61 Religion and Conservation: A Review of Use and Protection of Sacred Plants and Animals in Nepal Ghanashyam Niroula 1 and N.B Singh 2 1 Department of Ecology and Natural Resource Management, Norwegian University of Life Sciences, Norway 2 Central Department of Zoology, Tribhuvan university, Kirtipur, Kathmandu 1 E-mail: niroula.apn1983@gmail.com and 2 Email: nanda_nepal@yahoo.com ABSTRACT The objective of this paper is to examine the socio-cultural and spiritual values of plants and animals. It focuses on how religious beliefs and practices affect the way these species are understood, utilized and managed. Large number of plant and animal species with religious importance has been found to be conserved and protected in Nepal. Religious prospect has played a signifcant role in conservation of plants and animals. Keywords: Hindus, natural resources, animals, tradition, spiritual practices. INTRODUCTION Religions have played a signifcant role in developing views and also defning relationships of the role of human in nature, thereby creating a link between religious life and natural systems (SCB 2008). Religious and spiritual practices of human being can contribute to rethinking and responding to the world environment and the management of natural resources. There are four major religions followed by the people Christians (31.5%), Muslims (23.2%), Hindus (15%), Buddhists (7.1%), Jews (0.2%) and 6 percent of people of the world population practice various folk or traditional religions around the world (Pew Research Center, 2012). Peoples in Nepal follow Hinduism (81.34%) and Buddhism (9.04%) and the remaining Islam (4.38%), Kirat (3.04%) and Christian (1.41) (CBS 2012). Both Hinduism and Buddhism believe the world to be resided by a number of supernatural beings playing various roles of destruction, protection and creation and are a part of the forces of nature (Halladay & Gilmour 1995). Plant and animal species are used in the religious functions, rituals and also in celebration of festivals. Several species are considered sacred and are offered to particular God during different festivals (Hedge & Bhat 2012). Most of the Nepalese families perform Puja to host, honor and worship deities daily, seasonally, monthly, annually or occasionally. Animals are mostly sacrifced in the form of offerings to Gods, which is called Bali (Fuller 2004). The goal of Bali is to secure well-being through the worship of God. Goat, chicken, pigeons, etc. are some of the commonly used offerings for Bali. Some animals are also considered to be the vehicle of particular Gods can never be sacrifced and are protected (Table 3). People conserve the religious plant and animal species by planting or protecting them in the forests. Small patches of forests have become refuges for plants, birds, mammals, and other terrestrial animals. An introduction to the new species from pilgrimage tour has been preserving in sacred grove (Bhattarai & Baral 2008). Deforestation, habitat loss, environmental pollution, over- exploitation of resources, fragmentation, industrialization and many other factors are responsible for the depletion. In this context, the objective of this paper is to review the impacts of religious belief on biodiversity conservation and management. It also focuses on the issues of sacred value of plant and animal species. Religious beliefs and use of plants and animals in Nepal People have great faith and belief in their religions. The variation in religious and ritual practices that can observe the differences in the use of religious plants and animals as well. Hindus worship species of some plants i.e., Kush (Dsemotachya bipinnata) Tulasi (Ocimum basilicum) and Pipal (F. religiosa) as a symbol of God Vishnu. The leaves and branches of Pipal, Bar (Ficus bengalensis), Dumri (F. glomerata), Bhalayo (Rhus succedanea), and Chiuri (Bassia butyracea) are commonly used by Hindu people to perform rituals such as Pooja, Bratamanda (Thread wearing ceremony), marriage and death rituals (Sapkota 2013). Buddhists and Kirats also perform different rituals where they used use Pipal (F. religiosa), Bar (Ficus bengalensis), Mango (Magnifera indica), Dumri (F. ISSN: 2469-9062 (print), 2467-9240(e) Journal of Institute of Science and Technology, 2015, 20(2): 61-66, © IOST, Tribhuvan University