Research Article: Sacred Groves: Myths, Beliefs, and Biodiversity Conservation-A Case Study From Western Himalaya, India
Research Article: Sacred Groves: Myths, Beliefs, and Biodiversity Conservation-A Case Study From Western Himalaya, India
Research Article: Sacred Groves: Myths, Beliefs, and Biodiversity Conservation-A Case Study From Western Himalaya, India
Research Article
Sacred Groves: Myths, Beliefs, and Biodiversity
Conservation—A Case Study from Western Himalaya, India
Copyright © 2017 Sushma Singh et al. This is an open access article distributed under the Creative Commons Attribution License,
which permits unrestricted use, distribution, and reproduction in any medium, provided the original work is properly cited.
Religious and traditional beliefs, cultural mores, and practices play a crucial role in the conservation of environment and
biodiversity. The present paper describes a case study of two sacred groves in Western Himalaya. Sacred groves (SGs) are patches
of land that are communally protected with religious zeal. A preliminary survey was conducted in these SGs to study their role in
biodiversity conservation. The data collected included the general information regarding the SGs and the associated deity, nearest
human habitation, access to them, and their floral and faunal diversity. Ethnomedicinal property of plants was collected from
the indigenous communities. Many taboos are associated with both the SGs, which help in managing resources well through ritual
representation. Different festivals are organized, where the local communities reaffirm their commitment to the forest and the deity.
Sacred groves, in general, are a valuable tool of biodiversity conservation. But people’s changing attitudes, erosion of traditional
beliefs, and human impact have caused degradation of sacred groves over the years. Their conservation would not be possible
without the active participation of the local people. By improving their living standards and by giving benefits of conservation to
them, long-term conservation goals in these SGs can be achieved.
have been reported from India [4]. In India, SGs are especially sedimentary deposits of Paleozoic age [9]. The soil texture is
present in the Himalayan region, Western and Eastern Ghats, sandy loam, light grey to brown in color and acidic in nature,
Coastal Region, Central Indian Plateau, and Western Desert. with a pH range between 4 and 5 [10].
The SGs play an important role in ensuring smooth Four distinct seasons are observed in the study area:
ecosystem services such as clean environment, that is, air, short summer (May-June), Monsoon (July–mid-September),
soil, and water conservation, flora and fauna conservation, autumn (mid-September-October), and long winter
carbon sequestration, temperature control, and conservation (November–April). The snow cover lasts for about 4-5
of traditional knowledge. They are, therefore, of central months and melts during April–May, which marks the
importance as far as the ecological conservation and policy arrival of favorable conditions for plant growth. The growth
regarding conservation and management of forest at state period lasts for about 5–7 months only [10].
and national levels are concerned [5]. Sacred groves serve as
a home for birds and mammals, and hence they indirectly 2.3. Sampling Procedures (Methodology). To study the role of
help in the conservation of biodiversity [3]. There are several the SGs in biodiversity conservation mentioned in Table 1, a
studies carried out by various researchers on this subject, preliminary survey was conducted in these areas. Informa-
highlighting significant role and potential of the SGs [1, 5, tion about these SGs was collected by consulting the elderly
6]. The present paper presents a case study of two SGs of people of the villages, governmental and nongovernmental
Western (Garhwal) Himalaya and the aim of the study was agencies, after receiving prior informed consent, and litera-
to document (i) the floral and faunal diversity of these SGs ture sources (books and scientific journal articles). The data
and (ii) the myths, beliefs, and taboos related to biodiversity collected included the general information regarding the SGs
conservation in these SGs. and the associated deity, nearest human habitation, access
to them, and their floral and faunal diversity. Information
2. Materials and Methods regarding the ethnomedicinal property of different plants was
also collected from the surrounding indigenous communi-
2.1. Study Area. The present paper describes a case study of ties.
two sacred groves from the Western Himalaya. The study was
carried out in Uttarakhand, also known as Dev Bhumi (abode 3. Results and Discussion
or home of gods). Uttarakhand is very rich in biodiversity and
there are many SGs for the conservation of this biodiversity. 3.1. Biodiversity of Hariyali Devi Sacred Grove. Hariyali Devi
SGs like Chipla Kedar, Tarkeshwar, Hariyali Devi, Binsar, Kot, SG is rich in floral and faunal diversity (Tables 2, 3, 4, 5, and
Kalimath, Goldev, Tapovan, Chandrabadani, Tungnath, and 6). A total of 80, 12, 9, and 7 species of plants, mammals,
Triyuginarayan are some of the important SGs of Dev Bhumi. birds, and butterflies, respectively, were recorded from this
The present study was carried out in two SGs, Hariyali Devi SG (Tables 2, 3, 4, 5, and 6). The 80 plant species represented
and Tungnath, both of which are located in Rudraprayag 75 genera and 44 families with different economic values.
district (Figure 1 and Table 1). Rosaceae, with the highest number of species (8), was found
Hariyali Devi is located above Kodima village at an to be the dominant family. The number of species varied
altitude of 1400 m in Rudraprayag. The temple contains in different life forms like herbs (37), shrubs (23), and trees
a bejeweled idol of Ma Hariyali Devi astride a lion. The (20). Most of the plant species in the SG had one or other
temple houses chiefly three idols, namely, Ma Hariyali Devi, ethnomedicinal importance (Tables 2, 3, and 4). The pre-
Kshatrapal, and Heet Devi. The temple is open throughout dominant vegetation is represented by Quercus semecarpifolia
the year but it is more festive at the time of Janmashtami, (kharsu), Quercus leucotrichophora (banj), Rhododendron
Navratri, and Deepawali. arboreum (burans), and Lyonia ovalifolia (anyar).
Tungnath lies in the upper catchment of the Alaknanda Hariyali Devi forest harbors many sacred animal and
River and the Mandakini River, two major tributaries of butterfly species (Tables 5 and 6). Capricornis sumatraensis,
the Ganges at an altitude of about 2800–3300 m. Tungnath Cervus unicolor, and Felis bengalensis are some common
temple is dedicated to Lord Shiva and is the highest Shiva mammalian species. In addition to these, some reptile species
shrine among the Panch Kedar, 3 km uphill form Chopta. were recorded from this SG.
2.2. Geology, Soil, and Climate. The rocks of study area are 3.2. Biodiversity of Tungnath Sacred Grove. Apart from being
mainly mylonitized gneisses, augen gneisses, schists, and a sacred grove, Tungnath is also a part of Kedarnath Wildlife
granites constituting Munsiyari Formation [8]. The weather- Sanctuary and hence is an important region as far as the
ing bedrocks, which provide the bulk of the loose material conservation of biodiversity is concerned. Tungnath is a
in these mountains, are crystalline and metamorphic, with home to many rare, threatened, and endangered medicinal
International Journal of Ecology 3
78∘ 45 0 E 79∘ 0 0 E 79∘ 15 0 E 79∘ 30 0 E
Tungnath
(79 13 16.16/30 29 13.07)
30∘ 30 0 N Elevation: 3400 m 30∘ 30 0 N
Hariyali Devi
(79 00 24.77/30 19 48.18)
Elevation: 1500 m
30∘ 15 0 N 30∘ 15 0 N
78∘ 45 0 E 79∘ 0 0 E 79∘ 15 0 E 79∘ 30 0 E
Figure 1: Location of the Hariyali Devi and Tungnath sacred groves in Uttarakhand.
plants like Picrorhiza kurroa and Nardostachys jatamansi rare and threatened birds and reptiles are also found there
(Tables 7 and 8). A total of 27 plant species were reported (Table 10).
from this SG, which include 8 trees, 10 herbs, and 9 shrubs.
Some endangered animals like musk deer, black bear, and so 3.3. Taboos as a Means of Plant and Animal Conservation.
forth are also found there in good numbers (Table 9). Many Taboos are the unwritten, orally transmitted traditional and
4 International Journal of Ecology
Table 2: List of Tree species (with ethnomedicinal properties) found in Hariyali Devi SG.
social rules that regulate human behaviour [11]. In rural areas Trees have a very special role in the ethos of the
of India like Garhwal (Uttarakhand), there are a number of people in Uttarakhand. Species of trees are worshipped as
plants, animals, and even lakes and rivers that are considered (1) manifestation of gods, (2) representatives of particular
sacred and hence no felling or exploitation is being carried stars and planets, and (3) symbols of the natural elements
out. As a result of this consecration, different species of trees (energy, water, land, and air), each of which has its own
and animals that are economically important or threatened in independent and rational meanings [12]. For example, in
other areas are preserved and can form a genetic reservoir and Garhwal Himalaya, Ficus religiosa is considered to be sacred.
serve as a guide against extinction of these species [12]. For There are many instances where communities control the
example, Dodital and Devariya Tal, two lakes in Uttarkashi excess use of resource by confining the approach to resources
and Rudraprayag district of Uttarakhand, are considered and enforcing compliance through religious belief, rituals,
sacred, so fishing is completely restricted. There is a taboo and social convention which at last result in biodiversity
that if fishing is done in these lakes, the fisherman will suffer conservation in such communities. The roles of religious
from leprosy [13]. Therefore, the religious belief serves as and cultural beliefs in protecting trees have been observed
an instrument of protection of rare and threatened species. by other researchers also [1, 12]. Species such as sacred fig
Religious beliefs, tradition, and culture are the products of (Ficus religiosa), mountain lion (Felis concolor), and southern
logical internalization of human experience and learning. pocket gopher (Thomomys umbrinus emotus) are protected
These practices help in managing resources well through by Hindus’ taboo all across the Indian subcontinent [13]. In
religious or ritual representation. the present study also, we reported some taboos associated
International Journal of Ecology 5
Table 3: List of Shrub species (with ethnomedicinal properties) found in Hariyali Devi SG.
with Hariyali Devi and Tungnath sacred groves. According sentiments of Devi (goddess). The forest fairies in turn
to villagers, these taboos need to be followed by all. These are angered and their wrath can make person mad or
include the following: deformed and also can lead to disaster in the family
(a) Women are strictly prohibited from entering the of offender.
sacred forest due to the belief that they are impure. (d) For a person who starts his journey, if a snake comes
(b) Fetching/collection of fodder and fuelwood and the across his way, then he has to stop the journey and
movement of women and Shudras (scheduled castes) has to restart only after worshipping the god after an
have been strictly prohibited in this grove since interval of a week.
the Mahabharata period. A temple of the goddess (e) One week before pilgrimage, the villagers stop eating
Hariyali Devi is located in this forest patch. onion, garlic, egg, and meat.
(c) Use of tools in any form (knife, sickle, etc.) on (f) Anything that is made up of leather is prohibited in
the plants and animals will be a step to hurt the the temple and grove.
6 International Journal of Ecology
Table 4: List of Herbaceous species (with ethnomedicinal properties) found in Hariyali Devi SG.
Table 4: Continued.
Botanical name Vernacular name Family Ethnomedicinal property
Medicinal (vaginal discharges,
Solanum erietinum D.Don Ban-tambakhu Solanaceae
inflammation), edible fruits
Solanum nigrum L. Banbhatuja Solanaceae Medicinal (cough, cold, diuretic)
Medicinal (nervine, sedative, and
Selinum vaginatum C. B. Clark Butkeshi Spigeliaceae
analgesic)
Medicinal (fever, headache, and
Girardinia diversifolia (Link) Friis Bhainsya Urticaceae
swollen joints), fibers, ropes
Medicinal (analgesic,
Hedychium spicatum Buch.-Ham. ex Sm. Banhaldi Zingiberaceae
anti-inflammatory)
Table 5: List of sacred animal species (with IUCN conservation status) found in Hariyali Devi.
Table 6: List of birds and butterflies (with IUCN conservation status) found in Hariyali Devi.
Table 7: List of Tree species (with ethnomedicinal properties) found in Tungnath SG.
Table 8: List of Herbaceous and Shrub species (with ethnomedicinal properties) found in Tungnath SG.
Table 9: List of animal species (with IUCN conservation status) found in Tungnath SG.
Table 10: List of birds and reptiles (with IUCN conservation status) found in Tungnath SG.
(g) Killing/hunting of animals and plucking/uprooting of The Tungnath temple is the highest Hindu shrine and
plants are strictly forbidden in the SGs. is believed to be 1000 years old. It has a rich legend linked
to the Pandavas, Heroes of Mahabharata epic. According to
3.4. Myths Associated with the Hariyali Devi and Tungnath Hindu Mythology, Vyas Rishi advised the Pandavas that since
SGs. According to Hindu Mythology, when Devi Mahamaya they were culpable of slaying their own relatives (Kauravas,
was conceived in the form of Devaki’s seventh child, the cruel their cousins) during the Mahabharata war, their act could
brother of Devaki, Kansa threw Devi Mahamaya aggressively be pardoned only by Lord Shiva. Consequently, the Pandavas
on the ground. Immediately multiple body parts of Devi got went in search of Shiva who was convinced of the guilt of
Pandavas. In order to keep away from them, Shiva took the
scattered all over the earth. The hand fell at Hariyali Devi.
form of a bull and went into hiding in an underground safe
Since then, it has become a revered place as Siddha Peeth.
haven of Guptakashi, where Pandavas chased him. But later
The temple is open for all seasons but it is more celebratory Shiva’s body in the form of bull’s body parts rematerialized
at the time of Janmashtami, Navratri, and Deepawali. The at five different locations that represent the “Panch Kedar,”
myth which prevails according to the Bhagwat Puran is the where Pandavas built temples of Lord Shiva at each location
following: Yogmaya was the sister of Lord Krishna, and she to worship and venerate, seeking his pardon and blessings.
replaced him in the cell of his parents during his birth. When Each location is identified with a part of his body; Tungnath
Kansa threw her against the wall, she turned into lightning is identified as a place where his “Bahu (hands)” were seen.
and came to Hariyali Parvat to make her abode. Since then, Legend also states that Lord Ram, the chief icon on the
the adjoining forest is known as “Hariyali” and is worshipped Ramayana epic, meditated at the Chandrashila peak, which
by people. is close to Tungnath.
10 International Journal of Ecology
Sacred groves
(an outcome of religious beliefs, traditional values, taboos, and sociocultural practices)
Figure 2: Relationships between ecological values, religious beliefs, and traditional values and causes of degradation of sacred groves
(courtesy: [7]).
3.5. Festivals (Melas) Associated with the Sacred Groves. widespread in the rural areas of Garhwal and these play an
SGs are associated with religious rites, festivals, and recre- important role in primary health care [17]. Even the local
ation. The organization and celebration of fairs and festivals people prefer to stick to the traditional herbal remedies, and
have preserved the traditional and sociocultural heritage of it is due to a situation of having no alternative choices, as
Garhwal to a great extent. In Hariyali Devi and Tungnath SGs, well as poverty and belief in the effectiveness of folklore
festivals (locally called as melas) are organized during April herbal remedies [17]. The denizens living around these SGs
and October every year on the occasion of Navratri, Shivratri, have conserved the medicinal plants of these regions for
Holi, and so forth. At these melas (festivals), the local commu- use in a sustainable way by themselves and by their future
nities reaffirm their commitment to the forest and the deity. generations. Religious beliefs and traditional customs have
The heads of the communities supervise the utilization and played an important role in this conservation. They have deep
maintenance of the SGs to ensure that there is no deviation faith that if someone from outside the village uproots the
from the village-appointed rules. Anthwal et al. [14] also medicinal plants from their village, it is treated as an evil act
reported several festivals related to SGs in Uttarakhand. Many that may bring misery of great order to the village folks.
plant species have also been associated with religious festivals,
namely, Azadirachta indica (Sheela Asthami, Nimb Saptami), 3.7. Present Status of the HD and TN SGs. Sacred groves, in
Ficus bengalensis (Vat Savitri), Aegle marmelos (Bilvamengal general, are good instruments of biodiversity conservation.
sawan ke somvaar), Musa paradisiaca (Kadii Vrat), and Ficus As already mentioned, our ancestors were aware that the
religiosa (Somvati Amavasya), due to popular and common natural resources that sustained them should be conserved
beliefs [14]. for the future generations. But, in the course of time, science
and technology developed and industries were established
3.6. Conservation of Medicinal Plants. The traditional medi- and expanded to meet the increasing demands of the people.
cal systems of northern India (such as Ayurveda and Tibetan) People’s changing attitudes, the erosion of traditional beliefs,
are a component of culture developed over long time [15]. and human impact have caused degradation of sacred groves
Medicinally important plants have high importance for over the years (Figure 2). The same is true for the studied
religious activities of north Indian native communities that sacred groves. Various anthropogenic activities have altered
worshiped the plants in the form of god, goddesses, and the structure and function of different ecosystems all over the
minor deities [16]. Thus, SGs are the valuable repositories of world [18]. One of the most noticeable effects of ecosystem
medicinal and aromatic plants. perturbation has been the depletion of biodiversity [19]. Van-
Most of the denizens residing in the vicinity of groves are ishing of species due to different anthropogenic disturbances
very simple, illiterate, and poor and are almost without any like alteration of natural habitats, excessive utilization, pol-
access to modern medicine systems. But they do have con- lution, universal climate change, and invasion of nonnative
scientiously nourished their traditional knowledge, customs, species is so fast that many precious taxa may disappear even
rituals, and ceremonies with great potency. Local traditional before they are documented and identified and their scientific
knowledge and the practice of plant-based medicine are still value is discovered [7]. Many scholars have worked on
International Journal of Ecology 11
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Conflicts of Interest ditional way of conserving plant diversity in Garhwal Himalaya,
Uttaranchal,” Journal of American Science, vol. 2, no. 2, pp. 35–
The authors declare that there are no conflicts of interest
38, 2006.
regarding the publication of this work.
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