Sthala Vriksha

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Sthala Vriksha
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Ekambareswarar temple
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A Sthala Vriksha or Sthala Vruksham (Tamil:ஸ்தல வ்ருக்ஷம்), is a monumental tree that is indigenous to every historical Hindu temple. This forms a prominent feature of Koils, Hindu temples of the Dravidian style.[1]

Besides the dominant feature of a temple's architecture comprising the Gopuram, Vimanam and the sanctum, the temple tree is also considered holy. Some of the temples and historical places derive their names from such trees.

Hinduism and ecology is a growing subject of interest and importance of these trees are reiterated by doing pujas to them, tying sacred thread and bells during days of religious importance.[2]

Legend[]

Image of Dakshinamurthy in the form of a tree of knowledge in Koranganatha Temple, , 9th century

As per Hindu legend, most historic Hindu temples are associated with a tree. Trees are found to symbolize growth and prosperity. In village folklore, there is a tree or forest associated with goddesses like Kali, Amman, Mariamman or Ellai Pidari. The goddess are believed to have significant powers. When the trees or the forests are not properly maintained, the inmates are believed to get punished in the form of a poor harvest or famine.[3] The forests names and the deities are closely associated in the Saivite lore. The temple at Thirukkuvalai is referred to be located in a forest called Kathakaranya after the temple tree.[4] Bilva (Aegle marmelos) is the most common Sthala Vriksha in Shiva temples, while the leaves of Tulsi (Ocimum tenuiflorum) is considered sacred for Vishnu temples. The other common Sthala Vrikshas are Neem (Azadirachta indica), Peepal (Ficus religiosa), Marudhu (Terminalia paniculata) and Kanikonna (Cassia fistula). The selection of the colours of flowers are dependent on the deities. While white, blue and yellow flowers are considered sacred to Krishna and Vishnu, red and shades of orange are considered sacred to Shiva.[5] According to Ramayana, the word Sthala Vriksha is a mixture of Yakshaya Chaitya (the tree with the spirit within) and Vriksha Chaitya (the protector tree), indicating the sacred tree in each region.[6]

Dakshinamurthy is an aspect of the Hindu god Shiva as a guru (teacher) of all types of knowledge. This aspect of Shiva, as the original guru, is his personification as the supreme or the ultimate awareness, understanding and knowledge. In this aspect as Dakshinamurti, Shiva is generally shown with four arms. He is depicted seated under a banyan tree, facing the south. Shiva is seated upon a deer-throne and surrounded by sages who are receiving his instruction.[7][8]

Location[]

The Sthala Vriksha is located on ground or on an elevated platform. It is usually located on the outer Prakara, the precincts of the temple. In most Shiva temples, it is located behind the sanctum. The tree is used as a deity in itself in most temples where people hang strings and filial to pray for their needs. As a worship practice, people circumambulate and prostrate before it. Sometimes the trees are anointed with strings to arrest the spirit within.[2] There are cult statues placed around the trees describing the deities, which are worshipped.[3] Western scholars have viewed the planting of the trees within the precinct as a means of protecting the environment.[9] Usually a square platform is built around the tree and a cirumbulatory passage is built around it. The image of the deities or serprent stones are placed in the temple. When the tree dies for some reason, another tree is planted in the same location. Spiritually, it is considered as the rebirth cycle.[10] As per historian Soundara Rajan, the institutionalization of the temple trees, temple history and festival calendar in South Indian temples were initiated during the 11th century.[11]

Literary mention[]

The historic text refer the tree as Chitra Vriksha. The Vedic texts have mention about amulets made off specific plants to wade off evil spirits.[5] There are specific mention about the temple tree and its history in Padma Purana and Matsya Purana.[2] There are various trees mentioned in Sangam literature like Agananuru and Purananuru. The later religious text compiled in Thevaram by saint poets like Appar, Sundarar, Sambandar and Manikkavacakar have multiple mention about various temple trees. The Sthala Vriksha is usually considered as a representation of a larger presence of species.[12] Ramayana, the first epic in Hinduism, has a detailed view of all the forests in the region traversed by Rama.[6] Some of the wish giving trees are also called kalpavriksha is also preserved in the temples.[10]

Footnotes[]

  1. ^ Ching, Francis D.K.; et al. (2007). A Global History of Architecture. New York: John Wiley and Sons. p. 762. ISBN 978-0-471-26892-5.
  2. ^ a b c Krishna, Nandita (2017). Hinduism and Nature. Penguin Random House India Private Limited. pp. 125–6. ISBN 9789387326545.
  3. ^ a b Jarzombek, Mark (2009). "Horse Shrines in Tamil India: Reflections on Modernity". Future Anterior: Journal of Historic Preservation, History, Theory, and Criticism. University of Minnesota Press. 6 (1): 21–2. doi:10.1353/fta.0.0031. JSTOR 25835049. S2CID 191627473.
  4. ^ A., Subramanian (1974). "The Thyagaraja Svamin Temple At Tirukkuvalai—A Study". Proceedings of the Indian History Congress. Indian History Congress. 35: 442–449. JSTOR 44138813.
  5. ^ a b P.K., Valsalakumari (2008). Flowering Trees. New India Publishing. p. 19. ISBN 9788189422509.
  6. ^ a b Krishna, Nanditha (2020). "Ancient Forest and sacred grooves". In Chakrabarti, Ranjan (ed.). Critical Themes in Environmental History of India. SAGE Publishing India. p. 174. ISBN 9789353883164.
  7. ^ Rajarajan, R.K.K. "New Dimensions of Dakṣiṇāmūrti: with Special Reference to Vijayanagara-Nāyaka Art". Heritage: Journal of Multidisciplinary Studies in Archaeology.
  8. ^ Rajarajan, R.K.K. "Dakṣiṇamūrti on vimānas of Viṣṇu Temples in the Far South". South Asian Studies. 27 (2): 131–144. doi:10.1080/02666030.2011.614413. S2CID 194022781.
  9. ^ Narayana, Vasudha (2000). Visions of a New Earth: Religious Perspectives on Population, Consumption, and Ecology. Suny press. p. 116. ISBN 9780791444573.
  10. ^ a b Reddy, Prabhavati C. (2014). Hindu Pilgrimage: Shifting Patterns of Worldview of Srisailam in South India. Routledge. pp. 48–9. ISBN 9781317806318.
  11. ^ K.V., Soundara Rajan (1988). Secularism in Indian Art. Abhinav Publications. ISBN 9788170172451.
  12. ^ Narayana, Vasudha (1997). "One Tree Is Equal to Ten Sons": Hindu Responses to the Problems of Ecology, Population, and Consumption". Journal of the American Academy of Religion. 65 (2): 303. JSTOR 1465767 – via JSTOR.

References[]

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