floristic composition and practices on the selected...

Indian Journal of Traditional Knowledge

Vol. 8(2), April 2009, pp. 154-162

Floristic composition and practices on the selected sacred groves of

Pallapatty village (Reserved forest), Tamil Nadu

Ganesan S*, Ponnuchamy M, Kesavan L & Selvaraj A,

Centre for Research and PG Department of Botany, Thiagarajar College (Autonomous), Madurai 625 009, Tamil Nadu

E-mail: [email protected]

Received 10 August 2006; revised 19 December 2007

Field studies on floristic composition and ethnobotanical practices of the sacred groves of in and around Pallapatty

village, Madurai district of Tamil Nadu were undertaken. A total of 133 plant species belonging to 113 genera distributed

among 51 families were recorded. The mode of mythical and therapeutic uses and conservation practices of these plants by

the local people has been discussed.

Keywords: Floristic composition, Ethnobotany, Sacred groves, Conservation, Tamil Nadu

IPC Int. Cl.8: A61K36/00, A61P1/02, A61P1/08, A61P1/10, A61P1/14, A61P1/16, A61P5/00, A61P9/14, A61P11/00,

A61P19/00, A61P27/16, A61P29/00, A61P39/02

India is a land of rich biodiversity in which 2 out of

the 25 biodiversity hot spots of the world exist.

Biodiversity in India particularly is important for its

religious, spiritual and other traditional uses. Many

plants and animals have significance and are

considered sacred on account of their association with

different deities. In India, conservation of plants and

animals by the indigenous people is very common.

They believe trees are the place of Gods. Sacred

groves are the example of this conservation. These are

the locked information sites, about secret of herbs and

their medicinal uses by their forefathers as traditional

medicine and how the herbs used by sorcery for

removing spirit as well as specter (ghost). It provides

the information about the primitive life form and

condition of religious taboo1. These are the

repositories of rare and endemic species, and can be

regarded as the remnant of the primary forest left,

untouched by the local inhabitants due to the belief

that deities reside in these forests2. How conservation

of biodiversity through religious belief started in India

is unknown. During the period of Rigveda (about

3,000-2,500 BC), people were preserving plants in

temples. They were spreading the message of grow

more trees3. The methodology involved in tracing the

conservation strategies of forests in sacred groves

were described4. Emphasis was given to ethno-

botanical aspects of conservation and management of

plant resource. These include studies on preservation

of forest in the form of sacred groves. Reports have

occasionally been appearing from Tamil Nadu and

different regions of India on approaches to

conservation of biodiversity through indigenous

religious belief and taboo, but there is no detailed

information of this area. The paper is perhaps the first

detailed record on the floristic composition and

ethnobotanical practices on the unreported sacred

groves of Pallapatty village, Madurai district, Tamil

Nadu.

Methodology

Field studies on the sacred groves (locally called as

koilkadu) of in and around Pallapatty village, Madurai

district were undertaken during 2002-2004. Most of

the information was collected from the elderly people,

village head, headman of the groves, and also people

well versed with the diverse uses of plants. The plant

materials were collected and identified by referring

standard local flora5-9

. Madurai district is the

extensions of Western Ghats like Palani hills and

Cardamom hills and are noted for their rich

vegetation. Alagar hills complex forms discontinuous

minor ranges and hills that are scattered in the western

part of the district. The study area of Pallapatty

village comes under Melur taluk of Madurai district.

Just next to Dindigul, Sivaganga and Thiruchirappalli ______________

*Corresponding author

GANESAN et al.: ETHNOBOTANICAL PRACTICES OF SACRED GROVES OF TAMIL NADU

155

districts boundaries approximately with in 77° 81'–

78° 2 E longitudes and 9° 5'–10° 5' N latitude, with

elevation ranging from 150-450 m above mean sea

level. Pallapatty and its surroundings have rich

vegetation and biodiversity and its conservation

practices are done in small patches. A number of

sacred groves are located around this village in which

8 sacred groves are selected for the study. A network

of natural streams, which supply water, travels the

entire with one big stream Palar. The study areas are

mostly scrub jungle vegetation and have a good

content of red soil. In some places, the soil is not

fertile and is just barren exposed to heavy soil

erosion. The temperature ranges from 18ºC-25ºC

during winter and about 25ºC – 30ºC in summer. The

highest rainfall occurred during monsoon period

(October-November) while driest during February -

May. One of the ethnic groups Valaiyans dwelling in

the area are employed in the groves. The groves

like Ayyanar, Pattatharasi, Chellandiamman,

Chottakaran, Thoppukaruppu, Irulankaruppu are

situated in Pallapatty village, while Kavadimurugan

and Sundaikattu Ayyanar groves are situated in

Vellimalai hills and Guruvarpatti village (Figs. 1-3).

Most of the groves are located out side the village,

just near or inside the reserve forest. All pooja and

ceremonies were conducted inside the groves, mostly

in the period of full moon day and new moon day of

each year. Every Tuesday and Friday the regular

Pooja’s were conducted. Bigger festivals were

conducted in Kavadimurugan grove in the month of

February (Thaipoosam) and April (Panguni

udthiram).

Results

The study enumerate the plants that are found in 8

sacred groves namely, Ayyanar koil, Pattatharasi koil,

Chellandiamman koil, Chottakaran koil, Thoppu-

karuppu koil, Irulankaruppu koil, Kavadimurugan koil

and Sundaikattu Ayyanar koil of Madurai district,

Tamil Nadu. A total of 133 plant species belonging to

113 genera distributed among 51 families were

recorded (Table 1). Based on habit classification of

the 133 plants, maximum numbers of species were

trees (56 Sp) followed by herbs (30 Sp), shrub

(27 Sp), climbers (16 Sp) and grasses (4 Sp). Among

the families, Euphorbiaceae was most dominant

comprising 13 species and 10 genera, followed by

Caesalpiniaceae represented by 9 species 6 genera.

Maximum number (53 species) were recorded in the

Pattatharasi koil grove followed by Chottakaran koil

grove (50 Sp), Sundaikattu ayyanar koil grove

(45 Sp), Kavadimurugan koil grove (40 Sp) (Fig. 1b),

Irulankaruppu koil grove (33 Sp) (Fig. 1c), Ayyanar

koil grove (32 Sp) (Fig. 1a), Thoppukaru koil grove

(30 Sp) and Chellandiamman koil grove (27 Sp).

Albizia amara, Alangium salviifolium and Cynodon

dactylon were commonly found in all the 8 groves.

Four species, viz. Azadirachta indica, Cassia

auriculata, Pavetta indica and Cyperus rotundus were

recorded common in 7 groves; Clausena dendata,

Cardiospermum halicacabum and Holoptelea integri-

folia were found in 6 groves; Glycosmis pentaphylla,

Cissus quadrangularis, Argyreia kleiniana, Lantana

indica, Acalypha fruticosa and Cymbopogon citratus

were noted in 5 groves. Based on the utilization, 79%

of the species recorded were used for medicinal

purposes, 35 plant species were considered as sacred

plants. Tamarindus indica (Puli), Syzygium cuminii

(Naval) and Madhuca longifolia (Paei Iluppai) are

believed as the abode of the ghost. Azadirachta indica

(Vaembu), Hardwickia pinnata (Aathi) and Aloe vera

(Sothukathalai) are used for warding off of the evil

spirit. Gloriosa superba (Kalappaikizhangu), Breynia

retusa (Oduvu), and B. vitis-ideae (Chithaoduvu)

were considered poisonous.

Discussion The study of mythological associations or faith in

plants among the folk is a fascinating area with

immense possibilities of insight into the causes of

these associations. In and around Madurai district,

many researchers have studied the tree worship, plant

in offering; sacred groves and biodiversity conser-

vation; ecological traditions, village arts and crafts;

conservation of plant genetic resources; and ethno-

medicinal aspects10-25

. In the present work, survey of

floristic composition and practices of some

unreported sacred groves of Pallapatty village,

Madurai district was carried out.

The ancient Tamils worshipped nature and set apart

sanctified land to propitiate the tree spirit, such sacred

groves persist today, although the beliefs that ensured

their protection is less steadfastly observed then in the

past. Historical records legends and folk songs all

throw light on the sacred groves of Tamil Nadu14

.

These are a part of the local folklore and religion.

Every village has a grove, a protected area associated

with local folk deities of obscure origin, in the middle

of the grove there is generally a shrine of Amman or

the mother Goddess in one of her many forms, Kaali,

Maari, Pidaari, Ellai, etc19

. In the present survey,

INDIAN J TRADITIONAL KNOWLEDGE, VOL. 8, No. 2, APRIL 2009

156

Table 1−List of plant species recorded in the selected sacred groves of Madurai district

Plant name Family Local name Parts used Therapeutic uses

Abrus precatorius L. Fabaceae Gundumani S, L External wounds

Abutilon indicum (L.) Sweet Malvaceae Thutthi L, R Cold, stops bleeding in wounds

Acacia catechu Willd. Mimosaceae Vealam B Gum bleeding, skin diseases

Acacia leucophloea (Roxb.) Willd. Mimosaceae Velvealam R Leucoderma

Acacia nilotica (L.) Del. Mimosaceae Karuvealam B, Fr Gum bleeding, skin diseases

Acalypha fruticosa Forskal Euphorbiaceae Sinni L Dyspepsia, stomach trouble

Acalypha indica L. Euphorbiaceae Kuppaimeni L Skin disease, purgative

Achyranthes aspera L. Amaranthaceae Nayuruvi L, R Scorpion bite, gum bleeding,

sacrificed plant

Adhatoda vassica Nees. Acanthaceae Adathoda L Cough and asthma

Aerva javanica (Burm.f.) Juss. ex

Schultes

Amaranthaceae Kannupeelai WP Diuretics, poisonous bites, used in

religious function

Aerva lanata (L.) Juss. Amaranthaceae Kannupeelai WP Diuretics, poisonous bites, used in

religious function

Alangium salviifolium (L.f) Wangerin Alangiaceae Alingi B, Fr Rheumatic fever, eye diseases,

sacrificed tree

Albizia amara (Roxb.) Boiv. Mimosaceae Usil L Cleaning the hair, sacrificed plant

Albizia lebbek (L.) Benth. Mimosaceae Vaagai L, B, S Dysentery, venereal diseases,

sacred tree

Albizia odoratissima (L. f.) Benth. Mimosaceae Karuvaagai L Skin diseases, rheumatism

Aloe vera (L.) Burm. f. Liliaceae Sotthu Katthalai L Cooling, stomachache, used

against evil spirit

Annona squamosa L. Annonaceae Seetha L, Fr Leaf paste used for skin infection,

young fruits used for piles and

diarrhoea

Argyreia kleiniana (Roemer &

Schultes) Raiz.

Convolvulaceae Onankodi Ltx, R Diarrhoea, skin diseases

Atalantia monophylla (L.) Corr. Serr. Rutaceae Kattu elumichai L, Fr Skin infection

Azadirachta indica Adr. Juss. Meliaceae Veambu WP Multipurpose, considered as a

Goddess tree

Azima tetracantha Lam. Salvadoraceae Sangumullu L Dyspepsia, swellings, cold

Bambusa arundinacea (Retz.) Willd. Poaceae Moongil WP Used in religious functions

Barleria cuspidata Heyne ex Nees Acanthaceae Mulkanagamparam L Wound healing

Biophytum sensitivum (L.) DC. Oxalidaceae Thotasurunki WP Wound healing, skin diseases,

inflammation

Blepharis maderaspatensis (L.) Roth Acanthaceae Ayanthilaiperichan AP Cut wounds,

muscles joining

Borassus flabellifer L. Arecaceae Panai WP Young kernel edible, used for

religious function

Breynia retusa (Dennst.) Alston. Euphorbiaceae oduvu WP Plant considered as poisonous

Breynia vitis-idaea (Burm. f.) C.

Fischer.

Euphorbiaceae Sithaoduvu WP Plant considered as poisonous

Buddleja asiatica Lour. Buddlejaceae Karukattan Plant Sacrificed plant

Butea monosperma (Lam.) Kuntze Fabaceae Purasu WP Sacred tree

Cadaba fruticosa (L.) Druce. Capparaceae Viluthi L, R Rheumatism, joining the broken

bone

Caesalpinia bonduc (L.) Roxb. Caesalpiniaceae Kalichi S Crack on heal

Canthium coromandelicum (Burm.f.)

Alston

Rubiaceae Kaarai R Skin infection

Caralluma adscendens (Roxb.) R. Br. Asclepiadaceae Kalli mulaiyan YT Cooling effect, ulcer

(Contd)


157

Table 1−List of plant species recorded in the selected sacred groves of Madurai district—Contd


Cardiospermum canescens Wallich Sapindaceae Mudakathan WP Rheumatism

Cardiospermum halicacabum L. Sapindaceae Mudakathan WP Rheumatism

Carissa carandas L. Apocynaceae Kelakai Ltx, Fr Fruits edible, latex used for wound

healing.

Caryota urens L. Arecaceae Koonthalpanai WP Sacrificed plant

Cassia auriculata L. Caesalpiniaceae Aavaram chedi L, Flr Leaves and flower used for

diabetes, used in religious function

Cassia fistula L. Caesalpiniaceae Kontrai L Ring worm, considered as a

sacred tree

Cassia occidentalis L. Caesalpiniaceae Thakarai L, S Skin infection, purgatives

Cassia tora L. Caesalpiniaceae Usithakarai L, S Skin infection, purgatives

Cassytha filiformis L. Lauraceae Vaerilla rosa WP Purgative, remove retained

placenta of animals

Casuarina equisetifolia Forster Casuarinaceae Savukku L, Flr Cracks on the keels

Catharanthus roseus (L.) Don. Apocynaceae Nithyakalyani Flr Sacrificed plant

Cayratia pedata (Lour.) A.L. Juss ex.

Gagnepain

Vitaceae Ainthilai kodi L Skin diseases

Cissampelos pareira L Menispermaceae Ponmustai R Stomachache

Cissus guadrangularis L. Vitaceae Perandai WP Stomach problem, join the broken

bone

Citrus aurantifolia (Christm.) Swingle Rutaceae Elumichai Fr Multipurpose, considered

as a sacred fruit

Clausena dentata (Willd.) Roem. Rutaceae Ananthalai L, Fr Fruits edible, aromatic leaf used

for skin infection

Cocos nucifera L. Arecaceae Thennai WP Used in religious function

Combretum albidum Don Combretaceae Odaikodi B Skin diseases

Commiphora caudata (Wight & Arn)

Engl.

Burseraceae Kizhuvai Gum Wound healing

Corchorus trilocularis L. Tiliaceae Sunnampu keerai WP Dyspepsia

Couroupita guianensis Aublet Lecythidaceae Nagalingam Flr Sacrificed tree, flower considered

as god Shiva

Crataeva magna (Lour.) DC. Capparaceae Maralingam L, B Jaundice, eczema, rabies,

sacrificed plant

Croton bonplandianum Baillon Euphorbiaceae Mannennaikozhi Ltx, L Wound healing

Cymbopogon citratus (DC.) Stapf. Poaceae Sukkunaripullu WP Used in religious function

Cymbopogon martini (Roxb.) Wats. Poaceae Sukkunaripullu WP Used in religious function

Cynodon dactylon (L.) Pers. Poaceae Arugampullu WP Blood purifier, considered as god

Ganapathy

Cyperus rotundus L. Cyperaceae Korai Blb Diuretics

Datura metal L. Solanaceae Oomathai L Mental disorder, skin diseases,

piles

Delonix regia (Hook.) Raf. Caesalpiniaceae Vavarasu WP Sacrificed tree

Dendrophthoe falcata (L.f.) Ettingsh. Loranthaceae Pulluruvi L Skin diseases

Dioscorea hirsuta Dennst. Dioscoreaceae Vallikodi Tbr Edible, dandruff

Dodonaea angustifolia L. Sapindaceae Viraali L, S Inflammation, bone fracture

Ecbolium ligustrinum (Vahl) Vollesen Acanthaceae Pachambaram Flr Sacrificed plant

Elytraria acaulis (L.f.) Lindau Acanthaceae Kejapatham L Skin diseases

Ervatamia divaricata (L.) Alston Apocynaceae Nandhyavattai Flr Sacrificed plant

Euphorbia antiquorum L. Euphorbiaceae Kalli Ltx Remove the wart

Ficus amplissima Smith Moraceae Etthi P Sacrificed plant

(Contd)


158



Ficus benghalensis L. Moraceae Alamaram R, Ltx Gum bleeding, mouth ulcer

Ficus religiosa L. Moraceae Arasamaram Fr Fruits edible, considered as a god

Ganapathy

Furcraea foetida (L.)Haw. Agavaceae Seemakathalai Rhi Edible

Gloriosa superba L. Liliaceae Kalappaikilangu Rhi Poisoning

Glycosmis pentaphylla (Retz.) Correa Rutaceae Panjan L, Fr Fruits edible, aromatic leaves used

for skin infection

Gomphrena globosa L. Amaranthaceae Vadamalli Flr Sacrificed plant

Gyrocarpus americanus Jacq. Hernandiaceae Thanakku Gum Reduce the belly

Hardwickia binata Roxb. Caesalpiniaceae Aathi WP Sacrificed tree, removing the evil

sprit

Havea brasiliensis (Willd. Ex. Juss.)

Muell.

Euphorbiaceae Rubbermaram Ltx Introduced tree latex used for lips

ulcer

Hesperethusa crenulata (Roxb.) M.

Roem.

Rutaceae Nayvila Fr, L Skin infection

Holoptelea integrifolia (Roxb.)

Planchon.

Ulmaceae Aavimarum S Edible, plant considered as a abode

of ghost

Jatropha curcas L. Euphorbiaceae Kattukottai Ltx Skin infection

Jatropha gossypifolia L. Euphorbiaceae Athalai Ltx Mouth ulcer

Justicia tranquebariensis L.f. Acanthaceae Sivanar veampu WP Skin diseases, stomach problem

Lantana camara L. Verbenaceae Unnichedi L Skin infection, rheumatism

Lantana indica Roxb. Verbenaceae Nattunni L Skin infection, rheumatism

Leptadenia reticulata (Retz.) Wight &

Arn.

Asclepiadaceae Palakkodi YT, Ltx Latex used for cold, young tops

used as vegetables

Leucas aspera Spreng. Lamiaceae Thumbai WP Headache, cold, cough, asthma

Madhuca longifolia (Koenig) Macbr. Sapotaceae Ilupai Flr, Fr Swelling, respiratory tract

infection, oil purgative

Mallotus philippensis Muell.-Arg. Euphorbiaceae Kamala L Muscle pain

Melia azedarach L. Meliaceae Malai veambu L, Flr Stomach pain

Millingtonia hortensis L.f. Bignoniaceae Panneer Fr Sacrificed tree

Mimosa pudica L. Mimosaceae Thottal chinnungi R, L Snakebite, knee pain

Morinda coreia Buch.-Ham. Rubiaceae Manjanethi L Join the broken bone

Murraya koenigii (L.) Sprengel. Rutaceae Karuveapillai L, Fr Stomach problems

Nerium oleander L. Apocynaceae Arali Flr Sacrificed plant

Ocimum tenuiflorum L. Lamiaceae Nai thulasi L Cold, cough

Opuntia stricta (Haw.) Haw. Cactaceae Sappathikalli Flr, Fr Flower used for skin diseases,

fruits edible

Ormosia travancorica Bedd. Fabaceae Malai manchadi WP Used for religious function

Pandanus odoratissimus L. f. Pandanaceae Thalai Flr Used in religious function

Pavetta indica L. Rubiaceae Pavettai L Cobra bites

Phoenix Pusilla Gaertn. Arecaceae Echai WP Used in religious function

Plumeria alba L. Apocynaceae Poovarali Plant Sacrificed plant

Polycarpaea corymbosa (L.) Lam. Caryophyllaceae Karumchadachi WP Poisonous bites

Pongamia pinnata (L.) Pierre Fabaceae Pungamaram L, B, Flr Skin diseases, sacred tree

Premna latifolia Roxb. Verbenaceae Puchumullai L Swellings, plant considered as a

sacred tree

Prosopis chilensis Stuntz Mimosaceae Seemakaruvelai L, Fr Fruits edible, leaves wound healing

Pterolobium hexapetalum (Roth)

Santapu & Wagh.

Caesalpiniaceae Kariyendu L Skin diseases, sacrificed plant

(Contd)


159



Ricinus communis L. Euphorbiaceae Amanakku S, Oil Purgative, rheumatism

Sapindus laurifolius Vahl. Sapindaceae Poonthikottai Fr Cleaning the cloth

Securinega virosa (Roxb. ex Willd.)

Pax & Hoffm.

Euphorbiaceae Vellaippula Fr Edible

Sida cordifolia L. Malvaceae Vettukayapoondu L Cut wounds

Solanum torvum Sw. Solanaceae Sundaikkai L, Fr Leaves used for skin diseases,

fruits as vermifuge

Streblus asper Lour. Moraceae Purankuttu Gum Dysentery, ulcer

Strychnos nux-vomica L. Loganiaceae Yetti S, Oil Rheumatism,sacrificed plant

Strychnos potatorum L.f. Loganiaceae Thethan Kottai S Improve the health

Syzygium cuminii (L.) Skeels Myrtaceae Naval Fr, S Fruits edible, seed used for

diabetes

Tamarindus indica L. Caesalpiniaceae Puli L, Fr Dysentery, muscular, joints pain

Tectona grandis L. f. Verbenaceae Thekku L Boils, skin infection

Tephrosia purpurea (L.) Pers. Fabaceae Kozhungi R Stomach pain

Terminalia arjuna (Roxb.) Wight &

Arn.

Combretaceae Maruthu B Blood pressure, sacrificed tree

Thespesia populnea (L.) Sol. ex Corr. Malvaceae Poovarasu Flr, B Skin diseases

Tinospora cordifolia (Wild.) Miers.

Hook. f. Thomson

Menispermaceae Seenthil L, S Rheumatism

Tragia involucrata L. Euphorbiaceae Senthatti WP Stomach trouble

Tylophora indica (Burm. f.) Merr. Asclepiadaceae Kurinchan L Diabetes, fever

Vetiveria zizanioides (L.) Nash Poaceae Vettiveru R Cooling, hair growth

Waltheria indica L. Sterculiaceae - L Purgatives

Wrightia tinctoria (Roxb.) R. Br. Apocynaceae Veppalai Ltx, L, B Skin diseases; wound healing

Xanthium indicum Koenig ex Roxb. Asteraceae Karapan chedi Young

buds

Tooth pain

Ziziphus glabrata Heyne ex Roth. Rhamnaceae Elanthai B, Fr Fruits edible, bark used for skin

infection

Ziziphus oenoplia (L.) Miller Rhamnaceae Soorai F Fruits edible

Ziziphus rugosa Lam. Rhamnaceae Soorai Fr Fruits edible

T – Tree, S – Shrub, C – Climber, H – Herb, G – Grass, L- Leaves, S – Seed, Fr – Fruits, Flr – Flower, B- Bark, WP- Whole Plant,

R – Root, Rhi – Rhizome, Blb – Bulb, Ltx – Latex

different forms of deities like, Ayyanar, Amman,

Karuppu made up of clay and Kavadimurugan made

up of stone were also found. People take vows

(promise) for their own wish; if the wish is fulfilled,

they submit terracotta’s (Figs 4 & 5). The terracotta

mostly are horses, dogs, cats, bulls, elephants, ram

(male sheep) and parts of human beings mainly hands

and legs, etc18

. In the investigation, in all the sacred

groves children’s terracotta (30-60cm), dogs (30cm-

1.5m), bulls (1-1.5m), elephants (1-2m), ram (1.5m)

and horses (15cm-3m) were found (Figs 6-9). Small

insects, centipede, millipede and scorpion terracotta

are also found in Chottakaran koil groves. Mostly, all

the terracotta are made up of clay except in Ayyanar

koil grove; the horse terracotta and Ayyanar (god)

bodyguards are made up of bricks and cement. Single

person for fulfillment of wishes dedicates it.

The conservation of sacred groves by the local

people involves strict rules and taboos, tree felling,

damaging of plants are strictly prohibited. Generally,

inside the grove foot wears, smoking and alcoholic

beverage are prohibited. Only local people are

allowed to collect medicinal herbs and parts in cases

of sickness. In the case of persons damaging the

groves properties, fines or punishments are awarded.

Resulting in the religious taboo and myth, the


160


161

diversity of the groves is protected. In Tamil Nadu, all

local Hindu people believe the neem tree (Azadirachta

indica) as a form of Amman (goddess). It is because

of its proven therapeutic properties (Fig. 10).

Pattatharasi koil grove (53 plant species) and

Chottakaran koil grove (50 plant species) have a rich

in vegetation with undisturbed nature. In Pattatharasi

koil grove, 200-300 yrs old Ficus benghalensis trees,

home of birds, insects, honeybee and small animals

are also found. The luxuriant liana Combretum

albidum is also spread on this tree. In the foot of the

tree, local people place the snake god and Ayyanar

god terracotta (30-60 cm). The local people

considered the base of this tree as a residency of

snakes. Some times inside the shrine, small to bigger

sized cobra also reside along with deity. In all the

sacred groves, most of the plant species reported

inside the groves do not occur out side the groves,

indicating the endemic nature of occurrences. In the

survey, 60 different plant species present in any one

of the 8 groves were found. It is interesting to note

that many sacred groves are also important archaeo-

logical sites with evidence of Paleolithic or Neolithic

cultures. Sittanavasal in Pudukottai district for

example, combines 3000 yrs old caves of Jaina monks

and 1300 yrs old caves with beautiful paintings. Such

situations are found frequently all over Tamil Nadu18

.

In the Kavadimurugan koil grove, some old stone

sculpture found may be a figure of Arjuna (from epic

Mahabharata) or Nadukal, an ancient practice of

dedicating a grave stone for brave warriors (Figs 11 &

12). The local people reside in the area consider the

sculpture as a god Karuppu placed under the tree of

Premna latifolia and pray regularly (Fig. 13).

It is clear that there is a wide range of usage and

conservation of local flora by the indigenous people.

The conservation of medicinal plants gives protection

to the life of local people and also improves the poor

socioeconomic condition of the people living around

the plants. Almost the entire world has now

recognized the value and importance of plants used in

traditional knowledge. The conservation of can plant

species can be carried out effectively by creating

awareness on the utility and conservation of plant

diversity to local communities, controlling over

exploitation, cultivating and preserving germplasm in

the form of seed, pollen, tissue or gene bank. It further

includes conservation through legislation, conser-

vation in the form of ethno-forestry and nature

preserver in areas of special national importance.

Conclusion

Various communities in India follow nature

worship based on the premise that all creations of

nature have to be protected. Sacred groves still posses

a great heritage of diverse gene pool of many forest

species having socio-religious attachment and

possessing medicinal values2. These are gradually

shrinking in size and number due to civilization in the

remote areas, land requirements, agriculture practices,

monsoon failure and low rainfall, education and

literacy brought to the tribal people26,27

. The legal

status and management of sacred groves in the

country need to be examined and there is an urgent

need to preserve and acknowledge the efforts of the

people of this area in preserving the other small

sacred patches of forest as local biodiversity28

.

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Conserving the sacred for biodiversity management, (Oxford

& IBH Publication, New Delhi), 1998, 93.

2 Khumbongmayum AD, Khan ML & Tripathi RS, Sacred

groves of Manipur – ideal centres for biodiversity

conservation, Curr Sci, 87(4) (2004) 430.

3 Kalpana Desai, A peep in to the past - conserving forest

wealth, by Rani Day Burra, (The Prince of Wales museum of

Western India, Mumbai), 2000.

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