Prosopis cineraria

P. cineraria is a small tree, ranging in height from 3-5 m (9.8-16.4 ft). The leaves are bipinnate, with seven to fourteen leaflets on each of one to three pinnae. Branches are thorned along the internodes. Flowers are small and creamy-yellow and followed by seeds in pods. The tree is found in extremely arid conditions, with rainfall as low as 15 cm (5.9 in) annually; but is indicative of the presence of a deep water table. As with some other Prosopis spp., P. cineraria has demonstrated a tolerance of highly alkaline and saline environments.

The tree should not be confused with the similar-looking Chinese lantern tree, Dichrostachys cinerea. They can be told apart by the flowers. While the Chinese lantern tree has bicolored pink-yellow flowers, the true Shami tree has yellow-colored bristled flowers only, like most other mesquites.

This tree is highly revered among Hindus and worshipped as part of Dusshera festival. This tree takes importance during the tenth day of the Dasara Festival when it is celebrated in various parts of India. Historically, among the Rajputs, the ranas, who were the high priest and the king, used to conduct the worship and then to liberate a jay (the sacred bird of Lord Rama). In the Deccan, as part of the tenth-day ritual of Dussahera, the Marathas used to shoot arrows onto the crown of the tree and gather the falling leaves into their turbans.

Regional and local names

The tree is known by different names across the western and northern regions of India, e.g. shami in Madhya Pradesh, Maharastra & Uttar Pradesh, chaunkro in Braj, jammi in Telangana & Andhra Pradesh, khijro in Gujarat, khejri in Rajasthan, janti in Haryana, and jand in the Punjab and Kauravi-speaking region.

In Tamilnadu and Sri Lanka, this tree (Prosopis cineraria) is called as Vanni

In Karnataka, Acacia ferruginea has also been locally referred to as Banni mara instead of the accepted Khejri tree, and accepted as the tree where the Pandavas hid their weapons during exile. There are also some unconfirmed references which consider Acacia ferruginea as the tree which is revered and worshipped on Vijay Dashami day. However, according to historical references, Prosopis cineraria is known as the Banni mara, and holds a special place in the Mysore Dasara, where its worshipped on the Vijay-dashami day.

In the Mahabharata, the Pandavas spent their thirteenth year of exile in disguise in the kingdom of Virata. Before going to Virata, they hung their celestial weapons in this tree for safekeeping for a year. When they returned after a year, they found their weapons safe in the branches of the Shami tree. Before taking the weapons, they worshipped the tree and thanked it for keeping their weapons safe.

In Thar Desert the singhri or sangri pods growing on Prosopis cineraria are used in various types of bhaaji and kadhi. Singhri is one of the traditional cuisines of the Thar Desert.

Extract from unripe fruit pods of the plant was shown to ameliorate artificially-induced damage to testes in an animal model. Leaves of this tree can ameliorate mouth ulcers. Chewing its leaves for a few minutes, so releasing the juice of the leaves in the mouth can relieve the ulcers. The swelling comes down significantly. The juice is then spat out, rather than swallowed.

In ancient Tamil Sangam Literature,one in Purananuru and the other in Patirruppattu, that talk about Vanni tree(Prosopis cineraria) in the context of a battle field and a burial ground.

Purananuru

In this poem Purananuru 372, the Vanni tree is described in the setting of a post-battle victory camp, a feast is prepared and cooking laddles made of vanni woods are used.

'..of vanni woods were ladles used to stir, cooked by...' ^[30] ( Sangam Poem:Puranānūru 372) Pathitruppathu

In this poem Pathitruppathu 44, the poet addresses a reigning lord, reminding him of his victorious ancestors who vanquished many rival kings. These ancestors, despite their sweet lives and royal drums, now lie buried in cremation grounds overgrown with Vanni trees.

'..cremation grounds with vanni trees, where a female owl with a..'^[31] (Sangam Poem: Pathitruppathu 44) Vanni grove

The literature frequently employs the term "Vanni mandram" (Vanni grove assembly), which denotes a sacred open-space grove or assembly area where people gathered for specific communal, judicial, or ritual purposes. The sacred status of the Vanni tree in Tamil culture evolved directly from these early customary practices and beliefs.

Vanni Tree in Manimēkalai

In the epic Manimēkalai (specifically within the section 6,Cakkaravālak Kōṭṭam Uraitta Kātai ), the Vanni tree is associated with sacred boundaries, ascetic rituals, and burial grounds.

In Vanni mandram, sages on the burning grounds make fires ceaselessly. (Manimekalai.Section 6 line:87) ^[32]

In this poem, the Kapalikas, an intense ascetic sect of Shaivism who wear garlands of skulls around their necks, cook their food in a vanni manram(vanni grove) near a burial ground or a sacred space.

Vanni Tree in Cilappatikāram

In the Vanjinamalai section of the epic Cilappatikāram, the Vanni tree acts as a sacred, legal, and moral symbol of absolute truth and justice.

"... Nal pakalē.. Vanni maramum mataippaliyum cāṉṟāka Muṉ niṟuttik kāṭṭiya moy kuḻalāḷ ..." (Cilap. Vañcina Mālai line 5-6)^[33]

In Cilappatikāram,the heroine, Kannagi recounts an instance where a chaste woman summoned the Vanni tree (Vanni maramum) and a kitchen (madapalli/mataippali) to stand as physical, living witnesses to prove her chastity.

As a cultural legacy, this powerful literary motif is echoed in later scriptures like the Tiruvilaiyāṭar Purāṇam and endures in local Tamil oral traditions (such as the legends of Thirupurampiyam and Tirumarugal), cementing the tree's role as a "witness" in Tamil customs.