is found growing naturally and abundantly in tropical as well subtropical regions. The tree grows in Indonesia, India, China, Nepal (homeland of the Rudraksha tree), the Solomon Islands, Marianas Islands, Australia, New Guinea and (Source : www.wikipedia.org)

(Source : http://shreeguru.rkphotoworks.com/blog/)

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ENVIS Newsletter Vol. VI, No. 2

C.P.R. Environmental Education Centre

1, Eldams Road, Alwarpet, Chennai - 600 018, Tamil Nadu, India.

Phone: 044 - 24346526 / 24337023 Fax: 91 - 044 - 24320756

E-mail: cpreec@vsnl.com Website: www.cpreec.org

Hawaii. In India, the tree’s habitat is mainly distributed in the eastern Himalayas in Arunachal Pradesh, Bihar, Madhya Pradesh and the Konkan ghats.

Uses

The white wood from the tree has a unique strength to weight ratio, making it valued for its timber. The wood has been used to make aeroplane propellers, which obviously have to be light and strong. In Nepal, the wood is also used as firewood and for making agricultural implements.The Rudraksha berry is sweet in taste. It is used for a variety of treatment including indigestion, vomiting, injuries, epilepsy etc. The fruits also constitute the diet of the fruit bats or flying foxes in the Himalayan region.

The main use of the tree however, comes from the seeds or beads that are generally worn by people on their wrist, forearms or neck. The wearing of Rudraksha is believed to give psychic powers, good health and prosperity to the individual. Rudraksha is known to keep blood pressure under control and impart mental peace, self-confidence, meditation, spiritual progress and a higher level of consciousness.

Conservation status in India

As per recent studies, the population of the Rudraksha tree in India is dwindling at an alarming rate. The decrease in the population is mainly attributed to

the over-exploitation of the species and also, to the large-scale disturbances in their habitats. The tree reproduces by means of seeds. The increased seed collection by local people has resulted in the shrinkage of the natural seed bank in the soil. This in turn has adversely affected the regeneration of the species. Thus, the tree is being pushed to the threatened category (currently not listed in the Red data book) and may even become extinct in the future if immediate conservation measures are not taken up.

References

1. Putul, B., Khan, M.L., & Tripathi, R.S., ‘Regeneration

status and population structure in relation to cultural

disturbances in tropical wet evergreen forests of

Arunachal Pradesh’, Current Science, Vol. 83, No.11,

December 2002.

2. Khan, M.L., Putul, B. & Tripathi, R.S., ‘Conservation

status of Rudraksh in tropical wet evergreen forests

of Arunachal Pradesh’, Current Science, Vol. 86, No.5,

March 2004.

3. http://www.batplants.co.uk/rudrakshafinal.htm

4. http://en.wikipedia.org/wiki/Rudraksha_bead

5 . h t t p : / / w w w . h i n d u i s m t o d a y . c o m /

archives/1997/3/1997-3-03.shtml

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