By Zinia nasrin Shumon

Independent researcher, RDA campus, Bogura district, Bangladesh

Corresponding author- zinianasrin5@[Link]

Sacred groves 1 | P a g e
 Abstract
Sacred grove is a practice of culture, a forest – where nobody allows to cut plants,
destroy environment or other bad practices to conflict with the nature. There they
select a big and old tree for worship. This practice have been done from ancient to
now in many countries. Specially the tribes, whom live in the forest. They believe
that plant have souls, whom are related with them. So they tried to contact with
their souls by worship. There are many devotees found in India. In Bangladesh
also. We have no secret groves forest in our country, but have single trees as
worship devotees. Adding some photos of them, across the country(Fig-1).
Keywords: Sacred groves, trees, Bangladesh.

Introduction
Bangladesh is a Muslim country. But it was ancient Hindu sub-continent. An Indo-
Chinese country also. So Hindu Cultures practicing here from ancient time by
Hindus, Buddhist, Jains. Santals, Some tribes, Villagers and Farmers. These
Villagers and Farmers included Muslims also. They live in Reserve forests or
protected areas in some districts of Bangladesh. Like in Sylhet districts, they are
Lawachora forest, Rema-kolenga forests, Satsory forest—etc. Single tree worship
is practicing throughout the country (Fig-2-Map). The ancient site of Bangladesh is
Jaintapur megalithic tombs in Sylhet district. Another is Mahasthan garh. In
Manikganj district, there is a big tree, worship by some tribes with Horeses. In
Chittagong district there is a Shrine of Bayazid [Link], Hindu & Muslims
both practicing Tree worship and the water of a pond. An underwater tree and the
pond water also used as worship by Kabiraj (Village doctors) and the local people.
It is located in Jesshore District. In Mirpur, Dhaka, there was a tree in Shah Ali
Baghdadi Mazar. Another sites described below. Sacred groves have high value, as
they provide medicinal plants, fertile soil, water, and varied species. They also play
a vital role in biodiversity and wildlife conservation. In India, there are 50 plus
trees in their worships. And also a full forest or grave yard in Mizoram. Which is a
part of Jaintapur megalithic tombs. In Bangladesh, may be 15 types of trees
worship by people. Mazar culture for Hindus and Muslims both attended. Held in
villages across Jharkhand state, the Vriksha Raksha Bandhan festival - "vriksha" is
Sanskrit for "tree" - stems from an ancient Hindu celebration of Raksha Bandhan,
when sisters tie embellished bracelets called rakhi around their brothers' wrists to

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symbolise love and protection. In Bangladesh, a yearly fair participated by both
religion, under a big tree. And in some places or Mazars, The “বৃক্ষ রক্ষা বন্ধন” or
“Save the trees”, “Save the forest” is practiced by male and female by worship
with Sindur, Abeer, Milk, fruits—etc, with a red color thread tying around the tree.
To say the spirit of the tree to protect them, protect from illness, protect from
natural disasters, give them crops, food, wood, medicinal plants. Which the most
common things they depend on trees and forest. Also protect them from whom
trying to destroy the forest.
Author said that, “I’m form
Muslim family. But plants
needed for all universe. No
Muslim, Hindus, Aryan or
Non-Aryan-all of us needed
to practice this culture. I tied
my hand with red thread. Its
meant to pray to Almighty for
saving the Earth. It’s a
friendship bond with plants.
Plants are our great friend
that we depend the most. Our
oxygen, food, medicine,
wood, house—etc. All come
from plants. Why we ignore
that truth?! Now all over the
world environment is in a
great problem for individuals.
Cutting plants made the air
hot and hotter. That impacts
on human, animal and plants
also. Changes the biodiversity
worst. It’s the high time of
reducing temperature cooler
by planting more and more
plants.”
---Zinia nasrin Shumon.

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Table-1
No Scientific name Common name Bengali name
1. Ficus religiosa Peepal tree অশ্মথ গাছ
2. Ficus benghalensis Banyan tree বটগাছ
3. Aegle marmelos Bael Tree ববল গাছ
4. Adenanthera pavonina Red lucky bean রঞ্জনা গাছ
5. Mangifera indica Mango tree আম গাছ
6. Mitragyna parvifolia Kaim বৃন্দাবনী কদম
7. Cocos nucifera. Coconut নারককল
8. Ficus rumphii Golden Mock পাকুড় গাছ
Bodhi Tree,
9. Calophyllum inophyllum Alexandrian পুন্নাগ চাাঁপা/সুলতান
Laurel চাাঁপা
10. Ficus vienns White Fig সাদা বট/ইথথ
11. Manilkara kauki (L.) Dubard Caqui কাওথক
12. Manilkara hexandra Khirni tree থিরথন, থিথর, থির
বিজুর, থিলুথন
13. Acanthus ilicifolius Mangrove Holly নীল বটেংরাকাাঁটা, নীল
হরগজা, হরকুচ,
থবউফুল
14. Ficus elastica Rubber fig রাবার গাছ
15. Ocimum tenuiflorum Holy Basil তু লসী বদবী
16. Plumeria rubra Frangipani কাঠ বগালাপ/বগালক
চম্পা
17. Ficus altissima Council tree কাাঁঠালী বট/মন
থিমারু

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 The list of Trees and the reasons

1. Peepal tree (অশ্মথ গাছ) - Hindus and Buddhist worshipping the peepal tree
is one such example. It is also said in the “Brahma Purana” that Lord Vishnu
was born under a Peepal Tree, Therefor the “Peepal tree” also symbolizes lord
Vishnu. Because of such an important role, this tree has a god-like figure in
Indian mythology. Also Gautam Buddha prayed under a peepal tree.
Mahasthan garh at Bangladesh is the East capital of emperor Ashoka. When he
became a Buddhisht, he planted so many Peepal trees all over Indian sub-
continent. Infact women worship the tree to bless them with a son tying red thread
or red cloth around its trunk or on its branches. According to the Skanda Purana,

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to cut down a peepal tree is considered a sin. Even Buddha is believed to have
attained enlightenment under the peepal tree and the peepal is also sacred to
Buddhist. Hence it is also called the Bodhi tree or "tree of enlightenment"
2. Under a Banyan tree (Ficus benghalensis - বটগাছ) atMahasthan garh,
There is a pillar of Temple, is still worshiping by Hindu & Muslims. They pour
milk on that stone and praying for their wishes to fulfil. Sometimes they sacrifice
animal like goats and fouls.
Like Peepal Tree, the Banyan Tree also symbolizes the Trimurti-Lord Vishnu,
Lord Shiva and Lord Brahma. The tree also symbolizes life and fertility in

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 many Hindu cultures. That is the reason, banyan tree is worshipped by those
who are childless and this tree should never be cut.

3. Aegle marmelos – (ববল গাছ) Bael Tree (At Bogura) Bael tree is considered
to be very sacred because it is associated with Lord Shiva. It is said that Lord
Shiva is pleased by offerings of leaves from the Bael Tree, also known as bilva
or bel tree. Thus, the Brahmanas worshipped Lord Shiva for a period of one
fortnight by offering bel leaves and that way satisfied Lord Shiva greatly.

Sacred groves 7 | P a g e
 The

fruit, flowers and leaves of the tree are all sacred to Shiva. At this photo with
Author, a place named “Bhabanipur- Belongs to Rani Bhavani- “রানী ভবানী”,
The Queen of 18th century Bengal.
There I founded 5 worship trees of Hindus. It is called () Panchaboti. It means 5
sacred trees and sacred place for worship অশ্বত্থ-বট-থবল্ব-আমলকী ও অক াক-এই পাাঁচ
প্রকার বৃকক্ষর অরণ্য; পঞ্চবটট।

আআমার গাকরর পঞ্চবটটর তলার—রািালকছকলর বতমথন বাাঁ ী বাকজ।আ

4. The Red lucky bean Tree (Adenanthera pavonina – রঞ্জনা গাছ) is

considered to be a very sacred tree and is like a sage among many people. It is
said that all other trees are considered ordinary trees and are like ignorant men

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In front of a Red Sandal wood. In Bangladesh, Red lucky bean tree considered as
Red sandal wood tree.

5. Mangifera indica (আম গাছ) (With other 4 trees at Bogura district)

The mango tree
is another sacred
tree of the
Hindus. The
significance of
this finds
mention in the
Ramayana,
Mahabharata and
the Puranas. The
mango as a fruit
is a symbol of
love and fertility.
The leaf of the
tree is used
during most
religious and
social
ceremonies of
the Hindus. On
various
auspicious
occasions,
mango leaves are used to adorn entrances at home to signify good fortune.

Sacred groves 9 | P a g e
 In front of a Red Sandal
wood. In Bangladesh,
Red lucky bean tree
considered as Red
sandal wood tree.
6. Mitragyna
parvifolia (বৃন্দাবনী
কদম)

According to ancient
literature, this is the
'true Kadam' which is
associated with Lord
Krishna in Vrindavana,
rather than the well-
known tree
Neolamarckia cadamba.
But this is definitely a
case of mistaken
identity. Neolamarckia
cadamba is not found
naturally in the hot, dry
Vrindavana region. M.
parviflora is not only
native to the
Vrindavana forests but is their dominant tree. Interestingly, M. parviflora are still
found almost everywhere in Vrindavana. This Vrindavana tree is worshiping by
Non-Aryans. Tribes worshiped this tree with terracotta horses.
“চাাঁদ উকঠকছ, ফুল ফুকটকছ কদমতলার বক?

হাথত নাচকছ ব াড়া নাচকছ, বসানামথনর থবকর।আ

It is said in this rhyme that, Neolamarckia cadamba (কদম গাছ) is a sacred tree also.
And its worshiped with terracotta Horses and Elephants.

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Among some tribes, this tree considered as a great medicinal values. There is a
village of Manikganj district, founded this tree which is called as *অথচন বৃক্ষ*.
Some taxonomists with Dr. Mahbuba Sultana went there and rediscovered the tree
as Mitragyna parvifolia (বৃন্দাবনী কদম). I also found this big size tree at Sajek,
Rangamati.
This is the only forest in Bangladesh where founded the worship tree with
horses.
In Hindu gods and goddesses have vahans (বাহন) – an animal on which the deity
rides. Horse is the vahan of Dharmaraj. However, in some cases the elephant is
also used as a vahan. In the Rarh region (রাঢ় অঞ্চকল) where Dharmaraj is
worshipped there is no end to the symbolic use of terracotta and wooden horses.
Symbolic sacrifice of horses for fulfilment of wishes is common for many village
gods and goddesses, but an assembly of terracotta horses of various shapes and
sizes representing sacrifice on wish fulfilment is perhaps peculiar to ধমরাজ
ম . It is a
possibility that the horse symbolizes links with the Sun-god.

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Surya Dev (সূর্কদব
ম ), Hindu deity of the sun, seated on a chariot pulled by seven
horses.

Gajan (গাজকনর বমলা)

The festival associated with
Dharmaraj is called Dharmer gajan
or Dharma's gajan. Shiva’s gajan
and Dharmaraj's gajan are similar.
The horse is essential in
Dharmaraj's gajan but it is not so in
Shiva’s gajan. They observe certain
rituals which are similar to those
observed on a person’s death. There
is certain amount of confusion
regarding the interpretation of the
rituals as gajan is supposed to celebrate the marriage of Dharmaraj with Mukti.
The skull dance is part of Gajan (গাজন). This is believed to be of non-Aryan
origin.
“গাজকনর বাজনা বাজা, বক মাথলক বক বস রাজা” কাজী নজরুল ইসলাম।

Why their worship with old and big tree with terracotta horses and
elephants?!
They love the forest. They lives in forest. Their source of income depends on
forest. They believe that plants have souls. So they want to contact with their forest
god souls. There are various Vanadevatas (বনকদবতা) or Gods of the Forest, most of
them female, such as Aranyani (অরণ্যানী), Vanachandi (বনচন্ডী), and Bonbibi
(বনথবথব), some of them local to certain areas (Bonbibi in West Bengal and the
Sundarbans for example). Aranyani in particular is a deity of naturally-occurring
edible forest plants; the Aranyani Suktam of the Rigveda praises her for her
marvelous power to feed humans and animals even though she tills no lands. She is
also especially the Goddess of the Kalpavriksha (কল্পবৃক্ষ), the divine wish-fulfilling
tree. Many nagas, yakshas, vrikshaka apsaras, and other types of spirits function as

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minor deities and guardians of plants, for example in sacred groves of sandalwood,
tamarind, and neem tree in certain regions of India. There are many, many more
Hindu deities for trees specifically worshiped in India and Bangladesh also. If we
talk about who is the supreme power who rule over the nature then she is the
goddess not
the god.
Purush is
tridev and
Prakriti is
tridev who is
the goddess
rule over
nature?!
"Each of
these trees
has been a
member of
our family
for many
years. We
dare anyone
to cut down
any of them,"
Shakuntala
Kisku, who
leads an all-
women
brigade
dedicated to
protecting the
forest near
Lukaiya said
in an
interview.

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Nevertheless, these local deities and the mode of worship still remains largely
‘non-aryan (অনার্)’.These
ম open air shrines don’t have Yagnas (র্জ্ঞ) or don’t have
elaborate Vedic rituals or Vedic priests. They also don’t worship ‘Asvins’
separately or invoke them.

But, votive offering of terracotta horses, commissioned by farmers who are

grateful for a good harvest, to Ayyanar form part of the puravi eduppu or kudirai
eduppu ritual, is a common practice.

Puravi / Kudhirai means horse. Eduppu - procession.

This practice is similar to the Bankura horses offered to Dharma Thakur-ধমঠাক

ম ুর
(village guardian) in the villages of Bengal.

Narayangonj, Dhaka, Bangladesh: Bou Mela (বউকমলা)

Also known as Wife
Fair, is celebrated on
the Second day of
Bengali year
centered on a 400
year old Banyan tree
in Sonargaon upazila
of Narayanganj. The
fair begins with the
worship of Goddess
Siddheswari under
the Banyan tree. The
fair has been named
as wife fair as
housewives take part in the fair. Hindu women participate in this puja because of
their love for their husbands. Worship is organized with the desire that the bonds of
the husband's family remain intact till death. The women line up with seasonal
fruits and offer them to tree. The worship of Nishkandi Deo and a village fair have
been organized for hundreds of years under this tree.

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 Our ancient scriptures
mention the
Kalpavriksha and the
Chaityavriksha as a
deity, which indicates
that worshipping trees
is indeed an ancient
Indian practice. The
Ancient Aryans
worshiped nature.
Plants, trees and the
other elements were
always revered and
several rituals were
connected to them.
রাথি বন্ধকনর
মকতাই বৃক্ষ
রক্ষা বন্ধন

7. Cocos nucifera. (নারককল) The

whole pot filled with water, mango
leaves and coconut, also known as
"Purnakumbha (পূণ্ক ম ু ম্ভ)" is a symbol
of Goddess Laksmi (লক্ষী বদবী) or
Fortune and the coconut represents
divine consciousness. To break a
coconut in the beginning of any event
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 is considered to be very auspicious. Coconuts are offered in Temples to
worship to various Gods and Goddesses. The fruit is also believed to represent
Lord Shiva and the three black marks on the coconut shell, symbolizes his
eyes.
Pouring milk on tree roots same as worship of Shiva. Sometymes on stone also.
Charak Festival (চরক পূজা ও
বমলা)

A priest worshiping Charak tree before

sannyasis starting miraculous
acrobatics hanging from a pole during
the ‘Charak festival’ or ‘Santali Pata
Parab’.The important part of Gajan
festival is Charak Puja. The tradition of
Charak Puja is all about worshipping
the Charak tree and several penance
acts performed by Charak Sanyasis
around and on the tree. The Charak tree
is a trunk of a tree without any roots or
branches. The height is about 30 to 40
feet. The Charak tree erected inside a ditch and balanced by bamboos. The Charak
tree is believed to
be the composite
form of Shiva and
Parvati. The
amazing part is
how sanyasi
priests pierce
sharp hooks at the
bodies of
participating
sannyasis almost
without any cut or
injury. The hook
held men them fly
in circular path by
the ropes fastened to the Charak tree on one end and to the hook on the other. In

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some places spine chilling acts take place where devotees lie on the nails of
studded plank.
8. Ficus rumphii (পাকুড় গাছ):- The same way, Mohammad Ali said,
“ঐথতহযবাহী গাছ এটা। গাকছর থনকচ 'বুথড়র বমলা' নাকম একটা বমলা হর আর থনষ্কান্দন্দ
বদওকরর পূজা হর। প্রথত বপৌষসেংক্রাথিকত। অমঙ্গকলর বদবতা গাকছর থনকচই সারা বছর
শুকর থাকক। মাটট বলপাকপাছা ককর বপৌষসেংক্রাথির আকগ আকগ টঠক ককর মূথতমর রূপ বদর।
থনিঃ+স্কন্ধ, মাকন কাাঁধ বনই র্ার।আEvery year, A fair called “Burir-mela” organize

here and the worship of “Niskandhi deo” done by locals. At Singair,

Manikganj.
This shoulderless god (অমঙ্গকলর বদবতা/থনষ্কন্ধ বদবতা) have been worshiped
by locals with terracotta warrior horses. They pray to save trees, forests, human
and diseases. This is the same at Bankura, West Bengal and Keraniganj,
Manikganj, Nawabganj areas.
There’re some other places of our country also called –অথচন বৃক্ষ by Locals.

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Sacred groves 19 | P a g e
9. Calophyllum inophyllum (পুন্নাগ চাাঁপা/সুলতান চাাঁপা)
“This is the punnai maram,” pointed out the elder person to the seven-year-old.
“It will make your wish come true if you tie a thread around its branch.” We
were at the Kapaleeswarar Temple in Mylapore, walking around the old tree
next to a small shrine in a courtyard. “You see the figure of the peacock? That is
goddess Parvathi worshipping Lord Shiva. Mylapore got its name from this
legend — ‘myil’ (peacock) and ‘oor’ (place). The Shiva here is also known as
attached to a Hindu temple), she guessed the tree must be as old as the temple
itself.
Punnaga tree is one of the sacred trees of the Hindus. It is associated with Lord
Shiva and Devi Parvati. Devi Parvati worshipped Lord Shiva as a peahen under
a Punnai (Punnaga) tree
I was curious about the name “Sultan chapa” Because of Muslim name. And a
sacred tree located in a shrine of Sah Ali Bogdadi Mazar - Mirpur 1 | Dhaka.
This is because the practice of sacred groves by Hindus, But Muslims come here
to pray. Also a yearly festival arranged by local people. Called Urosh (ওর ).
A fair also both community.
‘Punnaivananathar’ (lord of the punnai grove). Being the stalavriksha (tree).

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Sacred groves 21 | P a g e
 Ficus vienns

(সাদা বট/ইথথ)
Ficus virens Aiton Pilkhan
Leaves Leaves dipped in
the sacred utensil Kalash;
after reverence, leaves are
tied at the main gate of the
house and stage of deities
(mandapa) মন্ডপ
At Kaliakair, Gazipur.

(অথচন বৃক্ষ)

10. Manilkara kauki (L.) Dubard (কাওথক)

At Donar village of Jessore district, there is a pond. In that pond a swamp tree
living in water. In rainy season, the half-die tree alive with new leaves. After few
days, flourish with flowers, then fruits.

Villagers told that white flowers like Mimusops elengi (বকুল ফুল). The sweet smell
of flower, flourish the area. They also told that many Kabirajs (কথবরাজ) collected
that flowers, fruits and leaves. They told, whom eat the leaves and branches, they
will die. Yes, it’s true. This tree belongs to Sapotaceae family. Which is toxic in

Sacred groves 22 | P a g e
nature. The fruits tastes sweet like সকফদা. This tree also called অথচন বৃক্ষ (The
unknown tree).
Manikara species tree is an Indo-Chinese plant. That people planted and used. The
toxic latex is used as rubber and modern day candy or chewing gum.

[Link] hexandra (থিরথন, থিথর, থির বিজুর, থিলুথন)

This tree also belongs to Sapotaceae family. At Singra, Natore district, there is
an old and big tree called আঅথচন বৃক্ষ” the unknown species. But it is Manilkara
hexandra. The nice smelling flowers like “Bakul ful” and fruits taste like Khejur

Sacred groves 23 | P a g e
 (Date palm). It’s also a mixed taste like Sofeda. Sweet as like Kheer
(ক্ষীর/পাকরস).

This tree Grown like a big Oak tree. The latex (তরুক্ষীর). These latex used by Indo-
Chinese from ancient time.
These Buddhist people of our country from Ancient Indo-Chinese origin. The
practice of tree worship same as Hindus and Jains.

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 Bonbibi: A Religion of the Forest in the
Sundarbans

[Facing any danger inside the forest, whoever prays to Her,

Mother Bonbibi protects them all.]
—Bonbibi Johuranama
(বনবববব জহুরানামা)
Sundarbans is the largest
mangrove forest. Here, Born &
Death plays all the time. Because
of the Royal Bengal tiger,
crocodile, pythons, snakes and others.
The people like “Honey collector (বমৌরাল), the wood collector (বাওরালী),
Fishermen (বজকল)—etc.
They depends on Sundarbans for
their living. But always duel with
dangers. The most danger is Tiger.
So they pray to Bonbibi - (The
forest Goddess) to protect them.
Every year there arranged festival
for worship Bonbibi and a fair also
arranged by locals at Khulna
district.
In that worship they read loudly
the “Bonbibi Jahuranama” বনথবথব
জহুরানামা”, which narrates the
story of “Bonbibi,” is chanted in
the forest fringe villages of the Sundarbans, before the honey collectors and

Sacred groves 25 | P a g e
 fish workers enter the forest. Commonly
known as “forest workers,” these people
have, throughout history, ventured into
the forests for livelihood. The only
protection that they carry with them is
the sacred blessing of the forest goddess
Bonbibi. Tigers called here “দথক্ষণ্ রার”

12. Acanthus ilicifolius (নীল বটেংরাকাাঁটা, নীল হরগজা, হরকুচ, থবউফুল)

The flower of this shrub also worshiped by coastal locals. It’s called “Sea
holly”, which is similar to Christian Holy plant. The prickly leaves are
similar.
আথবউ ফুল। পকহলা বব াি বচত্র সেংক্রাথিকত এই ফুকলর কদর ববকড় র্ার। দথররার পাকড়
বনানাজথমকন অনাদকর ফুকট থাকা ফুলগুকলা নাথক ববচাথবন্দক্র হর। সনাতন ধমাবলম্বীরা
ম পুকজাকত
অঞ্জলী বদন। র এবেং বদাকান বা প্রথতষ্ঠান সাজাকনার বক্ষকত্র বযবহৃত হর।

Sacred groves 26 | P a g e
নীল বটেংরাকাাঁটা বা নীল হরগজা বা হরকুচ, কটথকসহ থবথভন্ন নাকম পথরথচত। উপকুকল জন্ম বনরা গাছটট
বজারাকরর পাথনকত িুকব থাকক আবার ভাটার বজকগ উকঠ, বকান অসুথবধা হর না। ইেংকরন্দজ নাম: Sea
Holly বা Holy Mangrove. পযারাবন, বাদাবকনর ব াপ জঙ্গকল জন্ম বনর এ ধরকনর গাছ বা গুল্ম।
উপকুল বথকক একটু দুকর শুককনা মাটটকতও াাঁকক াাঁকক বজকগ থাকক ওরা। মাটটর ক্ষরকরাধ ককর। এটট
একটট বভষজ উন্দিদ।আ
--Syed Mamunur Rashid’s Facebook
post.
This sea holly flowers used in
worship of Shitala a popular deity,
widely worshipped in rural areas of
Bengal as the goddess of pox. Folk
people believed that worship of
Shitala could stave off diseases like
pox; and her worship during an
outbreak could reduce the severity
of the disease. However, Shitala has
lost followers after the introduction
of modern cures to the
[Link] is worshipped on
the sixth lunar day, known as
Shitala Sasthi, the day after the
Shripavchami, of the Bangla month
Magh. Cold (shital is the Bangla
word for cold) or cold offerings are made to
the goddess. Shitala is described in the
Pichchhilatantra of the Skandapurana as fair-
complexioned, riding on an ass, holding a
water-filled pitcher in one hand and a broom
on the other. Her followers believe that she
sprinkles the nectar-mixed water with the
broom and dispels disease and sufferings.
The flowers of sea-holly used for worship of
Sitala ma for diseases. On Bengali New
Year.
Sitala goddess

Sacred groves 27 | P a g e
 Ancient original sacred groves
In Megalithic Area
Some sacred groves in megalithic sites found in Meghayala, Mizorum in
India, A small part of megalithic sites found in Jaintapur, Sylhet in
Bangladesh.
A megalithic site at
Jaintatapr, Sylhet
district.
Which is a megalithic
graveyards of Homo
rectus people. Easily
collected big stone from
hill side, they made
monument of buried
relatives in a unique
way, which method later
published in pyramids of
Egypt.
Same graves at Meghalaya and
Mizoram also.
Among these, Khloo
Lyngdoh and Ringein are the
biggest in size while
Kyndong Syiem is the
smallest where only one tree
remains. Iawmusiang is one
of the important sacred
groves where a large number
of megalithic are present.
Moomala is a grove where
human set-element has taken

Sacred groves 28 | P a g e
 place, and
the sacred
area
comprises of
only one tree
and a small
space for
rituals. The
rest of the
groves are
Small patches
of forest land
having some
megalithic
structures and
accompanying
religious
significance.
The importance
of the groves
comes in since
the Jaintias have
a number of
ritualistic
activities
surrounding the
megaliths in
these groves.
Nangbah has a
population of
4279
individuals, half
of whom are
followers of Niamtre, and the rest converts to Christianity. Niamtre is the traditional
Jaintia religion which believes in ancestor and spirit worship, with ac-companying
beliefs and practices. Interestingly, female deities are seen to be agents of familial,

Sacred groves 29 | P a g e
social well-being and collective economic endeavors, whereas male deities are
connected to state activities, administration and territorial defense (Sen 2004).
Jaintia matriliny has been much studied.
After thousands years, soil erosion made these graves like this. There is no sacred
groves in Jaintapur. Only an old Rubber tree. Rubber tree worshiped by the Buddhist.

Sacred groves 30 | P a g e
13. Ficus elastica (রাবার গাছ)
This tree also used as a worship of deities and in sacred groves soul also.

Sacred groves 31 | P a g e
14. Tulsi – তু লসী বদবী
(Ocimum tenuiflorum)
Tulsi plants are also prized
in Ayurveda, where they are
considered an integral part
of that sophisticated healing
system. In practically every
temple in India, no puja can
be started without few Tulsi
leaves. The qualities and
amazing powers of this
plant are found throughout
the oldest writings on Earth,
the Sanskrit Vedas of
ancient India, where it is
stated that simply touching
the wood is purifying at
many levels.
“তু লসী একমাত্র উন্দিদ র্া সব
থহন্দু বাথড়কত বদিা র্ার।
মন্দন্দকরও বদিা র্ার।আ

Sacred groves 32 | P a g e
15. Plumeria rubra (কাঠ বগালাপ/বগালক চম্পা) In Buddhism, plumeria
symbolizes immortality probably because the tree produces new blooms even
after it has been uprooted. It is a sacred tree in Laos and they are planted
outside every Buddhist temple. These trees live for hundreds of years. In the
Mayan culture, the plumeria bloom represents birth and life. In the ancient
Indian healing science of Ayurveda,

Sacred groves 33 | P a g e
16. Ficus altissima (কাাঁঠালী বট/মন-থিমারু)

The Council Tree, also known as the Ficus Altissima, has a long history in
Southeast Asia. It is believed to have originated in the region and has been an
important part of local culture and folklore for centuries. In many traditional
societies, the tree was considered sacred and was used in various ceremonies
and rituals. The name “Council Tree” comes from the fact that the tree was
often used as a meeting place for local councils and other community
gatherings. The tree’s large size and impressive stature made it an ideal
gathering place, and it was often seen as a symbol of strength, wisdom, and
community.

Sacred groves 34 | P a g e
 Other countries in the world
A field study to survey the custom of tying rags on sacred trees in the northern part
of Israel was carried out during 2000-2001. It included 60 interviewees: 24 Druze, 18
Moslem Arabs, 12 Moslem Bedouins and 6 Christian Arab individuals. Tree
veneration was found to be quite uncommon among the Bedouins and rare among the
Christian Arabs. The results of the present study suggest there are 17 reasons for
tying rags on sacred trees. Five reasons, as far as the author is aware, were not
previously reported from the literature (i.e., breaking an oath, marking a blessed tree,
marking the road to a blessed tree, asking for permission to pick fruit, and setting out
rags for needy people). These usages appear to be endemic to Israel and to the Druze.
Two customs previously reported from Israel but not corroborated by the present
survey are to pacify a tree's spirit and as a charm for new clothes. Three of the 17
known reasons for tying rags on sacred trees are also known from regions beyond the
Middle East (i.e., to transfer illness to the tree, to use a rag as a visiting card, and to
pacify the tree's spirits). And lastly, several customs never reported before from
Israel appear to stem from the belief in ancient pagan polytheistic religions (to ensure
a good yield, offerings to a tree's deities/spirits, to pacify the ancestor's spirits, to
commemorate a death, and to pacify a tree's spirit while picking fruits). Twelve of
the reported 17 reasons for hanging rags on sacred trees are known from Israel.
These findings elucidate the widespread and variable tree worship traditions that are
prevalent today in the region. In spite of a monotheistic ban against ancient pagan
beliefs, trees still remain a subject of worship in Israel today, as manifested by the
daily tying of rags upon branches.

[Ancient And Sacred Trees Village women in the Garhwal Hills of India,
protecting their trees from being cut they originated the Chipko movement (Chipko
meaning 'to cling' in Hindi]
The Chipko Movement was inspired by earlier protests against tree felling in in India.
In 1731 in Khejarli, Rajasthan, India people sacrificed their lives for the Khejri trees
which are considered sacred by the community. The terrible events started when
Amrita Devi of the Bishnois faith, which prohibits tree felling, protested against a
royal party which arrived intended burning the trees for lime for the building of a new
palace.

Sacred groves 35 | P a g e
Amrita refused to pay the bribe demanded for the tree, saying “If a tree is saved even at
the cost of one’s head, it’s worth it” and was killed for her act of bravery.

More people then stood up to protect the

trees resulting in 363 deaths before the
Maharaja ordered the felling of trees to be
stopped.

The name "Chipko" comes from the Hindi

word "embrace," symbolizing the act of
hugging trees to prevent them from being cut
down.
On the other hand, the Appiko movement took place in the Western Ghats region of
Karnataka in the 1980s. The movement was also focused on environmental

Sacred groves 36 | P a g e
conservation, particularly the preservation of forests and the rights of local
communities. The term "Appiko" means "to embrace" in the Kannada language, and the
movement was known for its emphasis on non-violent protests and community
participation in conservation efforts.

Data and materials availability

All data associated with this study are present in the paper.

Acknowledgements
I have used some photos and information from below references. Also some photos
used from some persons. Mentioning their name in their captured photo also.
Grateful to Dr. Mahbuba sultana, Chayan Bikash Bhada, Mohammad Ali, Syed
Mamunur Rashid, Miton nath and Miraz Rahman Zarif.

Study Areas
1. Rani Bhabani Temple, Bogura.
2. Matasthan garh, Bogura.
3. Ramu, Cox’s Bazar.
4. Mirsorai, Chittagong.
5. Bhabanipur, Bogura.
6. Bayezid Bostami Mazar, Chittagong.
7. Sonargaon, Narayanganj.
8. Mirpur, Dhaka.
9. Gazipur.
[Link]
[Link], Natore.
[Link], Satkhira,
[Link], Khulna.
[Link], Sylhet.
[Link] campus, Bogura.

Sacred groves 37 | P a g e
[Link] Temple, Moheskhali.
[Link], Manikganj.
[Link].

Fig-2

Sacred groves 38 | P a g e
Conclusion
Behind all sacred groves worship, a belief established that all those trees have a great
medicinal value. The size also maters too down everybody’s heads to ground, when
compare with their sizes and ages. Feeling small and wanted to communication with
tree’s spirit. They pray under those trees, Give them foods like flowers, fruits,
coconut, sindur, colors. Ties them with fabrics, threads and other. They pray to Him
or Her for gratefulness. Release from diseases, Want to save the forest. Give them
pride and prosperity. After all that discussion, it is established in modern day also,
that trees are our useful neighbors, we shouldn’t neglect them. We always depend on
plants for food, medicine, wood, furniture and the most important oxygen.

Results
Like the Chipko and Appiko Movement, now it’s the high time to take a decision for
deforestation and planting more and more plants at Roadside, Park and Wasteland. Also
in home and rooftop also. We have no sacred groves in our country but we must be
created a relationship with plants. They are our big brother, whom protect us from
natural disaster, from diseases, from erosion of soil, from poisonous gas. Give more
oxygen, more food, more wood, and more medicine. The plants will protect their sisters.
Reduce the temperature as comfortable. It is everybody’s duty to do for protect our next
generation from Nature’s Revenge.

References
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Biodiversity_Conservation
2. [Link]/post/osun-osogbo-sacred-grove

Sacred groves 39 | P a g e
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during-the-charak-festival-or-santali-pata-parabthe-important-part-of-gajan-
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Sacred groves 40 | P a g e
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24. [Link]/product/ficus-altissima-council-tree/
/

Sacred groves 41 | P a g e