Sthala vrikshas: Worship of sacred trees symbolises humans’ deep & ancient connection with nature

The kinship between religion and nature is age-old in India. Many states accord forests a sacred title, and in several places of worship, individual trees, shrubs or herbs are revered. In Hinduism, these are called sthala vriksha or temple trees.

The Hindu sacred texts have a Sanskrit saying “Vruksho rakshati rakshitaha” (A tree protects those who protect it). The practice of tree worship is also found in Islam, Buddhism, Christianity and various other global religions. 

Sthala vrikshas are worshiped in Tamil Nadu, Kerala, Karnataka, Andhra Pradesh and Sri Lanka. Despite their importance, comprehensive information on sthala vriksha still remains limited outside Tamil Nadu.

The term sthala vriksha is derived from the Sanskrit words sthala (place) and vriksha (tree). According to a study by Gunasekaran and Balasubramanian in 2005, the sthala vriksha is a plant venerated by devotees, regarded as holy like the presiding deity of the temple. 

Typically, a giant tree of a species that is commonly found locally is worshipped with a deity beneath it. These trees often existed on the site long before the temple was built. 

During my visits to several temples, I observed that trees such as Ficus bengalensis, Mimusops elengi, Prosopis cineraria, Ficus religiosa, Ficus racemosa, Michelia champaka, Azadirachta indica, Ficus amplissima, Pongamia pinnata and Tamarindus indica are protected and worshipped with flowers and coconuts.

Every temple is traditionally associated with a specific sthala vriksha, reflecting the deep connection between spirituality and nature. 

A study by Gunasekaran and Balasubramaniam in 2012 surveyed about 1,165 temples, including 846 dedicated to Shiva, 246 to Vishnu, 23 to Amman, and 48 to Murugan. Among 112 sacred tree species, Aegle marmelos was the most common, found in 324 temples, followed by Prosopis cineraria (63 temples). 

In India, many places are named after trees, such as Chinchpokali in Mumbai (named after tamarind trees that are called chinch in Marathi). Similarly, many temples and deities are also named after the trees associated with them.

The worship of trees in India can be categorised into three main types, as explained by Mallika Ravikumar in her blog: Kalpa vriksha (mythological wish-fulfilling tree), chaitya vriksha (sacred village tree symbolising protection) and sthala vriksha (temple tree, typically found in the temple’s outer enclosure). 

Devotees offer prayers, coconuts, flowers and lamps to these trees as part of their religious practices. Hindu literature frequently mentioned sacred temple trees such as chitra vriksha in texts like the Padma Purana, Matsya Purana and Sangam works like Agananuru and Purananuru. 

The Tevaram, composed by saint-poets like Appar, Sundarar and Sambandar, also refers to various sthala vrikshas. Vasudha Narayanan suggested that the sthala vriksha symbolises a broader ecological presence, while epics like the Ramayana emphasise the cultural and spiritual importance of trees, some of which are likened to the wish-fulfilling kalpa vriksha.

Life of a sthala vriksha

The selected trees are known for their hardiness and longevity. According to a blog by Abhilash Rajendran, the Vanni tree (Prosopis cineraria) at the Magudeshwara Temple in Kodumudi and the mango tree at the Ekambareswara Temple in Kancheepuram are believed to be nearly 3,500 years old in Tamil Nadu. 

Prabhavati Reddy, in her 2014 book Hindu Pilgrimage: Shifting Patterns of Worldview of Srisailam in South India, mentioned that when a sacred tree dies, it is replaced by a new tree planted in the same location, symbolising the spiritual concept of rebirth. 

This practice keeps the same tree sacred to the deity, worshipped for generations, exemplified by a 300-year-old baobab near Nath Temple in Shirala, Sangli showcasing deep-rooted ties.

The sthala vriksha holds profound spiritual and medicinal importance in Hindu tradition, symbolising divine presence and connecting nature with the sacred. 

These trees feature prominently in temple rituals, bestowing blessings, protection, and spiritual ambiance. Their medicinal properties, especially for communities using Aegle marmelos, Azadirachta indica and Ocimum tenuiflorum, are vital.

Moreover, preserving them safeguards endangered germplasms, supporting biodiversity. They illustrate the balance between spirituality, traditional healing, and ecological preservation, hosting diverse species and serving as flagship species. 

Acting as carbon sinks, these giant trees help purify the air and elevate environmental well-being. A 400-year-old Mimusops elengi near Siddeshwar Temple in Phaltan, Satara exemplifies this ecological and spiritual significance, yielding sweet, fragrant flowers, edible fruits and versatile seeds. Benefiting both people and wildlife, they unify communities.

Sthala vrikshas are hidden treasures of worship, biodiversity and ecosystem services. Their protection and conservation face challenges as knowledge of tree selection and placement vanishes. 

Tamil Nadu scientists have documented temple trees since the 1950s, but other states lag behind. Marking them with GPS would aid tracking and ongoing preservation. Sthala vrikshas symbolise nature worship, reflecting our deep-rooted connection to the environment.

These trees should be protected as they are timeless witnesses to our cultural heritage and nature‘s importance. By honouring them, we secure their future. 

In the 2020s, Maharashtra officially began declaring trees over 50 years old as heritage trees. Our ancestors lived harmoniously with nature, prioritising the conservation of trees.

Now, urbanisation fuels relentless development, causing widespread deforestation with little replanting. Highways expand and cities grow while nature’s balance tilts. Yet the sthala vriksha endures, showcasing how vital trees can coexist with progress. 

It reminds us to preserve green spaces even as we develop. We must heed our ancestors’ wisdom, blending growth with sustainability so that future generations inherit a world enriched by nature’s grace and heritage.

Sangram Chavan is associated with ICAR-National Institute of Abiotic Stress Management, Baramati, Maharashtra. AR Uthappa works with ICAR-Central Coastal Agricultural Research Institute Ela, Old Goa, Goa. A Keerthika is associated with ICAR-Central Arid Zone Research Institute, Jodhpur, Rajasthan.

Views expressed are the author’s own and don’t necessarily reflect those of Down To Earth.