Pankaj Oudhia's Research Documents on Biodiversity and Traditional Healing. Part-14

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 Interactions with the traditional healers and natives of Janjgir region, Chhattisgarh, India having rich traditional medicinal knowledge about common herbs Research Note - Pankaj Oudhia © 2001,2002,2003 Pankaj Oudhia - All Rights Reserved Last month I got an opportunity to visit Janjgir city on invitation by the organizers of famous Jajvalya Dev Mahotsava and Agri tech Agriculture Exhibition 2003. My purpose of visit was to train the farmers interested in commercial cultivation of Indian medicinal and aromatic crops. During this important event, I came in contact with many traditional healers and natives having rich traditional medicinal knowledge about common herbs. I have noted all the information in my field diary. Most of the information were new and I am proud to write that they are still practising this important knowledge. During interactions with farmers I asked them to list out the common weeds found in their fields. They informed that over 75 weed species infest their crop fields but there are only ten weed species cause great damage. Kans, Kush and Doobi were among problematic weeds. I told them about rich traditional medicinal knowledge about these weeds, and its utilization by the traditional healers and natives of other parts of Chhattisgarh. After hearing its uses, many farmers replied that they also use these weeds as medicinal weeds in treatment of different diseases. They informed that they use the whole herb of Kans, Kush and Doobi for the preparation of special decoction. This decoction is good for urinary troubles. It is one of the most promising decoctions used in treatment of Sujak (Gonorrhoea) also. The farmers also informed that they use this decoction as pest control measure in paddy crop. According to them regular spray of this decoction on standing paddy (Oryza sativa) crop repels and even kills harmful insects like Gall midge and Brown plant hopper. The traditional healers listening our discussion, informed that for the treatment of Sujak (Gonorrhoea), in place of whole herb, roots of these weed species are more useful. The roots of Kush and Kans should be collected before flowering. As it is very difficult for the natives to identify both species before flowering they do not follow this rule strictly and use the whole herb or roots even after flowering. I have already written a lot on different aspects of Doobi (Cynodon dactylon) in my previous articles. Common and popular names of Saccharum spontaneum around the world. Languages/Regions/Countries Names 1) Bengal Kagara, Kans, Kas, Kash, Kashiya 2) Myanmar Thekkaygyee, Thetkiakyn 3) Kanarese Darbhe, Hodakehullu, Mutullahullu 4) Gujarati Kans, Kansado 5) Hindi Kagara, Khansi, Kans, Kus, Kosa 6) Malyalam Nannana 7) Marathi Kagara, Kas 8) Sanskrit Ikshugandha, Kasa, Kahsa, Khaggra 9) Tamil Achabaram, Anjani, Eruvai, Kosungum 10) Sind Kahu, Khan, Khay, Sangabidum, Saravanam, Sugattan, Tuttam 11) Telugu Billugaddi, Kakicheraku, Rellugaddi, Rasalamu 12) Uriya Chhataiagaso, Kaso, Khhodi, Inkoro Here I am describing botany and reported medicinal uses of Kush and Kans. According to reference literatures, Kush (Desmostac bipinnata syn. Briza bipinnata, Eragrostis cynosuroides, Uniola bipinnata, Poa cynosuroides; family Gramineae) is perennial tall grass, branched from the base; rootstock stout, creeping,; stolon very short, covered with shining sheaths; Stems 30-90 cm high tufted, smooth, erect, stout; Leaves many, the basal fascicled, reaching 50cm long, rigid, margins hispid; Sheaths glabrous, ligule a hairy line; flowers having erect, pyramidal or columnar panicle, interrupted, branches short crowded, clothed with sessile spikelets; Seeds obliquely ovoid, laterally compressed, 0.5-0.6mm long. Many medicinal properties and use of Kush as medicine have been reported in reference literatures. According to Ayurveda, Kush is acrid, cooling, oleaginous, aphrodisiac, diuretic and useful in treatment of blood diseases, biliousness, asthma (Dama), thirst, strangury, jaundice, vaginal discharge, vesical calculi, diseases of skin, bladder and uterus etc. Like Kush, Kans is also wasteland and crop weed. Botanically, Kans (Saccharum spontaneum; family Gramineae) is a perennial grass, growing in stools or forming cane breaks, with most often aggressive rhizomatous tillers, having height upto 3 meters; Culm slender green-grey, ivory or white, hard but very pithy, often hollow in centre, varying in diameter; internodes usually long and nodes always thicker than internodes, rooting at rode; Leaf long, linear, narrow, sometimes reduced to the midrib; Inflorescence - panicle varying in length and colour from pale or grayish white to purple grey; Spikelets in pairs, pedicelled spikelet of the pair always blooming first, glumes four, lodicules ciliate. According to Ayurveda, it is laxative, sexual stimulant and useful in treatment of burning sensation, vesical calculi, blood disorders, constipation and liver troubles. Botanical differences between major species of Saccharum. Characteristics Saccharum Saccharum munja spontaneum 1) Habit A tall, erect, caepitose, perennial grass, growing in clumps, upto 6 meters A perennial grass, growing in stools and forming cane breaks with most often aggressive in rhizomatous tillering, 3 meters. 2) Culm Biennial, pale, solid, pithy, smooth, with an inconspicuous growth-ring and root zone. Slender green-grey, ivory or white, hard but very pithy, often hollow in centre, varying in diameter 5-10 mm. 3) Leaf Glaucous-green, rough on margins with dense hairs, close to the ligule; leaf sheath glabrous, smooth, 100-200 A long, linear, narrow, sometimes reduced to mid rib. cm long. 4) Spikelet In pairs, one sessile and other pedicelled. Awnless, in racemes, 30-90 cm long pale cream to dark reddishpurple. In pairs, pedicelled spikelet of the pair always blooming first, glumes 4, lodicules ciliate. When our discussion came on sex related herbs, I surprised to know that the traditional healers and natives of Janjgir region are well re of different medicinal uses of Rani Keeda (Trombidium sp.). They were not aware of its internal use as sex tonic. They are using it for external application in combination with other herbs. I have noted ten promising combination. Here I am describing th three most important and frequently used herbal combinations. The healers of this region collect the branch of Khair (Acacia catechu) tree and cut into small pieces (size of pieces depend upon the size of male genitals of patients) .the pieces are dipped in fresh blood of goat and extract of Rani keeda over night. Next morning the healers take a single pieces and instruct the patient to tie this piece with the penis and keep it as such whole day. Next morning repeat the same process. According to the healers, within one week the patients having poor sex desire and capacity, come to normal level and it should not be continued more than a week. In reference literature, this unique use is not mentioned. I have also not observed or noted this use in my early Ethnobotanical surveys in different parts of Chhattisgarh. I personally feel that there is a strong need for scientific evaluation. The healers informed me that the extract from alive Rani keeda (Red velvet mite) is used. As this mite, occurs only in rainy season ( for few days) the healers never miss the chance of its utilization in this short season. The healers also use Rani Keeda with other herbs. In another preparation, they mix dried Kechua (Earthworm), Chana seeds (Chickpea) and Ambadi (Curcuma amada) with Rani Keeda and prepare a paste. This paste is applied externally on male genital as sex stimulant. All ingredients are used in equal proportions. Like previous combination, the healers prefer fresh Rani Keeda for use. For preparing aqueous paste, in order to suppress the bad odour, some times healers add rose water in place of water. The healers informed me about the use of Khirni beej (Seeds) in combination with Ratti (Abrus precatorius) and Lavang as sex tonic. All ingredients are mixed in equal proportion and with the help of Patal Yantra (based on principle of steam distillation) extract the oil. This oil is given with Paan leaves (Betel vine) to the patients just before the intercourse. According to the healers. Khirni plays an important role in this combination. Common Indian Names of Amorphophallus Languages/Regions Names 1) Gujarati Suran 2) Kanarese Suran 3) Hindi Suran 4) Sanskrit Arshaghna, Kandala, Kandavardhan, Vatari The use of Pipali powder (Piper longum) with pure honey in case of acidity is mentioned in reference literatures. During discussion, the natives told me about this formula. The traditional healer of Champa area informed that he uses the leaves of Makoi (Solanum indicum),Munga (Moringa sp.), Sanai (Cassia angustifolia) and Dhan Baher (Cassia fistula) for the treatment of Garmi (Syphilis) at first stage. After collecting the leaves, he dries it in shade and after drying, convert it into powder. For preparation of powder, equal amounts of leaves are taken. The decoction is prepared from this powder and given to the patients. Makoi is a common wasteland herb in Chhattisgarh. Munga and Dhanbaher trees are also common. According to the traditional healers, they purchase Sanai le from local herb shop. It is not under cultivation in Chhattisgarh. . Natural occurrence of this valuable herb is also not reported in Chhattisgarh by early workers. The healer use this decoction only upto three days. If there is no sign of relief, they recommend other combination but according to him, in most of the cases the patients get relief. The natives of Janjgir region informed me that regular use of Jimikand as vegetable with Dahi (Curd) root out the problem of piles (Bavasir) forever. According to them, it is promising preventive also. Jimikand is under cultivation in Chhattisgarh and also a popular vegetable. But very few natives are aware of its miracle medicinal uses and properties. In reference literatures related to different systems of medicine in India, many valuables information on Jimikand are available. According to Ayurveda, Jimikand (Amorphophallus campanulatas; family Araceae) is dry, acrid, pungent, increases appetite and taste, stomachic, constipating (but not for all) and useful in treatment of piles, enlargements of spleen, tumours, asthma, bronchitis, vomiting, abdominal pains, blood disorders, elephantiasis (Hathi pav), leprosy, leucoderma (Safed Dag) etc. The traditional healers informed about another combination that can be used for external application in case of bleeding piles. According to them, they mix Haldi (Turmeric), common salt (Namak) and common weed Sarphonka (Tephrosia purpurea) in latex of Fudhar herb (Calotropis gigantea) , prepare a paste and apply this paste externally on piles till cure. I have also noted the use of Kamal and Bar leaves as wound healer. This use is very popular among the natives and traditional healers. The natives collect the leaves of both herb and dry it. After drying, they burn it and collect the ash. This ash is used as wound healer. The bottles containing this ash can be seen with the traditional healers. I have tried it successfully in many cases. Bar (Ficus benghalensis) a common tree in Chhattisgarh. The meaning of my name (i.e. Pankaj) is Kamal or Lotus (Nelumbo nucifera syn. Nelumbium speciosum; family - Nymphaceae). It is under cultivation as aquatic crop. Botanically it is a large aquatic herb with slender, elongate, creeping stem rooting at the nodes; Leaves membranous, 0.3-0.6m in diameter, orbicular, concave or cupped, erect, peltate, entire, radiantly nerved; petioles very long, rough with distance, prickles; Flowers solitary, 10-25 cm in diameter, white or rosy; Corolla - Petals many, long, elliptic, anthers with clavate appendages; torus 18mm high, top flat; Ripe carpels ovoid, glabrous. The in depth knowledge about common herbs (and mite) and its utilization in treatment of different complicated diseases, motivated me to conduct a detailed survey in this region. I am planning to start this Ethnobotanical survey in near future. Thank you very much for reading the article. Traditional medicinal knowledge about common herbs used in treatment of Bukhar (Fevers) in Chhattisgarh, India Research Note - Pankaj Oudhia © 2001,2002,2003 Pankaj Oudhia - All Rights Reserved During my Ethnobotanical surveys in difference parts of Chhattisgarh, India I observed many unique uses of common herbs and insects used in treatment of common fevers. I would like to start the article, after describing the unique uses, I have seen in Bagbahera region. The traditional healers of this region, dig out the white flowered Dhatura (Datura alba) herb on Sundays and advise the patients to tie the fresh root pieces around the wrist with the help of red string. According to them, this application reduces the temperature and cures the patients in even one day. Similarly, they collect the leaves of Hulhul (Cleome viscosa) when herb is at vegetative stage and rub the fresh juice hardly on wrist of right hand till the blister occur. The healers informed me tha blister formation is a sign of effectiveness of leaves and after blister formation, within one or two days, the patients get rid from fever. Many healers use, the leaves of Hulhul and Kukronda (Blumea lacera) in equal proportion as treatment. The traditional healers of this region, also use common housefly as medicine to treat fevers. They take one adult housefly, half (in quantity) Kali Mirch (Black Pipper) and one pinch of Hing (Asafoetida) powder and with the help of water, prepare an aqueous paste. This paste is applied externally on eyelids as treatment of fever. The traditional healers of Mahasamund region, use the Spider web as medicine to treat the fever. They simply collect the web from crop fields and give it to the patients with gud (Jaggery). In order to protect its identity, they cover it with gud. The patients are advised to take it till complete cure. Although the healers informed that web of any species of spider can be used without any harm but I am not satisfied with them. I have seen, they use only the web of spiders found com in crop fields particularly in paddy fields. The natives are also aware of this unique use but hesitate to use it. Many of them informed that they are not aware of doses and according to them overdose can cause bad effects. The above mentioned uses are unique fo me because these uses are not reported in reference literatures related to different systems of medicine and the great thing is that the traditional healers are still practising this knowledge in their treatments. Its popularity among healers prove the fact that these treatments are effective. The traditional healers informed me that through these uses, one can treat only the simple fevers. For complicated ones, one have to use other herbs and herbal combinations. The use of Datura roots is common only in Bagbahera region. In other parts of Chhattisgarh, the healers and natives use the roots of Chirchita (Achyranthes aspera) very frequently. It is also considered beneficial in treatment of intermittent fever. During my survey at Ambikapur region, I have experienced its miracle effects. I have reported its Ethnobotanical utility for the first time from this region. The natives and traditional healers of Chhattisgarh have rich traditional medicinal knowledge about common herbs useful in treatment of common fevers. At first, I am describing the results of my Ethnobotanical surveys focused on the traditional healers of the state and after this, I will write on traditional medicinal uses common among natives. Common Indian Names of Kalmegh Languages/Regions Names 1) Gujarati Kiriyata, Olikiriyat 2) Hindi Kiryat, Kalmegh 3) Kanarese Nelabevu gidu 4) Marathi Olen Kirayat 5) Sanskrit Bhuinimba, Mahateet, Kirata The traditional healers of Chhattisgarh use different parts of common herb Fudhar in treatment. It is used in treatment of Malarial fever most commonly. The traditional healers of Chhattisgarh Plains, use the immature buds of Fudhar internally. It is given with gud (Jaggery). According to the healers, it must be given continuously for three days only. They warned that never use mature buds as it can cause harmful effects. The traditional healers of Rajnandgaon region, use the roots of Fudhar instead of immature bud. The roots 10 years (or more) old herb are preferred. Two parts of roots and one part of Kali Mirch (Black Pipper) are taken and with th help of cow milk, small globules (the size of chickpea seeds) are prepared. They give one globule before rising the temperature in malarial fevers. Many healers of this region use goat milk in place of cow milk. They also add some other herbs in this combination. The traditional healers of Mudpar village told me that like roots of Chirchita and Dhatura, one can use the roots of Fudhar externally in treatment of fevers. It is used more as preventive as compared to curative. The roots are used as earring (red string is used) and natives wear it in both ears as earring in order to prevent the attack of fevers round the year. The roots are also used in form of Herbal Mala or Tabiz (locket) by the natives. The traditional healers at Narharpur region informed me that a tiny insect attack on the flowers of Fudhar. According to them, this insect can be used with other parts of Fudhar, in order to make the herbal combination more strong and effective. I have yet not seen that useful medicinal insect. This is new information for me. The traditional healers of Chhattisgarh also use the yellow matured leaves of Fudhar in treatment of fevers. The leaves are collected, dried in shade and converted into powder. This powder is given with pure honey as medicine to cure the fevers. The latex of Fudhar herb in also used by many healers. The scientific name of Fudhar is Calotropis gigantea. It is a common wasteland weed in Chhattisgarh and found in almost every corner. I have written a lot about the botany, reported and traditional medicinal uses of this herb in my previous articles. I am not repeating these in present article. As mentioned earlier, all parts of Fudhar are used in treatment of fever, the traditional healers truly named this herb as ‘Poor man’s herb.’ The traditional healers of Bans (Bamboo) rich areas use, Vanslochan, a silicious concentration found in the joints of Bamboo, in treatment of fevers. Botanical differences among major Cleome species. Characteristics C. brachycarpa C. chelidonii C.felina C.gyandra C.monophylla C.simplicifolia C. viscosa 1) Habit Perennial herb, 10-20 cm tall, branched, glandular hairy. Glabrous or sparsely prickly annual herbs, 30-60 cm tall Erect, muchbranched 30-60 cm tall annual herb covered with rigid hairs. Erect, viscidly hairy, 30-60 cm tall, annual herb. Erect, hairy, branched herbs, 30-60 cm tall Erect herb, 10-25 cm tall, hairy. Glandular pubescent annual herbs, 30-80 cm tall 2) Leaves 3-5 foliolate, upper simple, Leaflets obovateoblong or 5-9 foliolate, with obovate leaflets or upper 3- foliolate with 3-foliolate, leaflets obovate, obtuse, equalling or shorter than Digitately 3-5 foliolate, leaflets elliptic-obovate or ellipticlanceolate, Oblong or oblonglanceolate or ovate-lanceolate, 2.5-5.0 cm long 2.5-5.0 cm long, obovate-oblong or elliptic-oblong, obtuse or acute, 3-5 foliolate, petioled, leaflets elliptic-oblong, glabrous above, pubescent beneath, oblanceolate linear leaflets. the petiole. sessile. scabrid. sessile or subsessile. 3) Flowers Yellow, longpeduncled, in leafy racemes. Bright rosy, 2.5 cm across, with long pedicles. Axillary, solitary, long-pedicelled, purple. White or purplish 1.2-2.5 cm long, purple. 8 mm long, Pale to bright purple in elongate racemes. 1-1.5 cm across, solitary, axillary, in terminal lax racemes. apsules 8 mm long, ovate-lanceolate, or oblong. 5-10 mm long, linear, glabrous, with parallel, wavy striations. 2.5-4.0 cm long, compressed, linear-oblong, acute at both ends striate. 5-8 cm long, linear cylindric, minutely beaked, viscidly pubescent. 8-10 cm long, linear, striate, beaked. 1.5-2.5 cm long, subsessile, spindle shaped, glabrous, torulose or subtorulose, beak 4 mm long. 4-8 cm long, cylindric, viscid, minutely beaked. 5) Seeds Minute, smooth. 2mm long, brownish black, obliquely reniform, warty Large, tubercled, glabrous. Depressedspherical, blackish brown, 1.2 mm across Nearly orbicular, flat, prominenntly ribbed. Pale brown, glabrous, smooth, large. Numerous, dark brown, reniform,1.2 mm long. 6) Flowering & Fruiting AugustSeptember June-Sept and July-Oct. July-Sept. July-Nov. July-Nov. July-Sept. Throught the year. In reference literatures, related to different system of medicine in India, many valuable medicinal uses of Vanslochan have been reported. According to these literature, Vanslochan is cooling tonic, aphrodisiac, stimulant, febrifuge and useful in treatment of cough, consumption and asthma. In treatment of fever, the traditional healers use Vanslochan with rose petals (indigenous species are preferred), Koha (Terminalia arjuna), Kasni (Cichorium intybus) and Tarbuz (Water Melon) seeds. Using these herbs they prepare tablets and give it to the patients suffering from fever. In reference literatures, the use of Vanslochan based herbal combinations is described but on the basis of availability of different herbs in specific regions, the healers add or omit one or more herbs from these combinations. In Chhattisgarh, over 53 Vanslochan based herbal combinations are still in use. In Hulhul (Cleome viscosa) rich region, the traditional healers use the flowering buds in treatment of fevers. They prepare tablets by mixing the flower buds with Kali Mirch and give it to the patients internally. During my Ethnobotanical surveys focused on common herbs and herbal combinations used in treatment of intermittent fever revealed that the traditional healers of Chhattisgarh use about 88 herbs alone or in combination. The traditional healers boil the Hing (Asafoetida) powder and salt in water and prepare a decoction. This decoction is given to the patien suffering from intermittent fever. The traditional healers of Bagbahera region use the leaves of black flowered species of Dhatura with Kali Mirch, internally. The traditional healers of Gandai region use the Dhikuar (Aloe vera) herb. After removing the upper covering skin from leaves they add Haldi (Turmeric) powder in it. After adding Haldi, they roast it in mild fire. After roasting the juice is extracted and given to the patients. Its use is recommended till complete cure. The healers also use the common herb Giloi (Tinospora cordifolia) in treatment of intermittent fever. I have written a lot on this herb in previous articles. The traditional healers of Bastar region, use specific herbal combination during flowering season of Parsa (Butea monosperma). In this herbal combination Parsa flower, Tulsi (Ocimum sanctum) and husk of Chickpea are used. Equal amounts of all herbs are taken. And after drying it converted into powder. Three parts of powder and one part of water are given as medicine to the patients. The natives and traditional healers of Chhattisgarh, very frequently use the whole herb decoction of Kalmegh ( Andrographis paniculata) in treatment. Kalmegh is a popular non-wood forest produce in Chhattisgarh. It is also under cultivation as medicinal crop The healers also have knowledge about the use of Dhamasa in treatment . The healers purchase the dried herb from local herb shops and use it in treatment. The whole herb is used for treatment . It is given with pure honey. I am describing the botany of this useful herb, as its uses are coming for the first time in my articles. According to reference literatures, Dhamasa (Fagonia arabica, family : Zygophyllaceae) is a small, spiny erect undershrub, more or less glandular; Leaves opposite, 1-3 foliate, petioles deeply striate; Stipules two pairs of sharp slender thorns, about 1.2 cm. long; leaflets linear, acute, the middle the largest, sessile; Flower solitary, small, pale rose-coloured, arising from between the stipules; Fruits of 5, one-seeded Cocci, glandular hairy, pyramidal to the apex; seeds ovoid, flattened, smooth. The natives use many herbs as home remedies in treatment of fevers. They use Tulsi herb very frequently. Tulsi is an integral part of home gardens in Chhattisgarh. The natives informed me that the presence of healthy Tulsi herb in homegardens repel away the mosquitoes, responsible for Malarial fever. In many parts, the natives burn the dried Tulsi herb in order to repel away the harmful mosquitoes and flies. All parts of Tulsi are used in treatment of fever but leaves are used most frequently. The natives of different regions use it in different ways. The herbal tea prepared by using Tulsi leaves, Adrak (Ginger), Sugar and Kali Mirch is popular in all regions. The greens leaves are preferred but according to them, one can use dried and well stored leaves also. It is common belief in Chhattisgarh that the routine use of 10-12 Tulsi leaves after lunch round the year, protects the body from fever. As treatment, the fresh leaf juice is given to the patients. The natives prepare special decoction by adding Sonth, Lavang and Kali Mirch with Tulsi leaves for the patients. For taste, some times sugar is also added. The use of herbal tea prepared from Pudina (Mentha arvensis) leaves is also common in many parts. During fever, in order to reduce the temperature, the natives give tomato and lemon juice to the patients. They also give Lason juice (Garlic). During my surveys I have observed that in most of the cases the natives avoid the use of Allopathic drugs and rely on home remedies. When they do not get success from home remedies they consult the traditional healers. In many remote villages, the natives are still not aware of allopathic and other modern systems of medicine. They are using the herbs since generations to manage all types of fevers. I am trying my best to visit these remote villages more frequently, in order to learn more on traditional uses of common herbs. Thank you very much for reading the article. Ama or Aam (Mangifera indica, family Anacardiaceae) as medicinal herb in Chhattisgarh, India Research Note - Pankaj Oudhia ,2002,2003 Pankaj Oudhia - All Rights Reserved Ama or Aam is one of the most popular fruit crops in India. A lot have been written on utilities of Aam fruits by research workers and writers belonging to different discipline. The medicinal uses and properties of Aam fruit are also well documented. The natives and traditional healers of Chhattisgarh are also aware of utilities of Aam fruits but I am proud to write that as medicine, they give equal importance to different parts and for them other parts are more useful as compared to delicious fruits. During my Ethnobotanical surveys focused on medicinal weeds, when I got the surprising information on use of different plant parts of Aam herb as medicine, I decided to conduct a separate survey on this important aspect. My surveys focused on traditional medicinal uses of Aam herb parts are in progress since 1998. I am describing my findings and results of Ethnobotanical surveys. Aam is present in Chhattisgarh since generations. The village names viz. Amadih, Amapar, Aamgaon etc. common in Chhattisgarh clearly prove its presence in Chhattisgarh since time immemorial. The Mango orchards (Aam Bagicha) were one of the common features of any village, particularly the village nearer to river or other water sources. As small child, I passed many summer vacations in my village Khudmudi, and passed several hours (daily) in hot summer noon under dense trees of Aam in these Aam Bagicha. Now due to urbanization and industrialization, these orchards are becoming the features of golden past. In my own village, a series of brick cline industries are becoming curse for Mango orchards and we are seeing this destruction, helplessly. During my Ethnobotanical surveys, I have noted an important information on Aam trees useful is medicine. They always use indigenous Aam trees to prepare medicine. The Mango orchards, I am talking about , are of indigenous trees. But now due to destruction of old orchards and new plantation of improved, high yielding varieties of Aam ( Mango) trees, it is becoming harder to get indigenous trees easily for the preparation of medicine. The natives and traditional healers are unhappy with the introduction of new high yielding varieties in cost of destruction of old orchards. Although the horticulture researchers claim that they have developed new varieties by using different indigenous selections but the healers clearly showed me the difference in medicinal properties of indigenous and improved varieties through the small experiment in which the drugs prepared from these varieties are given to me and my team members. They were true, as the drugs prepared from indigenous varieties resulted in more effective and quick results. The scientists of the only one Agricultural university of Chhattisgarh, i.e. Indira Gandhi Agricultural University, Raipur India have done an excellent work in the field of varietal improvement but the work on medicinal Aam varieties has yet not been started by any organization not only in Chhattisgarh, but also in whole country. I personally feel that there is a strong need to start systematic and detailed research work on this important aspect. The natives and traditional healers of Chhattisgarh have rich traditional knowledge about the identification of Aam trees having higher medicinal properties. They have gained this unique knowledge from their forefathers. The researchers want to start work on medicinal Aam breeding programme, can take advantage of this in depth traditional knowledge from natives and healers. I am not against introduction of new varieties in order to improve the economical conditions of Aam growers but there must be some balance. The maintenance and rejuvenation of old orchards are needs of the day. Through this article, I would like to request the persons engaged ucation, to add more chapters on information of medicinal Aam trees and traditional knowledge about this herb in horticulture books, as it will motivate the new young students to think on this new aspect. Unfortunately, I have yet not seen any book written Aam (Mango) having emphasis on medicinal Aam varieties. In general, the natives do not plant this tree in their home gardens when it come spontaneously they do not cut it. To nullify its harmful effect they plant Nirgundi (Vitex negundo) shrub near to this tree. The natives also apply Black Till (Sesamum) and water in the roots of Aam trees as a measure to minimize its harmful effects on home and family members. I am trying hard to search the science behind this belief and use of til and Nirgundi. Now a days one can see, the bonsai or improved dwarf Aam trees in home gardens, particularly in urban areas. It is bitter fact that many of the natives particularly from young generation are not aware of this fact and those aware, do not believe in these old sayings. These natives also argue that the belief is associated with indigenous trees only not with the improved ones. I am sure that the scientific explanation in this regard can convince these natives in more effective way. In ancient Indian literatures, it is mentioned that one must plant at least eight Aam trees by the side of road (not in home gardens). The old natives are still following this instruction and possibly this is the reason that the Aam trees are still with us. Before describing traditional medicinal uses, I am describing its botany and reported medicinal uses, I have noted from reference literatures. Aam (Mango) is an evergreen tree, having height upto 20 meters; bark black, smooth; Leaves elliptic-oblong or oblong-lanceolate, margin entire, apex acute or acuminate; base acute, equal or unequal; Petiole 1.8-4.5 cm long; Flowers pale yellow, in dense terminal upto 35cm long pubescent panicles; Pedicels 1-3 mm long, sepals 1 1.5 mm long, apex acute, pubescent without; Petals 2-2.5 m long, ovate-oblong with 2-3 ridges on the inner side, subacute, reflexed imbricate; Disc 5 lobed; Fertile stamen one, inserted inside the disc; staminodes 3-4, slender, gland-tipped; Ovary oblique, ovule pendulous, style subulate, excentric, stigma obscure; Drupe yellow, 5-20 cm long; Pyriform, fleshy. Flowering and fruiting February to July. Aam as medicine holds a reputed position in different systems of medicine in India. According to Ayurveda, Aam is acrid, sour, sweet, cooling, astringent to bowels, improves taste and appetite and useful in treatment of leucorrhoea, blood disorders, dysentery, bronchitis, biliousness, urinary discharges, ulcers, throat troubles, heart trouble, stomatitis etc. It is also considered as aphrodisiac and tonic. According to Unani system of medicine, Aam is astringent, styptic, tonic to body, liver, and spleen, laxative, diuretic, removes bad smell from mouth, improves complexion, clears brain, dispels langour and burning of body, good in cough hiccup, piles, thirst, liver pain etc. The natives and traditional healers of Chhattisgarh have rich traditional medicinal knowledge about different parts of Aam. The natives use the red ant found on Aam trees as medicine. For details please read my previous articles. I have also mentioned the use of Aam bark in treatment of Pelea (Jaundice) in my previous articles. In present article, I am describing some promising traditional uses. Among natives, the use of Aam leaves in dental care is very popular. They collect the leaves and dry it in shade. After drying they crush it to make powder. This powder is used to clean the teeth daily as tooth powder. The natives informed me that this powder is specially useful in treatment of gum related diseases. In many parts of Chhattisgarh, the natives burn the dried leaves and collect the ash. The ash in combination with other herbs is also used in same manner. The natives also add common salt in ash make it more effective. The traditional healers of Chhattisgarh are also aware of these uses but according to them the dried powder of Aam stone is more effective as compared to leaves. Many healers use the dried stone powder and leaf powder in equal propor In case of severe toothache, the traditional healers of Sarguja region, burn the Aam leaves and suggest the patients to expose the painful teeth in fumes. They also suggest the patients to chew fresh Aam leaves like Jam (Guava) leaves. The use of decoction prepared from Aam leaves for gargling is also common in Chhattisgarh. The healers of Sarguja region informed me that the fumes of burning Aam leaves are good for patients having asthma. In case of attack, the heaters use the fumes as first aid measure. They also add some other herbs. The fumes are also considered good to stop hiccup immediately. In Chhattisgarh many national companies are engaged in extraction of oil from these collected stones. They use it for industrial purposes. The traditional healers of Chhattisgarh use the oil as medicine. By adopting indigenous technique based on steam distillation principle, they extract the oil and store it for its various uses round the year. One of the most common uses is its use as hair tonic. The healers informed me that the regular use of this oil makes the white hair black and promotes the hair growth. It stops premature graying. By adding herbs like Bhengra (Eclipta alba) the healers make it more potential. Many healers claim that in many cases this oil helped in rooting out the problem of alopecia. The in depth knowledge of the healers about the use of Aam oil, suggests us to focus our scientific studies and research on this important aspect. The traditional healers of Chhattisgarh plains, prepare a special herbal combination by adding different parts viz leaves, roots, barks and flowers , in specific ratio and use it in treatment of skin diseases specially in treatment of ringworm. This combination is given internally. To suppurate the immature boils, the healers apply the Aam gum on boils like the leaves of Bariyara (Sida acuta). In treatment of Bavasir (Piles), traditional healers use Aam plant parts in different ways. They collect the fresh leaves and extract the juice. The juice is given internally with gud (Jaggery) to the patients. The patients are also advised to wash the anus with the decoction prepared from Aam leaves. The traditional healers of Durg region use the roots of Aam herb with Punarnava leaves in treatment of hydrocele. They prepare special decoction from these herbs and give it to the patients. In case of intense pain in testicles, the healers collect the Aam bark and with the help of cow urine prepare a paste. This paste is applied externally in painful parts for immediate relief. The healers specialised in treatment of sex related diseases use the Aam bark very frequently. Fresh Aam k with warm water is recommended for the patients having Sujak (Gonorrhoea) whereas for the patients having Garmi (Syphilis), the bark is recommended with cow milk. For both diseases, the use of Aam bark is recommended for one week only. As I repeat i y frequently in my articles that the natives and traditional healers have specific herbal tea for all common troubles. I have collected the information on over 150 types of herbal tea having therapeutic values. Although in routine life the natives use real but in time of health troubles, they never miss to take advantage of the unique traditional knowledge. Like other herbs, the natives and traditional healers also use the leaves of Aam to prepare herbal tea. The traditional healers informed me that this herbal tea is good liver tonic. It is also a good appetiser. During my recent visit to Bagbahera region, a prominent herb trader informed me that the traditional healers use the leaves of Aam in treatment of diabetes. I have yet not seen its practical use. In reference literatures, the use Aam leaf decoction in treatment of diabetes is mentioned but the trader informed me that the healers are using it in other ways. In case of earache, as first aid measure, the natives apply few drops of fresh leaf juice in patient’s ear to alleviate the pain. An eminent traditional healer of Bastar region Shri Vishal Bharat once informed me that in order to protect the body from different types of troubles and diseases, one should take bath daily with water having one leaf of Aam, Pipal (Ficus religiosa), Tulsi (Ocimum sanctum), Bel (Aegle marmelos) and eleven leaves of Doobi (Cynodon dactylon). All herbs are commonly available and of great medicinal importance. Like the twigs of Babool, Mahua, Arjun, Chirchita, etc. The natives of Chhattisgarh use the twigs of Aam trees as Datun (Herbal tooth brush). They informed me that this is specially useful in case of bad smell from mouth. During rainy season, the natives burn the dried Aam leaves in order to repel away harmful flies and mosquitoes. Most of the above described traditional use have not been reported by the early workers. My detailed surveys are still in progress. I will write more on different aspect of this useful medicinal herb in my future articles. Thank you very much is reading the article. Traditional medicinal knowledge about common herbs used in treatment of Jalodari (Ascites) in Chhattisgarh, India Research Note - Pankaj Oudhia © 2001,2002,2003 Pankaj Oudhia - All Rights Reserved During my Ethnobotanical surveys in different parts of Chhattisgarh, India, I noted that very few traditional healers are specialised in treatment of Jalodari and the natives are not much aware of any home remedies useful in treatment. I have prepared a list of 18 traditional healers specialised in treatment of Jalodari in all over state. According to these traditional healers the treatment of Jalodari is cheap and in general, they use common herbs, mostly weeds to treat it but the patients must start treatment at early stages. It was interesting to note the fact that the traditional healers of Chhattisgarh use excreta of different animals, both internally and externally to treat Jalodari. In present article, I am describing the traditional medicinal knowledge and uses about common herbs useful in treatment of Jalodari in different parts of Chhattisgarh. Also, I am describing some rtant information, I have collected during my visits to Mount Abu, Rajkot and Harpalpur region of India. Common and popular names of Siris (Albizia sp.) around the world. Languages/Regions/Countries Names 1) Arabic Lebach, Sultana ul asjar 2) Bengal Siris, Sirisha 3) Assam Hirih, Kothiakoroi 4) Brazil Corazao negro, Ebano oriental, Pau negro 5) Myanmar Kokko 6) Cambodia Changriek 7) Kanarese Bage, bagi, Doddahage, Hombage, Sirsul, Sirsa 8) Sri Lanka Vahai 9) Egypt Lebach 10) English East Indian Walnut, Egyptian sensitive, Oriental Ebony, Parrot tree, Siris Tree, Sizzling tree 11) French Acacia lebbek, Bois noir 12) Gujarati Kaliosaras, Kalikansakia, Kalosadusado 13) Hindi Garsa, Kalshish, Kalsis, Lasrin, Shiris, Sirai, Sirar, Siras, Sirin, Sirsa, Tantia 14) Punjabi Lasrin, Siris 15) Iraq Barham, Labakh 16) Malyalam Kattu vaku, Nenmani, Vaga, Vaka 17) Marathi Chichola, Chinchola, Chinchula, Shirish, Kala Siris 18) Persian Darakhtejokheria 19) Sind Mahari, Shirrus, Suri 20) Sinhalese Mara 21) Tamil Adukkavagai, Kalindi, Pandil, Kattuvagai, Siridam, Sonagam, Undugam 22) Telugu Dirasan, Dirisanamu, Girisamy, Sirishamu 23) Sanskrit Barhapushpa, Kalinga, Kapitaka, Karnapura, Krishnashirisha 24) Uriya Bodosirisi, Shirson, Tinya 25) Urdu Darash 26) West Indies Woman's Tongue Fudhar, Kukronda and Raksi are among common weeds used by the traditional healers of Chhattisgarh, in treatment of Jalodari, very frequently. The healers collect the Fudhar leaves from old plant and with Haldi (Turmeric) prepare small globules. Four globules a day is general recommendation. On the basis of seriousness of disease, the healers decide how much globules should be given. Many healers add some more herbs as ingredients in this combination. The healers informed me that the globules prepared by mixing Fudhar leaves and Haldi are useful in treatment of many other diseases also. According to them, four globules are given to cure bilious fever, two in case of cholera, one in case of paralysis. In general, they recommend its use upto one month only. Fudhar is common wasteland weed in Chhattisgarh. Its scientific name is Calotropis gigantea. For its botany, reported and other traditional uses I suggest you to read my previous articles. Kukronda is another weed, used most commonly during its growing season. It is a common winter season weed in Chhattisgarh. The healers suggest the patients to collect insect infestation free leaves, before flowering, of Kukronda and extract the juice. This juice is taken internally as treatment. The healers instruct the patients to start with one teaspoonful of juice and then increase it gradually upto one cup of juice. The patients using this juice informed me that as it is winter season weed, it is very difficult to get the juice round the year. But the healers have no complaint. According to them, one season use is enough to cure the patients and if the patients do not get relief, they try other herbal combinations. Many natives, aware of the use of Kukronda leaves, try to grow this herb in off season under controlled conditions but the healers never prefer its use in off-season. The scientific name of Kukronda is Blumea lacera. Raksi is common weed in rice fields of Chhattisgarh. The natives specially the rice farmers and traditional healers have in depth knowledge about its medicinal properties and uses. The traditional healers specialised in treatment of Jalodari, use the whole herb in treatment . The powdered herb is given to the patients and like the juice of Kukronda, they increase the dose gradually. They sue this herb only in rainy season. The scientific name of Raksi is Abutilon indicum. Many healers use another weed Makoi (Solanum indicum) as ingredient in herbal combinations used in treatment of Jalodari. As mentioned early, the traditional healers use animals excreta very frequently in treatment of Jalodari. The healers of Chhattisgarh Plains, use the cow dung and urine externally and internally. They select the black cow for collection of dung and urine. The bull and pregnant cows are not preferred. The freshly collected dung with common salt is applied externally like paste in patient’s body. The healers also add the aqueous extract of common herbs in this dung paste. They collect the dried dung paste. They collect the dried dung from pastures and burn it. The patients having Jalodari are advised to take the ash daily at specific doses as treatment. In general, the healers avoid to disclose what they are giving to the patients. During my visits to Rajkot and Mount Abu region, I got information on use of Camel’s urine, in treatment of Jalodari. The healers of this region, also use the goat’s urine internally. They informed me that red coated goats are preferred for the collection of urine. The traditional healers of Narharpur region, use common pest Rice grass hopper as medicine to treat Jalodari. They collect twenty fresh hoppers and after killing, dry shade. After drying, powder is prepared and given internally to the patients. The healers informed me that the rice varieties on which these hoppers feed play an important role in making the hopper medicinally valuable. They complained that due to introduction of new high yielding varieties in the state, they are not getting the good quality grass hoppers. They also blame, the increasing use of chemical insecticides. I have mentioned in my previous articles about medicinal rice varieties of Chhattisgarh. At present , very limited areas are under commercial cultivation of medicinal rice varieties. The healers of these areas are still using the medicinal insect Rice grass hopper in treatment of Jalodari. The traditional healers of Durg region informed me that the fresh juice of Karela fruit is one of the best remedies for Jalodari. Its use in treatment of diabetes is common in tisgarh. For taste, the healers suggest the patients to add pure honey in juice. Karela (Momordica charantia) is under cultivation as vegetable crop in different parts of Chhattisgarh. The healers never use the Karela fruit collected from cultivated fields. They grow Karela in their home gardens organically and use it for extraction of juice. Unfortunately,. The natives are not aware of this fact and for the treatment, specially for diabetes, they are using Karela fruits available in markets. During my Ethnobotanical surveys in Rajnandgaon region, I got information on use of Chickpea seeds (Chana) in treatment of Jalodari. The healers informed me that the special decoction is prepared by boiling the matured seeds in water and given to the patients. According to them, it is very simple but promising use. Sirsa is common tree found in almost every corner of Chhattisgarh. The traditional healers of the state, use different parts of Sirsa as medicine to treat Jalodari but bark is used most frequently. The prepare a decoction by boiling Sirsa Chhal (bark) in water and it is given to the patients till relief. The use of Sirsa bark in this trouble, is reported in reference literatures related to different systems of medicine in India. I am proud to write that it is still in use in Chhattisgarh. The scientific name of Sirsa is Albizia lebbeck (family : Leguminoaseae). The traditional healers of Kanker region, use the roots of useful herb Indrayan both internally and externally in treatment of Jalodari. The decoction of roots is given internally whereas the root paste is applied externally. Indrayan is one of important non wood forest produces of Chhattisgarh, having routine demand in national and international drug markets. In reference literatures, many uses of this herb are described in detail. As medicine, roots and fruits are used mainly. According to Ayurveda, root has a beneficial action inflammation of breasts and joint pains. Externally root is used in ophthalmia and in uterine pains. Roots and fruits are cooling, laxative, carminative, antipyretic and cures tumours, ascites, ulcers, leucoderma, bronchitis, jaundice, urinary discharges, spleen enlargement, dyspepsia, constipation, anaemia, elephantiasis, throat diseases etc. For botany of Indrayan (Citrullus colocynthis), I suggest you to read my previous articles. With the use of Indrayan, externally and internally, the healers suggest the patients to use the water having boiled leaves of Kachnar (also known as Son Patti), in daily life, in place of plain water. For bath they suggest the patients to use the decoction prepared from Kachnar leaves. They also suggest the patients to take rest on special bed covered with Kachnar (Bauhinia tomentosa) leaves. They informed me that the combination of both herb i.e. Indrayan and Kachnar is very promising for the patients. I am describing the botany of Kachnar, I have noted from reference literatures. It is an erect shrub, branches slender, terete, zigzag ; Leaves broader than long, divided a little less that half into two rounded lobes, base truncate; Flowers usually in pairs (rarely one or three) on short axillary or leaf opposed peduncles; Corolla - Petals 3.8-5.0 cm, much imbricated, spatulate, yellow, the upper with a purple blotch on the face; Fruits - pod stalked, flat, painted, veined; Seeds 8-12. From one of the well known traditional healers of Chhattisgarh Shri Vishal Bharat, I got one formula very effective in treatment. In this formula, the herbs named Gondla( Cyperus rotundus), Haldi (Turmeric) , Baibirang (Embelia ribes), Chita (Plumbago zeylanica) etc. play the important roles. As mentioned earlier, very few traditional healers of Chhattisgarh are specialised in treatment of Jalodari (Ascites). Most of them are of over 70 years of age. This is very sad that their young generations are not willing to take charge from them. I am worrying that if timely step is not taken by us to conserve their important knowledge, it will loss for ever. Thorough this article. I would like to request the world community to come forward in conservation of this unique traditional medicinal knowledge about common herbs used in treatment of Jalodari (Ascites). Thank you very much for reading the article. My experiments and experiences with aromatic crop Lemon Grass (Cymbopogon flexuosus), in Chhattisgarh, India Research Note - Pankaj Oudhia © 2001,2002,2003 Pankaj Oudhia - All Rights Reserved Lemon grass is not a native to Chhattisgarh. But it is present since generations in our state as popular herb in home gardens. The special herbal tea prepared by dipping and boiling the fresh leaves of this herb, commonly known as Nimbughas, is very popular among natives. Although it is not a native to Chhattisgarh, but living with this herb since generations, the traditional healers of Chhattisgarh have discovered many unique medicinal uses of Lemon grass. Many of these uses have not been reported in reference literatures. The healers are using this herb as medicine both internally and externally, in treatment of over 30 common diseases. Among natives, the Lemon tea is popular as just to become refresh and to change the taste, but during my Ethnobotanical surveys in different parts of Chhattisgarh, I have noted that the healers use this herbal tea as medicine to treat many diseases. They are also aware of standard doses and according to them, this herbal tea should not be used daily upto long time, as it may cause harmful effects on human health. Unfortunately, the natives are not aware of this and many of them are using it as routine or habit. As commercial crop ,Lemon grass was introduced in Chhattisgarh in the year 1994, When many innovative farmers came back after attending farmer’s training courses by various governmental and non-governmental organizations, outside the state. With them, they brought the improved variety Pragati in small quantity for initial multiplication. As they were not aware of actual price of planting material the nurseries and consultants cheated them badly and charged many times higher rates. As the climate and edaphic factors of Chhattisgarh are very suitable for its commercial cultivation, the small quantity of initial material multiplied very rapidly and within few years, it spread in hundreds of acres. This is very surprising that aft introduction of improved variety Pragati, even a single new variety was not introduced in the state till the year 2001. As area under Lemon grass increased, many innovative farmers decided to establish the processing units for extraction of oil. The establishment of the processing unit motivated the beginners to enter in this new field and to stop the cultivation of traditional crops. Today over 150 herb growers are growing this herb commercially and most of them have their own processing units. I was aware of the introduction of this new crop in Chhattisgarh, but I got first opportunity to work this crop when the owner of Arvind Agriculture came to me in the year 1997, and showed interest in large scale cultivation of medicinal and aromatic crops particularly the Lemon grass. Major botanical differences between two Cymbopogon species. Characteristics Cymbopogon Cymbopogon citratus martini 1) Habit A tall perennial, throwing up dense fascicles of leaves from a short rhizome, culm stout, erect A tall perennial sweet scented grass, stem straw coloured, leafy. 2) Leaves Linear tapering upwards to a point, upto over 90 cm long, glaucous green, smooth or rough upwards and along the margins, midrib whitish on the upper side, sheaths of the culm tight, velvety at the nodes. Flat, usually broad, subcordate or rounded at the base, glaucous beneath those below the inflorescence, margins scabrid. 3) Flowers In decompound spatheate panicles 30to over 60 cm long nodding. Spikes 2 nate, 12-18 mm long, oblique or divaricate. As mentioned earlier, it was new crop for the farmers, there was no recommended package of practice for its commercial cultivation for Chhattisgarh conditions. The farmers were just following the recommendations of researchers from other states. Before starting its commercial cultivation, I decided to visit to the herb growers, already active in this field. I prepared a special (but small) questionnaire, in order to list out their problems, they were facing in cultivation. I shocked when I started meeting the farmers. I had never seen such hap-hazard cultivation practices earlier. There were no standardise sowing method, no specific spacing, the farmers were even not bothering about the factors that can alter the quality of oil, th end product. When I analyzed my findings, there were over 55 complaints by farmers. Due to regular and good relations with international buyers, my client got buy back order from a reputed German company, engaged in aroma business, but one of their strict conditions was , the organic produce. They were not ready to purchase the oil from chemically grown Lemon grass crop. I searched the reference literatures but they were full of recommendations stating that one must use heavy doses of chemical fertilizers in order to get more and more production. Many Indian organi are working and conducting detailed research on this important crop since decades but no one has developed organic cultivation practices for this crop. During the search of literatures, I read many scientific claims that the chemical inputs are not harmful for quality but that company was not ready to accept it. That was really embracing situation for me. Finally, I decided to accept the challenge. Before describing the experiments and research findings, I am describing the botany and reported medicinal uses of Lemon grass, as its name is coming for the first time in my articles. According to reference literatures, Lemon grass is a tall, perennial, throwing updense fasciclles of leaves from a short rhizome; Culm stout, erect, upto over 1.8 meter high; Leaves linear tapering upwards and along the margins; midrib whitish on the upper side; Ligule very short; Sheaths terete, those of the barren shoots widened and tightly clasping at the base, others narrow and separating; sheaths of the culm tight, velvety at the nodes; Flowers in decompound spatheate Panicles 30 to 60 over 60 cm long, nodding. According to Ayurveda, the grass is pungent, bitter, sharp, hot, laxative, appetiser, alexipharmic, anthelmintic and useful in treatment of bronchitis, leprosy, epileptic fits etc. Common and popular names of Lemon Grass around the world. Languages/Regions/Countries Names 1) Bengal Gandhabena 2) Myanmar Sabalin 3) Kanarese Kavanche hullu, Purhalihulla, Vasanehullu 4) Chinese Mao Hsiang 5) Colombia Limancillo 6) English Lemon grass, Melissa grass 7) French Chiendent citronelle 8) Hindi Gandhatrina, Nimbu ghas 9) Marathi Hirvacha, Olancha, Olencha 10) Persian Chaekashmiri, Hazarmasalah 11) Portuguese Herba Cheirosa, Capim de Cheiro 12) Sanskrit Abichhatraka, Atigandha, Badhira, Bhutina, Karenduka, Sugandha, Jambukapriya Spanish Grama de limon, Limon cillo 14) Sinhalese Penquin, Saira 15) Tamil Karapiurappillu, Vasanappilly 16) Telugu Chippagadi, Nimmagaddi, Vasangaddi As mentioned earlier , the only variety available at that time was Pragati. The herb growers complained that this variety has many draw backs. During winter (not very hard in Chhattisgarh) its growth and regrowth stops or slows down, and it take longer time to regain good vigour. With the consent of the owner of Arvind Agriculture, I decided to conducted a detailed varietal trials using all available varieties in different parts of India. Many herb growers were also ready to give me small plots for this experimentation work. I have selected the growers from northern, southern parts and Chhattisgarh plains. I have tried OD-19,OD-40, RRL-39, Praman, CKP - 25, Kaveri and Krishna and compared it with Pragati. During my visit to Oodlabari region (West Bengal), I collected many wild varieties ( I am still not sure) from nearby forests and evaluated its performance but most of these varieties failed to tolerate very high temperature during summer season. In these scientific trials, the variety CKP-25 was identified as best for southern and northern parts, whereas RRL-39 was found best for Chhattisgarh plains. After getting the encouraging results, the company started commercial cultivation in different parts of Chhattisgarh. As organic input, the help of allelopathic studies were taken. Over 100 common herbs, extracts and leachates of its different parts were tested on germination seedling vigour and growth of Lemon grass. Finally, with the help of innovative herb growers, we prepared the herbal decoction using Kukronda (Blumea lacera), Doob (Cynodon dactylon), Chirchita ( Achyranthes aspera), Ratanjot (Jatropha curcas), Fudhar (Calotropis gigantea) etc. Herbs. We have also found the Green spray, a special herbal combination having common weeds, cow urine and fresh dung as main ingredients, very effective as growth promoter in case of Lemon grass. For more information on Green spray. I suggest you to read my previous articles. After detailed research, we developed temporary package of practices. Today the herb growers are using 20 tones FYM per hectare before planting of crop and after planting they are applying the herbal decoction and Green spray at week’s interval, alternatively. Although there organic inputs are not enough to result in production that is comparable to the production after use of chemical inputs, but the use of these organic inputs are saving the expenses and resulting in best quality Lemon grass oil. We have yet not got complaint regarding quality from this international buyer. The detailed research works are still in progress. In another experiment, we have found 60x60 cm spacing the best. This recommendation is already in existence in many other Indian states. It is bitter fact that for the established company it is relatively easy to make the commercial cultivation of Lemon grass, a profitable venture but for the farmers, it is still a tough business. You will be surprised to know that in Chhattisgarh, there is not a single organization, conducting systematic research as per farmers need. Through articles in regional languages, I am publishing my research findings, but it is not reaching to them properly. Many rich farmers have managed to procure the improved varieties from other states but the average farmers are still cultivating Pragati. They are also using two to three times more chemical fertilizers in order to get more and more production and no one is telling them to stop this practice. In place of advanced distillation units, the local manufacturers are supplying, inferior and locally made distillation units to the farmers and as a result the oil recovery is poor and also one can clearly feel the burning smell in the oil. Due to lack of awareness, the use of these units is becoming common. The advanced units require more investment that is not at reach of poor or average farmers. Marketing of oil is also a big problem. Like other herbs, middlemen are active in this field and they are purchasing the oil at very cheap rates. In Chhattisgarh, there is no advanced laboratory to analyze the samples from farmer’s fields. I personally feel that the non-governmental and governmental organizations active in herbal fields, can play a vital role in this regard. At present, it seems that they are working for rich farmers. Very recently, the scientists of a reputed Indian research organization organized workshop for the farmers engaged in commercial cultivation of aromatic crops. I am expecting such workshop from regional scientists with their experimental findings suitable for Chhattisgarh conditions. As mentioned earlier, Lemon grass is not a native to Chhattisgarh, many governmental departments are planting and spreading this introduced species in natural forests in the name of generating employment opportunities and hence, ignoring the fact that this intentional spread will make this useful herb, a problematic weed in Chhattisgarh. The natives of Bastar region complained that the plantation of Lemon grass is now spreading out from the fields and becoming a curse for the natural bio-diversity During the meetings at the state Bio-diversity Action Plan Committee, I pointed out this introduction. The concerned officers of this particular region, replied that in the name of bio-diversity, I am creating the hindrance in generation of employment opportunities in the state. In my laboratory, I conducted series of experiments to evaluate the allelopathic effects of different parts of Lemon grass on indigenous flora, particularly the herbs present in Bastar region. The results were shocking. In laboratory conditions, I have observed the positive (inhibitory) allelopathic effects of this herb and its various parts on germination, seedling vigour and growth of valuable medicinal herbs. Through regular visits in these areas and with the help of natives, I am keeping close vigilance on spread of this grass, in natural forest of Chhattisgarh, Through this article, I would like to request the researchers engaged in studying the allelopathic effects of Lemon grass, to provide more evidences , so that we can convince, the local authorities to stop its further spread. The traditional healers of Chhattisgarh are also worried due to increasing spread of this introduced species in natural forests of the state. As informed , the traditional healers have rich traditional medicinal knowledge about this useful herb. They use it in treatment of fevers and gynaecological diseases very frequently. In order to get rid from odd smell of many herbs in popular herbal combinations, used externally, the healers add the oil or leaves in the combination. The use of Lemon grass leaves, as aphrodisiac is not reported. The traditional healers use the leaves both internally and externally for this purpose.. According to them, it is just not a smell that contribute, but as herb it is valuable in terms of aphrodisiac properties. The detailed surveys are in progress and I will write more on this aspect in my future articles. As herb expert, I feel that there is a tremendous scope in the field of Lemon grass cultivation and marketing and through scientific approach, this crop can become a boon for the Indian farmers. The rich traditional knowledge about this herb in Chhattisgarh emphasizes the need of more detailed studies and scientific confirmation. Thank you very much for reading the article. Interactions with the traditional healers and natives of Bhopalpatnam region, Chhattisgarh, India having rich traditional medicinal knowledge about common herbs insects and other animals Research Note - Pankaj Oudhia © 2001,2002,2003 Pankaj Oudhia - All Rights Reserved Last week, I got an opportunity to meet Mr. B. Rao Godbole and his friends of Bhopalpatnam region. This region is one of the remotest area from capital of Chhattisgarh, Raipur. Although it is connected with other parts of Chhattisgarh through road network but the conditions of road are horrible and more than a day and a lot of patience are required to reach Bhopalpatnam from Raipur. Mr. Godbole and his friends want to meet me, as they were continuously reading my popular articles on different aspects of herbs in local newspapers since last ten years and eager to meet me personally. Although we were in regular contact through letters. Mr. Godbole visited to me with herbs collected from dense forests of Bhopalpatnam region. Basically, he is working as "Gram Sevak (Rural Agriculture Extension worker)" and posted at Bhopalpatnam since last 17 years. He is herb lover and his this hobby made him an expert of traditional uses of common herb and animals. Now he is known as traditional healer in that particular region. He is quite young and enthusiastic. The traditional healers and native of Bhopalpatnam region have deep faith in him and this is the reason, he is very successful in documentation works. I decided to discuss on different aspects whole day with him and friends. In his group of ten persons, three were traditional healers and rest were natives. We shared lot of information, herb material and literatures during this interaction. I got new and surprising information from him and decided to visit his place for more study. In present article, I am describing the gist of our discussion with detailed traditional uses. I have informed Mr. Godbole that I will share these information to the world community. He was also agreed and informed me that due to lack of systematic documentation work, we are loosing valuable traditional knowledge every day, as the great healers and natives are passing away every day one by one with valuable and secret knowledge. For photographs of Mr. Godbole and herbs from his collection, I suggest you to visit photo gallery. Mr. Godbole informed me that he is specialised in use of Safed Musli (Chlorophytum sp.) as medicine. He frequently visit to near by forests in search of Musli and after collection and drying, he prepare herbal combination using Safed Musli roots. He informed that the Musli roots collected from forests are far better than the roots purchased from local herb shops. He is aware of adulteration. This is really surprising that he is also in favour of using Musli roots without peeling. According to him, the root skin also possess valuable medicinal properties. He showed me four different species of Safed musli collected from Bhopalpatnam region. These were not common species, I have seen earlier. As they were mere root samples, it was difficult for me to identify it. In general, it is very easy to identify the species when herb is at vegetative stage. Through roots one can clearly differentiate Chlorophytum tuberosum and Chlorophytum borivilianum. Even Chlorophytum arundinaceum can be identified but it is very difficult to identify other species. I have seen one species very close to Chlorophytum borivilianum, but not exactly. The healers visited with Mr. Godbole informed that the rich Musli growers are purchasing this similar species at relatively high cost in form of planting material. The growers are selling the mixture of true Chlorophytum borivilianum and this local species. I have mentioned this malpractice in my previous articles. From business point of view it is unfair but the healers of Chhattisgarh have confirmed that the natives species are equally effective as compared to Chlorophytum borivilianum, that was introduced species, and in some cases native species showed even better results. Mr. Godbole recommends teaspoonful of Musli root powder with a glass of cow milk daily in order to maintain the sexual health. The fact that he discloses its herbs to patients, reflects his simplicity and honesty toward traditional knowledge. If he uses the formula of any local healers, he never misses to quote his name. By quoting his name, I kept the local collection of Bhopalpatnam region, safely in my Musli gene bank. During discussion, when I informed them about my work on nal insects, mites, soils, and excreta, they disclosed many new information. They informed that the traditional healers of Bhopalpatnam region, use the genitals (mainly penis) of Bhalu (Wild bear) alone or in combination with other herbs as aphrodisiac. I informed them that the healers of other parts use the Pittashai ( Gall bladder) as medicine but they are possible not aware of the use of Bhalu’s penis. According to them , one can easily get complete part in 90-100 Rs. without any problem. The herb collectors and vendors are one of the sources. Later when I contacted local herb sellers in Raipur city about the rate of this organ, at first they hesitated but when I showed deep interest, they informed that for a part of this organ I have to pay 800 to 1000 Rs. and for whole organ I have to pay around 5000 Rs. The collectors and vendors of Bhopalpatnam region are possibly not aware of this high rate. Now I am trying to find out its rates at national and international markets. I am also not aware of the fact, hether trade of penis is legal or illegal. The collectors kill the Bhalu for collection of medicinally important penis. They never collect it from dead Bhalu. The penis collected just after the intercourse is considered the best by the healers. According to them, it is horrible and unique experience to see the intercourse procedure of Bhalu. During intercourse they shout loudly and tear each other’s hairs. This procedure last for two days and in two days, one can see lot of bleeding and spread of fresh blood all over the ground. The healers collect the penis (it is wrong probably, to use the word collect here), and only a small piece is used to prepare great amount of oil. In general, they boil the penis part in Til (Sesamum) oil and one piece is enough to prepare several liters of special oil. The healers also add some other herbs but Mr. Godbole informed me that without herbs, this oil is enough strong to show the desired effects. In name of true penis, the vendors and collectors, sometimes supply wrong samples. According to Mr. Godbole, by seeing the Dane (small swellings or boils) on penis, an expert can identify the genuine sample easily. This special oil is massaged externally on penis just before intercourse, in order to increase the retention time and capacity. This oil in increases the flow of blood in penis, he explains the mode of action of oil in simple words. To demonstrate the effects, he rubbed the oil on nerves on my hands near to palm. Within few minutes, the nerves started swelling and the flow of blood increased significantly. He suggested me to use it in right way but when I informed that I am still a bachelor and cannot use it, he presented me many bottles containing this oil for my friends. It is good to hear that a piece of penis is able to produce great amount of oil and this is the reason, not much Bhalus (Bears) are killed for the collection of penis. With the help of my biochemist friend, I am trying to evaluate the oil collected from Bhopalpatnam, local and national markets. In preliminary studies, I have noted that the samples at local and national markets are full of adulterants and although its prices are hundred times greater but in terms of efficacy, it is no where is front of original oil collected from Bhopalpatnam region. As mentioned in my previous articles, -Bhalu conflicts are becoming common as human beings are encroaching the forest lands due to population pressure. The popularity of this traditional use may make the hunting of Bhalu more frequent. Through this article, I would like to request the researchers, forest officials, wildlife experts etc. to adopt multi disciplinary approach to manage this new problem without any further delay. The healers of this region informed that they have found the Pitta of Jangli Murga (Wild Cock) very useful in treatment of Diabetes. They suggest the patients to swallow the Pitta (Gall bladder) regularly upto seven days to get significant results. I have not noted this traditional use in my previous Ethnobotanical surveys. In my us articles, I have mentioned that the wild animals are also aware of medicinal uses of common herbs and quoted the experiences of natives and traditional healers of Gandai and Bagbahera region. Mr. Godbole confirmed this observations by giving the example of wild animal Chital. In case of bone injuries, the Chitals in group visit to Hadjod (Cissus quadrangularis) herb and sit around it. The injured Chital eat the quadrangular nodes. The treatment is repeated upto complete cure. This is really a fantastic and unique information and observation and I am feeling proud that mother nature has given this chance to me to disclose this observation in form of written document among world community. The carnivores are also aware of Chital’s knowledge and they wait in dense bush nearer to Hadjod herb. Mr. Godbole informed that he has observed many variations in common Hadjod herb. From research point of view , this is unique information. I have requested him to collect it for my collection. He also informed me about the use of excreta of Sherni (Tigress). According to him, it is one of the promising remedies used to be free from routine use of alcoholic drinks. The addict natives are called by healers without informing them that they are planning to give the medicine. The healers give the addicted natives, a glass of drink ( the last drink) and add few pinches of dried excreta in it. When natives use it, they develop allergy to this drink within their bodies upto long time. With this unique traditional knowledge, the healers are doing great social services in their societies. He also told me that the milk of Sherni possess galactagogue properties. The milk of Sherni (Tigress) is given both internally and externally. For external application, they massage it on breasts. This milk is also used in treatment of asthma (Dama). The dried pieces are fried with cow’s ghee and given to the patients internally. For collection of milk, the healers frequently visit to areas where Sherni lives with newly borne cubs. In general, the trained collectors and vendors visit this place. They informed that during feeding a little quantity of milk, falls on ground and get collected in small holes in grounds. The collectors and vendors collect this milk. Like Bhalu penis, it is hard to identify whether the milk is genuine or not. Mr. Godbole informed me that he has developed many unique testing methods for identification of genuine sample. He tries to ferment the milk by using common herbs and according to him, the milk of Sherni (Tigress) smells typically. I salute the great discovery of this common native of Chhattisgarh. He showed me a special herb locally known as Bhalu Tadar (as it resembles the palm of Bhalu; i.e. Bear), used by the traditional healers of Bhopalpatnam region in treatment of cancer. I am trying to identify the herb, true to the species. According to Mr. Godbole and his friends, there is no pressure on herbs in the dense forests of Bhopalpatnam region due to increasing national and international demand of herbs, but they told that the local traders collect the herb Patalkumhda( Pueraria tuberosa) in bulk from this region. As this part of Chhattisgarh is in border of Chhattisgarh and Andhra Pradesh, the traders sell it at markets of Andhra Pradesh. They also informed that there is high demand of this herb because its dye is used to colour the currency and the business of illegal printing of currency is very common (really ?) in neighbouring state. They were not sure about this shocking information. They informed that there is a high demand of red colour tubers and as it hard to identify the herb having red tuber inside (at much depth), in most of the cases the intense efforts and labour of collectors go waste. To solve this problem, the collectors of the region have developed unique method of identification without digging. By rubbing the fresh leaves on plain paper, they simply identify the colour of tubers. In general, the traders at Andhra Pradesh give 1000 Rs. per tuber (red coloured). For more details about the botany, reported and traditional uses of this valuable herb, I suggest you to read my previous articles. Mr. Godbole and his friends also informed me that Basaguda region, nearer to Bhopalpatnam is rich in unique bio-diversity. It is also a market place for herbs. During discussion. we also talked on different herbs and herbal formulations useful in treatment of common diseases. I am describing some promising herbs and herbal formulations that are in use in Bhopalpatnam region. Ramdataun (Smilax zeylanica; family Smilace is common shrub in this region. According to them, its nature is cool and they use it in treatment of diseases resulted from excessive body heat. I have written about this herb in my article on Herbal tooth brushes (Dataun). The natives of Bhopalpatnam region use, the new twigs of this herb as Dataun. It is considered good particularly in treatment of gum related diseases and stomatitis. In case of severe headache particularly during hot summer season, the native collect the soil near to the Khas herb (Vetiver) and apply the aqueous paste in affected parts. In case of snake poisoning, particularly in bite by King Cobra, they use the bark of Baheda (Terminalia bellirica) in treatment. The bark of Baheda collected from the portion of tree not facing the sun is used. The bark, one foot above the ground surface is used. The decoction is prepared and given to the patients. In case of bite due to Karait Snake, they use the pods of Dhanbaher (Cassia fistula). They also informed that the flowers of Dhanbaher are a boon for the patients having the problem of constipation. The natural occurrence of Sarpagandha (Rauvolfia serpentina) is common in this particular region. The healers of this region use it in treatment of insanity, insomnia and blood pressure very frequently. They also use the Bael (Aegle marmelos) in treatment of diabetes. By mixing the Shivlingi (Bryonia laciniosa; family Cucurbitaceae) and Kuchla (Strychnos nuxvomica; family Loganiaceae), the healers use this combination in order to treat reproductive disorders of childless couples. Mr. Godbole and his friends informed that the natives use Nirmali herb (Strychnos potatorum) as fish poison very frequently. Although popular aromatic herb Kasturibhendi (Abelmoschus moschatus) not occur naturally in dense forests of Bhopalpatnam region but the healers grow this herb in small scale and use it in treatment of common respiratory troubles. They also informed me about natural insecticidal properties of Karra tree against common paddy pests. It was really sad for me to hear about the increasing natural infestation of obnoxious exotic weed Gajar ghas (Parthenium hysterophorus) in dense forests of Bhopalpatnam region. They informed that due to this increase infestation, the bio-diversity of many areas is under threat. Through this article, I would like to request the government officials to take immediate action to stop further spread of this obnoxious weed in natural forests. They also informed me about over 15 variations of Ratti (Abrus precatorius) available in the region. He showed me the seeds of wild Arhar (Cajanus sp.). Natural occurrence of Chitrak (Plumbago sp.), Nirgundi (Vitex negundo), Jangli Piaz ( Urginea indica), Shatavar (Asparagus racemosus) etc. is also confirmed by them. Many of the above described traditional knowledge is not reported in reference literatures. Its popularity in Bhopalpatnam region, clearly indicates its efficacy in treatment of common disease. In Chhattisgarh, there are thousands of sincere and dedicated workers like Mr. B. Rao Godbole. There is a strong need to identify encourage, motivate and recognize these potential youths. Thank you very much for reading the article. Traditional medicinal knowledge about useful herb Chameli (Jasminum grandiflorum; family Oleaceae) in Chhattisgarh, India Research Note - Pankaj Oudhia © 2001,2002,2003 Pankaj Oudhia - All Rights Reserved Among natives and traditional healers of Chhattisgarh, a special oil prepared from fresh leaves of Chameli is very popular. It is one of the most wanted herbal oils having aphrodisiac properties. They collect the fresh leaves, mix with fresh leaves of wasteland weed Dhatra (Datura sp.) and extract juice. The juice is mixed in Til (Sesamum oil) and this mixture is allowed to boil. After evaporation of watery content, the oil is collected. This herbal oil is applied externally on male genitals just before the intercourse. You will be surprised to know that the natives use this oil only upto seven days in one whole year. The traditional healers informed that this seven days use has enough potential to keep the users capable round the year. Many healers add Rani Keeda (Trombidium) in this oil but the healers confirmed that, the Chameli leaves are responsible for this oil but the healers confirmed that, the Chameli leave are responsible for this miracle effect. The traditional healers also informed that this oil is a boon for the young natives having sex related troubles. The method of oil preparation is very simple. This is the reason it is popular among natives also. Although natural occurrence of Chameli has been reported by early workers in Chhattisgarh but I have yet not seen it in dense forests. Chameli is present in the state since generations. The natives keep their Children’s (girl) name as Chameli. It is one of the common herbs in home gardens. Like the presence of white flowered Fudhar (Calotropis gigantea) its presence in home gardens is consider as sign of good future and prosperity. The natives also plant this herb for its white, fragrant flowers. These beautiful flowers are used for making attars and perfumed hair oils. There is a fair demand of its essential oil in national and international perfume industries. This demand has motivated the innovative herb growers of Chhattisgarh, and they have started its commercial cultivation. For commercial cultivation, the herb growers are introducing new high yielding varieties from other states. Any system research to develop new improved varieties using native collection has yet not been started by the research organizations of Chhattisgarh. In ancient Indian literatures, the flowers of Chameli holds a reputed position. It is mentioned that one flower of Khair (Acacia catechu) is thousand times valuable to a flower of Guma (Leucas aspera), one flower of Shami (Prosopis cineraria) is thousand times valuable to a flower of Khair, one flower of Maulsari (Mimusops elengi) s thousand times more valuable to a flower of Shami, one flower of Kaner (Nerium sp.) is thousand times valuable to a flower of Maulsari, one flower of Kush (Desmostachya bipinnata) is thousand times valuable to a flower of Kaner, one flower of Vanbela is thousand times valuable to a flower of Kush, one flower of Champa (Michelia champaca) is thousand times valuable to a flower of Vanbela, one flower of Ashok (Saraca asoca) is thousand times valuable to a flower of Champa, one flower of Madhavi (Hiptage benghalensis) is thousand times valuable to a flower of Ashok, one flower of Basanti (Schizanthus excelsum) is thousand times valuable to a flower of Madhavi, one flower of Gojata is thousand times valuable to a flower of Basanti, one flower of Phagunia is thousand times valuable to a flower of Gojata, one flower of Kund (Jasminum multiflorum) is thousand times valuable to a flower of Phagunia, one flower of Kamal (Lotus) is thousand times valuable to a flower of Kund, one flower of Bela (Jasminum sambac) is thousand times valuable to Kamal flower, one flower of Chameli (Jasminum grandiflorum) is thousand times valuable to a flower of Bela. This quote is enough to show the importance of Chemeli flowers in ancient Indian literatures. According to Hindu literatures, the Chameli flowers are offered to Lord Vishnu. The rich natives always keep the dried roots of Chameli in their cash lockers to increase the in flow of wealth. It is common belief in Chhattisgarh, that by keeping the roots with him always, one can get rid from all health troubles. The healers give specially collected roots to the patients. I am trying to find out the science behind this belief. Many natives use the Herbal Mala prepared from Chameli roots or keep the root piece in lockets for same troubles. The natives also prepare a herbal mixture using the flowers of Chameli and Kaner and use it during bath in place of Soap. Sometimes they add powdered shell (seep) in this herbal combination. They are not aware of health benefits of this herbal mixture and they use it just to remain refreshed. The traditional healers in formed me that the regular use of this herbal mixture makes the skin enough resistant to fight from diseases and it is a good hair tonic also. Before describing traditional medicinal knowledge about Chameli in Chhattisgarh, I am describing its botany and reported medicinal uses, I have noted from reference literatures. Chameli is a large sub scandent shrub; Leaves opposite, imparipinnate, 5.0-12.5cm, petiole and rachis margined; leaflets 7-11, terminal rather larger; distal pair confluent with the terminal, proximal petiolate, intermediate sessile; Flowers white, often tinged with pink outside, in lax axillary and terminal cymes; Fruits ripe carpels two; Flowering time July to September. In reference literatures related to different systems of medicine in India, the medicinal uses of root, flower and oil are well described but not much has been written on leaves. According to Ayurveda, flowers are acrid, heating, emetic, alexiteric, vulnerary and useful in stomatitis, diseases of mouth, head, teeth, eyes and ears. It is also given in blood diseases, leprosy, ulcers and biliousness. According to Unani system of medicine, plant is deobstruents, anthelmintic, diuretic, emmenagogue whereas root is purgative, expectorant, soporific, intoxicating and useful in treatment of headache, biliousness, paralysis, rheumatism. Flowers are described as tonic, aphrodisiac, alexiteric and useful in treatment of asthma and diseases of mouth. The oil lessens inflammations, softens skin and useful as brain tonic. It is also good for joint pains. The natives and traditional healers of Chhattisgarh have rich traditional medicinal knowledge about Chameli. They use this herb in treatment of 25 common and complicated diseases, both internally and externally. Beside leaves, the traditional healers also use the flowers of Chameli as sex stimulator. The flowers are externally rubbed on male genitals. The extracted flower juice is also applied. According to healers, this application increases the retention time upto great extent. As base oil for the preparation special oil in place of Til (Sesamum) oil, many healers use Sarson (Mustard) oil. The healers informed me that choice of base oil depend on the vitality and general health of patients. The healers apply the herbal oil prepared by using Chameli leaves in thigh also, for same purpose. Like leaves of Jam (Guava), the leaves of Chameli are chewed by the natives to get rid from dental troubles and stomatitis. The natives also prepare a decoction and use it for gargling. In case of small boil inside the nose, the healers suggest the patients to smell the fresh Chameli flowers. In case of small boil in ears the essential oil of Chameli flower is applied inside the ear for quick relief. This essential oil is also used in treatment of Adhasisi (Migraine) by the traditional healers. The existing use of essential oil in treatment of different diseases, clearly indicates that the traditional healers are well aware of aromatherapy since time immemorial. In case of style, the healers use the petals of Chameli flowers with sugar internally. The fresh flowers juice is applied externally on stye also. The natives are well aware of use of Chameli flowers in face care. The freshly harvested flowers are rubbed on black spots of face to clear it. With Multani mitti (Fuller’s clay) the healers use the fresh juice of Chameli flower for face care. The decoction prepared by boiling the Chameli leaves in water in used to kill intestinal worms. The traditional healers of Narharpur region informed me that the decoction is good female tonic, and one must use it upto one week any time of the year, to get rid from trouble round the year. The healers also add other herbs in this decoction. Sita Ashok (Saraca indica) is one of these herbs. In case of skin troubles, the natives of Chhattisgarh apply the juice of leaves and flowers externally on affected parts. In case of Gokhru (Corns between toes), the use of Chameli leaf juice is very popular among the natives. Traditional medicinal uses of Bans (Bambusa bambos) in Chhattisgarh, India Research Note - Pankaj Oudhia © 2001,2002,2003 Pankaj Oudhia - All Rights Reserved Now a days, the plantation of Bans in Chhattisgarh is becoming a boon for the organic growers. These growers are using the young newly emerged leaves of Bans to prepare natural green pesticides in order to repel away the harmful insects from crop fields. They simply collect the leaves and boil it in water. After adding some other promising herbs like Neem, Fudhar and Dhatura, they spray it on standing crops. According to the natives it is ge old practice but due to introduction of new high yielding varieties and chemical fertilizers, now its use is becoming obsolete. Now the new generation of organic growers particularly the growers engaged in organic farming of medicinal and aromatic crops have started its use as pest repellent. They are using it successfully in commercial cultivation of Safed Musli (Chlorophytum borivilianum), Kasturi Bhendi (Abelmoschus moschatus), Chandrashoor (Lepidium sativum), Kevatch (Mucuna pruriens) and Ratanjot (Jatropha curcas), we have yet not observed or experienced any detrimental effect of Bans decoction on these medicinal and aromatic crops. In my laboratory, I am evaluating the allelopathic effects of different parts of Bans on germination and seedling vigour of many agricultural crops and also on obnoxious weeds like Gajar ghas (Parthenium hysterophorus) and Gotiphool (Lantana camara). Bans is not a new herb for the traditional healers and natives of Chhattisgarh. The natives use it very frequently in their day today life. Different parts of Bans are in list of non-wood forest produces having routine demand in national and international drug markets. The dense forests of Chhattisgarh are rich in natural population of Bans. It is also under cultivation. The tives never allow this herb to grow in their home gardens. It is general belief that the presence of this herb in home garden is very harmful in all respects. They root out the spontaneous growing Bans herbs from home gardens. Major Botanical differences between two Bambusa species Characteristics Bambusa Bambusa bambos vulgaris 1) Habit Graceful. Spinous bamboo A moderate-sized bamboo, 6 meters 2) Culm Dense, 24-30 m, green or purplish green when young, turning golden yellow with prominent nodes and long, hollow, internodes, lower ones rooting, often sub-angular, flexuous Bright green or striped green yellow or yellow, polished 3) Leaf Linear or linear lanceolate, 7-15 cm x 2-20 cm Linear-lanceolate, 15-25 cm long, rough It is also common belief that burning of Bans in home is harmful and a root cause for many common diseases. The organic growers are aware of this fact and this is the reason they avoid to inhale the fumes during preparation of decoction. The natives prepare a special Herbal Mala using the roots of Bans and wear it in order to develop confidence. They use white string in this Mala. For preparation of Herbal Mala, the roots are dug on special occasions. In southern parts of Chhattisgarh, the natives wear it in form of earring. According to them, it is very useful in treatment of Adhasisi (Migraine). The use of Bans roots in form of earrings in treatment of migraine is not reported in reference literature. For preparation of earring they use red string in place of white string. In national and international drug markets, there is high demand of Vanslochan or Banslochan, a silicious concretion found in the joints of Bans. As it is in good demand, the adulteration is common practice. In markets, blue, white and intermediate coloured Banslochan are available. It is popular aphrodisiac and also used as cooling tonic. It is also stimulant and febrifuge. Before describing the traditional medicinal uses of Bans, I am describing its botany and reported medicinal uses. According to reference literatures, Bans (Bambusa bambos) is a graceful, spinous bamboo; Rhizome short, stout, knotty; Culm dense, 24-30 meters, green or purplish green when young turning -yellow with prominent nodes and long, hollow internodes, lower ones rooting, often sub-angular, flexuous; grows c 33 cms in 24 hours. Leaf linear or linear- lanceolate, 7-15 cm x 2-20 cm. Flower small, in large panicles, sometimes occupying the whole culm; once in 30-45 years. Fruit oblong, caryopsis, with a groove on one side, 5-8 mm long; Seed 75,000-105,000 per Kilogram, germination 14 days, remain viable for 6-12 months. According to Ayurveda, Bans as herb is acrid, cooling, laxative and useful in treatment of blood disorders, biliousness, leucoderma, inflammations, strangury, wounds, piles, urinary discharges, tuberculosis, bronchitis, asthma, fevers, leprosy, jaundice, anaemia etc. According to Unani system of medicine, Bans is tonic, emmenagogue and useful in treatment of ringworm, bleeding gums, earache, deafness, burning sensation, irst, ophthalmia, stomatitis, syphilis, bronchitis, lumbago, piles, biliousness, gonorrhoea, fevers etc. The natives and traditional healers have rich traditional medicinal knowledge about different uses of Bans. Its use in treatment of alopecia is most mmon among natives. The ash collected after burning the Bans, is mixed in water and aqueous paste is prepared. This paste is applied externally on hairs as hair growth promoter. The natives of different parts use it in different ways. The natives of Pendra region mix the ash in Sarson (Mustard ) oil and use it like aqueous paste. The natives of Bagbahera region, boil the leaves in Mustard oil to prepare the herbal oil to be used as hair growth promoter. Bans is also used as styptic to stop both internal and external bleeding. In case of injuries, in order to stop the bleeding, the natives apply the fresh leaf juice as first aid measure. To stop internal bleeding, the natives suggest the patients to chew, fresh leaves. The ash of Bans with coal powder is used to dress the wounds. According to the natives, the use of this combination enhances the healing process. In case of skin troubles, the natives advice the patients to wash the affected parts with fresh juice of Bans leaves. They also prepare special herbal decoction, in which Bans leaves are added as main ingredient and suggest the patients to wash the affected parts using this decoction. The traditional healers specialised in use of Bans, use it very frequently for abortion, at initial stages. They prepare a special decoction using the young, newly emerged leaves of Bans jiggery (Gud) and give it to the patients. The traditional healer of Mudpar village informed me that the decoction of Bans leaves is one of the best remedies for intestinal worms. He recommend its use only upto one week. During my visit to Janjgir region, the natives informed me that one can use the seeds of Bans, as promising alternative to rice and wheat seeds. The Bans seeds are digestible and full of beneficial medicinal properties. In reference literatures, the use of Bans seeds at time of famine is reported. The traditional healers use the decoction of Bans leaves with pure honey in treatment of respiratory troubles. According to them, it is specially useful in case of asthma. The traditional healers of Rajnandgaon region informed me that this decoction is useful in treatment of diarrhoea also. During my visit to Dalli-Rajhara region, the healers told me that the young leaves act as good appetizer, and the patients having the problem of poor digestion, must chew two-three leaves daily. Many healers recommend their patients having stomach related diseases to take the fresh juice of Bans leaves daily upto a week. The natives are also aware of this use. The ash of Bans in combination with other herbs is used to clean the teeth as tooth powder. According to the natives, it is good for patients having gum related troubles. The traditional healers use the Vanslochan, sweet in taste, in treatment of respiratory troubles very frequently. bove mentioned medicinal uses clearly indicates that the natives and traditional healers of Chhattisgarh have rich traditional knowledge about Bans. Unfortunately, not a single pharmaceutical company in the state is active in preparing different herbal combinations and drugs, using this knowledge and raw material. I personally feel that there is a strong need to start Bans based drug manufacturing units in the state, with the joint efforts of Governmental and non-governmental agencies. Bhindi (Abelmoschus esculentus syn. Hibiscus esculentus, family : Malvaceae) as medicinal herb in Chhattisgarh, India earch Note - Pankaj Oudhia © 2001,2002,2003 Pankaj Oudhia - All Rights Reserved Total five species of Abelmoschus are reported in Chhattisgarh. These species are Abelmoschus esculentus (Syn. Hibiscus tetraphyllus), A. fisculneus syn. (Hibiscus fisculneus), A moschatus ssp. tuberosus (Syn. Hisbicus rugosus), Abelmoschus moschatus (syn. Hisbicus abelmoschus). Two species Abelmoschus esculentus and A. moschatus are under cultivation as vegetable and medicinal crops, respectively. For the traditional healers of Chhattisgarh, all five species of Abelmoschus are valuable and of medicinal importance. They use all parts as medicine. Another species Abelmoschus manihot is found as wasteland and crop weed in Chhattisgarh. Its Hindi name is Jangli Bhindi but in Chhattisgarh it is popularly known as Phuttu Bhaji. Like the fruits of Bhindi (A. Esculentus) the natives specially the farmers use the fruits of Phuttu Bhaji as vegetable. It is found as weed in almost every corner of Chhattisgarh. Although the natural occurrence of Ambrette (or Muskdana or Kasturibhendi ) is reported in Chhattisgarh, but the herb growers of Chhattisgarh are dependent on other Indian states for seeds, used as planting material in commercial cultivation. Kasturibhendi is also not in list of non-wood forest produce of Chhattisgarh, although it is a non-wood forest produce. Possibly due to lack of awareness, the traders are not taking interest in this important herb. In absence of improved processing units for extraction of Ambrette oil, most of herb growers are supplying the produce ( i.e. seeds) in nearby big cities where the traders sell it to the owners of extraction units. I have written a lot on botany, reported and traditional uses of Ambrette in my previous articles, so I am not repeating it again. Before describing the uses and botany of Bhindi, I am describing botany of Jangli Bhindi or Phuttu Bhaji, as its name is coming for the first time in my articles. According to reference literatures, Phuttu Bhaji is perennial shrub having height upto 3 meters; stems, petioles, pedicels and sometimes also the nerves of the leaves densely covered with prickly hairs; Leaves sub orbicular in outline, cordate, generally palmately 3-7 lobed, 7-20 cm across; Flowers solitary, axillary or racemed. Epicalyx lobes 4-6 ovate-oblong, 1-3 cm long; Calyx 2-3 cm long, tomentose; Corolla yellow with a purple throat, petals obovate, 5-8 cm long; Seeds globose-reniform with concentric rings, brown or black, Flowering and fruiting from August to May in Chhattisgarh onditions. The fibre obtained from stem, is used for making wrapping cloth. As mentioned early, Bhindi is one of the most popular vegetable crops in Chhattisgarh. It is cultivated in large areas as vegetable crop. The vegetable growers of Chhattisgarh, have developed advanced farming practices in order to get maximum production in minimum inputs. Many innovative vegetable growers are also in process of developing new varieties having enough resistance to harmful insects and diseases. The researchers of Indira Gandhi Agricultural University, Raipur have also focused many scientific studies on this important vegetable crop. In commercial cultivation of Bhindi, the problem of insect and disease infestation is one of the major problems. To fight with this problem, the vegetable growers use heavy doses of pesticides at regular intervals. It is very difficult to stand in these fields more than a minute, due to heavy smell of pesticides. The growers are using overdose of pesticides in many cases. For insect management they are mixing two chemicals, without knowing the fact that this combination can result in accidents. Since last few years, the number of cases due to injury during pesticide application is increasing at alarming rates. Due to heavy consumption of pesticides in commercial cultivation of vegetable crops including Bhindi, the agents of multinational companies have started big offices in Chhattisgarh. In my previous articles, I have written many times that the war between Chemical pesticides and crop ies is endless. Every time when growers apply more powerful pesticides, the enemies become more resistant. The heavy use of chemical inputs is becoming a curse for our ecosystem. Through leaching chemicals are contaminating the groundwater whereas through run off if is reaching to ponds and rivers, one of the sources for drinking water in Chhattisgarh. In crop of Kasturibhendi (Abelmoschus moschatus), more crop enemies attacks as compared to Bhindi (Abelmoschus esculentus). For the herb growers of Chhattisgarh, with the help of them, I have developed many promising organic inputs for successful crop protection. In these organic inputs we are using cow urine, dung and extracts and leachates of common weeds. I personally feel that our organic inputs can be of great use for the pest management in Bhindi crop. Unfortunately, in Chhattisgarh not much works are in progress for promotion of organic cultivation of vegetable crops. Many vegetable growers, particularly the growers interested in export of vegetables in western countries are taking interest in organic cultivation of vegetable corps because high pesticide residues are creating problems in exports. There is a strong need to encourage these growers. During my Ethnobotanical surveys in different parts of Chhattisgarh, focused on medicinal rice varieties, the in depth knowledge of natives and traditional healers about common corps motivated me to conduct a special survey on particular crop. Although, the natives use Bhindi as vegetable because to its delicious taste but they are unaware of unique medicinal properties and uses of Bhindi. The survey focused on vegetable growers revealed that they are also not aware of medicinal uses of Bhendi. The traditional healers of Chhattisgarh use, all parts of Bhendi as medicine both internally and externally. The roots are used most frequently. Before describing its traditional and reported medicinal uses, I am describing its botany, I have noted from reference literatures. Bhindi is an annual erect hispid herb, 0.5-1.5 meters high, often red tinged; Leaves sub orbicular, cordate, 5-20 cm across, angular Palmatilobed, serrate; lobes ovate, lanceolate. Flowers solitary, axillary; Epicalyx lobes 7-12, linear-lanceolate, 5-15 mm long, soon caducous; Calyx 2-3 cm long, inside; Corolla yellow or white , with a purple center; Petals obovate, 3-4 cm long; Staminal column 2.0-2.5cm long. Ovary (-9) celled; Style 0 arms 5(-9); stigmas purple; Capsules fusiform, acuminate, angular, sulcate, hispidulous; seeds sub globose-reniform, 3-6mm across, dark brown or grey. In reference literatures related to different systems of medicine in India, the medicinal properties of this valuable herb have been reported. According to Ayurveda, the mucilaginous fruit of Bhindi is sweetish and tasty. It is tonic, astringent and aphrodisiac and produces oedema. It should be avoided in bronchitis and other respiratory troubles. It is useful in treatment of dyspepsia also. According to Unani system of Medicine, fruit is cooling, stomachic, aphrodisiac and enriches blood. It is useful in treatment of gonorrhoea, urinary discharges, strangury, diarrhoea, blood disorders etc. It causes constipation. As medicine, the traditional healers do not use the Bhindi herbs collected from cultivated fields where in general lethal pesticides are used. To fulfill their own requirements, the traditional healers of Chhattisgarh grow this herb organically at their home gardens. The natives also grow this herb in home gardens and in this small scale production, in general to avoid the use of pesticides. The traditional healers of Chhattisgarh use this medicinal herb in treatment of over 25 common and complicated diseases. I am describing some promising traditional medicinal uses, I have noted during my Ethnobotanical surveys. As medicine, it is very frequently used in treatment of sex related diseases of male. The traditional healers of Chhattisgarh plains, use Bhindi flowers in treatment of Spermatorrhoea. The flowers are given with whey internally. In general, the healers advise the patients to take two to three flowers of Bhindi mixed with whey, daily morning till complete cure. The traditional healers of Bhopalpatnam region, prepare a special herbal oil using Bhindi roots in combination with other herbs like Safed Musli (Chlorophytum sp.) and instruct the natives to apply this oil on male genitals just before intercourse. The traditional healer of Mudpar village, use the dried roots as aphrodisiac. He collects the roots at special occasions and store it for future use. Th patients are advised by him to take a teaspoonful of dried root powder with a glass of cow milk. The traditional healers of other parts of Chhattisgarh are also aware of this use. They informed me that one can use this preparation round the year but the traditional healer of other parts of Chhattisgarh are also aware of this use. They informed me that one can use this preparation round the year but the traditional healer of Mudpar village is not agree with them. According to him, it should be taken only up to one month preferably during its cropping season. He informed me that roots collected before flowering are considered as best for preparation of medicine. In treatment of Sujak (Gonorrhoea), the traditional healers of Bastar region, use the roots with milk and gud (Jaggery). They boil the dried roots in milk and give it to the patients with gud. According to them it is one of the promising herbs useful in treatment of Sujak The traditional healers of Bagbahera region, use the immature fruits of Bhindi in treatment of Sujak (Gonorrhoea). The immature fruits are collected and after drying in shade, the healers convert it into fine powder. The powder with sugar and milk is used in treatment of gonorrhoea. During my Ethnobotanical surveys in Narharpur region, I got an interesting information on use of Bhindi roots in treatment of Hernia. The healers advise the patients to tie Bhindi roots around the hand (below shoulders) with the help of white cloth. According to them this small and simple treatment can cure the patients at initial stages. In reference literatures, this use is not described. There is a strong need of scientific confirmation and evaluation. In Chhattisgarh, it is common belief among the natives that the root possess valuable medicinal properties. They also keep the dried roots near patients bed. The rich natives keep the roots in cash lockers because it is considered as sign of good fortune. The traditional healers of Chhattisgarh, adopt special procedure during collection of medicinally important Bhindi roots, they perform special worship ceremony, and offer yellow coloured rice and a glass of water. Next day, they visit again at the same spot and dig out the roots. I am trying to explain the science behind use of rice and water near to Bhindi herb before its collection. As Allelopath, I am trying to explain it through the science of Allelopathy. For confirmation, I am studying the effect of yellow coloured rice on growth and performance of Bhindi herb. There is also a need to study whether through this application, any bio-chemical changes occur inside the Bhindi roots (in terms of medicinal properties) or not. For this explanation, I would like to request the young researchers to focus their studies on this important aspect. The traditional healers of Chhattisgarh also use the Bhindi roots in treatment of syphilis. The dried root powder is given with sugar and Kali Mirch (Black Pipper). The traditional healers of Nagri Sihawa region, use the decoction of whole herb in treatment of common fevers. Many of the above mentioned medicinal uses have yet not been reported in reference literatures. The above mentioned uses, clearly indicate that through systematic research and detailed Ethnobotanical surveys in different parts of India, this vegetable crop can be established as useful medicinal crop successfully. Traditional Medicinal knowledge about medicinal herb Anar (Punicaa granatum, family Punicaaceae) in Chhattisgarh, India Research Note - Pankaj Oudhia © 2001,2002,2003 Pankaj Oudhia - All Rights Reserved The arrangement of fleshy and juicy seeds in Anar fruits resemble the structure of human teeth. This is the reason the traditional healers of Chhattisgarh believe that these seeds can be used in treatment common dental troubles. The natives and traditional healers of Chhattisgarh have rich traditional medicinal knowledge about medicinal herb Anar and through my Ethnobotanical surveys in different parts of Chhattisgarh, I have observed and noted its use in treatment of over 80 common and complicated diseases, both internally and externally. Anar is not a native to India.. It occurs in wild in Iran, Afghanistan and Baluchistan. It was introduced in India for its tasty fruits. These tasty fruits possess valuable medicinal properties also. Beside fruits, the natives and traditional healers of Chhattisgarh, use almost every part of Anar as medicine. The natives plant this herb in their home gardens. The presence of non-fruiting Anar species is not allowed in home gardens but for fruiting species there is no such restrictions. As fruit crop, many growers are engaged in its commercial cultivation in Chhattisgarh but the local fruit markets are still dependent on other Indian states for regular supply of Anar. In reference literature, a lot have been written on medicinal properties of Anar. According to Ayurveda, Anar roots are an external vermicide whereas barks and seeds are useful in bronchitis. The flowers possess medicinal properties to cure epistaxis whereas fruits care appetiser, tonic and useful in treatment of vomiting, biliousness, thirst, burning sensation, fever, heart troubles, sore throat, stomatitis. The fruit- ring is considered as anthelmintic and used in treatment of diarrhoea and dysentery. According to Unani system of medicine, dark is astringent and useful in treatment of gum related diseases, piles, colic whereas flowers are useful in treatment of gum related diseases, piles, colic whereas flowers are useful in biliousness and ulcers. It is used in treatment of hydrocele. Fruits are sweet, tonic, laxative, fattening, diuretic and useful in sore throat, sore eyes, brain diseases, spleen complaints, earache, scabies, chest troubles etc. The seeds are useful in liver, kidney and heart troubles. According to reference literatures related to botany, Anar is shrub or small crooked tree having height upto 5 meters (or more), branched from near the base; branches often ending in a sine; Leaves opposite, oblong-lanceolate, 1-9 x 0.5-2.5 cm; flower 1 at the top of the branchlets; Calyx 2-3 cm long, red or pale yellow; segments erect patent or slightly recurved, thick at the apex on the back with a wish - green gland, along the margin densely and shortly papillose, 7-12 mm long; Petals erectopatent or patent, with a rounded or very obtuse apex, 1.5 x 1-2 cm, flame red or white and then turning brown when fading; stamens 5-10 mm long; Style 8-12 mm; Berries 5-12 cm in diameter variable in colour , red pink or yellowish white. As mentioned earlier, the natives and traditional healers of Chhattisgarh have in depth traditional medicinal knowledge about Anar, in this article I am describing some unique traditional medicinal use of all parts except fruits, because lot have been written on medicinal uses and properties of Anar fruits and I do not want to repeat it in this article. The Indian names of Anar Languages/Regions/Countries Names 1) Bengal Dalim ) English Pomegranate 3) Gujarati Dadam 4) Hindi Anar 5) Kanarese Dalimba 6) Malyalam Matalam 7) Marathi Dalimba 8) Tamil Mandulai 9) Telugu Danimma The traditional healer of Mudpar village use the leaves of Anar very frequently in treatment of Safed Dag (Leucoderma), in combination with other common herbs. About one litre of Anar leaf juice is mixed in equal quantity of Satyanashi whole herb juice. After mixing the healer add half litre of fresh cow urine (black cow is preferred). This combination is boiled in two litres of Til (Sesamum) oil. When watery content evaporates completely, the oil is collected and stored for future use. This special herbal oil is applied externally on Safed Dag. I have observed its miracle healing effects. When the healers prepare this combination during winter season, he adds the leaf juice of Bemchi and all juices (i.e. Satyanashi, Bemchi and Anar) are mixed in equal proportion. He informed that addition of Bemchi leaf juice increases the effects of herbal oil. Unlike other herbal oil, this specially prepared herbal oil is capable of treating Safed Dag (Leucoderma) at later stages. Satytnanashi (Argemone mexicana) and Bemchi (Psoralea corylifolia) are common weeds in Chhattisgarh and it is very easy to collect and use these herbs. The traditional healers of other parts of Chhattisgarh are also aware of this use of Anar leaves but according to availability of herbs in that particular region, the healers use one or more herbs in this combination. The traditional healers of Sarguja region, give the dried leaf powder internally as medicine for the treatment of Safed Dag. When I discussed the formula of traditional healer of Mudpar village with the traditional healers of Narharpur region, they replied that one can use this special herbal oil in treatment of other diseases also including Ringworm, Leprosy, Scrofula etc. This oil is used externally. The traditional healers of Charama region, use the leaf juice of Bhatkatiya (Solanum xanthocarpum) in place of Satyanashi leaf juice. Non-availability of Satyanashi in this region, is not the reason for the use of Bhatkatiya in place of Satyanashi. According to healers, the Satyanashi juice is allergic to many patients. The traditional healers of Mudpar village is not agreed with this finding. I personally feel that through systematic scientific research one can better explain the effects of both herbs and these herbal combinations. The use of Anar leaves in treatment of common eye diseases is very popular among natives. Like the extract the Gulbakawali (Hedychium coronarium), the natives extract the juice of Anar leaves and after filtering it through muslin cloth, apply few drops into the eyes, twice a day, in order to make the eyes healthy and free from all related diseases. Its use as eye tonic is popular in almost every corner of Chhattisgarh. The traditional healers of Chhattisgarh Plains, use the immature buds of Anar in treatment of Cataract (Motiabind). These immature buds are used as preventive also. As preventive, the healers suggest the natives to take internally a bud, one in a day, upto one year, next year increase the dose and take two buds, one in a day and further increase the dose upto 5 buds a day. According to them, this use prevents the attack of Cataract. In case of conjunctivitis, the natives mix the Anar leaves in water and prepare a paste. This paste is applied externally on eye lids in order to root out the problem and intense pain in less time. In case of Saloni (Stye), the healers collect the stem bark from old shrubs of Anar and mix it in Anar leaf juice and prepare an aqueous paste. The seed skin of Ratti (Abrus precatorius) is also added in this paste and paste is applied externally on Saloni for quick relief. The traditional healers of Bastar region use the Anar herb both internally and externally for breast enlargement. They take equal quantities of Anar leaves, fruit rind, flower, immature fruit and root bark and convert it into fine powder. This powder is mixed and soaked in Gulab Jal (Rose water) upto four days. After soaking , they add four times Sarson (Mustard) oil and boil it. After evaporation of water content, the oil is collected and stored for future use. This oil is used externally and the healers advise the female patients having desire for breast enlargement to massage (gently) this oil, twice a day, upto two months. In general the healers do not disclose this formula. They are aware of its misuse. According to them, it should not be used more than two months in a year. They prepare this herbal oil in a year and give it to the patients without disclosing its ingredients. I talked to female patients using this combination. They were satisfied with this treatment but informed that regular use of this oil makes the skin blackish. To root out this problem, the healers always instruct the patients, to wash the skin with soap (or black soil) just after massage. The traditional healers of Northern parts of Chhattisgarh, use another method. They boil the one kg of Anar bark in four litres of water and when after boiling, one litre of water (of initial quantity) remain, stop the boiling process. They add one four litre of Sarson (Mustard oil) in this solution and boil it again. When all watery contents evaporate, the oil is collected for future use. ing to the healers, the use of oil in similar manner, not only helps in breast enlargement but also harden the breast in less time. It was nice to know the fact, during my Ethnobotanical surveys, that the traditional healers of Chhattisgarh Plains are also aware of use of Anar herb for breast enlargement. They use another method. Instead of all parts of bark, the healers use the Anar leaf juice. They add the leaf juice in Til (Sesamum) oil and prepare the oil, in same manner. The healers of different parts of Chhattisgarh were not aware of the formulations and combination, that were in use, in other parts of the state. Now I am acting as bridge among them and the healers of all corners are getting information about all combinations. They are testing its efficacies and utilities for their regions. These R & D activities are saving the millions of Rupees and efforts of our research organizations. Through systematic analysis of these results and experimental findings, one can get more benefits form their research. Through this article, I would like to invite the researchers to visit Chhattisgarh for systematic research and to learn more about the miracle healing practices adopted by traditional healers. The natives use special oil prepared from Anar leaf juice in treatment of Alopecia and as hair tonic. The method of preparation is very simple. They boil the Anar leaf juice in Til (Sesamum) oil in above described manner and collect the oil for future use. According to natives, this oil is a boon for the persons having the problem of baldness. The traditional healers of Chhattisgarh are also aware of this use. They added that this oil can be used also to remove black spots from face. They further informed that by adding more herb like Bhengra (Eclipta alba) one can make this oil more strong. From my Grand father’s diary, I have noted that the use of Anar leaf juice in raw form on spots, from where hairs have been lost, can result in new growth of hairs. To make this juice more effective, one can add the powdered Arhar Dal (Cajanus cajan splitted seeds) in the juice. The traditional healers of Chhattisgarh use different parts of Anar in treatment of gynaecological disorders. According to them, it is very effective in treatment of Safed Pani (Leucorrhoea). After adding Kali Mirch and water in fresh juice of Anar leaves and barks, the healers prepare special herbal decoction and suggest the female patients to wash the vagina with this decoction and soak the Muslin cloth in decoction, keep it inside the vagina. This is che well as effective treatment. In order to avoid abortion, the healers give the combination of Anar leaf juice, Dahi (Curd) Chandan (Santalum album) and Shahad (honey) to the pregnant woman having the problem of habitual abortion. This combination is given in fifth or sixth months of pregnancy. The healers also recommend the fresh bud of Anar in order to assure the safe delivery. In order to avoid the abortion, the healers suggest the female patients to mix fresh Anar leaf juice in water in ratio of 1:5 and take it internally daily. Since time immemorial the traditional healers of Chhattisgarh are using the roots of Anar in treatment of intestinal worms. After adding Anar roots with other herbs like Parasa beej (Butea monosperma seeds), Baibirang( Embelia ribes) in water, decoction is prepared and this decoction is given internally to the patients. The traditional healer of Mudpar village, use Anar roots with Baibirang and Indrajau (Wrightia tinctoria) to prepare a decoction for the treatment of intestinal worms. The natives prefer dried leaves with whey or water for treatment. The traditional healers of Pendra region, use the barks of Anar and Shahtoot (Morus alba) in treatment. The decoction is prepared by mixing equal proportion of bark and given to the patients. The healers of Chhattisgarh also use Anar leaf juice as heart tonic. As heart tonic, it is given with water (1:10 ratio) and patients are advised to use this aqueous solution once in a day, round the year. The detailed Ethnobotanical surveys are in progress. I will write more on traditional uses of different parts of Anar in my future articles. Most of the above mentioned traditional uses have not been reported in reference literatures. These traditional uses clearly indicate that there is a tremendous scope to promote Anar crop as medicinal crop in Chhattisgarh state. Interactions with the traditional healers of Chhattisgarh, India specialised in treatment of Joint Pains Research Note - Pankaj Oudhia © 2001,2002,2003 Pankaj Oudhia - All Rights Reserved Through my Ethnobotanical surveys, I have identified over 350 traditional healers as expert in treatment of joint pains. It was also noted that the natives also have in depth traditional knowledge about common herbs and herbal combinations used in this treatment. Over 55 common herbs alone or in combination with other herbs are used by the natives and traditional healers of Chhattisgarh. In most of the cases, the natives and healers prefer fresh herbs for preparation of medicine. They avoid the use of stored herbs. According to them, for the problems of specific season, the mother nature has given us specific herbs. This is good and practical philosophy, they adopt. They also prepare many types of herbal oils. These oils are used in off-season also, but during preparation, they use fresh herbs. During these surveys, conducted in different parts of Chhattisgarh, I have noted that the natives and healers use limited formulations very frequently and due to less use and popularity, the other formulations are becoming extinct. I personally feel that there is a strong need to document these valuable formulations and the minus points because of which, the healers are not preferring its use. For getting information on these old formulas, I have given special emphasis on my surveys and instructed the field workers, to document every single detail with full precaution. By giving cash prizes, I have motivated the field workers time to time during these surveys. In present article, I am describing both popular and less popular formulations, mostly the herbal oils. This is a responsibility of the researchers ularly of those engaged in phytochemistry research to evaluate the efficacies of these herbal oils in modern scientific terms for sake of human beings round the globe. Mahua is one of the major non-wood forest produces of Chhattisgarh. For the natives and traditional healers of Chhattisgarh, Mahua is valuable medicinal herb. All parts of this herb are used as medicine both internally and externally. The oil extracted from Mahua seeds is used in treatment skin diseases in Chhattisgarh. It is also used for soap making. Refined oil is used for lubrication, candles, for patching jute and as a raw material for stearic acid manufacturing. In reference literatures, it is described as promising substitute to palm oil. The natives and traditional healers of Chhattisgarh use this oil externally in treatment of joint pains. Its use in Sarguja region is very popular. The scientific name of Mahua is Madhuca latifolia ( Syn. M. Indica, family : Sapotaceae). The traditional healers of Mahasamund region, prepare special herbal oil by mixing the juice of Dhatura (Datura sp.) leaves, fruits and roots and roots of Fudhar (Calotropis gigantea) in Alsi (Linseed), Sarson (Mustard) and Til (Sesamum) oils. All oils and juice are mixed in equal proportion and allowed to boil. When watery contents evaporate totally, oil is collected and used externally. All herbs are available as wasteland weeds in Chhattisgarh. Alsi, Sarson and Til are under cultivation as traditional agricultural crops since generations in Chhattisgarh . At initial stages, the healers of this region use only the roots of Fudhar (Calotropis gigantea) to prepare an oil for treatment. I have written a lot about this oil and its unique preparation method in my previous articles. The traditional healers of Chhattisgarh plains use the Andi (Castor) roots to prepare herbal oil. The roots are collected freshly and boiled in castor oil. The use of this herbal oil is not much common among the natives and traditional healers. They also use the oil of Bemchi (Psoralea corylifolia) and Ajwain. Please read previous articles for details. The healers of Dhamtari region, use the oil prepared by using Mehndi leaves in treatment of joint pains. Mehndi is a common shrub is Chhattisgarh. The Mehndi (Lawsonia alba; family Lythraceae) leaves yield a dye and are used for dying hands, finger nails and hairs. In reference literatures related to different systems of medicine in India, many other medicinal properties of Mehndi have been mentioned. Leaves are considered as emetic and expectorant and used in treatment of leucoderma, headache, bronchitis, boils, ulcers, stomatitis , ophthalmia, amenorrhoea, scabies, diseases spleen etc. Not much has been written on its use in treatment of joint pains. I am proud to write that the herbal oil prepared by using Mehndi leaves is popular among natives and traditional healers of Chhattisgarh. The healers also add some other herbs in this oil to make it more useful. In this region, the use of Kaner leaves to prepare herbal oil, used in treatment of joint pains, is also common. The healers also mix the leaves of Mehndi and Kaner (Nerium odorum; family Apocynaceae) in equal proportion and prepare herbal oil. From the traditional healers of Machkot forest region, I got an unique herbal combination used to prepare special herbal oil. In this combination, the leaves of Mehndi, Nirgundi (Vitex negundo), Dhatura (Datura sp.), Fudhar (Calotropis gigantea), Makoi (Solanum nigrum), Andi (Castor) are mixed and juice is extracted. The juice is mixed with Til oil and solution is boiled. This specially prepared herbal oil is used externally. The healers of other parts are also aware of this herbal oil. They add or delete one or more herbs, as per availability of herbs in that particular region. The healers of Bilaspur region, add the roots of Asgandh (Withania somnifera) in this oil as ingredient. In case of non-availability, they use fresh leaves in place of roots. The healers of this region, also informed me about the miracle effects of herbal oil prepared from Keora flowers. For preparation of oil, whole flowers are collected and dipped in Til (Sesamum) oil. The oil is kept in sunlight upto a month. After this time duration, oil is used externally. Keora is not a common herb in Chhattisgarh. It is grown as ornamental plant. The healers plant this herb in their fields to fulfill their requirements of herb, for preparation of herbal oil. As the description of Keora is coming for the first time in my articles, I am describing its botany and reported medicinal uses, I have noted from the reference literatures. Botanically, Keora ( Pandanus odoratissimus, family Pandanaceae ) is a shrub upto 6 meters high, rarely erect; stem supported by aerial roots; Leaves glaucous green, long, coriaceous ensiform, margins and mid rib spiny; Flowers dioecious, male flower spadix with many cylindric spikes enclosed in long white or yellow fragrant spathes; female flower spadix solitary; Fruits oblong or globose, yellow or red, drupes 50-80 each consisting of five to twelve carpels. According to Ayurveda, leaves are pungent, bitter with flavour, alexiteric ,aphrodisiac, somniferous and useful in strangury and tumours. Flowers improve complexion, whereas anthers are useful in pruritus. The fruits possess medicinal properties to cure urinary discharges. The use of herbal oil prepared from Keora flowers is not reported in reference literatures. The healers always suggest the patients to use any oil continuously till complete cure. It is general tendency among the patients that they stop its use when pain subsides. The healers informed me that one should not use these oils as the pain-killers. The healers always prefer to give the oil without disclosing the ingredients and method of preparation and instruct the patients in advance, that if they stop the treatment in mid way, they will never be treated by the healers. One more thing, I would like to quote here that although the preparation methods look simple but the traditional healers prepare it with all precautions and for them it is not simple method. From collection of herb to selection of suitable dose, all procedures are complicated. This is the reason the natives aware of preparation method prefer to take it from the traditional healers. Last week, I got an inquiry from Nigeria, regarding my article on Shatavar (Asparagus. sp.). He informed that he has collected the material and ready to prepare the oil. In article, the use of fresh material was mentioned and the Nigerian person was having dried material. I have also mentioned specific preparation method in that particular article. Ignoring all the standard methods and precautions, he asked me to describe the most simplest method by which he can prepare the oil. I instructed him to read the article carefully. Yesterday he wrote again to me that oil is not as effective as described in article. This is not a new comment for me. Without understanding the in depth traditional knowledge of healers of Chhattisgarh, it is hard to get promising results from their formulations. The natives and traditional healers of Chhattisgarh, also use the extracts of raw herb parts to massage the affected parts. I am describing some promising uses, I have noted during my surveys. The use of fresh leaf juice of Mehndi and Andi leaves is very common. The leaves are taken in l amounts and juice is extracted. The healers of Mungeli region, use the Munga (Moringa sp.) seeds for external application. The seeds are converted into powder and with the help of water, an aqueous paste is prepared. The healers of Mahasamund region, use the bark of Hulhul (Cleome viscosa). The bark is collected from non-flowering herbs and dried in shade. After drying it is converted into powder and an aqueous paste is prepared. The healers of Bilaspur region use the roots of wasteland weed Kans (Saccharum spontaneum) with Sonth (dried ginger) for external application. The healers also boil the Munga leaves in water and apply the decoction. The healers of Bagbahera region informed me that in early days they were using the fresh leaf juice of cotton plants for this specific purpose. Now a days it is not in use in this region. I have already mentioned the use of common medicinal herb Ajwain in my previous articles. Although Maida tree is not reported in Chhattisgarh but the traditional healers are of Chhattisgarh are aware of its unique medicinal properties and uses. Maida alone or in combination is used for treatment of joint pai Maida is crushed and powder is prepared. This powder is dissolved in lukewarm water and applied externally in painful parts. I am describing the botany and reported medicinal uses of this important herb, as its name is coming for the first time in my articles. According to reference literatures, Maida is a small evergreen tree, bark somewhat corky, lenticellate; Branchlets densely tomentose; Leaves crowded at the ends of branches, usually alternate, 10-25 x 5-10 cm, elliptic ovate or oblong lanceolate, base narrowed, glossy dark green above, pale beneath; Flowers in umbellate heads arranged in corymbs, yellowish,8-12 together in heads, perianth lobes wanting; Fruits globose, black, 7.5 mm diameter, supported by thickened pedicel. As medicine, root, bark, leaves, fruits and seeds of Maida (Litsea chinensis, family : Lauraceae) are used. According to Ayurveda, roots are cooling, aphrodisiac, galactagogue and useful in treatment of biliousness, burning sensation, bronchitis, consumption, fever, leprosy etc. According to Unani system of medicine, root is astringent, tonic, expectorant, aphrodisiac and useful in treatment of inflammations, overheated brains, thirst, throat troubles, spleen diseases, paralysis etc. The natives and traditional healers also give many herbs and herbal combinations internally for treatment. The common herb Peng (Celastrus paniculatus) is used most frequently . The use of its oil for external application has been already described in my previous articles. The Peng herb is used both alone and in combination with other herbs. The healers of Bastar region, prepare a special herbal combination by mixing Peng, Charota (Cassia tora ) and Bawchi (Psoralea corylifolia) seeds and give it to patients. It is given with lukewarm water. All seeds are mixed in equal quantities. The healers also suggest the patients, to use Peng seeds. At starting, take one seed a day and increase the dose gradually (add one seed daily) upto 100 seeds a day and then return back to one seed. According to the healers this simple treatment cures the problem for ever, but they warn that take this treatment under strict supervision of experts as sometimes overdose can cause harmful effects. In general, when the symptoms of harmful effects occur, the healers stop the increase in dose and at that point, decrease the dose gradually. The patients taking this treatment informed me that this use increases the appetite to many folds. During my visit to Nagpur region, at neighbouring state, I got the information on use of decoction prepared by boiling the Anjeer (Fig Tree) roots in water. The traditional healers of Chhattisgarh are not aware of this use. The alers of Chhattisgarh also use the wood of Kareer herb with ghee internally in treatment of joint pains. I am describing its botany in short. According to reference literatures, Kareer (Capparis decidua; family Caparaceae) is nearly leafless glabrous shrubs or small trees; Bark corky, -white, longitudinally furrowed, thorns in pairs, straight; Laves only on young shoots, glabrous, linear-oblong with spinescent apex, caducous, buds pubescent, Flowers red or scarlet about two cm across, in short corymbs, on short lateral shoots; Fruits globose, smooth, red when ripe. It is found commonly in wastelands and in forest. The traditional healers also use the fumes of burning herb parts in treatment of joint pains. The most popular use is the mixture of Sirsa(Albizia lebbeck), Nirgundi and Munga leaves. The mixture is burnt and the patients are advised to expose the painful parts in fumes. Many of above mentioned traditional uses are not mentioned in reference literatures. Although all combinations are not equally effective but from documentation point of view, each and every information is valuable. Thank you very much for reading the article. Doomar or Gular (Ficus glomerata) as medicinal herb in Chhattisgarh, India Research Note - Pankaj Oudhia © 2001,2002,2003 Pankaj Oudhia - All Rights Reserved There are over hundred villages having names due to heavy natural population of Doomar trees in these villages. Doomar, DoomarTarai Doomarpali etc. are some examples. These village names are proof that Doomar is not a new herb for the natives and traditional healers of Chhattisgarh. For the natives, it is very important herbs as they use it in many worship ceremonies and festivals. The traditional healers of Chhattisgarh are well aware of important medicinal properties and uses of Doomar. They are using different parts of Doomar as medicine in the treatment of over 5 common diseases both internally and externally. During my Ethnobotanical surveys in different parts of Chhattisgarh, I have noted many valuable information on traditional uses of Doomar. You will be surprised to know that the traditional healers use the common insects feeding on Doomar fruits, as medicine. According to them the insects with full stomach (after complete feeding) possess more valuable medicinal properties as compared to Doomar fruits on which they feed. The healers use dried insect powder very frequently in different herbal combinations. It is also used as an alternative to Doomar fruits. The use of insects feeding on Doomar fruits as medicine is not reported in reference literatures. I am proud to write that this is the discovery of traditional healers of Chhattisgarh and its most frequent uses in different herbal combinations clearly indicate that the insects have some specific medicinal properties. I personally feel that this is new field and through this article, I would like to request the researchers to start systematic research on this important aspect. Doomar is not under cultivation in Chhattisgarh. As non-wood forest produce, there is no routine demand of different parts. This is the reason , that there is no threat on its natural population. Not much have been done by early workers on ethnobotany of Doomar in Chhattisgarh. Through my Ethnobotanical surveys, I have collected many rare and valuable information on traditional medicinal knowledge and uses of this important herb. Before describing these uses, I am describing its botany and reported medicinal uses. According to reference literatures, Doomar is medium tall tree having height upto 16 meters; Bark reddish grey, often cracked; Leaves dark green, 7.5-10.0 cm long, ovate or elliptic covered with white dots, acute, but little narrowed to the base, 3-nerved, veiny, on the upper side dark green and shining, on the under very much marked with green dots; petiole half an inch long and more; Fruit racemose, resemble the figs (also as Foolish’s fig), green when raw, orange, dull reddish or dark crimson on ripening; Seeds innumerable, tiny and grain-like. As medicine, Doomar holds a reputed position in all systems of medicine in India. According to Ayurveda, roots are useful in hydrophobia whereas bark is acrid, cooling, galactagogue and good for gynaecological disorders. Fruits are astringent to bowels, styptic, tonic and useful in treatment of leucorrhoea, blood disorders, burning sensation, fatigue, urinary discharges, leprosy, menorrhagia, epistaxis and intestinal worms. According to Unani system of medicine, leaves are astringent to bowels and good in case of bronchitis, whereas fruits are useful in treatment of dry cough, loss of voice, diseases of kidney and spleen. Bark is useful in Asthma and piles. Doomar is not recommended for home gardens. It is general belief among natives, the presence of Doomar in home garden may cause harmful effects on family. As researcher, I interpritate this recommendation in other way. Because Doomar is a big tree and like trees of Bar (Ficus benghalensis) and Pipal (Ficus religiosa), its roots can cause damage to structures of house, the forefathers have instructed the natives not to plant this herb in the home gardens. Many natives use the parts of Doomar for Tantra activities. It is really surprising that the natives never root out the spontaneously growing Doomar tree from home gardens. To nullify its harmful effects they plant Sita Ashok (Saraca indica) herb near to Doomar. I am trying to reveal the scientific part of this recommendation. In ancient Indian literatures, it is clearly mentioned that one should plant atleast eight trees of Doomar in life. The natives of Chhattisgarh are aware of this quote and they are sincerely following it. This is the reason, Doomar is present in Chhattisgarh since generations. In rural areas the natives pierce iron rod or screw in stem of old Doomar trees. According to the natives, this piercing practice is adopted by the natives having mental problem. Also , this piercing protect their families from evil-spirits. The traditional healers of Nandini-Ahiwara region, informed me the although this piercing practice seems to be associated with the faith, but this piercing promotes the growth of Doomar tree, and possibly the forefather were aware of this advantage. This is the reason, they associated the faith with this. The beneficial effects of piercing on Tobacco and Papaya plants have been reported and this is in practice. I am confident that the researchers will try to answer and explain the science of important traditional practices. The orchid growing on Doomar tree is also consider as a sign of good luck by the natives. They always keep this orchid in their cash boxes. The use of Doomar roots in treatment of Diabetes is becoming very popular in Chhattisgarh. The traditional healers of Chhattisgarh are using this promising treatment since generations. Its positive effects are now motivating the patients, tired of allopathic and other medicines, to try it. The natives are also aware of this use but unfortunately, they are not aware of precautions and care that should be taken during its use. This is the reason, the patients always prefer traditional healers for treatment. The traditional healers informed me that if Doomar roots are cut from the main plant, inside the soil, it exudates water. This water possess valuable medicinal properties. The healers collect this water carefully and use it in different ways. At specific doses it is given to diabetic patients early morning (empty stomach). The healers also dip the dried herbs used in treatment of diabetes, in this medicinal water and after sufficient soaking, dry it in shade. After drying it is given to the patients. According to the healers, this soaking activates the natural chemicals presence inside the dry herbs and makes it more effective. The researchers working on phytochemistry can better understand the term and process of "Activation". In my previous articles, I mentioned the traditional medicinal knowledge about different herbal glasses in Chhattisgarh. The use of herbal glasses for diabetes is also common and during preparation of these diabetic glasses the traditional healers dip it in different herbal solutions. They also dip it in Doomar root water. The use of Doomar as styptic is reported. Both for external and internal bleeding, the healers use the decoction of Doomar bark. The traditional healers specialised in treatment of gynaecological disorders informed me that Doomar is a valuable herb for them. In case of dysmenorrhoea, they use the decoction of bark internally. One important information, I would like to mention here is that , the healers always use old (at least of ten years age) trees for collection of parts to prepare the drugs. According to them, young trees posses less good natural chemicals and more bad natural chemicals. Unfortunately, the natives and local herb collectors are not aware of this important information , hence they are getting less benefits from Doomar as medicine. After abortion the healers give the unripe fruits of Doomar with sugar to the patients. The fruits are boiled in milk and used it for same purpose. Like the latex of Fudhar (Calotropis gigantea) and gel of Dhikuar (Aloe vera), the latex of Doomar is also capable of dissolving the thorns inside the body. In case of painful boils, like the leaves of Bariyara (Sida acuta), the traditional healers of Chhattisgarh, apply the latex on boils to suppress it. The milk or latex of Doomar is used in treatment of Sukhandi (Marasmus) very frequently. The healers give five to six drops of milk with cow milk to the child patients having Sukhandi as treatment. According to them, one should be very cautious in counting the drops, because 15-20 drops in cow milk act as sex tonic and recommended for the young patients having poor vitality and sexual desire. In serious cases of dysentery, the traditional healers use the roots of Doomar. The powdered roots are given with water for immediate and long lasting effects. The natives collect the Doomar fruits and dry it in shade. After drying they convert it into powder. The decoction is prepared using this fruit powder and use it as mouth wash. According to them, this is very useful in case of gum and teeth related diseases. They prefer unripe fruits as compared to matured fruits. Many of above mentioned uses have not been documented by early workers. The uses of Doomar insects as medicine and the beneficial effects of Doomar root water in diabetes management, are unique information. Many such valuable information are available with the traditional healers and natives of Chhattisgarh. This is our responsibility to document all the traditional knowledge and uses before the great loss. Thank you very much for reading the article. (Contd.)