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Chapter 4
SACRED GROVES AND RELATED TRADITIONAL
PRACTICES
4.1. Traditional practices
4.1.1. Trees and Jungle worshipping
4.1.2. Rock worshipping
4.1.3. Soil worshipping
4.1.4. Sacred mound/tila worshipping
4.1.5. Water/pond worshipping
4.1.6. Sacrifice within worship
4.1.7. Practicing of Folk-arts
4.2. Traditional practices and its relation to Sacred Groves
4.2.1. Relation based on ancient myths
4.2.2. Relation based on folk-tales
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4. 1. TRADITIONAL PRACTICES
In West Bengal, several folk-practices are being conserved with the traditions of Sacred Groves
(table 9). Different rituals, customs, beliefs, cultures and tales are preserved through the
maintenance of sporadic Sacred Groves in West Bengal. Items used for the conduction,
representation of the age-old rituals and in turn conservation of the traditional practices, for
example plastic mangal ghats/consecrated pitchers, bits of plastics, pieces of rocks, threads or
coating of vermilion etc. portrays the intimate relationship shared between nature and human-
being dwelling within. The traditional culture and practices bear the religious belief of people
geographically. For example in most part of South of Bengal people maintain their traditional
practices of worshipping Sacred Groves with sacred mud horses and elephants.
Table 9: Sacred Groves and related traditional practices in West Bengal.
Traditional practices
(based on iconographic
worshipping)
Total number Percentage in respect of
total surveyed Sacred
Groves (i.e. 315)
Trees/ jungle/groves
worshipping
269
(rest 46 groves are conserved being
Islam and Christianity religions based;
where worshipping is not found)
85.39%
Rock worshipping 52 16.50%
Soil worshipping 4 1.20%
Sacred mound/tila
worshipping
4 1.20%
Water worshipping 8 2.53%
Sacrificial system 29 9.20%
Folk-arts 6 1.90%
Source: Field survey, 2010-2012.
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4. 1.1. TREES AND JUNGLE WORSHIPPING
People long ago could realize the valor of nature and her courtyard and it’s this fear of power that makes
them respect and worship Nature. With the introduction of the hunting and gathering of foods among
ancient people, the Jungle expedition or exploration started. On the way people faced certain incidents
which over-powered them, and they failed to reason out the cause behind and believed it to be God’s will.
Actually this is the folk-belief that there are some jungles present in the society which forms the
home of folk-Gods. The examples are: jungle worshipping in Mohonpur village in Chandrakona
of West Medinipur district where every evening a lady worship their folk-Gods within the sacred
jungle; worshipping of sacred jungle in Nittyanadapur in Sonamukhi of Bankura district where
different Sheora trees (Aegle marmelos) are completely untouched by people. This bourn is
0
50
100
150
200
250
300
Trees/jungle/grove
sworshipping
Rockworshipping
Soilworshipping
Sacredmound/tila
worshipping
Waterworshipping
Sacrificingsyste
m
Folk-arts
Total number 269 52 4 4 8 29 6
W
ay o
f t
rad
itio
nal
p
ract
ice
s
Graph 2 : Traditional practices in Sacred Groves of West Bengal
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worshipped by Muslim people but all other religions can enter this place, though only at a
particular day every year; worshipping of sacred
jungle in Haripurbazar in Pandaveswar of
Barddhaman district, where adibashi folks
worship the Masansing thakur within this sacred
bourn (plate 35). The nature and the types of trees
are sporadic. The way of worshipping differs from district to district and region to region.
Different people and their diverse folk-beliefs organize different ways of worshipping. Thus
showing respect to nature through tree worshipping
creates lore of environment (Wikipedia, n.d.). People
wrap a white-and-red cloth round the trunk of tree to
demarcate it as sacred. Sometimes people bind of
plastics (for example, Rareswari Shiva mandir in
Durgapur of Barddhaman district), or pieces of bricks
with the trunk (for example, Garhchandi mandir of
Garhjangal of Barddhaman district, plate 36) etc. The folk-beliefs and traditional rituals are
attached with all sacred trees. People believe that all these sacred trees are the abode of God and
if they worship the sacred trees their future will be
sacred as will be taken care by the deity herself. The
nature of beliefs and the bases of sacredness are too
deep and for this we can identify more specimen of
folk-culture with tree worshipping in our geographical
territory. For instance, people coat the sacred trees at
Plate 35
Plate 37
Plate 36 Plate 36
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Sacred Grove with vermilion (for example, Rangini Thaan in Khatra of Bankura district, plate
37) which is the reflection and identified sacredness.
The belief on sacred trees of Sacred Groves occupies an immense part towards nature
worshipping. In Sacred Groves dead trees are also worshipped by common people because they
believe that though the tree is life-less, yet their Lord
might not left her dwelling and is privileged forever.
For examples, Gagoram Sacred Grove in Balarampur
of Puruliya district (plate 38) and worshipping of 500
years old dead Neem tree (Azadirachta indica) in
Gopiballavpur of West Medinipur district (plate 39).
So the faith is constant and through this way people
are conserving their folk-worshipping and the
belief on nature worshipping.
Table 10: Nourishing of Sacred Groves on the basis of practices of worshipping of sacred
trees and jungle.
Name of the
Sacred
Groves
Sacred trees Location Name of the
Sacred Groves
Sacred trees Location
Sani Bot, Jhao Gari Dhora,
Darjiling district
Shiva, Kali Bot Per House Side,
Raiganj, Uttar
Dinajpur district
Veku Pagla Saitan tree 13 No., Hashimara, Kali, Shiva Sheora, Bot Laskarpur
Plate 39
Plate 38
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Babar
Ashram
In The Way of
Jaigao,
Alipurduar,
Jalpaiguri district
Trimohini,
Dakshin
Dinajpur district
Shmashan
Kali,
Hanuman
Ashwattha Side of Torsa River,
Hashimara
Jalpaiguri district
Kali, Shiva Bot,
Ashwattha
Paranpur
Balurghat,
Dakshin
Dinajpur district
Shivatala Bot, Ashwattha Palashbari,
Alipurduar,
Jalpaiguri district
Hanuman Bot,
Ashwattha,
Aam
Chorbarpur,
Kaliachok,
Malda district
Manasa Manasa, Bot,
Tulsi
Subhashpally,
Alipurduar,
Jalpaiguri district
Manasa Ashwattha,
Bot
Ramkali, Gour,
Malda district
Kalitala Indian Fig
Trees
Kulgochagram,
Kaligang,
Murshidabad
district
Devi
Choudhurani
Bot, Pakur Sikarpur, 2 Km. from
Boda Ganj
Rajganj, Jalpaiguri
district
Kalitala Bot Kundal P.O.,
Andi village,
Barua Thana,
Murshidabad
district
Shivatala Bot, Ashwattha FCI Godaon,
Alipurduar,
Jalpaiguri district
Burial ground
Bot Mahisar, 8 km.
away frm khar
gram Khar gram,
Murshidabad
district
Baeltala Bael, Bot Alipurduar Court,
Jalpaiguri district
Shiva mandir Ashwattha,
Tal
MamaBhagne
hill, Khoirasol,
Birbhum district
Shivatala Bot, Ashwattha Santalabari, Buxa,
Jalpaiguri district
Kali, Shiva Ashwattha Umuapara,
Saithia, Birbhum
district
Shiva Bot Jayanti More,
Jalpaiguri district
Dharampur Gilepi, Bot Barutia,
Koteswar,
Mayureswar,
Birbhum district
Shivabari Bot Chechamata,
Jalpaiguri district Khapakalitala
Tetul Indus, Birbhum
district
Ketara mandir Bot Mati Mari
Dinhata, Coachbihar
district
Tara Ma mandir Bot Side of Brahmani
Bridge,
Nalhati, Birbhum
district
Rakshya Kali Ashwattha,
Bael, Khejur
Bogrul Gram,
Dubrajor Thana, P.O.
Kukhutia,
Dubrajpur, Birbhum
district
Ramdas Baba
mandir
Ashwattha Bazarpukur,
Nogri, Suri
Thana, Siuri1,
Birbhum district
Sacred Hot
Spring Ghat,
One Ghat of
51 Ghat
Bot, Neem Bokreswar, Hot
Spring Ghat.
Bakreswar temple,
Birbhum district
Shiva Bokul Koridhya,
Hattala, Siuri1,
Birbhum district
Tara Ma
mandir
Bot Side of Brahmani
Bridge,
Nalhati, Birbhum
Shmashan Mata Bot Fulera, Siuri
Road, Siuri 2,
Birbhum district
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district
Sat Ma puja Bot Rajnagar
Ghatdurlavpur,
Rajnagar, Birbhum
district
Dharamtala
Daed-Palm,
Bamboo,
Fan-Palm Kapastiguri, Labpur,
Birbhum district
Pokhabaganrakhaka
litala
Jaam, Bael,
Shaora,
Neem
Labpur, Birbhum
district
Fulloratala Bot, Cactus,
Fan-Palm
Labpur, Birbhum
district
Bilwa-Mongal
And Sohombaba’r
Ashram
Bot, Tamal Bilwa Gram Near
Jayadeb, Illam
Bazar, Birbhum
district
Shivachandita
la
Bot, Pakur,
Dead-Palm
Kharboni,
Illambazar,
Birbhum district
Manasa Tetul Koma village,
Puradarpur,
Birbhum district
Sitola-
Brahmachari-
Manasatala
Aam, Mehogani Kharboni G.S.Coloni,
Illambazar, Birbhum
district
Dharmaraj Bot Koma village,
Puradarpur,
Birbhum
Bagratala
Sal, Mahua Dhallah, Illambazar,
Birbhum district
Dharmaraj Bot Side of Brahmani
Bridge, Nalhati
1, Birbhum
district
Bagratala Fan-Palm, Jiola
Dhallah, Illambazar,
Birbhum Kalishah mandir
Tetul, Jaam Santiniketan,
Bolpur, Birbhum
district
Sannasitala Tetul, Sand
Paper Tree,
Pakur
Ruppur, Birbhum
district
Chatimtala
Sheora Santiniketan,
Bolpur, Birbhum
district
Kankalitala
Arjun, Bot,
Jiola, Jaam,
Pakur
Kankalitala, Bolpur,
Birbhum district Dakshinakalitala
Tetul, Jaam,
Sugar Apple (
Ata)
Bora, Nanur,
Birbhum district
Kankalitalac
remation
Ground
Bot, Sheora,
Hrajora
Kankalitala, Bolpur,
Birbhum district
Ekmentala
Ashwattha Beloma,
Illambazar,
Birbhum
district
Shivatalashiv
dur
Fan-Palm
Sureteswar, Bolpur
Birbhum district
Bramacharibababur
otala
Bot, Arjun,
Jaam, Sand
Paper Tree,
Guava, Jack
Fruit
Halsidanga,
Illambazar,
Birbhum
district
Raresher
Shiva Manir
Arjun, Pakur,
Bael, Khejur,
Tetul
Gopalpur,
Barddhaman district
Bishaharitala
Bamboo ,
Dead-Palm
Cheelah, Illam
Bazar, Birbhum
district
Gutulikalitala
Neem
Monoharpur,
Nanur, Birbhum
district Kalitala
Dead Palm ,
Sand Paper
Tree
Monoharpur,
Nanur,
Birbhum
district
Jungle Arjun, Pakur,
Sheora, Tetul
Gopalpur,
Barddhaman district
Manasa Neem, Tetul,
Jackfruit,
Aam, Shirish
School Market,
Gantar,
Memari,
Barddhaman
district
Chandi
mandir
Bot Muchipara,
Durgapur, Dharmarajtala
Dead Palm Dhallah,
Illambazar,
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Barddhaman district Birbhum
district
Nagraichandi Neem, Khejur Bujrukha Dighi,
Place Nagraichandi,
Khero Pota Bazaar,
Barddhaman district
Manasa Khejur,
Neem,
Manasa
Jikrapur, Sat
Gachia,
Memari,
Barddhaman
district
Dalipuja Bot Satkahania, Kaksha,
Barddhaman district
Shmashan Kali Bot, Shishu,
Neem, China
Rose
Mahadabda
village,
Bhatar Thana,
Barddhaman
district
Boram Chakla,
Ashwattha
Satkahania, Kaksha,
Barddhaman district
Panchya Nath Bot, Sheora Jiara village,
Bhatar Thana,
Barddhaman
district
Vairab Baba
Kali mandir
Chakla
Da/Khelkadam
Bankathi,
Barddhaman district
Manasa Bamboo,
China Rose,
Sheora
Kachera P.O.,
Deypara village,
Bhatar Thana,
Barddhaman
district
Daityasurh Bael, Pakur,
Khejur, Neem
Bankathi,
Barddhaman district
Shmashan Kali Bael,
Coconut,
Kadam
Panagarh,
Barddhaman
district
Samdali Bael Neemtiguri,
Barddhaman district
Kali Bari Ashram Tetul, Kadam Durgapur 3,
Barddhaman
district
Shyama
mandir
Kusum, Bari Garjangal,
Barddhaman district
Hanuman Bael, Aam,
Jackfruit,
Jilepi
Gopal Math,
Sujra Plot,
Durgapur 12,
Barddhaman
district
Sri Chanditala Pakur Garjangal,
Barddhaman district
Gosai Ashram Bot, Jhao,
Aam, Tetul
Andal Thana,
Bagajora,
Barddhaman
district
Baba Gosai
Ashram
Segun Asansol,
Barddhaman district
Masansing Thakur Bot, Pakur,
Kodom, Tetul
Haripur Bazar,
Pandaveswar,
Barddhaman
district
Kali Eucalyptus,
Jackfruit, Jhao,
Aam,
Ashwattha
Nakrajuria, Salarpur,
Barddhaman district
Ratha Gobindo
Seba Ashram
Bot Along Ajay
River,
Pandabeswar,
Barddhaman
district
Amarnath
Shivamandir
Bot Bhandar Pahar,
Maithan,
Kalnyaswari Thana,
Barddhaman district
Harisabha Bot Harisabha Para
Besides the River
Bank
Katoa,
Barddhaman
district
Buro Raj
Malai
Ashwattha, Bot Kusum Gram
Mantheswar,
Barddhaman district
Gagogram Bot Balarampur,
Puruliya district
Ram mandir Debdaru, Jhao, Ajadya P.O., Under Gagoram Bot Barabazar/Barab
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Aam, Jackfruit,
Tulsi
Baghmundi Block,
Puruliya district
hum, Sindri,
Puruliya district
Manasa Pakur, Bot Balarampur, Puruliya
district
Gagoram Eucalyptus Chipu village,
Manbazar,
Puruliya district
Shiva mandir Kuchla, Pakur,
Shirish
Budhpur, Manbazar,
Puruliya district
Shmashan Kali
and Hanuman
Kuchla,
Pakur,
Shirish
Jorbandh,
Manbazar,
Puruliya district
Bagra Thaan Mol, Sal Jhalida, Sindri,
Puruliya district
Gram Baba
Thakur
Abra Puruliya
Municipality
Radha
Krishna
Bael Adra, Puruliya
district
Raibagheswari Thaan
Peepal Puriliya
Municipality
Gramya Devi Sheora Adra, Puruliya
district
Kamar Mura Bot, Bael,
Sal, Bamboo,
Kolke
Jaipur, Puruliya
district
Gramya Devi Mon Kurkur Kashipur, Puruliya
district
Naktitala Kusum Baghmundi,
Puruliya district
Maguria Baba
Bara Pahar
Tetul, Segun Hura, Puruliya
district
Marang Buru Thaan
Sal,
Huka/Kolke,
Palash, Akar,
Simul,
Khejur
Charidhagram,
Puruliya district
Shmashangha
t Kali
Bot Pratappur, Barjora,
Bankura district
Madnatala Bot, Bamboo,
Akol
Bamundigha,
Bankura district
Dharmarajtala Kuchle/Chiral/
Kelegora
Gourbera, Barjora,
Bankura district
Birinchi Dham Neem, Bael,
Kolke,
Sheora
Nituria, Bankura
district
Ma
Ranangiritala
Segun, Boric Krishnanagar,
Bankura district
Sitala Bamboo Gargaria village,
Sarenga, Bankura
district
Bhairavtala Tetul, Bot Rajmadhabpur,
Bankura district
Manasatala Bamboo Bikrampur,
Sarenga, Bankura
district
Gonamundi Babla, Knegur,
Geol
Bastavpur, Bankura
district
Gramadevota Khejur,
Eucalyptus
Cheta Sul
village,
Shimlapal Block,
Bankura
Rupdas Baba Tulsi, Neem,
Shaora
Beleswar,
Sonamukhi, Bankura
district
Manasa And Kali
mandir
Bamboo,
Bael, Pakur
Rambikrampur,
Shimlapal Block,
Bankura
Madnya
Thakur
Bot Krishnyabati,
Bankura district
Kudratala Sal BelSule village,
Bishnupur,
Bankura district
Bhairavtala Bot, Sheora Balarampur village,
Bankura district
Mangal Chandi Bot Panua village,
Kotulpur,
Bankura district
Kalitala Kutila Jairampur, Bankura
district
Ban Borather
Tala/Shiva
Ashwattha,
Sheora
Gobindapur,
Jagal Dip,
Indus, Bankura
district
Kalitala Kadam, Neem,
Tetul, Bot,
Babla
Bisnyapur Town,
Bankura district
Manasatala Cactus,
Manasa
Rajkumar, Jagal
Dip,
Indus,
Bankura district
Kalitala Tetul Lagalpukur, Bankura Manasatala Babla, Fani Indus, Bankura
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district Manasa,
Sheora
district
Baram Thaan Bamboo Khamarberia,
Bankura district
Manasatala Neem Baikunthapur,
Indus, Bankura
district
Ma Kujurhani Neem,
Fanimanasa,
Bot
Goguragram,
Bankura district
Manasatala Manasa,
Shishu
Sakharipara,
Indus, Bankura
district
Shmashangha
t Kali,
Bhairav
Pakur Patakola, Bankura
district
Manasatala Manasa, Bot Sakharipara,
Indus, Bankura
district
Other 3
Sacred Trees
Pakur, Bot,
Manasa
Lalbazar, Bankura
district
Vairabitala Khejur, Tal Saspur, Indus,
Bankura district
Kalitala Bael, Neem,
Pakur,
Lalbazararea,
Bankura district
Beldanga Sal, Putla Bankura district
Baeltala,
Sannyasi
Baba
Pakur, Kadam,
Nakur, Bael
Bankura Town Area
Bankura district
Muslo Sal, Swet Muslo, Bankura
district
Sastitala,
Rupchand
Baba,
Shivatala
Bot, Ashwattha,
Neem
Bankura Town Area,
Bankura district
Siberbandh Sal, Sindha,
Kurchi
Siberbandh,
Bankura district
Sindri
Mountain,
Kali puja
Neem, Chatora,
Akashmoni,
Shiris
Bankura district Basil Thakur Sheora,
Chatni
Chhatna,
Bankura district
Basoli mandir Bot Aradanga, Saltora,
Bankura district
Kali Pakur,
Eucalyptus
Saluni Gram,
Bankura district
Mahatirthya
Biharinath
Dham
Neem, Bael Aradanga, Saltora,
Bankura district
Napitdanga Sal, Bahera Patrasaer,
Bankura district
Shiva mandir Tetul Ituri Gram, Saltora,
Bankura district
Baishnab Bandh Sal, Aam,
Pial
Bankura district
Chanditala Neem Baradia, Matori
Bankura district
Natun Bandh Sal, Koen,
Mohul, Neem
Bankura district
Basuli Dham Bot Sarbori, Bankura
district
Kulugora Piasal,
Shimul, Aam
Bankura district
Chalkdhava Sal, Kurchi,
Pial
Bankura district Shivakunda Sal, Koen,
Mohul
Shivakunda,
Bankura district
Dhadkidanga Sal, Chakalda,
Neem
Dhadkidanga,
Bankura district
Bamnisala Kend, Sal,
Haritaki
Saltora, Bankura
district
Dalangora Sal, Palash,
Lamk
Bankura district Bamnisala Ankra,
Sheora,
Palash
Saltora, Bankura
district
Gengari Sal, Sindha Gengari, Bankura
district
Bamnisala Ankra,
Sheora,
Kalikend
Saltora, Bankura
district
Telarbandh Sal, Bhela Bankura district Digistore Lamk,
Palash,
Shishu
Khatra II,
Bankura district
Majherdanga Sal Majherdanga,
Bankura district
Bhurkunda Ankra,
Challa, Koen,
Mohul
Jaypur, Bankura
district
Krishnerdang
a
Sal, Bahera Chandipur, Bankura
district
Soilwala Asan, Koen,
Mohul, Jaam
Jaypur, Bankura
district
Simalari Koen, Mohul, Chandipur, Bankura Bhadaspur Sheora, Saltora, Bankura
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Kend, Bainchi district Ankra,
Koitbael
district
Siakuldaba Lamk, Palash,
Sal, Sheora
Chandipur, Bankura
district
Binodpur Sheora, Koit
Bael, Ankra
Saltora, Bankura
district
Chandipur Kend, Sal,
Sheora
Chandipur, Bankura
district
Sitala
Kodom, Bot,
Bokul,
Manasa,
Neem
Bhupur village,
Pandua, Hugli
district
Uttam
Ashram
Bot Dumurdoho,
Balagarh, Hugli
district
Sani mandir Ashwattha Baiki village,
Rail Gate, Hugli
district
Kalitala Bot Guptipara, Balagarh,
Hugli district
Kali mandir Bokul Simlagarh,
Pandua, Hugli
district
Ma Jai
Chandi
Asahthali Sashpur, Kalna,
Hugli district
Manasatala Sheora, Babla Haris Chak,
Arambag, Hugli
district
Ambika Kali
Tala
Bot, Koed Bael Sashpur, Kalna,
Hugli district
Kalibari Pituli FulPukur,
Nayasarai,
Balagarh, Hugli
district
Shiva Puja Bot Fulpukur, Nayasarai,
Hugli district
Choto Hujur
Majar
Kamini Phurphura,
Mollapara,
Chandi Tala,
Hugli district
Radha
Gobinda
mandir
Ashwattha Sahaganj, Hugli
Road, Magra, Hugli
district
Kolika Ashram,
Kali Puja district
Bot Jongalpara,
Chanditala, Hugli
district
Panchanantal
a
Ashwattha G.T. Road (Katoa),
Hugli district
Khanchima
thakurtala
Bot,
Ashwattha,
Tetul
Arandi, Hugli
district
Dakat
Kalitala
Ashok Purusattyam Pur,
Molla Simla, Singur,
Hugli district
Negros Thaan Bot Khanakul, Hugli
district
Buri Martala Bot Kaligang Thana,
Nadia district
Kali mandir Ashwattha,
Kadam, Bot
Rani Ghat, Side
of Bhagirathi
River,
Navadeep, Nadia
district
Baramtala Bot Puraton Jhargram,
West Medinipur
district
Shivatala Bael Salua Block,
West Medinipur
district
Gram Debota/
Shitala,
Rabanbadh
Karabi, Neem,
Jalla
Naya Basant,
Dompara,
Gopiballavpur, West
Medinipur district
Baslitala Mahua, Sal,
Potash, Itcoli
Keshirya Block,
West Medinipur
district
Satmahania Kadam, Khejur,
Sheora, Gamar,
Aisha
Satmahani village,
Gopiballavpur, West
Medinipur district
Chullatala, Baram
Puja
Jalla Keshirya Block,
West Medinipur
district
Kalikatala Kuchila,
Ashwattha,
Khejur, Tal
Satmahani village,
Gopiballavpur, West
Medinipur district
Salpuja Sal Keshirya Block,
West Medinipur
district
Sidua Bot, Sheora
Satmahani village,
Gopiballavpur, West
Medinipur district
Garamburi Thakur Kadam Keshirya Block,
West Medinipur
district
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Dakoi Tala Ashwattha Satmahani village,
Gopiballavpur, West
Medinipur district
Goran Thaan Sal Jhilmili, West
Medinipur
district
Kuchlatala Ashwattha Satmahani village,
Gopiballavpur, West
Medinipur district
Gram Debota Sal Jhilmili, West
Medinipur
district
Shivatala Bot Satmahani village,
Gopiballavpur, West
Medinipur district
Shivatala Boric, Pakur Kako village,
Binpur, West
Medinipur
district
Adibashi Puja Banana , Neem Sal Kumara Mouja,
Medinipur, West
Medinipur district
Madnatala Sal, Neem Maguria village,
Lalgarh, West
Medinipur
district
Elahibaba Tal, Neem,
Pakur
Maharajpur,
Elahiganj, West
Medinipur district
Samadhi Hindu Siuli,
Ashwattha
Dahijuri, West
Medinipur
district
Loknathtala Bael Bahadur Tala,
Salboni, West
Medinipur district
Dhole Kalimaro Bot, Pakur Rajnagar village,
Daspur, West
Medinipur
district
Burisani Bot, Akar Burisol village,
Salboni, West
Medinipur district
Pirer Thaan Sheora Dihipalsya Gram,
Magadmosa,
Daspur, West
Medinipur
Buri Matala Bot Lalgarh, West
Medinipur district
Chanditala Tetul Rani Bajar,
Ghatal, West
Medinipur
district
Goram Thaan Bot, Neem,
Kuchla, Sheora,
Challa
Swarupnarayanpur,
Lalgarh, West
Medinipur district
Egrakumari Puja Sura, Chalsa Manic Dipa
village,
Garbeta Block,
West Medinipur
district
Lata Sini Thaan
Challa Between Sorsai-
Dantikka village,
Lalgarh, West
Medinipur district
Haritakitala Neem, Tal,
Kodam
Pira Sala Gram
Panchyet,
Chotodhagda
village,
Garbeta Block,
West Medinipur
district
Salai Puja/
Marang Buru/
Mahamora
Sal Khas Jangal Gram,
Lalgarh, West
Medinipur district
Jhar Boni Tetul Baodi
Fatipursing
Garbeta Block,
West Medinipur
district
Khetrapal Tetul Mohanpur village,
Radha Nagar,
Chandarkona, West
Medinipur district
Manasatala Bot Meledanga,
Gorbeta, West
Medinipur
district
Shivatala,
Kali
Bot, Pakur,
Jaam
Khirpai,
Chandarkona, West
Medinipur district
Kalitala Bot Meledanga,
Dhatiga, West
Medinipur
district
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Lohatikri Kunch,
Muktajhuri,
Kalmegh,
Ishermul,
Latakanchan,
Punarnava,
Latapalash,
Thankuni,
Churchuri,
Talmuli,
Parashu, Kham
Alu, Bainchi,
Gurmar,
Anantamul,
Bantulsi, Tulsi,
Sheora,
Kuchila,
Tridaksha,
Jhargram P.O., West
Medinipur district
Guptimani Kunch,
Patari,
Muktajhuri,
Apang,
Kalmegh,
Kadam,
Punarnava,
Bandarlati,
Churchuri,
Parashu,
Bainchi,
Kurchi,
Bherenda,
Bantulsi,
Tulsi,
Kakmachi,
Sheora,
Tridaksha,
Nishinda
Jhargram, West
Medinipur
district
Sri Sri Ma
Alai Chandi
Kalimata
Sheora South Chandarkona,
West Medinipur
district
Shmashankali Bot Ketharpul,
Chandarkona,
West Medinipur
Nayagram Kunch,
Muktajhuri,
Apang, Bael,
Akarh,
Kalmegh,
Punarnava,
Latapalash,
Thankuni,
Churchuri,
Kham Alu,
Talmuli,
Gurmar,
Anantamul,
Kurchi,
Bantulsi, Tulsi,
Tridaksha,
Jhargram, West
Medinipur district
Chandi Thaan Bokul Gopal Chak
village, Borbati,
East Medinipur
district
Narayani Mar
mandir
Bot Egra 2, East
Medinipur district
Sitala Puja Bot,
Ashwattha,
Bakul
Saudkhali
village,
Ramnagar 1, East
Medinipur
district
Sri Sri
Richatareswar
i Matar
mandir
Tetul Ahmedpur village,
Ramnagar 2, East
Medinipur district
Sitla, Sani Bot and
Bokul is
attached,
Neem at Side
Bamoria village,
Chandipur, East
Medinipur
district
Sri Sri
Sakhabai
Chandimata
mandir
Bot, Pakur,
Khejur
Karanji village,
Ramnagar 1, East
Medinipur district
Bhabatarini
Shmashan Pith
Manasa,
Neem
Pashkura, East
Medinipur
district
Kali Puja Neem, Pakur Tikiya Para, Haora
district
Kali mandir,
Cremation
Ground
Ashwattha Naranpur village,
Tarokeswar,
Haora district
Ananda Math Neem, Munshihat, Panchanan Sheora, Belmuri,
Pag
e77
Ashwattha Narendrapur village,
Jagatballavpur, Haora
district
Neem Dhoniakhali,
Haora district
Ateswar
Thakur
Fan-Palm, Bot Damodor Pur,
Karanchali, Kulpi,
North 24 Parganas
district
Bon Bibir Puja Hetel Kakdwip, North
24 Parganas
district
Shiva,
Ateswar Puja
Bot Namkhana, North 24
Parganas district
Shiva Bot G. P. Road, Tetul
Tala, Hali Sahar,
North 24
Parganas district
Sat Bhai Kali
Tala
Ashwattha Puraton Bonga
Bonga, North 24
Parganas district
Manasa Pakur, Bot,
Manasa.
Maylakhol
Basirhat, North
24 Parganas
district
Banbibi Species of Fig
Tree
Bakkhali, South 24
Parganas district
Saraswati
and Lakshmi
Narayana
Bot Mokamberia,
Gadkhali
Basanti, South 24
Parganas district
Source: Field survey, 2010-2012.
4. 1.2. ROCK WORSHIPPING
People believe that the prints of something on rocks or the rock-arts are the replicas of Gods or
Goddess and from these they conserve those rocks in the name of God or Goddess. Though it is a
celestial matter, all these things are the part of folk-geography and they also improve the health
of environment. The nature of rock worshipping differs in different regions of West Bengal. For
example, in Sundarbans, people still worship three
rocks parallely under a tree which is coated with red
vermilion in the name of Banbibi (plate 40). In North
Bengal people worship different rocks that resemble
Shiva Linga and they believe that this is the Lord Shiva.
Plate 40
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Map 4
Pag
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In the interior part of plateau of West Bengal
different rock-arts are found and people believe
that these arts on rock are the symbols of God
and they are conserving these rocks for their
faith in nature. In Uttar Dinajpur district a
typical elongated rock is worshipped (plate 41)
under the tree and people believe that, this rock is the sacred Shiva because an ancient art is
found on rock which looks like Shiva. In West
Medinipur district a very ancient rock idol is found
which is worshipped within Devi Manasa Sacred
Grove because in this rock-frame different snake
figures can be observed (plate 42).
Thus, different symbols or structures or arts on
rocks reflect the importance of the sacred rocks
and on the basis of these sacred rocks groves are framed. For example, Chanditala of
Barddhaman district (plate 43) where we can find 5 feet
by 1 foot elongates rock that is worshipped as Devi
Chandi. Some other sacred rocks are conserving the
identity of Sacred Groves. Such as the rock art of the
movement of Devi Durga in Puruliya (plate 44), foots
Plate 42
Plate 41
Plate 43
Plate 44
Plate 44
Pag
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of Devi Chandi (plate 54), elongated rock of Grambaba of Puruliya town. In most cases the
visual reflection of the rocks bears the importance of nature. Sometimes the Moram rocks (hard
lateritic rocks) of Puruliya, Bankura and West
Medinipur districts are worshipped in the name of Devi
Chandi or God Ganesha because they resemble the idols
of the God and Goddess. Different prints can be
observed on rocks and sometimes it is treated as the folk-
God of Hindu and people worship it, for example rock
worshipping in Richateswari temple of West Medinipur district (plate 45).
Table 11: Traditional Rock Worshipping in Sacred Groves.
Name of the
Sacred Groves
Location Name of the
Sacred Groves
Location
Bajrangbali Tala Manbazar, Puruliya district Beldanga Bankura district
Banbibi Nodakhali, South 24 Parganas
district
Muslo Muslo, Sonamukhi,
Bankura district
Banbibi Nodakhali, South 24 Parganas
district
Shiverbandh Shiverbandh,
Sonamukhi, Bankura
district
Devi Sitala Gopalchak village, Barbati, East
Madinipur district
Napitdanga Patrasaer, Bankura
district
Foot print of Durga,
Basuli Dham
Panchet, Puriliya district Baishnab bandh Bankura district
Grambaba Puruliya Municipality, Puruliya
district
Natunbandh Natunbandh,
Bankura district
Hanuman rock Bharatpur, Saltora, Bankura district Kulugora Near Saltora,
Bankura district
Kalitalaghat Jaipur, Puruliya district Shibkunda Shivakunda,
Patrasaer, Bankura
district Majai Chandi Saspur, Kalna block, Barddhaman
district
Chalkdhava Bankura district
Mangalchandi Salgachia, Tomluk, East Medinipur
district
Dhadkidanga Dhadkidanga,
Bankura district
Manasatala Dhatiga, Gorbeta,West Medinipur
district
Dalangora Teledanga, Bankura
district
Natkalitala Baghmundi, Puruliya district Gengari Gengari,
Churamonipur,
Onda, Bankura
Plate 45
Plate 45
Pag
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district
Rock of 13 Manasa Koma village, Birbhum district Telarbandh Telarbandh, Bankura
district
Rock of Elephant
head,
HatiChokhkhutala
Puraton Jhargram, West Medinipur
district
Majherdanga Majherdanga, Near
Sonamukhi, Bankura
district
Rock of Manasa Koma village, Birbhum district Krishnerdanga Krishnerdanga,
Bankura district
Shiva Sukna. Darjiling district Simalari Simalari, Bankura
district
Shiva Geo Rock Dakshin Bazar, Chandrakona, West
Medinipur district
Siakuldaba Siakuldaba, Bankura
district
Shiva on rock Panisala, Uttar Dinajpur district Chandipur Chandipur, Bankura
district
Shiva Haldia, East Medinipur district Bamnisala (i) Saltora, Bankura
district Shivatala Khirkul, Haldia, East Medinipur
district
Bamnisala (ii) Saltora, Bankura
district Sitala Daulatpur, Kathi I, East Medinipur
district
Bamnisala (iii) Saltora, Bankura
district
Shivatala Islampur, Uttar Dinajpur district Digistore Khatra II, Bankura
district
Shivatala Falakata, Jalpaiguri district Bhurkunda Jaypur, Bankura
district
Guptimani Jhargram P.O., West Medinipur
district
Soilwala Soliwala, Bankura
district
Lohatikri Jhargram P.O., West Medinipur
district
Bhadaspur Saltora, Bankura
district
Nayagram Jhargram P.O., West Medinipur
district
Binodpur Saltora, Bankura
district
Source: Field survey, 2010-2012.
4. 1.3. SOIL WORSHIPPING
In different parts of West Bengal different types (total 3) of soil mounds (average height not
more than 20 cm. and average width not more
than 15 cm., the value has been decided on the
basis of observed data) are worshipped. People
believe that this very small soil mound is of Gods
(for example Gosaitala in Satkahania village of
Plate 46
Pag
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Barddhaman district, plate 46) and the surrounding groves are
protecting it. In tribal or non-tribal villages this type of religious
practices are common. In some graveyard based (Kankalitala of
Birbhum district, plate 47) Sacred Groves, the place of grave of
particular person is worshipped by others on his/her
remembrance preparing small soil knob.
Table 12: Traditional Soil Worshipping in West Bengal.
Name of the Sacred
Groves
Way of Soil Worshipping Location
Gosaitala Seat of God Gosai Satkahania of Barddhaman district
Kankalitala Grave ground based Kankalitala of Birbhum district
Manasatala Seat of Devi Manasa Satkahania of Birbhum district
Source: Field survey, 2010-2012.
4. 1.4. SACRED MOUND/TILA WORSHIPPING
On the basis of sacred hill different Sacred Groves are framed and nourished in West Bengal.
Each mountain/hill/mound/tila/hillock represents a colour, direction, religion, myth and
correlates with a cultural phenomenon dealing with folk-belief. For example, people believe that
the Anshar Sharif Majar of Nalateswari Tila of Birbhum district contains the dust of the sacred
ancestor of the Muslim Ansharbaba. It is quite obvious that this sacred tila has a sacred relevance
which makes it impossible to sell them in exchange of any price. The sacred tila/mound in
Nalhati is an astounding fact of Birbhum district. The size of this tila is near about 1 sq. km. and
a very beautiful village Borgidanga (the place of human habitation) is located at its margin. The
tila is made of hard lateritic soil which was believed by the people of this area as sacred. Here
Plate 47
Pag
e83
two opposite religions are co-existing. At its west there is the Muslim Hajarath Anshar baba
sacred mazar (a sacred bourn) and to its east there is the Hindu Nalateswari temple, where a
sacred tree (Neem) is worshipped and a part of tila is worshipped in name of lord Ganesha and
for this reason this tila is considered to be a sacred mound for all people. In most cases this hill
or tila worshipping is prevalent in rural area. In the plateau realm of West Bengal some
specimen of hill worshipping are found and they bear the print of nature-worshipping by folks. In
Puruliya district Jai Baba Bara Pahar/Maguria hill worshipping is the reflection of folk-love and
respect towards the natural elements. The folk
people of the Hura believe that the Maguria hill
is the abode of Jai Baba (God of Adibashi
people) and during every Chaitrya month
(March-April) people worship this hill (plate
48). In Bankura district, Sindhri hill is
worshipped by the local folks and in every
Chaitrya month (March-April) people worship the Devi Kali on this hill and from this they
believe that this hill is a sacred hill and it is the
abode of Devi (plate 49). In Puruliya district,
the sacred Birinchidham is situated on the top
of hill and when we reach to the top of hill a
sacred bourn can be seen. Thus the life of folk
is intrinsically interwoven with the nature
oriented culture and on the geographical territory this all hill worshippings are conserved with
folk-belief.
Plate 48
Plate 49
Plate 48
Pag
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Table 13: Traditional Hill/Tila/Mound Worshipping in West Bengal.
Name of the Sacred
Groves (based on hill
name/tila name)
Totem of Hill/Tila/Mound worshipping Location
Birinchidham Worshipping of God Shiva Nituria, Puruliya district
Maguria hill Worshipping of Jai Bara Baba (folk-God) Hura, Puruliya district
Nalateswari Worshipping of Sacred Hajarath Anshari
baba and Devi Sati
Nalhati, Birbhum district
Sindhri hill Worshipping of Devi Kali Near Bakura town,
Bankura district
Source: Field survey, 2010-2012.
4. 1.5. WATER WORSHIPPING
In Sacred Groves the traditional water worshippings are
practiced in different parts of West Bengal. In
some cases, on the basis of sacred
ponds, Sacred Groves are
nourished and sometimes
instead of Sacred Groves the existing ponds are being
considered as sacred. In West Bengal, total 10 cases
have been observed where Sacred Groves are
associated with water worshipping concept. On the basis
of folk-belief these ponds are conserved. For example, in Birbhum district the Jal-Puja or water
worshipping is found in Koma village near Siuri during Boga festival in hot Jaisthya (May-June)
month for worshipping the rain. World agriculture is largely dependent on rainfall. So, during the
dry month people pray for rain with water in this village. The another example is that in
Plate 50
Pag
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Kankalitala Sacred Grove of Birbhum district a sacred pond is worshipped by folks and the
water of this pond is used during the worshipping of Devi Sati (plate 50) because local people
believe that the Kankal of Devi is drowned within this pond and in hot summer of 2012 (when
the water of pond was completely dried out, a sacred item was noticed and according to local
people that was the part of Devi Sati) and thus the folk-tale has been proved.
Table 14: Traditional Water Worshipping in West Bengal.
Name of the Sacred
Groves
Way of Water/ Pond worshipping Location
Bakreshwar temple Pond is preserved within the bourn od Sacred
Grove and pond water is used for
worshipping
Bakreshwar, Birbhum district
Biharinath Pond is preserved within the bourn od Sacred
Grove and pond water is used for
worshipping
Biharinath of Bankura district
Bishaharitala Pond water is used for worshipping Chellah of Birbhum district
Bhairabhbabar
Kali mandir
Conserving within the bourn of Sacred
Grove
Bankathi of Barddhaman district
Chandi Pond is conserving to protect the Sacred
Grove
Gopalchak of East Medinipur
district
Fulloratala Conserving within the bourn of Sacred
Grove and pond water is used for
worshipping of Devi
Labpur of Birbhum district
Kankalitala Base of development of Sacred Grove Kankalitala of Birbhum district
Manasatala Water is direct worship during yajna Koma of Birbhum district
Nilkumari Conserving within the bourn of Sacred
Grove
Janka of East Medinipur district
Pirtala Conserving within the bourn of Sacred
Grove
Golgram of Barddhaman district
Sakhabai
Chandimata
Conserving within the bourn of Sacred
Grove
Kanthi of East Medinipur district
Source: Field survey, 2010-2012.
Pag
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Map 5
Pag
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4. 1.6. SACRIFICE WITHIN WORSHIP
The traditional part of Sacred Groves is the ritual of sacrificing of living-animals during
worshipping. Different animals and avian groups (ox, cow, goats, hens, owl, etc.) are sacrificed
by people to the deities as the part of the folk-culture every year or in some cases every week.
For example, during the worshipping of Garan Thaan of
Lalgarh block (West Medinipur district) people sacrifice
more than 15 animals per month (plate 51). On some
occasions people made replica of the promised offering
instead of practically killing the innocent animals. For
instance, the votive offerings the horse, bull,
elephant and ram are made of clay and left in
the open air to go back to the mud, where they
came from. It is interesting to note that
generally only domestic animals taken as beasts
of burden are given as votive offerings. For
example, in Madnatala of Lalgarh (West Medinipur district), people offer their vow-items in
form of clay made horses and elephants (plate 52).
Table 15: Nourishing of Sacrificial system in Sacred Groves.
Name of the Sacred
Groves
Sacrificial (living) animals
and avian
Location
Bagratala Goat, Hen Dhallaha, Birbhum district
Baram Thaan Goat, Hen Onda, Bankura district
Barhuitala Goat, Hen Dhallaha, Birbhum district
Basiltala Goat, Hen Kushgeri, West Medinipur district
Plate 52
Plate 51
Pag
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Basulidham Goat, Hen, Pigeon Panchet, Barddhaman district
Bishaharitala Goat, Hen Chellha, Birbhum district
Burimatala Goat, Hen Lalgarh, West Medinipur district
Dakshinakalitala Goat, Hen Bora, Birbhum district
Erosim Fowl, Goat, Pigeon, Hen Onda, Bankura district
Fullaratala Goat, Hen Labpur, Birbhum district
Goram Thaan Goat, Hen SwarupnarayanNagar, West
Medinipur district
Grambaba Goat, Hen Puruliya Municipality district
Gramyadebota Goat, Hen Adra, Puruliya district
Harihorshim Fowl, Goat, Pigeon, Hen Saltora, Bankura district
Jai Ma Mangla Goat, Hen, Pigeon Pandaveswar, Barddhaman
district
Jugantapuja Goat, Hen, Pigeon Khesri, Barddhaman district
Kali mandir Goat, Hen, Pigeon Hura, Puruliya district
Kali Goat Chattna, Bankura district
Kali mandir Goat Simlagarh, Hugli district
Kalitalagharkocha Goat, Hen Jaipur, Puruliya district
Khedaitala Goat, Hen, Pigeon Chakdaha, Nadia district
Marang Buru, Jaher Era Fowl, Goat, Pigeon, Hen Sonamukhi, Bankura district
Marang Buru, Jaher Era Fowl, Goat, Pigeon, Hen Patrasayar, Bankura district
Marang Buru, Jaher Era Fowl, Goat, Pigeon, Hen Taldangra, Bankura district
Mathkali Goat, Hen Bachrapara, Murshidabad district
Rashtala Goat, Hen Balagarh, Hugli district
Shmashankali Goat, Hen Jorbandh, Puruliya district
Shiva mandir Goat, Hen, Pigeon Budhpur, Puruliya district
VairavbabarKali mandir Conserving within the bourn of
Sacred Grove
Bankathi, Barddhaman district
Source: Field survey, 2010-2012.
Pag
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Map 6
Pag
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4. 1.7. PRACTICING OF TRADITIONAL FOLK-ARTS
The practices of traditional folk-arts can be found in different Sacred Groves. On the day of
worshipping, people nourish their folk-arts. Folk-art is the cultural expression of folks and like
all other arts, it is not a universal category. There are distinctive and substantial variations across
communities and geographical regions in West Bengal. All communities of human-beings have
their own unique idea of beauty that is expressed in their art-forms and are deeply rooted in life
and fulfill a very central urge of our species: the urge to express ourselves in organized,
disciplined and formalized manner.
Another very important way in which
folk-art differs from art in general is
that, in folk-art, the individual
element is subdued in favour of the
communal element. Folk-art is
conserved through the sporadic folk-
worshipping in West Bengal. Women-folk of rural Bengal nourishes the folk-arts with their
sacred belief on the elements of nature. In most cases all folk-arts which are specimen of the
Hindu traditional art and are conserved at the sacred ground of worshipping. On the arena of
Sacred Groves female or male sketches different arts with the help of kharimati/chalk/alluvial
clay (plate 53).
Table 16: Nourishing the Traditional Folk-Arts in Sacred Groves.
Name of the Sacred Groves Way of nourishing Location
Dhirdham Sketch of Budhha on hill wall Darjiling district
Gangeswar pirsaheb Sketch on sacred arena by Chandrakona of Bankura
Plate 53
Pag
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kharimati/chalk /alluvial clay district
Gosaitala Sketch on sacred arena by
kharimati/chalk /alluvial clay
Satkahania of Barddhaman
district
Manasatala Sketch on sacred arena by
kharimati/chalk /alluvial clay
Satkahania of Birbhum district
Shivatala Sketch on sacred arena by
kharimati/chalk /alluvial clay
Haringhata of Nadia district
Sitalatala Sketch on sacred arena by
kharimati/chalk /alluvial clay
Gargaria of Bankura district
Source: Field survey, 2010-2012.
4. 2. TRADITIONAL PRACTICES AND ITS RELATION TO SACRED GROVES
Different Sacred Groves of West Bengal bear the iconographic importance and have the distinct
symbols or signs. For instance: 1. People tie up the yarn/threads with the branches of sacred trees
to fulfill their wishes; 2. Moreover, sacred idols and their ornaments bear specific meaning.
Different symbols and signs carry specific folk-belief of Sacred Groves. Like worshipping of
snakes indicate the belief i.e. ‘to protect crops from insects’. In West Bengal, there are some
Sacred Groves are planted around artificially made sacred ponds (table 14). People believe that
the sacred trees are associated with individual deities. For example, Peepal (Piper longum) is
associated with Lord Vishnu, Bael (Aegle marmelos) with Shiva and Rudraksha with an
incarnation of Shiva, etc. The deities are mostly indistinct being represented by vacant spots,
crude stones (table 11) and soil mounds (table 12). Anthropomorphic symbols are also present in
Sacred Groves (like writing of ‘OM’ on sacred tree). The deities need to be propitiated
periodically to earn their blessing and escape their wrath. Usually for the male deities; goats or
fowl are sacrificed (table 15) on certain occasions. But for the female deities the offerings consist
mostly of fruits and milk. Deities are considered guardians of crops, cattle and human-beings. In
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Santal literature, the hill worshipping is an integrated part of their life and on the basis of some
belief, Santali people worship sacred hills (table 13). In Santal community, Marang Buru
worshipping is cultured and it is the example of hill worshipping (table 21). The word Marang
means hill and Buru means worshipping. This culture is being nourished by tribal people in the
way of the worshipping of rocks under tree. The historical tale was that during natural hazards,
tribal people moved to high land for protecting themselves and they believe this high land is the
abode of lord; who protects themselves from hazards.
All Sacred Groves are worshipped by folks. Some Sacred Groves are worshipped once/twice
every year and some daily. On the basis of surveyed data, more than 90% Sacred Groves are
worshipped one or two times per year. For example, during Makar samkranti (January 13 or
January 15), Ambabachi (Ashar month/June-July, Baishak month/April-May), flowering in Sal
(Shorea robusta) tree (Magh month/January-February), Dol Purnima (Magh month/January-
February), day of Panchami (Sraban month/July-August), Dashera (Jaisthya/May-June),
Christmas day or during the period of Roja/fasting ritual of Muslim community (table 17) Sacred
Groves are worshipped.
Table 17: The ritual maintaining day (time of traditional practices) in different Sacred
Groves of West Bengal.
Days of ritual maintain in bourn of
Sacred Groves or worshipping day
of Sacred Groves and related
rituals
One example of Sacred
Grove on the basis of
each ritual practicing
day
Location
1st Magh (during January) Maguria Baba Pahar Hura, Puruliya district
Ambabachi (Ashar month/middle of
June)
Madnatala Krishnyabati, Bankura district
Autumn after Deepawali Badna Dhadkidanga, Bankura district
Pag
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Chaitrya samkranti (mid of March) Sitala Nandigram, East Medinipur district
Christmas day Church Basanti Island of South 24
Parganas district
Dashera (Jaisthya/May-June) Dalipuja Satkahania, Barddhaman district
Day of Panchami Gram Debata Shimlapal, Bankura district
Dol purnima (Magh month/January-
February)
Shivatala Belda,West Medinipur district
Durga puja Basulidham Nituria, Puruliya district
Every Saturday KhanchiNeemathakur Arandi, Hugli district
Flowering on Sal tree (Magh
month/January-February)
Salai puja Binpur, West Medinipur district
Full Moon night of Spring Marang Buru Talarbandh, Bankura district
Makar Samkranti (14th-15
th January) Shmashanghat Kali Barjora, Nankura district
Rain season before paddy cultivation Harihorshim Bamnisala, Bankura district
Sraban month (Shiva-Ratri) Sri Sri Tarai Eshiyar Shiva Bagdogra, Darjiling district
The period of Roja PanchBabar Mazar Dinhata, KochBihar district
Winter after paddy harvest Jaher era Simalai, Bankura district
Source: Field survey, 2010-2012.
4.2.1. RELATION BASED ON ANCIENT MYTHS
Geography is the expression of History. So, the way of present geography can be analyzed with
historical epics viz. Ramayana, Mahabharata, Vedas, Quran, Bible, Purana, Manusamhita, etc.,
and these are the sources of the different traditional worshipping. In 5000 year BC. the Earth, the
water and the fire worshipping were prevalent and still from (Vedic civilization) we are carrying
out our traditional myths of nature-worshipping. The Earth worshipping and Rain worshipping
(23|12 of Yajur-Veda) was exist on Vedic era that has been found in the incantation of Yajur-
Veda (1|8|15, 11|69) and Rig-Veda (6|51|5). Forest or Jungle worshipping was also a tradition in
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Vedic civilization that was sketched in 4|42 of Yajur-Veda. So, all nature oriented cultures are
not recent phenomena rather they have long rooted history. Tree worship refers to the tendency
of many societies throughout history to worship or otherwise mythologize trees (Wikipedia,
n.d.). Human-beings are observing the growth and death of trees, the elasticity of their branches,
the sensitivity and the annual decay and revival of their foliage; see them as powerful symbols of
growth, decay and resurrection. Various forms of trees of life also appear in folklore, culture and
fiction, often relating to immortality or fertility. These often hold cultural and religious
significance to the people for whom they appear. For them, it may also strongly be connected
with the motif of the world tree. Other examples of trees featured in mythology are the Bot
(Ficus benghalensis) and the Peepal trees (Piper longum) in Hinduism and the modern tradition
of the Christmas tree (Casqarina equisitifdi) in Germanic mythology, the Tree of knowledge of
Judaism and Christianity, and the Bodhi tree (Piper longum) in Buddhism. In folk religion and
folklore, trees are often said to be the homes of tree spirits. Many of the world's ancient belief
systems also include the belief of Sacred Groves where trees are revered and respected and there
are priests and priestesses attending to them who also serve as guardians, preventing those who
wish to tear down the trees by means of ancient magic and elaborate protection rituals. In India,
for example, when the patient is supposed to be tormented by a demon, ceremonies are
performed to provide it with a tree where it will dwell peacefully without molesting the patient
so long as the tree is left unharmed. Such ideas do not enter, of course, when the rite merely
removes the illness and selfishly endangers the health of those who may approach the tree.
Again, sometimes it is clearly felt that the main personality has been mystically united with some
healthy and sturdy tree, and in this case we may often presume that such trees already possessed
some peculiar reputation. The custom finds an analogy when hair, nail-clippings, etc. are hung
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upon a tree for safety, lest they fall into the hands of an enemy who might injure the owner by
means of them. The concept of Sacred Groves was generally used. In fact, the practice of
dedicating groves to local deities has a long history. They are the ancient natural sanctuaries
where all forms of living creatures are given protection by a deity.
On the basis of rock worshipping the shade of Sacred Groves are developed. In the dawn of our
civilization folk people believed and feared the elements of nature. The hills and related rocks
were the matters of worshipping to them. They loved and respected the rocks. Sometimes
different architectures and arts on rocks generated the folk-beliefs among them. So, the tradition
of rock worshipping is age old practices in world. When the arts or architectures on rocks
emerges the belief of sacred then people conserve it and try to protect on the lap of nature i.e.
clump of trees. This event is related like the maintenance of human-child. Parents protect their
child within a protective home; similarly people protect the sacred rocks in the home of nature or
clump of trees. This is the actual philosophy of the relation between the tradition of sacred rock
worshipping and Sacred Groves.
The psychological roots of the cults of high places lie in the belief that mountains are close to the
sky (as heavenly ladders), that clouds surrounding the mountain tops are givers of rain, and that
mountains with volcanoes form approaches to the fiery insides of the Earth. Many religions have
some sacred mountains; that either are holy (like Mount Olympus in Greek Mythology) or are
related to famous events (like Mount Sanai in Judaism). In some cases, the sacred mountain is
purely mythical such as Mount Etna in Italy and it was also considered to be sacred. Mount Etna
was believed to be the home of Vulcan (the Roman God of fire). Mount Olympus of Greece was
regarded as the home of the Greek Gods. Mount Othrys in Central Greece, which is believed to
be the home of the Titans. Tila or mound or hillock is miniature form of mountain. The tilas
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possess a strong believe system associated with the natural or supernatural world and have
believe that objects have a supernatural quality.
The historical tale of water worshipping has long root in Hindu folk-culture. In the sacred bourn
of Sacred Groves the presence of pond is being considered as a worshipping item. Actually all
the matters those are presence within the Sacred Groves are decided as sacred. But the concept of
worshipping of sacred pond is related the historical tales of different epics, literature, and
religious books. In Purana, we saw that after marriage of Shiva and Parvati they moved to
Kailash and before going, they worshipped river water which was the part of nature. In India
river Ganga is the sacred and all of India believe it. In Bible, water is used to purify the sacred
Jesus.
In Quran Sharif river water was decided as sacred. On the basis of this sacred belief
different sacred towns have been developed at the side of Ganga river like: Varanasi, Haridwar
etc. In Haridwar people from all over the world pour in and on evening they worship the water of
Ganga with Prodip-Anjali (getting a deity by waving a lamp) and float the lamp on flowing
water. All of these reflect the sacred concept of water and the presence of pond within the bourn
of Sacred Groves emerge the sacred water concept. In some cases the religious literature depict
the concept of sacred water on the basis of some myths like the tale of Sati in Purana; where
some parts of Devi were fall in different ponds of World. For example pond of Kankalitala of
Birbhum district. And on the basis of this pond Kankalitala Sacred Grove is framed.
Soil is the part of the Earth and more-or-less in all cultures; it is the ultimate destination of life.
People believe that after death of anybody soil is the last destination of that body and all relatives
are detached from dead body but soil can’t detach her relation from life. This was the folk-myth
of our Hindu culture and from this the respect on soil has been evolved among human
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psychology. So, the soil of burial ground or graveyard field is sacred for human-being and on the
basis of this concept people conserve the small mound within graveyard based Sacred Grove to
remind their ancestors.
Mountains or hills or tilas or mounds have traditionally been regarded as abode of Gods. The tila
is also considered sacred due to their association with deities, mythological issues or
legends. There are many mountains in India those are worshipped by Hindus. Some of very
famous ones are : Mount Abu (Rajasthan), Chamundi hill for Goddess Chamundeshwari (are
located about 13 km. from the city of Mysore), Gabbar hill for abode of Goddess Ambaji (is
located close to the Gujarat-Rajasthan border, near the origin of the Vedic river Saraswati),
Kamakhya temple on the Kamagiri hill (is one of the 52 Shakti Peethas related to Devi Sati) near
Mahabaleshwar, Mahendragiri of Tamil Nadu is the name of a hill (mountain peak) that
mentioned in the epic Ramayana. The tale narrates the story how Hanuman (lord) started his
journey from this peak to Lanka in search of Sita (the wife of Lord Rama). So when the hill/tila
is considered being a sacred then that area is preserved completely untouched and all the
elements like groves of trees is conserved in form of Sacred Grove parallely.
The relation between practices of folk-arts and Sacred Groves is the decorative and aesthetic,
where the expression and perception of people are being nourished. Arts are the casual
expressions of our emotions. They follow a certain pattern because life has a certain pattern and
rhythm. In folk communities of Bengal, art is wedded to life and has a highly functional role to
play. What we mean by functional is that art is not a mere luxury. In such societies art is not
incidental; it is rather constitutive of the tenor or life. It is not optional, or decorative and
something around which, the life of a community is lives. For instance, take the art of mask
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making in African tribal communities. Mask plays a very crucial function in organizing the
religious life of communities, especially the practice of ancestor worship.
The relation between practices of animal sacrificing (life) and Sacred Groves is based on belief.
People think that their vow-items will impress Gods and another way it can be said that the
aspiration and demand of people are psychologically related with the sacrificed items. The
sacrificial item creates a mental power to reach at aspiration. “This type of sacrificial system was
a tradition from Vedic society when Ashyamedha yajna was conducted. So, the root of the belief
has more than 5000 yeas from now” (Pal, 2012). But some of people do not like to sacrifice the
living blood but they follow another way, i.e. they are giving vow items, which are made of clay,
(for example, horses, elephants, owls, etc). People believe that the elephant is to be the indicator
of peace and power; and the horse is the indicator of speed and power. So, these types of folk-
beliefs are being nourished by
the society of West Bengal
with Sacred Groves. The
relation between Sacred
Groves and traditional
practices can be explained
through the figure 2; where we
can see that folk-tale, belief,
tradition, vow-items and folk-
religion all these are the bases
of relation.
Figure 2
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4.2.2. RELATION BASED ON FOLK-TALES
1: In the Nalateswari tila of Birbhum district two folk-tales are associated and we can identify it
as a part of nano-culture of global religious culture. According to Mahammad Lokman Sekh
(recent Baba Khadim) of this Mazar, ‘this sacred tila (plate 54A) is a Mazar Sharif and once
sacred Hazarath Anshari Baba was visited in the place and on his stay here he cooked rice, for
which he used a narrow bough of Neem tree (Azadirachta indica) to stir the rice and after
completing cooking that bough is left here
and from that a rare Neem tree was born.’
The special character of the leaves o this tree
was that, one side is sweet and another is
bitter in taste. People believe that, the cause
of this rare characteristic because ‘the portion of bough which was drowned within the sweet rice
to stir become sweet and the rest exposed part was maintained its general bitter character. But,
before the year of 2000 this tree has died. Muslim folks believe that the place of that rare sacred
Neem tree is the sacred place and to go on with their folk-belief they planted another same tree in
this place. And on the basis of the sacredness, people are conserving this tila as a sacred bourn
with the enactment and implementation of different rules e.g. ranching of animals drinking wine,
smoking and any other anti-social activities are completely restricted, and they hanged several
Muslim flags to demarcate the periphery of this Sacred Groves. On the other side, Hindu culture
is conserved since the age of Purana. The myth was that the wind pipe of Sati Durga was
dropped here and from that myth people nourished their Hindu religion on this tila. To the
eastern side of this sacred tila the temple-culture and the worshipping of the part of Devi still
persist. It has great importance because Hindu people believe that during the Dakshya yajna the
Plate 54 A
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0
Devi was cut in 51 parts by the Chakra (an ancient wheel shape missile) of lord Vishnu and one
part (wind pipe) is fall here. Parallely the
presence of foot print of Devi Durga on rock
increasing the value of sacredness of this tila
(plate 54B)
2: The folk-tale and conservation of nature can be
searched out in Koma village of Birbhum district. For example, 13 Manasa Sisters is the sacred
temple of Koma village of Birbhum district of West Bengal near Siuri. The village is an absolute
rural frame like: culture, economy, occupation, road, lifestyle, food habit, dress, daily life
scenario, festival etc. The folk-festival related with the 13 Manasa Sisters are the prime festival
of this village and through this rare scared tamarind tree (Tamarindus indica) is conserving for
more than 1000 years.
The people of this village
believe that this Sacred
tree is the birth place of 13
Manasa Sisters and more
than 1000 years back Devi
Manasa wished to come to
this village and Devi gave
the divine comment on a
debangshi (a brahmana
priest) to establish her temples and debangshi established this temple. People do not know how
Figure 3
Plate 54A
Shape, the
sign of folk-
believe (the
structure of
the face
snake or
Devi
Manasa.)
Plate 54 B
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this debangshi looked but they believe that the human face on the wall of temple represents the
face of that first-priest. This is a folk-belief of this village. It does not matter that this folk-tale is
true or not rather it is the oral tradition that proves to some extent trustable with the murals
curved on the temple wall. People believe that the gap on the trunk of this sacred tree is the site
of birth of these 13 rock idols and this help the dwellers or the believers to accept the folk-tale
and these all are the geo folk-tales of social realm. The folk-tale is: this sacred tree is the Home
of Devi Manasa and the collaboration of this statement all the seeds of this Tetul tree (Streblus
asper) have special structure like snake or the face of Devi. And if we compare these seeds with
other general Tamarind seeds we can easily distinct them. In general, the shape of the Tamarind
seeds is comparatively square but the seeds of this sacred tree are protruding and has the
structure is similar with the snake face (figure 3). People also believe that the seeds are look like
the head, nose or mouth of Devi Manasa. Local people also believe that this structure indicates
the presence of Devi Manasa (God of snake) in this sacred Tamarind tree and they do not use this
Tamarinds for food item, Because they roast it on fire then their Devi may feel the pain. These
rocks have special female structure and interior of the temple a sacred pit is present and local
folks believe that it extends upto Kashi (Uttar Pradesh) because a folk-tale is associated with this
trench is: ‘once people tried to fill this hole with water of 64,000 pitches but they failed to do so
and on that night the priest hears a divine command in his dream that was; this hole is extended
upto Kashi and to fill up, only one pitch of milk and one pitch molasses-water is need during the
worshipping of Devi’ and according to recent priest (Gadadhar Hazra) ‘it was proved’.
Maintaining the folk-belief and ritual of water worshipping during Jaisthya month people
worship the nature oriented folk culture. The Earth became modernized and globalized but the
rural folks maintain their age-old Hindu and folk-culture. People of this village believe that
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2
during the time of rainfall scarcity they organized jal-puja with yajna because they belonged in
farmer profession and have to depend on water availability in large scale.
3. In Nandigram (East Medinipur district), Sitalatala Sacred Grove conserving the folk-tale i.e.
from a long history the Sitala rock is conserving within this grove, but, in every year before
Mokor samkranti this sacred rock (plate 55) is
vanished automatically and during the day of
worshipping it will
come back again.
4. People of
Jaygaon (Jalpaiguri
district) belief a tale
i.e. if any child toilet on bed then the part of the sacred saitan
tree (plate 56) is tie up with the child and the problem will be
reduced. In this, way they are conserving the Vekupagla Baba Sacred Grove.
5. The people of Golgram of Barddhaman district believe that the Pirtala is the residence of the
sacred Pirsaheb and once who reduced the demand of
rain after a long drought situation of Golgram of
Barddhaman. Local people believe that, after his death
he was graved here and if people bear any aspiration
(plate 57) then they can pray to the Pirtala Scared
Grove and their aspiration will fulfill confirmly.
Plate 55
Plate 56
Plate 57
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3
6. People of Kaliganj (Nadia district) believe that the
Burimartala has a folk-tale i.e. once the Bot tree of
this Sacred Grove was cut down by some labour but
after cutting this tree was again stand up. After that
local villagers worship this area and conserving being
a sacred place (plate 58).
7. Suratheswar Durga Sacred Grove of Birbhum district presents a
folk-tale. Once the King Suratha (before the time of Ramayana)
organized the sacrificial system for worshipping of Devi Durga
and during Basanta (February-March) season he sacrificed more
than 1,00,000 animals (tale of Shakti-Purana) and on the basis of
that tale, this area is being conserved in the name of Suratheswar
temple based Sacred Grove where different rocks are being
worshipped as the symbol of lord Shiva (plate 59).
8. The people of Ayodhya hill bears the folk-tale with Rama
mandir Sacred Grove of Puruliya district (plate 60) and the
tale is Rama and Sita had come to Ayodhya hills and stayed
during their exile. Sita was thirsty and Ram pierced an arrow
through the Earth 's soil crust and through that water gushed
out. Sita quenched her thirst. The place is known as Sita-kunda.
During the Full Moon day in baishak (April-May) every year tribals of nearby areas come and
join in the game of hunting wild animals.
Plate 58
Plate 60
Plate 59
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9. In Kankalitala Sacred Grove of Birbhum district people bear the folk-tale i.e. it is one of the
Shakti Peethas where the waist (or Kankal in Bengali) of Devi Parvati fell.
10. The folk-myth of Fullaratal Sacred Groves of Birbhum district is that, the lip of Sati cut
down at Fullara. The temple is almost 100 years old and a lake
named Daldali is being conserved here. As a substitute there
is a piece of tortoise-shaped rock admired by the disciples
(plate 61)
11. In Sundarbans, the Banbibi (plate 62) of Sacred Grove
bears the tale
i.e. Banbibi is
worshipped mostly by the honey-collectors and the
wood-cutters before entering the forest for
protection against the attacks from the tigers. It is
believed that the demon king, Dakshin Rai (the
lord of the south), an arch-enemy of Banbibi actually
appears in the disguise of a tiger and attacks human
beings.
12. In Bakreshwar, Shiva temple (plate 63) of
Birbhum district based Sacred Grove nourishes the
folk-tale i.e. Bakra means bent or curved. Ishwar
means God. Mythologically it is said that in Satya Yuga during the marriage ceremony of
Lakshmi and Narayan, Astabakra Muni (then known as Subrata Muni) was insulted by Indra.
The Muni was so enraged that he developed 8 cripples in his body (Ashtabakra Muni means a
Plate 61
Plate 62
Plate 63
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5
sage with 8 curved cripples, probably kyphoscoliotic). Ashtabakra Muni was blessed by lord
Shiva here after many years of Tapashya (meditation). This place is also famous as one of the 51
Shakti Pithas where there is a temple dedicated to Adi Shakti.
SOCIAL
1. Source of economy (origin of fair,
festivals), tourism, and business.
2. Infrastructural improvement.
3. Transportation accessibility of that
location will improve.
4. Social peace enriches.
5. Social identity maintaining.
IMPORTANCE OF SACRED GROVES IN
ENVIRONMENT
PHYSICAL
1. Conservation of Sacred trees.
2. Source of biodiversity.
3. Check the soil erosion at deep level
of soil horizon.
4. Pollution free groves.
HISTORICAL
1. Knowing about the folk-tales of
Sacred Groves.
2. Source of knowledge about the
locational identity of the historical
place.
RELIGIOUS
1. Conservation
of rituals .
2. Maintain the
identity with
worshipping
culture.
GEO-
LOCATIONAL
This Sacred
Groves
maintains the
special sacred
identity of a
region as the
Sacred Island on
land.
CULTURAL
AND
TRADITIONA
L
Maintain the
traditional
folk-culture.
Source: Pal,T. (2012)
PSYCHOLOGICAL
Sacred Groves as a source of mental
peace because of its calm environment
and for mental health it is more
fruitful.
Hill
Worshipping
Soil
Worshipping
Rocks
Worshipping
Jungle
Worshipping
Worshipping
of folk-Gods
Water
Worshipping
Tree
Worshipping
Sacred Groves
and Traditional
Practices
Diagram 7: Geo-environmental appraisal and
trditional practices of Sacred Groves: At a glance
Hypothesis proved: Sacred Groves conserve traditional practices and have a
significant relationship between these.
