Chapter 4 SACRED GROVES AND RELATED TRADITIONAL PRACTICES

Transcription

1 Page64 Chapter 4 SACRED GROVES AND RELATED TRADITIONAL PRACTICES 4.1. Traditional practices Trees and Jungle worshipping Rock worshipping Soil worshipping Sacred mound/tila worshipping Water/pond worshipping Sacrifice within worship Practicing of Folk-arts 4.2. Traditional practices and its relation to Sacred Groves Relation based on ancient myths Relation based on folk-tales

2 Page 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 humanbeing 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) Trees/ jungle/groves worshipping Total number 269 (rest 46 groves are conserved being Islam and Christianity religions based; where worshipping is not found) Percentage in respect of total surveyed Sacred Groves (i.e. 315) 85.39% Rock worshipping % Soil worshipping % Sacred mound/tila % worshipping Water worshipping % Sacrificial system % Folk-arts % Source: Field survey,

3 Page66 Way of traditional practices Graph 2 : Traditional practices in Sacred Groves of West Bengal Trees/ jungle /grove s worshi pping Rock worshi pping Soil worshi pping Sacred moun d/tila worshi pping Water worshi pping Sacrifi cing syste m Total number Folkarts 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 where every evening a lady worship their folk-gods within the sacred jungle; worshipping of sacred jungle in Nittyanadapur in Sonamukhi of Bankura where different Sheora trees (Aegle marmelos) are completely untouched by people. This bourn is

4 Page67 worshipped by Muslim people but all other religions can enter this place, though only at a particular day every year; worshipping of sacred Plate 35 jungle in Haripurbazar in Pandaveswar of Barddhaman, 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 to and region to region. Different people and their diverse folk-beliefs organize different ways of worshipping. Thus Plate 36 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 ), or pieces of bricks with the trunk (for example, Garhchandi mandir of Garhjangal of Barddhaman, 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 Plate 37 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

5 Page68 Sacred Grove with vermilion (for example, Rangini Thaan in Khatra of Bankura, 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 Plate 38 might not left her dwelling and is privileged forever. For examples, Gagoram Sacred Grove in Balarampur of Puruliya (plate 38) and worshipping of 500 years old dead Neem tree (Azadirachta indica) in Gopiballavpur of West Medinipur (plate 39). 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, Shiva, Kali Bot Per House Side, Darjiling Raiganj, Uttar Dinajpur Veku Pagla Saitan tree 13 No., Hashimara, Kali, Shiva Sheora, Bot Laskarpur

6 Page69 Babar Ashram Shmashan Kali, Hanuman Ashwattha In The Way of Jaigao, Alipurduar, Jalpaiguri Side of Torsa River, Hashimara Jalpaiguri Shivatala Bot, Ashwattha Palashbari, Alipurduar, Manasa Devi Choudhurani Manasa, Bot, Tulsi Bot, Pakur Jalpaiguri Subhashpally, Alipurduar, Jalpaiguri Sikarpur, 2 Km. from Boda Ganj Rajganj, Jalpaiguri Shivatala Bot, Ashwattha FCI Godaon, Alipurduar, Jalpaiguri Baeltala Bael, Bot Alipurduar Court, Jalpaiguri Shivatala Bot, Ashwattha Santalabari, Buxa, Jalpaiguri Shiva Bot Jayanti More, Jalpaiguri Shivabari Bot Chechamata, Jalpaiguri Ketara mandir Bot Mati Mari Dinhata, Coachbihar Rakshya Kali Sacred Hot Spring Ghat, One Ghat of 51 Ghat Tara Ma mandir Ashwattha, Bael, Khejur Bot, Neem Bot Bogrul Gram, Dubrajor Thana, P.O. Kukhutia, Dubrajpur, Birbhum Bokreswar, Hot Spring Ghat. Bakreswar temple, Birbhum Side of Brahmani Bridge, Nalhati, Birbhum Kali, Shiva Hanuman Manasa Kalitala Bot, Ashwattha Bot, Ashwattha, Aam Ashwattha, Bot Indian Fig Trees Trimohini, Dakshin Dinajpur Paranpur Balurghat, Dakshin Dinajpur Chorbarpur, Kaliachok, Malda Ramkali, Gour, Malda Kulgochagram, Kaligang, Murshidabad Kalitala Bot Kundal P.O., Andi village, Barua Thana, Murshidabad Burial ground Shiva mandir Bot Ashwattha, Tal Mahisar, 8 km. away frm khar gram Khar gram, Murshidabad MamaBhagne hill, Khoirasol, Birbhum Kali, Shiva Ashwattha Umuapara, Saithia, Birbhum Dharampur Gilepi, Bot Barutia, Koteswar, Mayureswar, Birbhum Tetul Indus, Birbhum Khapakalitala Tara Ma mandir Bot Side of Brahmani Bridge, Nalhati, Birbhum Ramdas Baba Ashwattha mandir Bazarpukur, Nogri, Suri Thana, Siuri1, Birbhum Shiva Bokul Koridhya, Hattala, Siuri1, Birbhum Shmashan Mata Bot Fulera, Siuri Road, Siuri 2, Birbhum

7 Page70 Sat Ma puja Bot Rajnagar Ghatdurlavpur, Rajnagar, Birbhum Daed-Palm, Bamboo, Fan-Palm Kapastiguri, Labpur, Dharamtala Fulloratala Shivachandita la Sitola- Brahmachari- Manasatala Bagratala Bagratala Sannasitala Kankalitala Kankalitalac remation Ground Shivatalashiv dur Raresher Shiva Manir Gutulikalitala Jungle Chandi mandir Bot, Cactus, Fan-Palm Bot, Pakur, Dead-Palm Aam, Mehogani Sal, Mahua Fan-Palm, Jiola Tetul, Sand Paper Tree, Pakur Arjun, Bot, Jiola, Jaam, Pakur Bot, Sheora, Hrajora Fan-Palm Arjun, Pakur, Bael, Khejur, Tetul Neem Arjun, Pakur, Sheora, Tetul Bot Birbhum Labpur, Birbhum Kharboni, Illambazar, Birbhum Kharboni G.S.Coloni, Illambazar, Birbhum Dhallah, Illambazar, Birbhum Dhallah, Illambazar, Birbhum Ruppur, Birbhum Kankalitala, Bolpur, Birbhum Kankalitala, Bolpur, Birbhum Sureteswar, Bolpur Birbhum Gopalpur, Barddhaman Monoharpur, Nanur, Birbhum Gopalpur, Barddhaman Muchipara, Durgapur, Pokhabaganrakhaka litala Bilwa-Mongal And Sohombaba r Ashram Jaam, Bael, Shaora, Neem Bot, Tamal Labpur, Birbhum Bilwa Gram Near Jayadeb, Illam Bazar, Birbhum Manasa Tetul Koma village, Puradarpur, Birbhum Dharmaraj Bot Koma village, Puradarpur, Birbhum Dharmaraj Bot Side of Brahmani Bridge, Nalhati 1, Birbhum Kalishah mandir Chatimtala Dakshinakalitala Ekmentala Bramacharibababur otala Bishaharitala Kalitala Manasa Dharmarajtala Tetul, Jaam Sheora Tetul, Jaam, Sugar Apple ( Ata) Ashwattha Bot, Arjun, Jaam, Sand Paper Tree, Guava, Jack Fruit Bamboo, Dead-Palm Dead Palm, Sand Paper Tree Neem, Tetul, Jackfruit, Aam, Shirish Dead Palm Santiniketan, Bolpur, Birbhum Santiniketan, Bolpur, Birbhum Bora, Nanur, Birbhum Beloma, Illambazar, Birbhum Halsidanga, Illambazar, Birbhum Cheelah, Illam Bazar, Birbhum Monoharpur, Nanur, Birbhum School Market, Gantar, Memari, Barddhaman Dhallah, Illambazar,

8 Page71 Barddhaman Nagraichandi Neem, Khejur Bujrukha Dighi, Place Nagraichandi, Khero Pota Bazaar, Barddhaman Dalipuja Bot Satkahania, Kaksha, Barddhaman Boram Vairab Baba Kali mandir Daityasurh Chakla, Ashwattha Chakla Da/Khelkadam Bael, Pakur, Khejur, Neem Satkahania, Kaksha, Barddhaman Bankathi, Barddhaman Bankathi, Barddhaman Samdali Bael Neemtiguri, Barddhaman Shyama mandir Kusum, Bari Garjangal, Barddhaman Sri Chanditala Pakur Garjangal, Barddhaman Baba Gosai Ashram Kali Amarnath Shivamandir Buro Raj Malai Segun Eucalyptus, Jackfruit, Jhao, Aam, Ashwattha Bot Ashwattha, Bot Asansol, Barddhaman Nakrajuria, Salarpur, Barddhaman Bhandar Pahar, Maithan, Kalnyaswari Thana, Barddhaman Kusum Gram Mantheswar, Barddhaman Birbhum Manasa Khejur, Jikrapur, Sat Neem, Gachia, Manasa Memari, Barddhaman Shmashan Kali Bot, Shishu, Mahadabda Neem, China village, Rose Bhatar Thana, Barddhaman Panchya Nath Bot, Sheora Jiara village, Bhatar Thana, Barddhaman Manasa Shmashan Kali Bamboo, China Rose, Sheora Bael, Coconut, Kadam Kachera P.O., Deypara village, Bhatar Thana, Barddhaman Panagarh, Barddhaman Kali Bari Ashram Tetul, Kadam Durgapur 3, Barddhaman Hanuman Gosai Ashram Masansing Thakur Ratha Gobindo Seba Ashram Bael, Aam, Jackfruit, Jilepi Bot, Jhao, Aam, Tetul Bot, Pakur, Kodom, Tetul Bot Gopal Math, Sujra Plot, Durgapur 12, Barddhaman Andal Thana, Bagajora, Barddhaman Haripur Bazar, Pandaveswar, Barddhaman Along Ajay River, Pandabeswar, Barddhaman Harisabha Bot Harisabha Para Besides the River Bank Katoa, Barddhaman Gagogram Bot Balarampur, Puruliya Ram mandir Debdaru, Jhao, Ajadya P.O., Under Gagoram Bot Barabazar/Barab

9 Page72 Aam, Jackfruit, Tulsi Baghmundi Block, Puruliya Manasa Pakur, Bot Balarampur, Puruliya Shiva mandir Kuchla, Pakur, Shirish Budhpur, Manbazar, Puruliya Bagra Thaan Mol, Sal Jhalida, Sindri, Puruliya Radha Bael Adra, Puruliya Krishna Gramya Devi Sheora Adra, Puruliya Gramya Devi Mon Kurkur Kashipur, Puruliya Maguria Baba Tetul, Segun Hura, Puruliya Bara Pahar Shmashangha t Kali Dharmarajtala Ma Ranangiritala Bot Kuchle/Chiral/ Kelegora Segun, Boric Pratappur, Barjora, Bankura Gourbera, Barjora, Bankura Krishnanagar, Bankura Bhairavtala Tetul, Bot Rajmadhabpur, Bankura Gonamundi Rupdas Baba Madnya Thakur Babla, Knegur, Geol Tulsi, Neem, Shaora Bot Bastavpur, Bankura Beleswar, Sonamukhi, Bankura Krishnyabati, Bankura Bhairavtala Bot, Sheora Balarampur village, Bankura Kalitala Kutila Jairampur, Bankura hum, Sindri, Puruliya Gagoram Eucalyptus Chipu village, Manbazar, Puruliya Shmashan Kali Kuchla, Jorbandh, and Hanuman Pakur, Manbazar, Shirish Puruliya Gram Baba Abra Puruliya Thakur Municipality Raibagheswari Peepal Puriliya Thaan Kamar Mura Bot, Bael, Sal, Bamboo, Kolke Municipality Jaipur, Puruliya Naktitala Kusum Baghmundi, Puruliya Marang Buru Charidhagram, Thaan Puruliya Madnatala Birinchi Dham Sal, Huka/Kolke, Palash, Akar, Simul, Khejur Bot, Bamboo, Akol Neem, Bael, Kolke, Sheora Bamundigha, Bankura Nituria, Bankura Sitala Bamboo Gargaria village, Sarenga, Bankura Manasatala Bamboo Bikrampur, Sarenga, Bankura Gramadevota Manasa And Kali mandir Khejur, Eucalyptus Bamboo, Bael, Pakur Cheta Sul village, Shimlapal Block, Bankura Rambikrampur, Shimlapal Block, Bankura Kudratala Sal BelSule village, Bishnupur, Bankura Mangal Chandi Bot Panua village, Kotulpur, Bankura Ban Borather Tala/Shiva Ashwattha, Sheora Gobindapur, Jagal Dip, Indus, Bankura Kalitala Kadam, Neem, Tetul, Bot, Babla Bisnyapur Town, Bankura Manasatala Cactus, Manasa Rajkumar, Jagal Dip, Indus, Bankura Kalitala Tetul Lagalpukur, Bankura Manasatala Babla, Fani Indus, Bankura

10 Page73 Baram Thaan Bamboo Khamarberia, Bankura Ma Kujurhani Shmashangha t Kali, Bhairav Other 3 Sacred Trees Kalitala Baeltala, Sannyasi Baba Sastitala, Rupchand Baba, Shivatala Sindri Mountain, Kali puja Neem, Fanimanasa, Bot Pakur Pakur, Bot, Manasa Bael, Neem, Pakur, Pakur, Kadam, Nakur, Bael Bot, Ashwattha, Neem Neem, Chatora, Akashmoni, Shiris Goguragram, Bankura Patakola, Bankura Lalbazar, Bankura Lalbazararea, Bankura Bankura Town Area Bankura Bankura Town Area, Bankura Basoli mandir Bot Aradanga, Saltora, Bankura Mahatirthya Neem, Bael Aradanga, Saltora, Biharinath Bankura Dham Shiva mandir Tetul Ituri Gram, Saltora, Bankura Chanditala Neem Baradia, Matori Bankura Basuli Dham Bot Sarbori, Bankura Chalkdhava Sal, Kurchi, Pial Dhadkidanga Sal, Chakalda, Dhadkidanga, Dalangora Neem Sal, Palash, Lamk Gengari Sal, Sindha Gengari, Bankura Manasa, Sheora Manasatala Neem Baikunthapur, Indus, Bankura Manasatala Manasa, Sakharipara, Shishu Indus, Bankura Manasatala Manasa, Bot Sakharipara, Indus, Bankura Vairabitala Khejur, Tal Saspur, Indus, Bankura Beldanga Sal, Putla Bankura Muslo Sal, Swet Muslo, Bankura Siberbandh Sal, Sindha, Kurchi Bankura Basil Thakur Sheora, Chatni Siberbandh, Bankura Chhatna, Bankura Kali Pakur, Eucalyptus Saluni Gram, Bankura Napitdanga Sal, Bahera Patrasaer, Bankura Baishnab Bandh Sal, Aam, Pial Natun Bandh Sal, Koen, Mohul, Neem Kulugora Piasal, Shimul, Aam Bankura Shivakunda Sal, Koen, Mohul Bamnisala Kend, Sal, Bankura Haritaki Bankura Bamnisala Ankra, Sheora, Palash Bamnisala Ankra, Sheora, Kalikend Telarbandh Sal, Bhela Bankura Digistore Lamk, Palash, Shishu Majherdanga Sal Majherdanga, Bankura Bhurkunda Ankra, Challa, Koen, Mohul Bankura Bankura Bankura Shivakunda, Bankura Saltora, Bankura Saltora, Bankura Saltora, Bankura Khatra II, Bankura Jaypur, Bankura Krishnerdang Sal, Bahera Chandipur, Bankura Soilwala Asan, Koen, Jaypur, Bankura a Mohul, Jaam Simalari Koen, Mohul, Chandipur, Bankura Bhadaspur Sheora, Saltora, Bankura

11 Page74 Siakuldaba Chandipur Uttam Ashram Kend, Bainchi Ankra, Koitbael Lamk, Palash, Chandipur, Bankura Binodpur Sheora, Koit Sal, Sheora Bael, Ankra Kend, Sal, Chandipur, Bankura Sitala Kodom, Bot, Sheora Bokul, Manasa, Bot Dumurdoho, Balagarh, Hugli Kalitala Bot Guptipara, Balagarh, Hugli Ma Jai Chandi Ambika Kali Tala Asahthali Bot, Koed Bael Sashpur, Kalna, Hugli Sashpur, Kalna, Hugli Shiva Puja Bot Fulpukur, Nayasarai, Hugli Radha Gobinda mandir Panchanantal a Dakat Kalitala Ashwattha Ashwattha Ashok Sahaganj, Hugli Road, Magra, Hugli G.T. Road (Katoa), Hugli Purusattyam Pur, Molla Simla, Singur, Hugli Buri Martala Bot Kaligang Thana, Nadia Baramtala Bot Puraton Jhargram, West Medinipur Gram Debota/ Shitala, Rabanbadh Satmahania Kalikatala Karabi, Neem, Jalla Kadam, Khejur, Sheora, Gamar, Aisha Kuchila, Ashwattha, Naya Basant, Dompara, Gopiballavpur, West Medinipur Satmahani village, Gopiballavpur, West Medinipur Satmahani village, Gopiballavpur, West Medinipur Khejur, Tal Sidua Bot, Sheora Satmahani village, Gopiballavpur, West Medinipur Saltora, Bankura Bhupur village, Pandua, Hugli Neem Sani mandir Ashwattha Baiki village, Rail Gate, Hugli Kali mandir Bokul Simlagarh, Pandua, Hugli Manasatala Sheora, Babla Haris Chak, Arambag, Hugli Kalibari Pituli FulPukur, Nayasarai, Balagarh, Hugli Choto Hujur Majar Kolika Ashram, Kali Puja Khanchima thakurtala Kamini Bot Bot, Ashwattha, Tetul Phurphura, Mollapara, Chandi Tala, Hugli Jongalpara, Chanditala, Hugli Arandi, Hugli Negros Thaan Bot Khanakul, Hugli Kali mandir Ashwattha, Kadam, Bot Rani Ghat, Side of Bhagirathi River, Navadeep, Nadia Shivatala Bael Salua Block, West Medinipur Baslitala Chullatala, Baram Puja Mahua, Sal, Potash, Itcoli Jalla Keshirya Block, West Medinipur Keshirya Block, West Medinipur Salpuja Sal Keshirya Block, West Medinipur Garamburi Thakur Kadam Keshirya Block, West Medinipur

12 Page75 Dakoi Tala Ashwattha Satmahani village, Gopiballavpur, West Medinipur Kuchlatala Ashwattha Satmahani village, Gopiballavpur, West Medinipur Shivatala Bot Satmahani village, Gopiballavpur, West Medinipur Adibashi Puja Banana, Neem Sal Kumara Mouja, Medinipur, West Medinipur Elahibaba Tal, Neem, Pakur Maharajpur, Elahiganj, West Medinipur Loknathtala Bael Bahadur Tala, Salboni, West Medinipur Burisani Bot, Akar Burisol village, Salboni, West Medinipur Buri Matala Bot Lalgarh, West Medinipur Goram Thaan Lata Sini Thaan Salai Puja/ Marang Buru/ Mahamora Bot, Neem, Kuchla, Sheora, Challa Challa Sal Swarupnarayanpur, Lalgarh, West Medinipur Between Sorsai- Dantikka village, Lalgarh, West Medinipur Khas Jangal Gram, Lalgarh, West Medinipur Khetrapal Tetul Mohanpur village, Radha Nagar, Chandarkona, West Medinipur Shivatala, Kali Bot, Pakur, Jaam Khirpai, Chandarkona, West Medinipur Goran Thaan Sal Jhilmili, West Medinipur Gram Debota Sal Jhilmili, West Medinipur Shivatala Boric, Pakur Kako village, Binpur, West Medinipur Madnatala Sal, Neem Maguria village, Lalgarh, West Medinipur Samadhi Hindu Siuli, Ashwattha Dahijuri, West Medinipur Dhole Kalimaro Bot, Pakur Rajnagar village, Daspur, West Medinipur Pirer Thaan Sheora Dihipalsya Gram, Magadmosa, Daspur, West Medinipur Chanditala Tetul Rani Bajar, Ghatal, West Medinipur Egrakumari Puja Sura, Chalsa Manic Dipa village, Garbeta Block, West Medinipur Haritakitala Neem, Tal, Kodam Pira Sala Gram Panchyet, Chotodhagda village, Garbeta Block, West Medinipur Jhar Boni Tetul Baodi Fatipursing Garbeta Block, West Medinipur Manasatala Bot Meledanga, Gorbeta, West Medinipur Kalitala Bot Meledanga, Dhatiga, West Medinipur

13 Page76 Lohatikri Sri Sri Ma Alai Chandi Kalimata Nayagram Narayani Mar mandir Sri Sri Richatareswar i Matar mandir Sri Sri Sakhabai Chandimata Kunch, Muktajhuri, Kalmegh, Ishermul, Latakanchan, Punarnava, Latapalash, Thankuni, Churchuri, Talmuli, Parashu, Kham Alu, Bainchi, Gurmar, Anantamul, Bantulsi, Tulsi, Sheora, Kuchila, Tridaksha, Sheora Kunch, Muktajhuri, Apang, Bael, Akarh, Kalmegh, Punarnava, Latapalash, Thankuni, Churchuri, Kham Alu, Talmuli, Gurmar, Anantamul, Kurchi, Bantulsi, Tulsi, Tridaksha, Bot Tetul Bot, Pakur, Khejur Jhargram P.O., West Medinipur South Chandarkona, West Medinipur Jhargram, West Medinipur Egra 2, East Medinipur Ahmedpur village, Ramnagar 2, East Medinipur Karanji village, Ramnagar 1, East Medinipur mandir Kali Puja Neem, Pakur Tikiya Para, Haora Guptimani Kunch, Patari, Muktajhuri, Apang, Kalmegh, Kadam, Punarnava, Bandarlati, Churchuri, Parashu, Bainchi, Kurchi, Bherenda, Bantulsi, Tulsi, Kakmachi, Sheora, Tridaksha, Nishinda Jhargram, West Medinipur Shmashankali Bot Ketharpul, Chandarkona, West Medinipur Chandi Thaan Bokul Gopal Chak village, Borbati, East Medinipur Sitala Puja Sitla, Sani Bhabatarini Shmashan Pith Kali mandir, Cremation Ground Bot, Ashwattha, Bakul Bot and Bokul is attached, Neem at Side Manasa, Neem Ashwattha Saudkhali village, Ramnagar 1, East Medinipur Bamoria village, Chandipur, East Medinipur Pashkura, East Medinipur Naranpur village, Tarokeswar, Haora Ananda Math Neem, Munshihat, Panchanan Sheora, Belmuri,

14 Page77 Ateswar Thakur Shiva, Ateswar Puja Sat Bhai Kali Tala Banbibi Ashwattha Narendrapur village, Jagatballavpur, Haora Fan-Palm, Bot Damodor Pur, Karanchali, Kulpi, North 24 Parganas Bot Namkhana, North 24 Parganas Ashwattha Species of Fig Tree Source: Field survey, Puraton Bonga Bonga, North 24 Parganas Bakkhali, South 24 Parganas Neem Dhoniakhali, Haora Bon Bibir Puja Hetel Kakdwip, North 24 Parganas Shiva Bot G. P. Road, Tetul Tala, Hali Sahar, North 24 Parganas Manasa Saraswati and Lakshmi Narayana Pakur, Bot, Manasa. Bot Maylakhol Basirhat, North 24 Parganas Mokamberia, Gadkhali Basanti, South 24 Parganas 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 Plate 40 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.

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16 Page79 In the interior part of plateau of West Bengal different rock-arts are found and people believe Plate 41 that these arts on rock are the symbols of God and they are conserving these rocks for their faith in nature. In Uttar Dinajpur 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 Plate 42 found on rock which looks like Shiva. In West Medinipur a very ancient rock idol is found which is worshipped within Devi Manasa Sacred Grove because in this rock-frame different snake Plate 43 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 Plate 44 Barddhaman (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

17 Page80 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 Plate 45 lateritic rocks) of Puruliya, Bankura and West Medinipur s 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 (plate 45). Table 11: Traditional Rock Worshipping in Sacred Groves. Name of the Location Name of the Location Sacred Groves Sacred Groves Bajrangbali Tala Manbazar, Puruliya Beldanga Bankura Banbibi Nodakhali, South 24 Parganas Muslo Muslo, Sonamukhi, Bankura Banbibi Nodakhali, South 24 Parganas Shiverbandh Shiverbandh, Sonamukhi, Bankura Devi Sitala Gopalchak village, Barbati, East Madinipur Napitdanga Patrasaer, Bankura Foot print of Durga, Panchet, Puriliya Baishnab bandh Bankura Basuli Dham Grambaba Puruliya Municipality, Puruliya Natunbandh Natunbandh, Bankura Hanuman rock Bharatpur, Saltora, Bankura Kulugora Near Saltora, Bankura Kalitalaghat Jaipur, Puruliya Shibkunda Shivakunda, Patrasaer, Bankura Majai Chandi Saspur, Kalna block, Barddhaman Chalkdhava Bankura Mangalchandi Salgachia, Tomluk, East Medinipur Dhadkidanga Dhadkidanga, Bankura Manasatala Dhatiga, Gorbeta,West Medinipur Dalangora Teledanga, Bankura Natkalitala Baghmundi, Puruliya Gengari Gengari, Churamonipur, Onda, Bankura

18 Page81 Rock of 13 Manasa Koma village, Birbhum Telarbandh Telarbandh, Bankura Rock of Elephant head, HatiChokhkhutala Puraton Jhargram, West Medinipur Majherdanga Majherdanga, Near Sonamukhi, Bankura Rock of Manasa Koma village, Birbhum Krishnerdanga Krishnerdanga, Bankura Shiva Sukna. Darjiling Simalari Simalari, Bankura Shiva Geo Rock Dakshin Bazar, Chandrakona, West Medinipur Siakuldaba Siakuldaba, Bankura Shiva on rock Panisala, Uttar Dinajpur Chandipur Chandipur, Bankura Shiva Haldia, East Medinipur Bamnisala (i) Saltora, Bankura Shivatala Khirkul, Haldia, East Medinipur Bamnisala (ii) Saltora, Bankura Sitala Daulatpur, Kathi I, East Medinipur Bamnisala (iii) Saltora, Bankura Shivatala Islampur, Uttar Dinajpur Digistore Khatra II, Bankura Shivatala Falakata, Jalpaiguri Bhurkunda Jaypur, Bankura Guptimani Jhargram P.O., West Medinipur Lohatikri Jhargram P.O., West Medinipur Nayagram Jhargram P.O., West Medinipur Source: Field survey, Soilwala Bhadaspur Binodpur Soliwala, Bankura Saltora, Bankura Saltora, Bankura SOIL WORSHIPPING In different parts of West Bengal different types (total 3) of soil mounds (average height not Plate 46 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

19 Page82 Barddhaman, plate 46) and the surrounding groves are protecting it. In tribal or non-tribal villages this type of religious Plate 47 practices are common. In some graveyard based (Kankalitala of Birbhum, 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 Way of Soil Worshipping Location Groves Gosaitala Seat of God Gosai Satkahania of Barddhaman Kankalitala Grave ground based Kankalitala of Birbhum Manasatala Seat of Devi Manasa Satkahania of Birbhum Source: Field survey, 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 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. 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

20 Page83 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 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 Plate 48 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, 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 Plate 49 believe that this hill is a sacred hill and it is the abode of Devi (plate 49). In Puruliya, 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.

21 Page84 Table 13: Traditional Hill/Tila/Mound Worshipping in West Bengal. Name of the Sacred Totem of Hill/Tila/Mound worshipping Location Groves (based on hill name/tila name) Birinchidham Worshipping of God Shiva Nituria, Puruliya Maguria hill Worshipping of Jai Bara Baba (folk-god) Hura, Puruliya Nalateswari Worshipping of Sacred Hajarath Anshari baba and Devi Sati Nalhati, Birbhum Sindhri hill Worshipping of Devi Kali Near Bakura town, Bankura Source: Field survey, WATER WORSHIPPING In Sacred Groves the traditional water worshippings are practiced in different parts of West Bengal. In some cases, on the Plate 50 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 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

22 Page85 Kankalitala Sacred Grove of Birbhum 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 Way of Water/ Pond worshipping Location Groves Bakreshwar temple Pond is preserved within the bourn od Sacred Bakreshwar, Birbhum Grove and pond water is used for worshipping Biharinath Pond is preserved within the bourn od Sacred Biharinath of Bankura Grove and pond water is used for worshipping Bishaharitala Pond water is used for worshipping Chellah of Birbhum Bhairabhbabar Conserving within the bourn of Sacred Bankathi of Barddhaman Kali mandir Grove Chandi Pond is conserving to protect the Sacred Grove Gopalchak of East Medinipur Fulloratala Conserving within the bourn of Sacred Labpur of Birbhum Grove and pond water is used for worshipping of Devi Kankalitala Base of development of Sacred Grove Kankalitala of Birbhum Manasatala Water is direct worship during yajna Koma of Birbhum Nilkumari Conserving within the bourn of Sacred Janka of East Medinipur Grove Pirtala Conserving within the bourn of Sacred Golgram of Barddhaman Grove Sakhabai Chandimata Conserving within the bourn of Sacred Grove Kanthi of East Medinipur Source: Field survey,

23 Map 5 Page86

24 Page 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 Plate 51 Lalgarh block (West Medinipur ) 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 Plate 52 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 ), 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 Sacrificial (living) animals Location Groves and avian Bagratala Goat, Hen Dhallaha, Birbhum Baram Thaan Goat, Hen Onda, Bankura Barhuitala Goat, Hen Dhallaha, Birbhum Basiltala Goat, Hen Kushgeri, West Medinipur

25 Page88 Basulidham Goat, Hen, Pigeon Panchet, Barddhaman Bishaharitala Goat, Hen Chellha, Birbhum Burimatala Goat, Hen Lalgarh, West Medinipur Dakshinakalitala Goat, Hen Bora, Birbhum Erosim Fowl, Goat, Pigeon, Hen Onda, Bankura Fullaratala Goat, Hen Labpur, Birbhum Goram Thaan Goat, Hen SwarupnarayanNagar, West Medinipur Grambaba Goat, Hen Puruliya Municipality Gramyadebota Goat, Hen Adra, Puruliya Harihorshim Fowl, Goat, Pigeon, Hen Saltora, Bankura Jai Ma Mangla Goat, Hen, Pigeon Pandaveswar, Barddhaman Jugantapuja Goat, Hen, Pigeon Khesri, Barddhaman Kali mandir Goat, Hen, Pigeon Hura, Puruliya Kali Goat Chattna, Bankura Kali mandir Goat Simlagarh, Hugli Kalitalagharkocha Goat, Hen Jaipur, Puruliya Khedaitala Goat, Hen, Pigeon Chakdaha, Nadia Marang Buru, Jaher Era Fowl, Goat, Pigeon, Hen Sonamukhi, Bankura Marang Buru, Jaher Era Fowl, Goat, Pigeon, Hen Patrasayar, Bankura Marang Buru, Jaher Era Fowl, Goat, Pigeon, Hen Taldangra, Bankura Mathkali Goat, Hen Bachrapara, Murshidabad Rashtala Goat, Hen Balagarh, Hugli Shmashankali Goat, Hen Jorbandh, Puruliya Shiva mandir Goat, Hen, Pigeon Budhpur, Puruliya VairavbabarKali mandir Conserving within the bourn of Sacred Grove Bankathi, Barddhaman Source: Field survey,

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27 Page 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, Plate 53 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 folkworshipping 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 Gangeswar pirsaheb Sketch on sacred arena by Chandrakona of Bankura

28 Page91 kharimati/chalk /alluvial clay Gosaitala Sketch on sacred arena by kharimati/chalk /alluvial clay Manasatala Sketch on sacred arena by kharimati/chalk /alluvial clay Shivatala Sketch on sacred arena by kharimati/chalk /alluvial clay Sitalatala Sketch on sacred arena by kharimati/chalk /alluvial clay Source: Field survey, Satkahania of Barddhaman Satkahania of Birbhum Haringhata of Nadia Gargaria of Bankura 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

29 Page92 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 One example of Sacred Grove on the basis of Location of Sacred Groves and related each ritual practicing rituals day 1 st Magh (during January) Maguria Baba Pahar Hura, Puruliya Ambabachi (Ashar month/middle of Madnatala Krishnyabati, Bankura June) Autumn after Deepawali Badna Dhadkidanga, Bankura

30 Page93 Chaitrya samkranti (mid of March) Sitala Nandigram, East Medinipur Christmas day Church Basanti Island of South 24 Parganas Dashera (Jaisthya/May-June) Dalipuja Satkahania, Barddhaman Day of Panchami Gram Debata Shimlapal, Bankura Dol purnima (Magh month/january- Shivatala Belda,West Medinipur February) Durga puja Basulidham Nituria, Puruliya Every Saturday KhanchiNeemathakur Arandi, Hugli Flowering on Sal tree (Magh Salai puja Binpur, West Medinipur month/january-february) Full Moon night of Spring Marang Buru Talarbandh, Bankura Makar Samkranti (14 th -15 th January) Shmashanghat Kali Barjora, Nankura Rain season before paddy cultivation Harihorshim Bamnisala, Bankura Sraban month (Shiva-Ratri) Sri Sri Tarai Eshiyar Shiva Bagdogra, Darjiling The period of Roja PanchBabar Mazar Dinhata, KochBihar Winter after paddy harvest Jaher era Simalai, Bankura Source: Field survey, 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

31 Page94 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

32 Page95 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

33 Page96 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. 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

34 Page97 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

35 Page98 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 folkbeliefs are being nourished by Figure 2 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 folkreligion all these are the bases of relation.

36 Page RELATION BASED ON FOLK-TALES 1: In the Nalateswari tila of Birbhum 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. Plate 54 A 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

37 Page100 Devi was cut in 51 parts by the Chakra (an ancient wheel shape missile) of lord Vishnu and one Plate 54 B 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. For example, 13 Manasa Sisters is the sacred temple of Koma village of Birbhum 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. Figure 3 The people of this village believe that this Sacred tree is the birth place of 13 Shape, the sign of folkbelieve (the structure of the face snake or Devi Manasa.) 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

38 Page101 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

39 Page102 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 ), 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 Plate 55 Mokor samkranti this sacred rock (plate 55) is vanished automatically and during the day of worshipping it will Plate 56 come back again. 4. People of Jaygaon (Jalpaiguri ) 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 believe that the Pirtala is the residence of the Plate 57 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.

40 Page People of Kaliganj (Nadia ) believe that the Burimartala has a folk-tale i.e. once the Bot tree of Plate 58 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). Plate Suratheswar Durga Sacred Grove of Birbhum 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). Plate The people of Ayodhya hill bears the folk-tale with Rama mandir Sacred Grove of Puruliya (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.

41 Page In Kankalitala Sacred Grove of Birbhum 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 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 Plate 61 is a piece of tortoise-shaped rock admired by the disciples (plate 61) 11. In Sundarbans, the Banbibi (plate 62) of Sacred Grove Plate 62 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 Plate 63 appears in the disguise of a tiger and attacks human beings. 12. In Bakreshwar, Shiva temple (plate 63) of Birbhum 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