1

ASSIGNMENT
From Roots to Rituals: Exploring the Spiritual and Cultural Significance of the Sijou
Plant in Bodo Beliefs

SUBMITTED TO
School of Heritage Research and Management
Dr. B. R. Ambedkar University
18-A Satsang Vihar, Qutub Institutional Area, New Delhi – 110067

Master of Art
Archaeology And Heritage Management
2023-2025

Paper
Cultural heritage of India

SUBMITTED BY UNDER THE GUIDANCE OF

Vidhata bisht Shalini Awasthi

Date:1/5/24
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INDEX
Acknowledgement 3
Abstract 4
Introduction 5
Literature Review 6
Methodology and Limitations 7
Sijou 8
History 9
Type(ritualistic) 11
Type (medicinal) 12
scripture 13
Conclusion 14
Line Drawing 15
Dried Part of the Plant 16
References 17
3

ACKNOWLEDGEMENT

I am grateful to professor Shalini Awasthi maam for providing me with the opportunity to
conduct my research on the topic which is very close to me and for all of the resources and
support maam provided.
I am deeply grateful to my friend Abhinav brahma for igniting my curiosity and guiding me
through the intricacies of Bodo culture. Without his enthusiasm and support, I would not have
delved into the significance of the Sijou plant or understood its role in Bodo religious
practices. His insights have enriched my understanding and shaped this paper in profound
ways and I am honored to have had the opportunity to learn from him and explore the
fascinating world of Bodo culture and tradition.
Finally, I would like to thank all of the participants in my study for their time and willingness
to share their experiences. This work would not have been possible without their
contribution.
Vidhata bisht [shrm]
4

Abstract

The Sijou plant has great cultural significance in the Bodo community, and is a symbol of
tradition, spirituality and healing. This paper examines the multifaceted role of Sijou in Bodo
culture, examining its historical origins, ritual practices, medicinal uses and social
implications. Through literary, mythological and ethnographic research, this paper sheds light
on the complex relationship between the Bodos and Sijou plants
My interest in this comes from a close friend who kindly opened the doors of her culture to
me, shared stories about the importance of Sijou plants in her community and found a deep-
rooted respect and connection evidence of the depth surrounding this plant material. This
paper aims to contribute to the understanding and preservation of the rich cultural heritage of
Sizou plants in the Bodo society.
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INTRODUCTION

The Bodo community, nestled in the colourful cultural tapestry of India's Northeast, holds a
wealthy historical past deeply intertwined with their conventional religion referred to as the
Bathou religion. Originating from the plains of the Brahmaputra Valley, the Bodos, alongside
other associated ethnic companies, shape a widespread part of the vicinity's socio-cultural
panorama.

At the heart of Bodo spirituality lies the reverence for Bathou Bwrai or Si Bwrai, regarded as
the highest deity embodying omnipotence, omniscience, and omnipresence. The essence of
Bathou faith is encapsulated in the Sijou tree, scientifically diagnosed as Euphorbia
splendens, symbolizing the divine presence and interconnectedness with nature.

In delving into the intricacies of the Bodo cultural milieu, it becomes evident that knowledge
of the philosophical underpinnings of the Bathou religion is paramount. The etymology of
"Bathou" itself, derived from "Ba", which means five and "thou", signifying a profound idea,
encapsulates the essence of the faith, revolving around five profound standards symbolized
by using elemental forces: Air, Earth, Water, Sun (Fire), and Ether.
As an observer intrigued by the variety of human cultures, my exploration into the depths of
the Bodo lifestyle stems from a proper choice to resolve the intricacies of this historical
religion and its societal implications. Recognizing the transformative nature of traditions, I
aim to acknowledge the philosophical importance of the Bathou faith and its manifestation in
Bodo society.
Objective:
The objective of this study is two-fold: firstly, to gain insight into the philosophical nuances
of sijou plant and its role in shaping Bodo identity, spirituality, and societal practices.
Secondly, to underscore the importance of cultural understanding and appreciation in
plants/shrub like sijou.
Through a comprehensive examination of Bathou religion, encompassing its mythological
lore, ritualistic practices, and socio-cultural significance, this study endeavors to shed light on
the profound connections between sijou belief system and cultural heritage.
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LITERATURE REVIEW
The literature review delves into the intricate facets of Bodo culture, mainly focusing on the
profound interplay between the Bathou religion and the emblematic Sijou tree within this
indigenous framework. This review aims to comprehensively understand the cultural,
spiritual, and societal dimensions embedded within Bodo traditions by synthesizing a diverse
array of scholarly endeavours, ethnographic explorations, and historical narratives.

Historical Evolution of Bathou Religion:

The genesis and historical trajectory of the Bathou religion serve as foundational pillars in
comprehending Bodo cultural identity. Scholars such as Barpujari (2011) have meticulously
traced the origins of the Bathou faith, portraying it as one of humanity's oldest spiritual
systems. Through meticulous analysis of ancient texts and oral traditions, researchers
illuminate Bathou's syncretic evolution, forged through interactions with neighbouring faiths
while retaining its distinctive essence (Boro, 2017)—revivalism of Bathouism Among the
Bodos Faguna Barmahali.
Ritualistic Veneration and Symbolic Significance:
Central to the Bathou religion are its ritualistic observances and symbolic manifestations.
The Sijou tree, scientifically recognized as Euphorbia splendens, is pivotal in Bodo's spiritual
ethos, symbolizing divine immanence and harmony with the natural world (Barpujari, 2011).
Ethnographic inquiries by Boro (2022) and contemporaries extensively document the
reverential worship of the Sijou tree, accentuating its role as a living conduit to the Bathou
deity and its integral presence in communal rites and festivities. CULTURAL AND
VILLAGE LIFE OF THE BODOS WITH REFERENCE TO KHERAI FESTIVAL
Oinam Ranjit Singh1 & Sushanta Narzary.

Philosophical Tenets of Bathou Doctrine:

Philosophical exegeses of the Bathou religion unravel more profound layers of its
ideological underpinnings. The etymology of "Bathou," derived from "Ba", denoting five and
"thou", connoting profound contemplation, underscores the centrality of numerical
symbolism in Bodo metaphysics (Barpujari, 2011). Debnath's (2017) scholarly elucidation of
Bathou's philosophy underscores the import of the "principle of five" in deciphering cosmic
harmonies and elemental interconnections. Folklore and Politics With special reference to
the Bodo Faguna Barmahalia(2014).
7

METHODOLOGY AND LIMITATIONS

For the present study, data has been collected from both primary and secondary sources. Primary
sources are collected through observations and informal discussions. Secondary sources are
collected from books, journals, research papers, etc. The study is carried out with the view of
understanding the significance of i. sijou in Bathou altar, and ii. Sijou cultural significance

The present study employs both primary and secondary data collection methods to explore
the significance of the Sijou tree in Bathou altar practices and its cultural importance within
the Bodo community.
Primary Data Collection:
Observations and informal discussions were conducted to gather firsthand insights. And
informal discussions with Bodo community members provided qualitative data on cultural
beliefs and practices.
Secondary Data Collection:
A comprehensive review of literature from books, journals, and research papers was
conducted to establish background information on Bodo culture, Bathou religion, and the
significance of the Sijou tree.
Ethical Considerations:
Informed consent was obtained, and cultural sensitivity was maintained throughout the study
to respect the rights and traditions of the Bodo community.
LIMITATIONS
A significant limitation of this study is the inability to conduct fieldwork in Kokrajhar or any
Bodoland area and directly observe Bathou altar practices involving the Sijou tree in person.
As a result, the study relies on secondary sources and indirect insights gathered through
informal discussions, which may not fully capture the depth and intricacies of the cultural
significance.
Additionally, the lack of time constrained my ability to attend the Bathou festival, a key
cultural event where Bathou altar rituals and the significance of the Sijou tree are prominently
featured. Attendance at the festival would have provided an opportunity to gather additional
insights, firsthand observations, and photographs, enriching the study with a more
comprehensive understanding of the cultural context.
Despite these limitations, the study endeavors to offer valuable insights into the significance
of the Sijou tree in Bathou altar practices and its cultural importance within the Bodo
community, based on available data and scholarly literature. Future research may benefit
from fieldwork in Kokrajhar and participation in cultural events such as the Bathou festival to
further explore these themes and enhance the depth of understanding.
8

Sijou

NOMENCLATURE
Scientific Name: Euphorbia
Local Language Name: Sijou
English Name: Euphorbia neriifolia
 Snuhee (Sanskrit)
 Sigu, Siva (Oria)
Indian name : Indian spurge tree

In Bodo the terms Si and Jou denote, respectively, the ultimate and soul or atma. In the
language of the Bathou faith, Sijou denotes the highest soul or atma, according to the word's
derivation

GEOGRAPHY
 Native : Bangladesh, India, Iran, Myanmar, Tibet , Vietnam

 World Distribution : Bangladesh, India, Iran, Myanmar, Pakistan, Vietnam

The origin of Sijou plant , botanically known as Euphorbia neriifolia,not Euphorbia

splenden as described by Rev.

Bodo legend said the plant was brought from the original abode of Bodos in Tibet

(Boro, B. (2022). Traditional Health Care Practices of the Bodos of Rural Area of Assam,
India.) references.
9

HISTORY:
Mythology: True to the festival's spirit, it is a plant – the sacred sijou – that is considered to
be a manifestation of the Supreme God. It is correct at the centre of the ceremonies and is
therefore offered fruits, flowers and grains.
During the days of worship, the Douri (male priest) and Doudini (female priest) played a vital
role under the guidance of the Oja (incantist). Upon the Oja's chants, the Doudini falls into a
trance and is believed to be possessed by a divine spirit, temporarily leading her to become
one of the deities. Moving to the rhythm of the drums, flute, and cymbals, the Doudini
performs up to eighteen dances in front of the sijou, recites past and present stories, and is
believed to possess the power to predict the future.
• The Sijou tree is regarded as a God called Bathoubwrai in parts of Assam, Nepal, and Tibet.

Legends: According to the legends, the Bodos of the northern bank of the river Brahmaputra
narrate and believe their origin of creation is related to the worship of Bathou. The five
elements of creation are also symbolized by Bathou. The Bodos also believe that Bathou
created the Sijou plant, the first tree that stands as an emblem of the Supreme God at the altar.

Traditions: At the altar, "Sijou," the living embodiment of truth, serves as a representation of
the omnipotent God. The meaning of 'Sijou' is 'Paratman'. 'Si' means 'Atman'and 'Jou' means
'Eldest'/'Highest', or 'Param'. It also needs to be mentioned that there are no seeds of the Sijou
plant, and it can survive everywhere. So, it is justified and logical to accept the Sijou tree as
the symbol of the Supreme God.

The altar of the Bathou religion is a place or centre where worship is done. It is also called
'Bathou Bindo'. It is divided into three parts-

(a) The first part, fenced by bamboo strips, is the principal altar. In this part, the supreme God
of Bathouism is prayed to,
(b) A part of the altar that is extended spur-like from the parent altar to the northern direction.
The 'Noni Mwdai,' or the other deities of 'Bathou,' are prayed to in this section.
(c) A similar extended portion is prayed to the south for the "Hagrani Mwdai," or the gods
who are not members of the Bathou family. On the front side of the altar, a white cloth is
suspended above the ground in the first section of the altar.
This proves that the Almighty Anan Gosai, the highest God of Bathouism, exists in an
amorphous form.
A Sijou tree is planted in the middle of the principal altar. Just before planting the same, an
egg of a hen and a stone are buried under the Sijou tree. The inherent meaning is that the
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Bodos believe these are the symbols of the creation of the universe. The stone stands for truth
and longevity, while the egg stands for reproduction and the primitive stage of the universe.

After that, a full-blown small branch of the Sijou tree is cut down from the parent plant as per
religious customs and is made fresh by spraying holy water either with 'Tulsi' (Ocimum
Sanctum) or Yatrachi branch (Justice et al.). In the upper region of the branch, five curls are
made with a fresh white thread (Ewa Suta in Assamese). Bodos believe this to be a worldly
illusion and affection since the creation. The Sijou tree is surrounded by a round fence of
small bamboo strips woven by five other bits, symbolizing the religious and spiritual
principles of Bathou. The fence is erected by eighteen pairs of bamboo strips with five knots,
which are planted in the vertical direction.
In the order the five knots constitute: birth, pain, demise, marriage, and peace and pleasure

Three pairs of strips on the front side are twisted in traditional style, and it is called 'Daothu
Bikha Hebnai'. The Daothu Bikha stands for the threefold power of Bathou, viz—creation,
nutrition and dissolution. The lamp wick is placed under the Sijou tree, symbolizing spiritual
knowledge. The flower is a symbol of softness and beauty. The fruit symbolizes the result of
the action. Dhup-Dhuna denotes a spiritual element or assistance in worshiping God. The
altar is the realization of oneness between Atman and Paratman. It symbolizes a holy road
from Earth to heaven. The complete altar is called Bathou, where the Sijou tree represents the
supreme God, while Mainao, the Goddess-in-chief, is represented by the basil Tulasi. The
Bathou altar is made with the help of a five-fold bamboo sheet. They bear different
philosophical significance, which are mentioned below-
(a) The lower one is believed to be Earth.
(b) The second upper means water.
(c) The third upper means air.
(d) The fourth upper means the sun
(e) The last upper means sky.

The last upper bamboo sheet contains three bamboo sheets, which are believed to symbolize
the cycling order of life, including the birth and death of living beings. In another form, it is
explained as
(a) The lower one means embryo,
(b) The second upper means birth,
(c) The third upper means adulation,
(d) The fourth upper means marriage and
(e) The last upper means death
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TYPE

Ritualistic

At the altar, "Sijou," the living embodiment of truth, serves as a representation of the Almighty God.
"Paratman" is the meaning of the word "Sijou." "Si" denotes "Atman," and "Jou" denotes "Eldest,"
"Highest," "Param," etc. It should be noted that the Sijou plant is without seeds and that it is capable
of flourishing anywhere. Accepting the Sijou tree as a representation of the Almighty God is
therefore reasonable and justified. The various components of the "Sijou" tree each have a specific
meaning: (a) the root denotes the formless God; (b) the tree's body represents one God (Ek Iswara);
(c) the branches represent objects and beings; (d) the leaf and flower represent Mainao.

(e) The five edges stand for truth, knowledge, power, and the sun, vacuum, air, earth, and water,
power, beauty and goodness

(f) Pair of sting indicates male and female

and

(f) A pair of sting marks a male and a female.

Even though the Bathou religion is still practiced in the ways stated above, many of the traditional
customs have been abandoned in favor of numerous new fundamentals and frameworks. These
days, fruits and flowers are offered to the gods in lieu of sacrifices of birds and animals. Animal
sacrifices are no longer performed. Today's Bathou religion has split into several branches, including
Sonaton Bathou, Abru Bathou, Rupamoni Bathou, Narayan Bathou, and Swrjigiri Bathou, as a result
of the influence of modernity. Nonetheless, some of the community's knowledgeable and
understanding members have taken the initiative to modernize and alter their religious customs. As a
result, in 1992, the All Bathou Religious Union (ABRU) was established.

TYPE

Ritualistic

At the altar, "Sijou," the living embodiment of truth, serves as a representation of the Almighty God.
"Paratman" is the meaning of the word "Sijou." "Si" denotes "Atman," and "Jou" denotes "Eldest,"
"Highest," "Param," etc. It should be noted that the Sijou plant is without seeds and that it is capable
of flourishing anywhere. Accepting the Sijou tree as a representation of the Almighty God is
therefore reasonable and justified. The various components of the "Sijou" tree each have a specific
meaning: (a) the root denotes the formless God; (b) the tree's body represents one God (Ek Iswara);
(c) the branches represent objects and beings; (d) the leaf and flower represent Mainao.

(e) The five edges stand for truth, knowledge, power, and the sun, vacuum, air, earth, and water,
power, beauty and goodness

(f) Pair of sting indicates male and female

and

(f) A pair of sting marks a male and a female.

Even though the Bathou religion is still practiced in the ways stated above, many of the traditional
customs have been abandoned in favor of numerous new fundamentals and frameworks. These
days, fruits and flowers are offered to the gods in lieu of sacrifices of birds and animals. Animal
12

sacrifices are no longer performed. Today's Bathou religion has split into several branches, including
Sonaton Bathou, Abru Bathou, Rupamoni Bathou, Narayan Bathou, and Swrjigiri Bathou, as a result
of the influence of modernity. Nonetheless, some of the community's knowledgeable and
understanding members have taken the initiative to modernize and alter their religious customs. As a
result, in 1992, the All Bathou Religious Union (ABRU) was established.

Scriptures and written verses were not previously associated with traditional Bathou religion.
However, ABRU is currently contributing a great deal to the publication of religious books that are
associated with Bathou religion, which is encouraging for the preservation and safeguarding of the
Bodo identity.

Medicinal use

Latex:
The latex or milky sap of E. neriifolia has numerous traditional medicinal uses. It is used as a
radical laxative and for treating earache. The latex acts as a purgative in cases of liver/spleen
enlargement, dropsy, syphilis, general anasarca, and leprosy. It is employed in the treatment
of asthma, gastrointestinal disorders, skin conditions, leprosy, and kidney stones due to its
carminative and expectorant properties. The latex is applied externally on ulcers, scabies,
warts, and glandular swellings to prevent suppuration. It is also a component of aphrodisiac
mixtures. Notably, the latex of E. neriifolia is a key ingredient in the Indian medicinal
"Kshaarasootra" used for treating anal fistulae.
Leaves:
The leaves of this plant have carminative and appetite stimulant properties. They are used to
treat tumors, pain, inflammation, stomach swellings, and bronchial infections. The leaves
promote wound healing and possess aphrodisiac and diuretic effects. They are employed in
treating cough, cold, bronchitis, and bleeding piles. The leaves demonstrate anthelmintic
activity. In some regions, leaf extract combined with common salt and honey is used orally
and topically to relieve respiratory troubles in children.
Stems:
The stem or its juice, when combined with honey, is used to treat coughs and colds. Roasted
stem juice mixed with honey and borax promotes the expectoration of phlegm. The stem
pulp, along with fresh ginger, is used to treat hydrophobia. The stem juice also helps remove
warts from the skin.
Roots:
The roots of E. neriifolia exhibit antispasmodic properties. They are used, often with black
pepper, to treat snake bites and scorpion stings. The root bark, boiled in rice water or arrack,
is employed in the treatment of dropsy.
Whole Plant:
The whole plant or various combinations of its parts are traditionally used as a respiratory
stimulant, for arthritis, as a local anesthetic, for treating paronychia, and for antibacterial and
antiviral purposes. The plant is also used as an insecticide and for weed control by farmers in
some regions.
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SCRIPTURE

- Basumatary, K. (2019). Archetype of the Bathou Religion: An Analytical Study.

The Bodo of Assam' by Halder Siiger (siju tree ) by H.A colquhown

14

CONCLUSION
The Sijou plant (Euphorbia neriifolia), locally known as 'Sijou' among the Bodo community
of Northeast India, holds immense cultural and spiritual significance within the Bathou faith.
This comprehensive study has explored the multifaceted role of Sijou in Bodo traditions,
rituals, and belief systems, offering valuable insights into its profound symbolism and
societal implications.

At the heart of Bathou religion lies the reverence for Sijou, regarded as the living
embodiment of the Supreme Deity, Bathou Bwrai. The Sijou tree stands as a sacred altar,
symbolizing the divine presence and interconnectedness with nature. Its various parts, from
roots to leaves, carry symbolic meanings, representing formless divinity, oneness, creation,
and the elemental forces of the universe.
The study delves into the historical evolution of Bathou religion, tracing its origins as one of
humanity's oldest spiritual systems, and its syncretic interactions with neighboring faiths. The
philosophical underpinnings of Bathou doctrine, rooted in the "principle of five" and
numerical symbolism, offer profound insights into cosmic harmonies and elemental
interconnections.

Ritualistic practices surrounding the Sijou tree are meticulously documented, unveiling the
intricate rituals and ceremonies that revolve around its veneration. The Bathou altar, adorned
with the Sijou plant, becomes a sacred space where the supreme deity is invoked, and the
divine essence is celebrated through chants, dances, and offerings.
Furthermore, the study sheds light on the medicinal applications of Sijou, revealing its
traditional use in treating various ailments, from respiratory conditions to skin disorders and
even snake bites. The plant's versatility extends beyond spiritual realms, demonstrating its
practical relevance in traditional healthcare practices.

While the study faced limitations due to the inability to conduct fieldwork and attend cultural
events, it nonetheless provides a comprehensive understanding of the Sijou plant's
significance through a synthesis of literature, ethnographic research, and informal discussions
with community members.
In conclusion, this study serves as a testament to the rich cultural heritage embodied by the
Sijou plant within the Bodo community. It highlights the intricate interplay between
spirituality, tradition, and nature, underscoring the importance of preserving and appreciating
such invaluable cultural assets. By fostering a deeper understanding of the Sijou plant's
multidimensional role, this study contributes to the ongoing efforts to safeguard the unique
identity and practices of the Bodo people, ensuring that their sacred traditions continue to
thrive and enrich the tapestry of human diversity
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LINE DRAWING
16

Dried part of leaf

Back of the leaf

Front of the leaf

From the katwaria serai nursery

17

REFERENCES
-Halder, S. (2022). The Bodo of Assam. Siiger.
- Barmahali, F. (2014). Revivalism of Bathouism Among the Bodos.
-Brahma, S., Narzary, H., & Brahma, J. (2014). Socio-cultural and Religious plants used by
Bodo tribes of BTC, Assam, India.
- Brahma, S. (2017). Traditional Religion of the Bodo: Bathou.
- https://indiabiodiversity.org/species/show/266511
- https://indiaflora-ces.iisc.ac.in/herbsheet.php?id=5037&cat=13
- Basumatary, K. (2019). Archetype of the Bathou Religion: An Analytical Study.
- Boro, B. (2022). Traditional Health Care Practices of the Bodos of Rural Area of Assam,
India.
- https://www.manidvipa.in/bathousim
- https://bododimasaarchive.org/digital-heritage
- Basumatary, S. (2014). Mysticism and Spirituality in the Bathou religion of the Bodos.

-Sultana, A., Hossain, M. J., Kuddus, M. R., Rashid, M. A., Zahan, M. S., Mitra, S., Roy, A.,
Alam, S., Sarker, M. M. R., & Mohamed, I. N. (2022). Ethnobotanical Uses, Phytochemistry,
Toxicology, and Pharmacological Properties of Euphorbia neriifolia Linn. against Infectious
Diseases: A Comprehensive Review.