Pankaj Oudhia's Research Documents on Biodiversity and Traditional Healing. Part-15

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Kamal (Nelumbo nucifera syn. Nelumbium speciosum; family Nymphaeaceae) as medicinal herb in Chhattisgarh, India Research Note - Pankaj Oudhia © 2001,2002,2003 Pankaj Oudhia - All Rights Reserved I am feeling glad to write an article on traditional medicinal knowledge about useful aquatic herb Kamal because the world Kamal is synonym to my name Pankaj (in English Lotus). Kamal is a common aquatic herb whose rhizomes, seeds and young leaves are eaten as vegetable in different parts of Chhattisgarh. It can be seen easily in old tanks and marshes. The fragrant flowers of Kamal are made into garlands and used for decoration and lso offered in worship. The natives offer these flowers to goddess Laxmi, The goddess of wealth and prosperity. The rich natives prepare a small pond in front of their homes where they plant this aquatic herb. Its presence brings happiness and prosperity. In the home gardens of rich natives, Kamal is an essential component. The rich natives also keep five seeds of Kamal and five rhizomes of Haldi (Turmeric) together in cash locker. It is common belief that these herbs increase the in flow of wealth in cash lockers. The natives use Kamal in combination with other herbs to prepare a special solution for bath. They add Santhi Chawal ( a specific rice variety that matures in sixty days), Urai (Vetiver), Shahad (honey), Dhanbaher ( Cassia fistula) in water with Kamal and on Sundays, they suggest the natives having mental troubles to take bath with this herbal solution. The natives use these herbs in form of decoction also. The natives also prepare a special Herbal Mala using Kamal flowers, roots and seeds and pers having mental distress are advised to wear this Mala till complete cure. Kamal is also under cultivation in many parts of Chhattisgarh. It is mainly cultivated for beautiful flowers and for different parts used as vegetable. Although the natives and traditional healers of Chhattisgarh have rich traditional medicinal knowledge about Kamal but it is not cultivated as medicinal crop. This is really surprising that in many countries of the world, Kamal is considered as obnoxious aquatic weed. These countries invest millions of money for its eradication. Possibly, they are not aware of its various utilization. In present articles, I am describing the traditional medicinal uses of this socalled obnoxious weed, I have noted and observed during my Ethnobotanical surveys in different parts of Chhattisgarh, India. Common and popular names of Kamal around the world. Languages/Region/Countries Names 1) Arabic Karambe-ul-ma, Nilufer, Uss-ul-nilufer 2) Australia Pink Water Lily 3) Bengal Kombol, Komal, Pudmapudu, Padama 4) Myanmar Padung ma 5) Kanarese Kamala, Tavaribija, Tavarigadde 6) Chinese Hoa Lien, Lien, Lien Jou 7) English Chines Water Lily, Indian Lotus, Sacred Lotus, Pythagorean Bean 8) French Lis rose du Nil, 9) Gujarati Suriya Kamal 10) Hindi Ambuj, Kamal, Kanval, Podam, Podma, Pankaj 11) Marathi Kamal 12) Portuguese Flor de loto, Nenuphar 13) Sanskrit Ambhoja, Ambuja, Ambupadma, Amlana, Arvinda, Asyapatra, Harivetra, Jalajanama, Pankaja, Rajiva, Varisoha. 14) Sind Pabban 15) Sinhalese Nelumbo, Nelum 16) Tamil Ambal, Tamarai, Sivapputamarai 17) Telugu Kalung, Tamara, Erratomara 18) Urdu Nilufer 19) Uriya Padam I am confident that this article will motivate the researchers and weed scientists of those countries, where it is considered as weed to start research work on utilization aspect of this important medicinal herb. At first I am describing its botany and reported medicinal uses. According to reference literatures, it is a large aquatic herb, with slender, elongate, creeping stem rooting at the nodes; Leaves membranous, 0.3-0.6 meters in diameter, orbicular, concave or cupped, erect, peltate, entire, radiately, nerved; petioles very long, rough with distant prickles; flowers solitary, 10-25 cm diameter, white or rosy; Corolla - petals many, 5.0-12.5 cm long, elliptic; anthers with clavate appendages; torus 18mm high, spongy, top flat; Ripe carpels ovoid and glabrous when the fruits are ripe, the spongy torus is detached and floating in the water is carried to other places. Both the rhizome and petiole have large air spaces. Hairs from the sides of these project inward. The rhizome is interesting on account of its vascular anatomy. There is no definite stele and the vascular anatomy. There is no definite stele and the vascular strands are scattered and anastomose irregularly. The seeds are exalbuninous. Kamal holds a reputed position as medicine in different systems of medicine in India. As medicine, roots, stems, leaves, flowers, fruits, seeds and honey are used. According to Ayurveda, Kamal allays thirst, removes worms, fevers, biliousness, strangury, vomiting and useful in treatment of blood disorders, cough, ulcers, sores of mouth, inflammations, piles, diseases of skin and eye, uterus complaints . According to Unani system of medicine, it is cool and diuretic; good in throat-troubles, chest pains, spermetorrhoea, leucoderma, small pox, menorrhagia, bronchitis, leucorrhoea, and internal injuries. It is also useful in treatment of fevers, heart and brain diseases. It is also considered as good aphrodisiac. The natives and traditional healers of Chhattisgarh use different parts of Kamal in treatment of over 30 common and complicated diseases. Like the leaves of Nirgundi (Vitex negundo), the natives of Sarguja region use the flowers of Kamal in treatment of Night pollution, common in young age. They spread the flowers under the bed sheet and patients are instructed to sleep on it, till complete cure. The Nirgundi leaves are kept beneath the pillow. The traditional healers of this region also aware of this unique use. The roots are used as aphrodisiac. The traditional healers of Bastar region, prepare a special herbal oil using roots. The healers instruct the natives to apply this oil all over the body after intercourse in order to regain strength in very short time. Before intercourse, it is also applied on male genitals in order to increase the desire and retention time. The healers add some more valuable herbs to make this oil more strong and potential. One important thing I noted was that the healers never suggest the natives to use the oil daily. It is recommended for special occasions. For patients, they recommend its daily use but only upto complete cure. According to the traditional healers, its regular use reduces its effect and the natives ask for more stronger oil. They informed that this is a medicine and should be used in case of necessary. The traditional healers of this region also use Kamal herb for breast enlargement. The prepare a special herbal combination by mixing the Kamal seeds, Haldi and Asgandh (Withania somnifera) and this mixture is boiled in cow milk. After complete boiling, they apply the paste externally on breast. Many healers boil the herbal mixture in base oil and prepare special oil. This oil is also applied externally on breast. Both preparations are in use and very popular. The scientific evaluation can identify the stronger one. As I have written in my previous articles, that the fashion of breast enlargement is not in much existence in Chhattisgarh. Now in urban areas, the natives are showing special interest probably due to TV advertisements from multinational companies. The traditional healers living near to these urban areas are getting new patients everyday for this problem. The traditional healers of Chhattisgarh Plains, prepare another type of special oil using whole herb of Kamal. They mix the whole herb in Til (Sesamum) oil and boil the mixture. After evaporation of watery content, they oil is collected and stored for future use. The traditional healers informed me that this herbal oil is a boon for the patients having the problem of Adhasisi (Migraine). The oil is applied before attack. It is also used to alleviate the pain. The nature of oil is cool and it removes the tension. This oil is also a good hair tonic. Like the leaves of Nirgundi (Vitex negundo), the natives particularly the natives engaged in heavy physical exertions in daily life, use the whole herb of Kamal with the Banana ( Kela) leaves. They prepare a special bed using both herbs and sleep on it in order to get refreshed next morning. This use is very popular among drummers. For the first time, I have seen its use during my Ethnobotanical surveys in Kanker region. In this region, I have seen wild Banana species in dense forests. The natives prefer this wild species to prepare special bed as compared to the Banana leaves of cultivated origin. The traditional healers of Chhattisgarh use, different parts of Kamal in treatment of gynaecological problems very frequently. Its seeds with cow milk are used as female tonic. During pregnancy the healers use it very frequently alone or in combination with other herbs. In case dysmenorrhoea, the healers give Kamal with Multani Mitti (Fuller’s clay) and Saunf, internally. The healers also use the Kamal leaves in treatment of Bavasir (piles). It issued both internally and externally. Internally, it is given with gud (Jaggery) whereas the decoction of leaves is used to wash the bleeding piles. In treatment of dysuria, the healers use the Kamal roots. This use is not common as many promising and cheap alternatives are available in form of other herbs. The in depth knowledge of natives and traditional healers about different medicinal uses of Kamal in Chhattisgarh clearly indicates that there is a tremendous scope in this field. I am sure that through my ongoing surveys, I will be able to collect more information on this important aspect. I would like to suggest the researchers and weed scientists from those countries, where Kamal is considered as obnoxious weed, to read this article carefully and feel free to contact me in case of any query. Thank you very much for reading this article. Sitaphal (Annona squamosa, family annonaceae) as medicinal herb in Chhattisgarh, India Research Note - Pankaj Oudhia © 2001,2002,2003 Pankaj Oudhia - All Rights Reserved The yellowish - green heart shaped edible fruits of Sitaphal are covered with rounded, fleshy tubercles representing loosely cohering carpels. According to the traditional healers of Chhattisgarh, these fruit coverings resemble the blisters of small-pox and this is the reason, the healers use the Sitaphal fruits as preventive to small pox. It is also used in treatment of small pox both internally and externally. Sitaphal is a native to South America and West Indies. It is introduced for delicious fruits and now it is under cultivation as popular fruit crop in India. About eight species of Annona have been reported in India. In Chhattisgarh, two species A. squamosa and A. reticulata are found commonly. In Chhattisgarh, Sitaphal occur as wasteland plant. The natives never prefer to plant this herb in home gardens. As it grows spontaneously in Shamshan (grave yards), the natives ovoid its plantation in home gardens. If it occurs spontaneously in home gardens, they never cut it and to nullify its so called harmful effects they plant fruiting species of Aonla (Emblica officinalis) and Anar (Punicaa granatum). I am trying to find the scientific explanation that how Aonla and Anar herbs are capable of nullifying the harmful effects of Sitaphal in any home garden . Our forefathers have informed their future generation out this treatment, so there must be some scientific reasons. Many fruits growers are growing Sitaphal as fruit crop but the local fruit markets their heavy demand from other Indian states like Maharashtra. Not much work has been done by the region research organizations for promotion of this beneficial crop in Chhattisgarh. The scientists and researchers of South India have done significant work on this crop. They have found that farmers can grow Sitaphal crop successfully with groundnut, pearlmillet, gingely, jowar, castor etc. It can be grown successfully in coconut plantations also. Unfortunately, such recommendations are not available for the Sitaphal growers of Chhattisgarh. Most of the natives are not aware of medicinal and industrial uses of Sitaphal. In reference literatures, a lot has been written on various industrial uses of Sitaphal. For the traditional healers of Chhattisgarh, Sitaphal is a valuable medicinal herb and they use its different parts in treatment of over 75 common and complicated diseases both internally and externally. To list out these traditional uses, I conducted a separate Ethnobotanical surveys in different parts of Chhattisgarh and collected many valuable and rare information. Although the use of Sitaphal as medicinal herb is decreasing in urban areas but in rural and forest areas, the healers are still using this herb in their routine practice. It is good sign. Before describing these uses, I am describing the botany and reported medicinal and industrial uses of Sitaphal, I have noted from reference literatures. Botanically , Sitaphal is a large, evergreen, straggling shrub or small tree having height upto 7 meters; Bark thin and grey; Leaf oblong-lanceolate or elliptic, pellucid - dotted, scented, 5.0-15.0 cm x 1.9 - 3.8 cm; Flower grayish, fleshy, 1-4, drooping, extra axillary, more on the leafy shoot than on older wood, tending to open as shoot elongates; Fruits- carpels many, lozenge-shaped, on a central torus, fused into on irregularly globose or heart shaped, tubercled, yellowish-green,syncarp,5-10cm in diameter; Seeds oblong, deep brownish black, axil shining, covered with whitish pulp; 2cm long, 2800-4500 per kilogram, viability upto 7 years, germination 80 percent. As medicine, roots , barks, leaves, fruits and seeds are used. According to Ayurveda, fruit is sweet, tasty, good tonic, blood enricher, cooling sedative to heart. It relieves vomiting and lessens burning. According to Unani system of medicine, roots are cathartic whereas fruits are sweet, flavoury, stimulant, expectorant seeds are difficult to digest, causes fever and furunculosis , abortifacient, produces ulcers in the eye, good to destroy lice in hair. From delicious fruits of Sitaphal, jelly, jam, conserves, sharbets, syrup, tart and fermented drinks are prepared. The peelings and pulps contain oil that is useful in flavouring. Sitaphal seeds yield an oil (upto 40 percent), neutral resin and non-edible protein. This oil can be used for soap making and as a plasticizer in alkyd manufacture. Refined oil showed encouraging results on edibility, cake can be used as manure, detoxicated cake can be used as feed for cattle and poultry, Bark also contains volatile oil, fibre and tannins. Botanical differences between major Annona species. Characteristics Annona squamosa Annona reticulata 1) Habit A large, evergreen, straggling shrub or small tree, 7 meters. A small, deciduous or semideciduous tree, 10 meters 2) Bark Thin, grey Rough, chocolate brown, with longitudinal tissues. 3) Leaf Oblong-lanceolate or elliptic, pellucid-dotted, scented, 5.0-15.0 cm x 1.9-3.8 cm Oblong-lanceolate, with unpleasant odour. 4) Flower Greenish, fleshy, 1-4 drooping, extra-axillary, more of the leafy shoot than on older wood. Solitary, greenish-white, scattered on branches, fleshy, drooping, leaf opposed 5) Fruit Carpels many, lozenge shaped, tubercled, yellowishgreen, syncarp, 5-10 cm in diameter. Many berries, in heart-shaped syncarp, solid compact, yellowish or brownish red when ripe 7.5-18.0 cm in diameter with pentagonal aeroles. 6) Seed Oblong, deep brownish black, axil shining, covered with whitish pulp, 2 cm long, 2800-4500/kg. Smooth, black. The traditional healers of Chhattisgarh use medicinal herb Sitaphal for hair care both internally and externally. The healers suggest the natives to eat matured fruits during season, in order to maintain hairs healthy and black. The traditional healers of Chhattisgarh plains, collect the fresh leaves of Sitaphal and boil it in water to prepare special decoction. The patients are advised to wash the hairs with this decoction every day. The traditional healers also prepare special herbal oil by boiling the fresh leaves in Til (Sesamum) oil. After evaporation of watery content, oil is collected and stored for future use. The healers instruct the patients to massage gently the herbal oil at the base of hairs in order to get good effects. They also add other herbs like Bhengra (Eclipta alba), Neem (Azadirachta indica) etc. in this herbal oil to make it more potential. The traditional healer of Mudpar village prepare a special decoction using Sitaphal leaves and suggests the patients to take it internally. In order to manage the problem of hair lice, a common problem in rural areas. The traditional healers suggest the patients to wash the hairs using fresh juice of Sitaphal leaves. They advise the patients to take special care during application and save the eyes from juice, and it can cause harmful effects. The traditional healers also use powdered seeds in treatment of hair lice. The aqueous paste is prepared and applied externally on hairs. The herbal oil prepared by using Neem and Sitaphal leaves is also popular in many parts. For preparation of medicine, the traditional healers prefer the herbs growing in wasteland. They never prefer the use of herbs from cultivated fields. This is a matter of scientific investigation. The traditional healers of Bhopalpatnam region informed me that Sitaphal is a promising tonic for the Children and also for lactating women. They advise the use of fruit pulp as food during growing season. It is also given with pure honey. My biochemist friend in formed me that the fruit pulps are rich source of iron. The traditional healers of Narharpur region, recommend it as heart tonic very frequently. They instruct the patients to never miss the chance of eating fresh fruits during growing season in order to get rid from heart troubles. The fruits are also considered as carminative. The leaves and immature fruits are used externally to mature, the immature boils. The aqueous paste of leaves is applied on immature boils whereas the whole immature fruits are kept on boils as such to suppurate it. The roots is used as purgative and also used in case of depression of spirits and spinal diseases. The natives offer the matured Sitaphal fruits to Goddess Laxmi, the Goddess of wealth and prosperity, specially in Deepawali festival, the festival of Lights. Common and popular names of Sitaphal around the world. Languages/Regions/Countries Names 1) Arabic Ambeberesch, Beresch, Saripha 2) Assam Ata, Katal 3) Bengal Ata, Luna, Meba, Sitaphal 4) Cambodia Tiep srok 5) Myanmar Auza 6) Kanarese Amritaphala, Duranji, Sitaphala 7) Sri Lanka Anoda 8) English Custard Apple, Sweet Apple, Sweet Sop 9) French Ate, Attier, Cachiman, Hattier, Guanabane 10) Gujarati Anan, Anuram, Seetaphul, Sitaphal 11) Hindi At, Ata, Atasitaphal, Sitaphal, Shariphal, Sharifa 12) Nepal Sharifal 13) Persian Kaj, Shatifal 14) Portuguese Ateira, Fructo de Conde 15) Sanskrit Agrimakhya, Atripya, Sitaphala, Subha 16) Sind Sharifa 17) Sinhalese Anoda, Afta 18) Tamil Atta, Sitapalam 19) Telugu Gandagatramu, Sitapandu, Sitaphalamu 20) Uriya Ato, Sitapholo The natives are using the dried leaves of Sitaphal as insect repellent since generations. Like leaves of Neem and Nirgundi, the natives also keep dried leaves with stored grain in order to repel away stored grain pest. It is also common belief that presence of this herb in periphery of crop fields, restricts the entry of harmful insects and diseases. The herb growers of Chhattisgarh are taking advantage from this traditional knowledge. They are planting it around the medicinal crops like Safed Musli (Chlorophytum borivilianum), Kasturibhendi (Abelmoschus moschatus), Chandrashoor (Lepidium sativum), Sarpgandha (Rauvolfia serpentina) etc. and they are getting encouraging results. The growers also prepare herbal solution using Sitaphal leaves in combination with other herbs and spray it on standing crop as insect repellent. In my allelopathic studies, I have observed the detrimental effects of different parts of Sitaphal on many obnoxious weeds. I have found the roots more harmful as compared to the leaves. The extract was found more effective as compared to leachate. The negative (stimulatory) allelopathic effects of Sitaphal leaves on germination and seedling vigour of agricultural crops like rice, wheat, chickpea, linseed have also been observed in allelopathic studies. The detailed Ethnobotanical surveys focused on Sitaphal are still in progress. I will write more on my future articles. Thank you very much for reading the article. Satyanashi (Argemone mexicana; family : Papaveraceae) as medicinal herb in Chhattisgarh, India : The Result of recent Ethnobotanical surveys Research Note - Pankaj Oudhia © 2001,2002,2003 Pankaj Oudhia - All Rights Reserved Although researchers blame Satyanashi seed oil for causing dropsy problem in India but for the natives and traditional healers of Chhattisgarh, the Satyanashi oil is very valuable herb and they use it most frequently in treatment of over 30 common and complicated diseases. Satyanashi is native to America and introduced in India many centuries back. Living with this exotic herb, the traditional healers and natives have discovered its unique medicinal properties and uses. The corrupt businessmen mix the Satyanashi seeds in Mustard seeds, as the seeds resemble Mustard seeds, and when oil is extracted and used by the natives, its consumption causes dropsy. Few years back, this dropsy problem spread like epidemic all over the country and government officials banned this adulteration. A lot have been written on minus points of this useful medicinal herb. But as herb expert, I know its importance and valuable medicinal properties. I have written a lot on this herb in my previous articles. In present article, in addition to previous articles, I am describing the results of my latest Ethnobotanical surveys conducted in different parts of Chhattisgarh. In Chhattisgarh, Satyanashi occurs as wasteland weed and in rare cases compete with upland crops but in toto, it is not field weed. Before describing the latest results, I am describing its botany and reported medicinal uses in brief. According to reference literatures, Satyanashi is an erect, prickly herb with yellowish latex, having height up to four feet; with branched tap-root; stem erect, cylindrical , glaucous, spiny, yellow latex; Leaf sessile, 5-7 inches long, semi-amplexicaul, radical and cauline, simple and alternative, sinuate-pinnatifid, spiny, toothed variegated, green and white; Inflorescence solitary axillary or cymose; Flower bracteate, pedicellate, complete, regular, actinomorphic, bisexual, golden yellow in colour, 1.5 to 2 inches in diameter, hypogynous, bracts leaf; Calyx-sepals 3, polysepalous, caducous, horned at the top, prickly, inferior; Corolla - petals 6, in two whorl’s, golden yellow, caducous, inferior; Fruits - a prickly capsule, dehiscing by valves from the apex down to one third of its length. Satyanashi holds a reputed position as medicinal herb in different systems of medicine in India. According to Ayurveda, Satyanashi is diuretic, purgative, destroys worm, cures leprosy, various skin-diseases, inflammations and bilious fevers, useful in strangury, antidote to various ophthalmia and opacity of the cornea. Seeds are purgative and sedative. Common and popular names of Satyanashi (Argemone mexicana) around the world Language/Region/Country Names 1) Arabic Bagel 2) Bengal Baroshial Kanta, Kari kanta, Shial kantha, Sia kanta 3) Brazil Cardo santo 4) Myanmar Khyaq 5) Kanarese Balurakkisa, Datturi, Datturigidda, Mulludaturi 6) Chinese Lao Chou 7) English Gamboge Thistle, Jamaica yellow thistle, Mexican Poppy, Prickly Poppy, Yellow mexican poppy 8) French Chardon benit dec Antilles 9) German Mexicanische Argemone 10) Gujarati Darudi 11) Hindi Satyanashi, Bharbhand, Farangidhatura, Ujarkanta, Kutaila, Shial kanta 12) Marathi Darusi, Firang dhotra 13) Portuguese Figo do inferno 14) Sanskrit Brahmadandi, Kandiari, Katsi, Satyanasa, Hemashikha, Hemadugdha, Hemavati, Kanchani 15) Spanish Adormidera espinosa 16) Tamil Bremadandu, Kurukkam Telugu Brahmadandi 18) Urdu Baramdandi According to Unani system of medicine, Satyanashi enriches blood, good expectorant and aphrodisiac. It is useful in treatment of skin diseases and leucoderma. Although the natives are aware of valuable medicinal properties and uses of Satyanashi but they never plant this herb in home gardens. The natives prepare special Herbal Mala using the dried roots of Satyanashi. It is recommended for small children having ill health. They use white string to prepare Herbal Mala. The natives also keep a root piece in Tabiz or Locket for same purpose. This herb is also used for Tantra purposes. Although it is exotic herb but the traditional healers of Chhattisgarh are not ready to accept this fact. Many traders still purchase the seed of Satyanashi from natives, in exchange of same weight of common salt. Although it is illegal, but its trade is in existence in different pars of Chhattisgarh. Many traders have their own processing units and they prefer to sell the oil as compared to seeds. The uses of Argemone oil, as illuminant in soap making and for protection from white ants, have been mentioned in reference literatures. This oil is inedible. The traditional healers of Chhattisgarh, specialised in use of Satyanashi oil, prepare the oil at their homes, in order to fulfill their own requirements. They are aware of harmful adulteration practice. They informed me that the dropsy resulted from using the mixture of Mustard and Satyanashi seeds, can successfully be treated with the help of Satyanashi herb and according to them , the use of Satyanashi to manage the side effects of Satyanashi is a gift of mother nature to us. Here are the results of my recent Ethnobotanical surveys conducted during the year 2001-2002 in different parts o Chhattisgarh. The traditional healers of Chhattisgarh mix (intentionally), one part of Satyanashi seeds and three parts of Sarson (Mustard) seeds and extract the oil. This oil is applied externally on piles (Bavasir). According to the healers, this use is a boon for the patients having this problem from long time. The traditional healers of North region, prepare this oil by adopting slightly modified method. They take one part of Satyanashi seeds and three parts of Mustard oil (instead of Mustard seeds) and boil the seeds in oil. When all watery contents evaporate, the oil is collected and stored for future use. I have noted during the surveys, that many healers add some more herbs in this herbal oil. They add the leaves and roots of common weed Kukronda (Blumea lacera) generally. I have interviewed the patients using this herbal oil. They were satisfied with its effects and informed that in case of intense pain, no other combination is more effective than this oil. The natives are also aware of this oily but they prepare this oil by mixing both seeds in equal amount. They use it externally in case of ringworm. Possibly they are not aware of its use in treatment of piles (Bavasir). In my article on leprosy, I have mentioned the use of Satyanashi. In reference literatures, this use is described. In different parts of Chhattisgarh, the traditional healers use different parts of Satyanashi by adopting different methods. In general the juice of fresh herb is given at specific doses to the patients. Many healers give this juice with cow milk in order to minimize its possible side effects. In both methods, juice is given when patients are having empty stomach. In general, two doses, one at morning and another at evening are given. The healers also prepare special decoction by boiling this herb in water and suggest the patients to use it as water during bath. They also add some other herbs like Neem, Nirgundi, Doobi etc. in this special decoction. For skin troubles, the patients are also advised to take bath using this special decoction. In general, the healers always suggest the natives to use this decoction during daily life preferably during transition period (i.e. the change of season) in order to avoid skin infections. The traditional healers of Mudpar village, at first burn the Satyanashi seeds and collect the ash. He mixes the ash in Sarson (Mustard) oil and use it externally in treatment of skin troubles. The healers of Bastar region, adopt special method. They mix the Satyanashi roots in fresh human semen and apply the paste on ring worm affected parts for immediate cure. I have never seen this unique use in my early surveys. In pla of semen they also use cow urine in same manner. In case of old wounds, the healers apply the milky juice of Satyanashi on it to heal it. The traditional healers of Chhattisgarh plains use the oil of Satyanashi seeds in treatment of hysteria, insanity, and mental illness. The oil is given with cow milk. They informed me that after initial doses, the problem of vomiting arises in many cases but after few regular doses, the body get acquainted with this oil. I have listed out over 130 traditional healers using this oil in treatment of hysterical, insanity and mental illness. Its popularity among traditional healers clearly indicates its efficacy in these diseases. In place of oil, many healers use the root powder with cow milk, but according to them it is less effective as compared to oil. In treatment of chronic respiratory troubles, the use of root powder with cow milk is also popular among the healers. During discussion with them, I asked them to explain the conditions when root powder and in what case seed oil is preferred . They were unable to give the scientific explanations but they told that for the patients having the problem of respiratory system associated with above mentioned diseases, they prefer root powder. The use of milky juice in treatment of conjunctivitis is common among natives. I have already mentioned it in my previous articles. The natives collect the leaves before flowering and boil in water and wash the eyes with this decoction. It is considered as good tonic for eyes. In case of dog bite, the traditional healers of Bagbahera region, use this herb both internally and externally. Externally, the seeds are crushed and with the help of water, aqueous paste is prepared. This paste is applied externally in affected parts for immediate relief whereas internally, the seeds are given with Kali Mirch (Black Pipper) and whey, upto three months. The traditional healers of laspur region, use the roots of Satyanashi in treatment of gynaecological troubles. They use it internally. Roots are also used as carminative in Chhattisgarh. Although the natives and traditional healers of Chhattisgarh have in depth traditional knowledge about Satyanashi, but it is also a bitter fact that due to lack of systematic documentation programmes, many of these information are becoming extinct. My articles are first document on this traditional knowledge. I am trying my best to write more and more information in form of articles, in order to preserve them for future generations. This is good to feel that now the world community is encouraging and appreciating my efforts Interaction with herb vendor Mr. Sohan Lal and his friends having rich traditional medicinal knowledge about common herbs found in Chhattisgarh, India Research Note - Pankaj Oudhia © 2001,2002,2003 Pankaj Oudhia - All Rights Reserved Last week, when I was on my evening walk, I saw some herb vendors engaged in selling the herbs and herbal combination by the side of road. In early days, these vendors were common in Chhattisgarh. But these days, one can see these vendors very rarely. As herb researcher, it was golden chance for me and taking advantage of this golden chance, without any hesitation, I approached these vendors. Mr. Sohan Lal, a group leader cam forward and saw at me suspiciously. When I told them that I am herb researcher and interested in purchasing of herbs and herbal combinations, they got ready to talk with me. I offered that I want to sit and talk to them whole day and in exchange ready to pay the expenses. They agreed. Next day, Mr. Sohan Lal and his friends visited to my home and we talked whole day on different aspects of herbs. I have written a lot on the herb vendors of Chhattisgarh and the problems they are facing, in my previous articles. These vendors stay outside the city, in general and during day time sell different herbs and herbal combination inside the city. It is common observation, that the herb vendors of Chhattisgarh prefer neighbouring states and the herb vendors of neighbouring state do their business in Chhattisgarh. The herb vendors of Rajasthan state are well known in Chhattisgarh. As I have written previously, that the herb vendors, generally have rich traditional medicinal knowledge about herbs and as they travel long distance, their knowledge enriches and updates daily. These vendors are only reliable source for genuine herbs for the traditional healers of Chhattisgarh, living in remotest areas. In the year 1998-99, I conducted a separate survey on the problems faced by these vendors. The native have wrong impression about these vendors. Most of them think that in the name of selling herbs, they mark the empty homes and at night, with the help of their other members perform robbery. In case of any murder or robbery, it is common observation that the local police arrest and the harass these vendors at first .As in urban areas ,the natives are educated and believe less in traditional practices, these vendors get less positive responses. These are the reasons that the vendors less frequently visit to urban areas. This survey motivated me to list out the herb vendors of Chhattisgarh. Since 1999. I am preparing the list of these vendors. I am also trying to interact with them and to document their unique traditional knowledge about common herbs and insects. The names of Mr. Sohan Lal and his friends were not added in my list earlier. In present article, I am describing some unique traditional (and practical) uses of common herbs and herbal combinations, I have noted during the interaction with Mr. Lal and his friends. They are not only having this unique knowledge but they are also practising it. As standard procedure, adopted in early interactions, we discussed traditional knowledge by focusing our discussion on different diseases one by one. We started with dental care. He informed that they use many herbal combinations in form of powder, as tooth powder in order make the teeth strong and free from diseases since beginning (i.e. childhood.) According to him, after start of small infection, it is very difficult to make the teeth infection free forever. Therefore, the herbal tooth powder should be used from starting, to make the foundation strong. He has suggested me many combinations. I am describing some promising combinations. He informed that by mixing Bhelwa (Semicarpus anacardium) and Asgandh (Withania somnifera they prepare special tooth powder. These herbs are mixed in equal proportion and children are suggested to use it daily. In another combination, the gum of Sirsa (Albizia lebbeck) and Kali Mirch (Black Pipper) are mixed and converted into fine powder. In my previous article on Chameli I have mentioned the use of Chameli leaves in dental care. Mr. Sohan Lal confirmed this use. He uses Chameli leaves with Asgandh for strong teeth. He informed that the whole herb of Bhat Katiya (Solanum xanthocarpum) is boon for the patients having dental troubles. As tooth powder, the whole herb is used. The whole herb before flowering is collected, dried and burnt. The ash is used as tooth powder. In case of toothache, due to decayed teeth, the decoction of whole herb is used for gargling. He added that in place of decoction, one can use the fresh juice also. According to him, during visit at Southern part of Chhattisgarh, he has got this information on this unique use. He informed that the natives of Balaghat region prepare a special Herbal Mala using the root pieces of Nirgundi (Vitex negundo). This Herbal Mala is recommended specially for the natives having dental problems. This is new information for me. I am trying to search the science behind this unique use. I have already mentioned the botany, reported and traditional uses of Nirgundi earlier, hence I am not repeating it here Mr. Sohan Lal informed that he frequently recommend Majuphal as owder for this clients. According to him, Majuphal alone or in combination with other herbs is a promising remedy for dental troubles. The natural occurrence of Majuphal (Quercus infectoria; family : Fagaceae) is not reported in Chhattisgarh. The herb vendors are aware of this fact and depend on other states for procuring this herb . According to reference literatures, Majuphal is a shrub or small tree, indigenous to Greece, Syria and Iran. The Galls, known as Aleppo Gall, Mecca Gall, Turkey Gall, Levant Gall etc. ,are medicinally important. They are also used for tanning, dyeing, mordanting and in preparation of ink. Mr. Sohan Lal showed me dried herb named Katoriya. I identified it as Vajradanti (Barleria prionites). In Chhattisgarh, many traditional healers consider Sarphonka (Tephrosia Purpurea) as true Vajradanti. There is a lot of confusion in this regard. According to Mr. Sohan Lal, it is very useful in keeping the teeth healthy and also in treatment of dental troubles. The herb is used in many ways. Its use as herbal tooth powder is very common. To prepare this powder whole herb is collected, dried and burnt. The ash is collected and used. The decoction of young leaves are also used. As the name of Katoriya is coming for the first time in my article, I am describing its botany and reported medicinal uses, I have noted from reference literatures. Botanically it is shrub having height upto two meters, usually prickly, stems and branches tetragonus; Leaves elliptic, acuminate, bristle tipped, entire, usually with three acicular spines in the axils; Flowers sessile, solitary in lower axils becoming spicate above; bracts foliaceous bristle tipped; bracteoles almost spinous; Calyx yellow, in fundibuliform, 3 - lipped, upper tip four - lobbed, lower entire; Flower capsule, ovoid with long tapering beak, two seeded; seeds clothed with silky hairs. According to Ayurveda, Katoriya is bitter, heating , alexiteric and useful in treatment of toothache, leucoderma, blood complaints, bronchitis, diseases of blood and skin, inflammations etc. Mr. Sohan Lal also told that to root out decayed teeth there is no need of dental surgery. According to him, there are many herbs that can be used for this purpose. These herbs are given both internally and externally. Thora is one of these herbs. The latex is applied in targeted teeth and within hour, it become loosen and can be root out without any effort. He warned that the latex should not be applied on non-targeted teeth. I am really impressed with this blood less cheap and effective method. Thora is xerophytic herb and not much common in Chhattisgarh. The natives use this spiny herb as fence. I am describing its botany is short. According to reference literatures, Thora (Euphorbia neriifolia) is a succulent shrub or small tree having height upto 6 meters,; Bark reticulate; stem cylindrical or obscurely five-angled branches, bearing short, stipular thorns in verticle or spiral line or warty knobs; Leaf fleshy, nearly sessile, deciduous, obovate oblong, 15-30 cm long, terminal on branches; Inflorescence involucres yellowish, in small cymes; Fruit deeply - 3- lobed capsule, 1.25 cm broad. In order to stop Hichki (Hiccup), Mr. Sohan informed that he uses many herbs. Most of the herbs used are commonly available herbs. In reference literatures, the use of all parts of Babool (Acacia nilotica) is mentioned but not much has been written on use of spines. According to Mr. Sohan Lal, these spines can be used in treatment of Hichki. The decoction is prepared by boiling half Kg of spines in water. The patients are advised to take this decoction, preferably with Shahad (Honey). Aam (Mango) leaves are also used for the treatment. The dried leaves are burnt and patients are advised to inhale the fumes in order to get rid from Hichki. The whole herb of common grass Muja, locally known as Sarkanda, is also used in same manner. The herb is burnt and the patients are advised to inhale the fumes. Sarkanda is common herbs found in different corners of Chhattisgarh. Many village names are based on this herb. It clearly indicates that Sarkanda is present in Chhattisgarh, sine generations. I am describing its botany in brief. According to reference literatures, Sarkanda (Saccharum munja ) is a tall, erect. caespitose, perennial grass, growing in clamps, having height upto 6 meters. Culm - biennial , pale, solid, pithy, smooth, with an inconspicuous grow the ring and root zone; leaf glaucous green, rough on margin with dense hairs, close to the ligule, leaf sheath glabrous, smooth, 100-200 cm long; spikelets in pairs, one sessile and other pedicelled, awnless, in racemes, 30 cm long, pale cream to dark reddish purple. Mr. Sohan Lal also uses the seeds of Kamal (Lotus) in treatment of Hichki. During interaction when I asked him about the problem of excessive sweating from hands and legs, a common problem among natives, he replied that there are several herbal combinations that can be used successfully. These combinations are used both internally and externally. According to him, the fresh leaves of Ber (Ziziphus sp.), Babool (Acacia nilotica), bark of Neel (Indigofera sp.), roots of Untkatara (Echinops echinatus) etc., separately should be applied externally on affected parts for good results. Under his supervision, he also recommend the use of Dhatura seeds (Black flowered species is preferred) upto seven days. He also informed me about common herbs used in treatment of lethal carbuncles. According to him, the leaves of Chirchita (Achyranthes aspera) are used by him very frequently. The leaves are collected and with the help of water, an aqueous paste is prepared. This paste is applied externally on carbuncles for successfully. Mr. Sohan Lal and his friends sell a special herbal cream for this trouble. They informed that they use the roots of Punarnava (Boerhaavia diffusa), leaves of Mehndi (Lawsonia alba), Parsa (Butea monosperma), Neem, Ber (Ziziphus sp.), and Andi (Castor) in this cream. The herb Bhatkatiya (Solanum xanthocarpum) can be used successfully. The fruits are collected and burnt and the aqueous paste of ash is applied. In another method, they dip the fruits in water, after crushing it and apply the solution externally. In case of burns during work with fire, Mr. Sohan Lal suggested the use of many herbs commonly available in our surroundings. As first aid remedy, according to him, one can apply the fresh juice of Anar (Pomegranate) leaves. The leaf juice of Andi (Castor) and juice of Dhawai Flowers (Woodfordia fruticosa) can also be used for the same purpose. The information given by Mr. Sohan Lal and his friends are very important. As they are using these herbs and herbal combination since generations, it clearly proves its utility in treatment. These herb vendors are "Poor man’s doctor’ and their treatment charges are very cheap. Unfortunately, we are not giving importance to these experts. I personally feel that these herb vendors must not be ignored in any traditional knowledge conservation programmes. There are thousands herb vendors like Mr. Sohan Lal. I am trying my best to identify, recognize and motivate, these herb vendors through my articles and regular interactions. Thank you very much for reading the article. Traditional medicinal knowledge about common herbs used in treatment of throat related diseases Research Note - Pankaj Oudhia © 2001,2002,2003 Pankaj Oudhia - All Rights Reserved During my Ethnobotanical surveys in different parts of Chhattisgarh, I have listed out over 150 traditional healers specialised in treatment of throat related diseases. I have also noted that the natives of Chhattisgarh have rich traditional medicinal knowledge about herbs used in these diseases. se healers are well known in Chhattisgarh for their specialization. In simple cases, the other healers also are capable of treating throat related diseases. As the treatments of traditional healers are cheap and effective, the natives living in urban areas prefer these treatments and avoid the use of costly allopathic medicines. In present article, I am describing the common herbs used by these traditional healers in treatment of Kanthmala (Swelling in throat), hoarseness and other related throat diseases. For treatment of Kanthmala, the natives and traditional healers use about forty herbs both internally and externally. At first, I am describing the herbs and herbal combinations used internally. The traditional healers of Chhattisgarh plains use Gudaria flower very commonly. The flowers are collected and dipped in water over night. Next morning, the leachate is given to the patients, empty stomach. It is given regularly upto one month. Gudaria (Sphaeranthus indicus) is a common winter season weed in Chhattisgarh. It is field weed and can be seen in wheat, chickpea and linseed crop fields easily. Although for farmers, it is a weed but for herb traders it is valuable medicinal herb having high demand in national and international drug markets. For more details about this weed, I suggest you to read my previous articles. As weed it is commonly available, without paying the cost, the natives use it in treatment. The traditional healers of Tilda region, adopt special method for preparation of medicine. They take he seeds of Sirsa (Albizia lebbeck) and convert it into powder. One part of seeds and two parts of Shahad (Honey) are mixed and kept inside the earthen pot. The mouth of plot is closed with the aqueous paste of Urd (Vigna mungo) seeds. After closing, the healers put this pot under sunlight upto one week. After this duration, the mixture is given to the patient daily with restricted diet. The healers informed me that this is one of the promising treatments and they have got the knowledge from their forefathers. The traditional healers of Durg city, specialised in Unani medicine , once informed me that this problem can successfully be treated by using the horns of goat as medicine. He further informed me that for preparation of drug, the horn pieces are powdered and roasted in fire. When its colour changes into white, it is stored for future use. One teaspoonful powder is recommended daily upto fourteen days. The doses are fixed on the basis of vitality and age of patients. In reference literatures, this use is described with slight variations. For external application many herbs and herbal combinations are used. I am describing some of these promising herbs and herbal combinations. In treatment of Kanthmala, the traditional healers of Chhattisgarh Plains, the seeds of Mooli (radish). The seeds are mixed in cow urine and paste is prepared. The paste is applied externally on swellings (Gathan). The healers of this region, also use the leaves of Lasooda or Lasoora (Cordia dichotoma). The leaves are boiled in water for few seconds and by crushing the soften leaves, paste is prepared. This paste is applied externally on swellings. The natives of Chhattisgarh use Kasondi (Cassia occidentalis) leaves in same manner. The soft branches of common garden plant Madan Mohan (Clerodendron japonicum) is also used in treatment. The powdered branches are applied with the help of cotton. The traditional healers of Nandini- Ahiwara region use the latex of Bar (Ficus benghalensis) for same purpose. I have already written a lot on use of Arhar (Cajanus cajan) leaves in this treatment in my previous articles. The traditional healers of Bagbahera region, prepare a special herbal combination by mixing common weed Makoi (Solanum nigrum) and Kali Mirch (Black Pipper) and with the help of black soil and water, an aqueous paste is prepared. This paste is used externally. From the traditional healers of Bastar region, I got an unique information. They suggest the patients to bring tortoise with them when coming for treatment. The healers keep the Tortoise’s nose at the level of patients nose and instruct the patients, to inhale the air coming out from Tortoise’s nostril. According to the healers, it is promising treatment. I have seen this traditional use and interviewed the patients getting relief through this astonishing treatment. The healers told me that this is traditional knowledge coming from back generations. I personally feel that there is a need of scientific investigation to explain this unique use. For throat pain, the traditional healers of Narharpur region, boil the Amaltas (Cassia fistula) and Masoor (Lentil) in juice of Makoi (Solanum nigrum) leaf juice and prepare a decoction. The patients having pain are advised to gargle with this decoction. The traditional healers of Pendra region, boil the Dhania (Coriander) and Masoor (Lentil), in Makoi leaf juice and use it in same manner. The healers of this region, also use the leaves and roots of Shahtoot (Morus alba) for the treatment. Both parts are mixed in equal proportion and decoction is prepared. The patients are advised to use it for gargling. In case of hoarseness of voice, in order to clear it, the traditional healers and natives use many herbs. The natives use medicinal rice variety Bhejri for this problem. Chhattisgarh is known as "Rice bowl of India". According to researchers, Chhattisgarh is one of the places in the world from where rice is originated. The natives and traditional healers of Chhattisgarh are well aware of medicinal uses of rice. Many medicinal rice varieties from the state, have been reported. The medicinal rice variety Bhejri is given to patients having throat problem. The cooked rice with gud is given as dinner to the patients. According to the traditional healers, this use improves the conditions of patients in very less time. The use of Bhejri in this trouble is not reported in reference literatures. I am proud to write that this is first written document on this specific use. I am also feeling proud as the healers are still using this medicinal rice variety in their routine practice. The traditional healers of Bastar region, prepare a special herbal combination for this trouble. In this herbal combination, they add many herbs including Peng (Celastrus paniculatus), Bach (Acorus calamus), Safed Musli (Chlorophytum sp.) Pipal (Ficus religiosa), Kulanjan (Alpinia officinarum) etc. According to the natives, the regular use of Surgarcane (Ganna) juice can solve the problem in few day. The common herb Adrak (Ginger) is also used alone or in combination with other herbs is this trouble. Most of the above mentioned traditional uses have yet not been reported in reference literatures. The natives also use common home remedies in this trouble. As there are common and a lot have been written by early workers, I am not repeating it in this articles. My Ethnobotanical surveys are in progress and I will write more on this aspect in my future articles. Thank you very much for reading the article. Interactions with the traditional healers of Bagbahera region specialised in use of Gondla (Cyperus rotundus) as medicine Research Note - Pankaj Oudhia © 2001,2002,2003 Pankaj Oudhia - All Rights Reserved Gondla or Gondla jadi is not a new name for the natives, traditional healers and herb traders of Chhattisgarh. Although in reference literatures related to Agriculture sciences, Gondla is mentioned as one of the obnoxious weeds but for the natives of Chhattisgarh, it is a gift of mother nature and a valuable source for additional income for them. In many parts, it occur as crop weed, and compete with crops for light, moisture and nutrient. The farmers are aware of the facts that once established it is very difficult to eradicate this herb from crop fields. According to the weed scientists, even lethal weedicides and solarization methods are not enough to eradicate this weed from crop field. The removal of one part result in more f multiplication and it emerges from other parts. This hydra headed herb is a headache for the weed scientists. But when we think from different angle or consider it as valuable herb in place of weed. These minus points look like plus points. Fortunately, most of the farmers consider it as valuable herb. The farmers of Ambikapur region, feel no problem at seeing the Gondla infested crop fields. They are aware of the fact that the nuts of Gondla are delicious food for the pigs, their domestic animals. They allow the pigs in Gondla infested field and the pigs eat the nuts at considerable depth easily. Their movements pulverize the soil and helps in uprooting of shallow rooted weeds. The farmers living in forest regions are aware that the local traders give fair price for the Gondla herb. They collect the herb and sell it to local traders. This management through utilization, concept is helping these farmers in many ways. This concept is making the crop fields free from weeds (without the use of lethal agrochemicals, a potential threat to our ecosystem ) and getting an additional income from these so called waste plants. You will be surprised to know that Gondla is in list of non-wood forest produces having heavy demand in national and international drug markets. Thousands of families in Chhattisgarh are dependent on this herb for their livelihood. Although the farmers and herb collectors are not getting very high prices due to lack of awareness, but they have no complaint. According to them it is enough to provide an additional income and there are many herbs grow in different seasons, like Charota, Bemchi, Kukronda etc. are enough to provide sufficient income. Few years back, I got on opportunity to visit Saharanpur region of Uttar Pradesh, a neighbouring state. The traders of this region, are well aware of Nagar Motha ( Hindi name of Gondla) suppliers of Chhattisgarh. This region is known for essential oils and perfume industries. This is bitter fact that there is not a single processing unit in Chhattisgarh for extraction of essential oil from Gondla herb. The traders supply the wet raw material to neighbouring state and the processor extract the oil and again the consumers buy it at very high rates. They are paying the high price for this value addition. With the help of innovative industrialists, I am trying my best to motivate them to start advanced processing unit in the state. I am sure that these local units will give more returns to the farmers and collectors engaged in collection of Gondla herb. This is very positive sign that the natives and traditional healers of Chhattisgarh are well aware of different medicinal uses of Gondla and they are still using it in their day today life. Many traders informed me that beside perfumery industries, many reputed drug companies also purchase this herb in bulk. The farmers of many parts, sell the collected herb to the traditional healers instead of traders. They informed me that the healers give higher prices as compared to the traders but they purchase it in small quantities. The herb vendors of Chhattisgarh play a vital role as a link between the farmers and traditional healers. The natives collect different parts for their use, directly from crop fields. In present article, I am describing the result of my Ethnobotanical surveys focused on traditional healers of Bagbahera region of Chhattisgarh, specified in use of Gondla as medicine. Bagbahera region is one of the prominent regions, rich in natural population of Gondla and also a market place for its supply in national and international markets. At first I am describing its botany and reported medicinal uses, I have noted from the reference literatures. Over 60 species of Cyperus are reported in India. In Chhattisgarh, I have identified 26 species. The botanical differences among major Cyperus species are given in Table-1. Botanically, Gondla is a glabrous herb, stolons elongate, bearing hard ovoid tunicate fragrant tubers, 08-2.5 cm, stem sub solitary 10-75 cm; Leaves shorter or longer than the stem, narrowly linear; Flowers in simple or compound umbel, rays 2-8 bearing short spikes of 3-10 spreading red brown spikelets; Nut broadly ovoid, trigonous, grayish black. As medicine Gondla holds a reputed position in different systems of medicine in India. According to Ayurveda, roots are pungent, acrid, cooling, astringent, appetiser, stomachic, anthelmintic and useful in leprosy, thirst, fever, blood diseases, biliousness, dysenter pruritis, pain, vomiting, epilepsy, ophthalmia, erysipelas etc. According to Unani system of medicine, root is diuretic, emmenagogue, diaphoretic, anthelmintic, vulnerary and useful for ulcers, sores, fevers, dyspepsia, urinary concretions etc. The tuber yields an essential oil (0.5 - 0.9 5) and used in perfumery and incense making. As mentioned earlier, the natives and traditional healers of Bagbahera region have rich traditional medicinal knowledge about Gondla. They use it in treatment of over 20 common and complicated diseases, both internally and externally. In most of the cases, it is used in combination with other herbs and in rare cases, the traditional healers of Bagbahera region use it alone. I am describing some promising traditional uses. The traditional healers use the Gondla roots as memory tonic with Bramhi (Bacopa sp.), sonth (dried ginger) and Babool gond (Acacia gum). All herbs are mixed in equal quantities and given to the patients internally. They give this combination upto seven days only. In treatment of Chapaki (Urticaria), the traditional healers prepare special herbal combination using Gondla roots, Bemchi (Psoralea corylifolia), Sonth, Kali Mirch (Black Piper), Akarkara (Spilanthes acmella), Bhelwa (Semecarpus anacardium), Shahad (Honey) and give it to the patients internally, continuously upto six months. During field work in rainy season or visit to forest areas, when the natives come under attack of Jonk (leeches) and when it attacks on throat, the natives use Gondla. They simply collect the roots and chew a part of the fresh root. According to them, the sharp smell of Gondla root piece, repel away the Jonk. This was new information for me. In case of severe cough, the traditional healers use the Gondla in popular herbal combinations. They also use the mixture of Gondla and Mulhati (Glycyrrhiza glabra) and give it with Shahad (Honey). In combination with rose petals, Aonla (Emblica officinalis), Nimbu (lemon) and other herbs, the traditional healers use Gondla herb in treatment of tomach related diseases. For treatment of diarrhoea, it is used with Chitrak (Plumbago zeylenica), Indrajau (Wrightia tinctoria), Bel (Aegle marmelos), Dhawai phool (Woodfordia fruticosa), Lodhrh (Symplocos paniculata) etc. The traditional healers also use Gondla with Urai (Vetiver), Dhania (Coriander) and Bel fruit pulp in treatment of diarrhoea. Both combinations are given till complete cure. In first combination, all herbs are mixed and mixture is given to the patients whereas in second combination, all herbs are boiled in water and decoction is prepared. This decoction is used internally. The healers informed me that it is a good remedy for urinary troubles. They suggest the patients to dip the root pieces whole night in water and next morning, take the leachate internally empty stomach both as preventive and for treatment. In reference literature, this use is not mentioned. I am proud to write that this is a discovery by the traditional healers of Chhattisgarh and more important is that it is still in use. The healers further informed me that Gondla roots are an integral part of herbal combinations used as aphrodisiac. In these herbal combinations the traditional healers use over 30 species of herbs, including, Kevatch (Mucuna pruriens), Gokhru (Tribulus terrestris), Safed Musli (Chlorophytum borivilianum), Kali Musli (Curculigo orchoides, ), Asgandh (Withania somnifera), Kamal (Lotus), Indrajau, Satawari (Asparagus racemosus), Vanslochan etc. The natives of Bagbahera region, use the Gondla roots for face care. After boiling the roots in water, they prepare a decoction. The decoction is used to wash the face and on black spots, it is rubbed gently. Gondla is also used as veterinary medicine. In case of injuries during field works to their cattle, the natives fry the roots in ghee and prepare a paste. This paste is applied externally on injured parts. It is also used to dress the wounds in order to hasten the process of healing. The results of Ethnobotanical surveys clearly indicates that the natives and traditional healers of Bagbahera region have in depth traditional knowledge about different medicinal uses of Gondla. Thank you very much for reading the article. Table 1: Major Cyperus species of Chhattisgarh with Botanical differences cters Cyperus arenarius Cyperus bulbosus Cyperus corymbosus Cyperus iria Cyperus laevigatus Cyperus malaccesis Cyperus procerus Cyperus rotundus A glaucousgreen pale, rigid, creeping sedge, with wiry, elongated rhizome. A stoloniferous, glabrous, erect perennial, with numerous bulbs. Bulb as small as A variable, glabrous, robust sedge A shortlived, tall annual, with fibrous roots A perennial sedge A tall, coarse, stoloniferous perrennial A perennial, stout, glabrous sedge with underground tubers and rhizomes A perennial, stoloniferous, rhizomatus, halophytic sedge. paddy-grain, very easily separates from parent plant Distant on the rhizome, stout, rigid, terete, 10- 30 cm 60-150 cm arising from rhizome Tufted, trique trous, 30- 50cm Upto one meter 60-90 cm 60-90 cm Triquetrous Dark green glabrous, 15- 40 cm. Linear, 5- 20 cm X 2-3 mm. Many, longer than stem, four mm wide at base - As long as or shorter than culm, 5mm wide, few, scarbid to ward apex Sometimes as long as stem - Often longer than culm Dark green above with reddishbrown sheaths, clustered at the base of stem 4-8 mm wide. Inflorescence Solitary, terminal heads, more of less globose, brown Subumbellate, interrupted - Large compound umbels 5- 20, spicate Pseudolateral cluster of 2- 12, generally sessile spikelet - - 3-9 spreading rays, bearing tassels of few, large spikelets. Spikelets Numerous, radiating, ellipticlanceolate, dirty straw coloured ultimately becoming brown, 8- 25 flowered 4-12,8-12 flowered - Spike cylindrial, lax. spikelets compressed, linear, oblong, Closely clustered, straw coloured or tinged with chest nut or chestnut red, oblonglanceolate Linear Sometimes tinged red or bright red or straw coloured 20-40 flowered, red-brown to almost black. - - - Obovateelliptic, with conceav smooth sides Ovate or obovate, flattened Ellipsoid apiculate nut Obovoid, trigonus, yellow brown nut. Oblong ovate. Traditional Medicinal knowledge about useful herb Amla or Aonla (Phyllanthus emblica syn. Emblica officinalis, family : Euphorbiaceae) in Chhattisgarh, India Research Note - Pankaj Oudhia © 2001,2002,2003 Pankaj Oudhia - All Rights Reserved Amla is a moderate sized, deciduous tree, native to South East Asia and is now distributed throughout India. The village names in Chhattisgarh based on this herb clearly proves that Amla is present in the state since generations. The villages having names due to heavy natural population of Amla trees are common and for the villagers, these trees are one of the potential sources of income. During my studies on village names based on common herbs, I have noted that the natives of these villages know more about different medicinal and other uses of specific tree than the natives of other parts. It was also good observation that the traditional healers of these particular regions use particular herb more frequently for preparation of herbal drugs. Amla is one of the non-wood forest produces of Chhattisgarh, having fairly high demand in national and international drug markets. The traders at national and international markets informed me that the Amla of Chhattisgarh is rich in medicinal properties and fetching higher prices as compared to Amla collected from other states. This is valuable information for researchers. The traders also know that whether the Amla coming from northern region is of best quality or the natural collection in southern parts is medicinally rich. I am trying my best to demarcate and divide different zones of Chhattisgarh, having different types ( in terms of medicinal properties) of Amla, with the help of the observations and experiences of these traders. Like other herbs, the first collector of Amla is not aware of this high demand in national and international drug markets and as result he is getting very less price for his collections. From first collectors to end users, there are so many middle men are active. I have written about non-scientific exploitation of Amla in Chhattisgarh by the traders and result of this exploitation, in terms of decreasing Amla population at alarming rates. As medicine, the traditional healers and natives of Chhattisgarh prefer wild Amla trees. Many innovative farmers are taking keen interest in commercial plantation of improved high yielding varieties of Amla. The healers and natives consider these varieties far inferior to the desi (indigenous) varieties. Common and popular names of Aonla around the world. Languages/Regions/Countries Names 1) Arabic Ambliy, Amlaj 2) Assam Amlaki, Amluki, Sohmyrlain 3) Bengal Ambolati, Amla, Amlaki, Amlati, Aonla 4) Cambodia Ngop 5) Myanmar Hziphyu, Shabju, Tasha, Zibyu, Ziphiyusi 6) Kanarese Amlaka, Chattu, Dadi, Dhanya, Dhatri, Sudhe 7) Chinese An Mo Le 8) Gujarati Amali, Ambri, Ambala, Bhoza 9) Hindi Aonla, Aora, Amlaki 10) English Emblic, Myrobalan Tree 11) Malyalam Amalakam, Nelli 12) Marathi Anvala, Aola, Aonli, Avala, Arola, Awla Nepal Amla 14) Mauritius Embelic 15) Persian Ameloh, Amuleh 16) Portugese Mirabolano emblico 17) Sanskrit Adiphala, Akara, Amalaki, Amlika, Amraphala, Amrito, Dhatri, Dhatrika, Jatiphala, Kayastha, Shriphala, Vrittaphala 18) Sinhalese Awusadexnelli, Nelli 19) Tamil Amalagam, Indul, Nelli, Perunelli 20) Telugu Amala kamu, Amalaki, Nelli, Usiriki 21) Urdu Anwala 22) Uriya Aura, Khondona, Onola I have met many Amla breeders working in research organizations and informed that there is a strong need to start a detailed research and breeding programmes in country , to develop improved Amla varieties having more medicinal properties. For traditional healers there is no importance for production (i.e. quantity). They believe in quality and it is bitter fact that these breeders have yet not thought in this direction. The wild species found in dense forests of Chhattisgarh, can play a vital role in development of new medicinal varieties. As expert, I am trying to maintain the gene bank of medicinal crops Safed Musli (Chlorophytum borivilianum) and Ratti (Abrus precatorius) and it is very difficult for me, to collect and preserve, all herbs in my gene banks. I am sure that my article will motivate the researchers and breeders to think on this important aspect. There is no restriction on planting of Amla in home gardens. The natives prefer this tree in their home gardens as it is associated with their religious ceremonies. It is common belief among natives, that the presence of Amla tree in home gardens minimize the harmful effects of other herbs, particularly the exotic and spiny herbs. In ancient Indian literatures, it is mentioned that one must plant atleast five trees of Amla in his life. In order to get rid from mental stress, the native add Amla in herbal combination used in regular bath. In Southern parts of Chhattisgarh, the natives prepare special Herbal Mala using root pieces of Amla. It is consider as sign of good luck and fortune. In reference literatures, a lot have been written on medicinal properties and uses of Amla fruit. In present article, I am describing the traditional medicinal knowledge about different parts of Amla (except fruits), I have noted during my Ethnobotanical surveys in different parts of Chhattisgarh. At first, I am describing botany and reported medicinal uses of Amla. According to reference literatures, Amla is a moderate sized (upto 10 meters), mostly deciduous, much - branched tree, with greenish grey outer bark exfoliating in small irregular patches; inner bark reddish; Branchlets (10-20 m long) slender with compound feathery arranged symmetrically giving the appearance of pinnate leaves, entire branchlets are often deciduous, but some persist to form new branches; Leaflets small (7-25 x 2-4 mm), narrow, linear and glabrous; Flowers appear in March- May, monoecious, small, greenish yellow, in clusters (fasicled) along leaf - bearing branchlets; Fruits fleshy, globose, 2-4 cm in diameter, marked with six segments, pale yellow turning reddish when ripe, acidic and astringent, 3-celled and 6- seeded, ripens between November and February; Seeds trigonous, blackish brown, 68000- 89000/Kg. According to Ayurveda, fruits are acrid, sour, cooling, alexiteric, carminative, alterative, laxative, tonic, antipyretic and useful in treatment of burning sensation, vomiting, biliousness, urinary discharges, thirst, leprosy, constipation, inflammations, erysipelas and leaves are useful in ophthalmia and incipient blindness. Seeds are acrid, aphrodisiac and useful in treatment of asthma, bronchitis, leucorrhoea etc.. According to Unani system of medicine, flowers are cooling and aperient whereas fruit is acrid, sour, cooling, astringent, tonic, expectorant, vulnerary and improves appetite. It is useful in treatment of heart diseases, liver complaints, thirst, piles, biliousness, eye troubles etc. As mentioned early, the natives and traditional healers of Chhattisgarh have rich traditional medicinal knowledge about uses of all parts of Amla herb in treatment of different diseases, here I am describing some promising uses. The natives use the fresh leaf juice of Amla for wound dressing. According to them, this application increases the rate of healing. The traditional healers of Chhattisgarh are also aware of this use. According to them, one can add other herbs like Kukronda (Blumea lacera), Chirchita (Achyranthes aspera), Doob (Cynodon dactylon), Neem etc. in this juice to make it more useful. Like the leaves to Tin pania bhaji (Oxalis corniculata) and Doob (Cynodon dactylon), the natives eat the fresh leaves alone or in combination with fresh curd or whey , in order to treat stomach related diseases. It is considered as good stomach tonic. It is also used in case of diarrhoea. The traditional healers of Chhattisgarh plains, use the leaves in different ways. For treatment of Epistaxis, they apply the fresh leaf juice with Kapoor (Camphor) on head. According to them, the fresh leaf juice is good hair tonic. In reference literatures, the use of Amla fruit as hair tonic is reported but the healers of Chhattisgarh also use the leaves for the same purpose. This is new information for me. The healers of Chhattisgarh Plains, prepare a special decoction using Amla leaves and suggest the patients ring problem of stomatitis, to gargle with this decoction. In case of decayed teeth and toothache, the healers prepare another decoction by boiling the equal quantities of Amla and Adusa (Adhatoda vasica) leaves in water. This decoction is given with sugar, due to its bitter taste. The healers also use the fresh leaf juice in treatment of diseases related to urinary system. The traditional healer of Mudpar village, uses the Amla leaves with Neem leaves in treatment of leprosy. The leaves are collected, dried and converted into powder. This powder is given with Shahad (Honey) internally. He informed me that this combination is a boon for the leprosy patients. The traditional healers of Chhattisgarh use the Amla flower in different herbal combinations and in most of the combinations, it is added as main ingredient. The natives of Kanker region use the Amla root and bark, in treatment of scorpion bite. The juice is extracted or by mixing root and bark powder, aqueous paste is prepared and applied externally on affected part. I have collected this information during my Ethnobotanical survey titled . "Traditional medicinal knowledge about common herb used against venomous creatures". The traditional healers of Chhattisgarh, also use Amla seeds in treatment of common diseases. The seed powder mixed with Shahad (Honey ) is considered as good for gynaecological troubles specially in case of leucorrhoea (Safed Pani). In case of vomiting, the traditional healers recommend it with common herb Lal Chandan (Pterocarpus santalinus). Many healers use the Amla seeds in treatment of diabetes. The powdered seeds with honey are used for treatment. The seeds are also used in treatment of Epistaxis. The in depth traditional knowledge about different parts of Amla herb, clearly indicates that there is a strong need to conduct more detailed Ethnobotanical surveys focused on this important aspect. I have not mentioned the traditional knowledge about Amla fruits in this article. For your information, the healers use the fruits alone or in combination with other herbs, are used in Chhattisgarh, in treatment of over 150 common diseases, both internally and externally. Most of these uses have been reported in reference literatures, but the traditional uses about different parts (other than fruits),as mentioned in this article, are new information and require special attention. At present, the national and international traders are aware of the uses of fruits only. I am sure that these Ethnobotanical surveys will motivate the researchers, traders, and other related persons to think on unique uses of other parts also. This approach will provide an additional income to the natives. There is also a strong need to develop new medicinal varieties according to upcoming national and international demand, so that expected pressure on natural population of Amla, can be minimized well in advance. Thank you very much for reading the article. Jam (Psidium guajava, family Myrtaceae) as medicinal herb in Chhattisgarh, India Research Note - Pankaj Oudhia © 2001,2002,2003 Pankaj Oudhia - All Rights Reserved The village names Jamgaon, Jamdih, Jamraiya etc. clearly indicate the presence of Jam in Chhattisgarh since generations. Like Mango orchards, Jam (Guava) orchards are also common and typical feature in any Chhattisgarh village. The villages having dense population or big Jam orchards have been named on this specific herb. Among natives, Jam is popular for its delicious fruits but for the traditional healers of Chhattisgarh, all parts of Jam herb are useful as medicine. The natives and traditional healers have in depth traditional knowledge about medicinal properties and uses of Jam. Through my Ethnobotanical surveys in different parts of Chhattisgarh, I have listed over 52 common and completed diseases in which Jam is used as promising medicine They use it both internally and externally. Although, the reference literatures state that Jam is native to Central America and introduced in India through Portugese but I have seen natural occurrence of this herb in dense forests of Chhattisgarh. It is one of the most favorite fruits for wild animals. The natives plant this herb in home gardens. There is no restriction in its plantation. As house wives are having rich medicinal knowledge about this herb, they use it in raw form and also through various preparations like chutneys, for their families. In Chhattisgarh, Jam is also under cultivation as fruit crop. The fruit growers are dependent on neighbouring states like Maharashtra and Uttar Pradesh for new technologies and improved varieties. In Ambikapur region and other regions having natural population of Bhalu (wild bear), the presence of Jam orchards is resulting in very frequent human- Bhalu conflicts. As mentioned earlier, it is favorite fruit for Bhalu and during fruiting time they never miss to eat these fruits, after crossing all hurdles. I have experienced such conflicts, during my surveys and studies at Ambikapur region of isgarh. For preparation of medicines, the natives and traditional healers always prefer local varieties. Improved varieties are avoided. The commercial farming of this herb in Chhattisgarh can not be considered as improved farming. Due to lack of systematic research and technical guidance, the fruit growers are facing problems. In this article, you will find the information on traditional uses of different parts of Jam in Chhattisgarh, but at first I am describing its botany and reported medicinal uses, I have noted from reference literatures. Jam is a small tree or large shrub; Bark grayish - black, rough, longitudinally fissured, peeling of in irregular flakes; Leaves opposite, oblong or elliptic-oblong or obovate, coriaceous, entire, softly hairy beneath; Flowers white or creamy white, 2.5-4.0 cm across; Berries 6-10 cm across, globose, ovoid or pyriform fleshy, dark green when fresh and sulphur-yellow or rosy purple on ripening with white or rosy purple pulp; seeds minute ellipsoid, smooth, hard le brown. Flowering and fruiting, almost throughout the year, mainly in rainy and cold reasons. Jam holds a reputed position as medicine in different systems of medicine in India. As medicine, the medicinal uses of leaves, flowers, fruits and gum are described. According to Ayurveda, fruit is acrid, sour, cooling, and aphrodisiac, whereas leaves are used for wounds and ulcers. Also it is uses as astringent to bowels. Flower cools body and used in bronchitis and eye-troubles. According to Unani system of medicine, fruits is tonic, cooling, laxative and useful in treatment of colic and bleeding. Gum is used as tonic. The use of Jam, in treatment of Adhasisi (Migraine) is very common among natives. They collect the immature fruits from trees and with the help o water, prepare aqueous paste. This paste is applied externally on forehead before start of headache. After start of headache, the natives apply it to reduce intense pain. The traditional healers are also aware of this use. They informed me that in most of the cases, the regular use can root out this problem within a week but in must be used upto a month, even after the cure. In case of dyspepsia, the natives use the leaves. The leaves are collected and juice is extracted and patients are advised to take this juice with sugar once in a day, preferably at morning , empty stomach. According to the traditional healers, this juice also act as good appetiser. In my previous articles, I have written on use of Herbal Tooth Brushes (Dataun) by the natives. The natives use the twigs of Jam as Herbal Dataun. According to natives, regular brushing with these twigs helps in removing the problem of bad breathe. In case of stomatitis, the natives use the decoction of fresh leaves and barks externally. They prepare decoctions by boiling fresh leaves and barks in water and suggest the patients to gargle with this decoction. In case of toothache due to decayed teeth, the natives chew the fresh Jam leaves. In reference literatures it is clearly mentioned that the best time of eating Jam fruit is between 8 to 9 A.M. The traditional healers of Chhattisgarh are aware of this fact. Many healers informed me that probably as it is difficult to digest and experts have fixed the morning time, so that the body can get enough time. Many healers informed that this restriction is for the patients having digestion problem. For healthy man, there is no restriction. I am trying to get scientific explanation of this recommendation. The healers informed that the matured Jam fruits are good for health but one must take special precaution and avoid to intake the seeds, as seeds can cause problems like appendicitis. The traditional healers of Narharpur region, use the leaves of Jam in combination with the leaves of Fudhar (Calotropis gigantea) ally, in treatment of joint pains. The aqueous paste is prepared and applied on joints in order to stop the pain quickly. In less complicated cases, Jam leaves alone can be used. In case of Datura or Jatropha seed poisoning, the traditional healers give the fresh leaf juice to the patients, in order to reduce the harmful effects. The healers use the decoction of roots, in treatment of diarrhoea, specifically at initial stages. This decoction is also considered as promising blood purifier. The traditional healer of Mudpar village, use the leachate of Jam fruits in treatment of Diabetes. The fruits are cut into small pieces and dipped in water for few minutes. After this duration, the patients are advised to put the pieces out and drink the water with leachate. According to the healer , it is good tonic to pancreas. In reference literatures related to different systems of medicine in India, not much have been written on this unique use. I am proud to write that the traditional halers of Chhattisgarh are aware of this use and they have adopted this unique use in their routine practice. The traditional healers of Nagri - Sihawa region, use Jam leaves in decoction having antipyretic properties. In this decoction, over 16 herbs are used. Jam leaves are one of the major ingredients used to prepare this decoction. During fever, the natives use the Jam fruits. It is common belief that its use during fever, helps in reducing the temperatures. The traditional healers of Pendra region, use the different parts of Jam herb in treatment of Bavasir (Piles). They mix the bark, root and leaves in equal proportion and boil it in water to prepare the decoction. The decoction is used to wash the piles specially the bleeding piles. In case of intense pain, the healers also suggest th patients to apply the fresh leaf juice externally. The leachate of Jam leaves is consider as good eye tonic. The healers suggest the natives to dip fresh leaves of Jam in water for few minutes and wash the eyes with water having the leachate. In case of conjunctivitis, the aqueous paste of fresh leaves is applied externally on eyelid. In reference literatures, the use of Jam herb in treatment of cough and coryza is reported but as other promising alternatives are available, the traditional healers and natives, use Jam for this purpose, less frequently. Like Aam (Mango) trees, it is common belief among the healers that Jam trees having special medicinal properties can be identified through experience. During my visits to forests with the traditional healers, I have observed their expertise in identification of potential plants. I am studying this in depth knowledge. Although many improved varieties are available with us, but all varieties result in higher production and better resistance to pest attack. Very work has been done (or no work) keeping the medicinal properties of Jam herb in focus. I personally feel that it is untouched field and there is a tremendous scope, in this new field. Thank you very much for reading the article. Chirai Jam (Syzygium cuminii; family Myrtaceae) as medicinal herb in Chhattisgarh, India Research Note - Pankaj Oudhia 2001,2002,2003 Pankaj Oudhia - All Rights Reserved The natives and traditional healers of Chhattisgarh are well aware of Chirai Jam’s use in treatment of diabetes. They use almost every part of this herb in treatment. You will be surprised to know that like the wooden glasses of Bija (Pterocarpus marsupium), many traditional healers also prepare Herbal wooden glasses from Chirai Jam wood and use it in treatment of diabetes. The use of these Herbal glasses has not been mentioned in reference literatures related to different systems of medicine in India. I am proud to write this is a research and discovery of the traditional healers of Chhattisgarh and its popularity is an indication that it is effective in treatment of diabetes. Like the Herbal glasses of Bija, these glasses are not popular and also not in trade. For preparation of glass, the traditional healers take special precaution from selection of trees to preparation of glasses. The healers are following the instruction given by their forefathers sincerely. In general, they avoid to disclose their secrets to unknown persons. After collecting wood, they dip the wooden pieces in special herbal solution and after two to three days of soaking, they use it for preparation of glasses. Many healers informed me that they use the decoction of different parts of Chirai Jam as solution to dip the wooden pieces. But the others informed that there are different herbs than Chirai Jam. On the basis of patient’s age and degree of disease, they prepare glasses of different sizes. The traditional healers of Sarguja region, prepare wooden bowl in place of wooden glasses. Although the traders engaged in herb business, consider the wooden glasses of Bija more effective in treatment of diabetes but the traditional healers of Chhattisgarh give equal emphasis to Bija and Chirai Jam glasses. According to them, from their experience, they decide whether Bija glasses are more suitable or Chirai Jam glasses. I am trying to learn from these traditional healers. As far as the effectiveness of Chirai Jam wooden glasses is considered, the patients using these glasses informed me that at initial stages it acts like miracle but at later stage, it is having limited effects. Many traditional healers recommend its use as preventive to diabetes. I personally feel that there is a strong need for scientific evaluation and confirmation. If their observation are true then these glasses can became a boon for the millions of diabetic patients around the globe. Potential uses of Chirai Jam or Jamun le Plant Bark Leaf Flower Fruit Seed *Useful in reclamation of problematic *Yields pectin, tannins and a black dye *Yields tannin and essential oil *Source of honey *Ripe fruits widely eaten *Rich in protein and tannins *Timber useful in construction, boatbuilding, various implements, furniture, etc *Used as medicine *Useful as green manure *Posses antibiotic activity *Used in jelly, jam, preserve, squash and wine-making *Useful as medicine *Good fuel *Possess antibiotic activity *Good fodder for cattle, sheep and goat *Raw fruit juice is used in vinegar *Possess antibiotic activity *Suitable for social forestry as shadetree and wind-breaks *Host plant for tasarsilkworms *Useful as medicine *Used as medicine *Possess antibiotic activity *Allelopathic uses *Posses antibiotic activity Many traditional healers recommend its use from childhood and they instruct the parents to use it at specific months in a year in order to make the children enough resistant against diabetes at later stages. The method of use is very simple. The bowls or glasses are filled with water at night and next day the patients are advised to take the leachate empty stomach. Many traditional healers suggest the patients to add the herbal combination, given by them, in the glasses before filling the water and next morning use the water after filtering it. According to the traditional healers of Chhattisgarh specialised in use of Chirai Jam wooden glasses (or Herbal glasses), they select old trees for collection of wood. They further informed that the plants present in surrounding of Chirai Jam in natural condition play a vital role in increasing the medicinal properties of Chirai Jam. Through regular visits, now I am getting some clues for potential herb from which wood must be collected for the preparation of glasses. As mentioned earlier, this use is not reported in reference literatures, I am lucky that the mother nature has given me the opportunity to document this traditional knowledge in front of world community. Chirai Jam is a large tree cultivated throughout India for delicious edible fruits. In Chhattisg have seen this herb in almost every corner specially in Sal (Shorea robusta) forest margins along road sides, streams and rivers. This herb is present in Chhattisgarh since time immemorial. In order to list out the traditional uses of different parts of Chirai Jam, along with other Ethnobotanical surveys, I conducted specific survey in different parts of Chhattisgarh. In present articles, I am describing the results of this survey but at first I am describing the botany and reported medicinal uses of this herb. According to reference literatures, Chirai Jam or Jamun (Syzygium cumini syn. Eugenia jambolana syn. Eugenia cuminii) is a large, much branched tree having height upto 30 meters; stem upto 15 m.; Bark - brown grayish, fairly smooth, upto 2.5 cm thick, with shallow depressions, exfoliating as woody scales; Leaf shining, lanceolate, elliptic oblong or broadly elliptic, coriaceous, gland dotted, smooth. Flower greenish - white, fragrant, in trichotomous panicles; Fruit oblong ovoid, ellipsoid or oblong, upto 2.5 cm long, purplish black, with pinkish juicy, 2-5 seeded, fleshy berry; seeds -single, shaped like fruit, 1.2 cm long compressed together resembling a single seed, the whole mass being enclosed in a coriaceous covering. As medicine, Chirai Jam holds a reputed position in different systems of medicine in India. According to Ayurveda, bark is sweet, acrid, hot, astringent to bowels, improves voice, and useful in treatment of asthma, thirst, fatigue, dysentery, heavy speech, bronchitis etc. Fruits are sweet and tasty. It is astringent to bowels. According to Unani system of medicine, fruit is useful in treatment of liver complaints whereas seeds are astringent to bowels and also useful in treatment of syphilis. Botanical differences between major species of Syzygium. Characteristics Syzygium cumini Syzygium jambos 1) Habit Large glabrous evergreen trees with ash-brown smooth bark Small tree. 2) Leaves Oblong or elliptic-oblong, 10-15 cm long; acute or acuminate, shining, with numerous, close spreading secondary nerves and intermediate nearly as strong. Lanceolate, 12-20 cm long, narrowed into a short petiole, secondary nerves rather distant, joined by a prominent looping intramarginal one. 3) Flowers Pale green white, sessile, mostly in threes in trichotomous panicles with terete branches, Hypanthium turbinate, petals calyptrate 7-10 cm across, in short racemose cymes, sepals rounded. 4) Fruits Berries ellipsoid or oblong, often curved. Globose, white 5) Seeds Nearly always solitary with thick, rounded, fleshy cotyledons closely appressed on their inner faces. 1-2, grey, loose in the large cavity of the succulent pericarp. Besides herbal glass, the traditional healers of Chhattisgarh also use the seeds of Chirai Jam in treatment of diabetes. They prepare a powder and mix it with the fruit powder to Karela (Momordica charantia) and Gudmar (Gymnema sylvestris) and give it to the patients internally. The traditional healers informed me that this combination is one of the promising combinations but it should not be used regularly. According to them , long term use can cause harmful effects. Unfortunately, the natives of Chhattisgarh are not aware of these harmful effects. They are using it without following the instructions of the traditional healers. The traditional healers of Chhattisgarh plains use the leaf juice of Chirai Jam in treatment of Adhasisi (Migraine). They extract the juice and instruct the patients to apply it externally in affected parts for relief. The healers also give other herbal combinations with this treatment. The traditional healer of Mudpar village prepare a special herbal oil by mixing the ash of Chirai Jam bark in Sarson (Mustard) oil, and use it in treatment of eczema. The traditional healers of other parts are also aware of this use. They add many other herbs in this herbal oil to make it more effective. As it is a large tree, the natives do not prefer this tree in their home gardens. The natives having sufficient area for home gardens, plant this herb for edible fruits. The farmers grow this tree at their fields specially on bunds. The orchid growing on Chirai Jam is considered as a sign of good luck and fortune. The rich natives keep the dried orchid with them or at their shops. I am trying to find out the scienc behind this belief. The natives use the seeds of Chirai Jam in treatment of small boils. The dried seeds are converted into powder and aqueous paste is prepared. This paste is applied externally an boils. This paste is also used in face care. The beauty parlors at urban areas of Chhattisgarh are using this aqueous paste as ethnomedicine for face care. The traditional healers of Narharpur region informed me that the decoction of bark is very useful in treatment of dysentery particularly in case of dysentery of small children. The natives use this decoction under strict supervision of the healers. The natives of Chhattisgarh use the leaf juice in treatment of mouth related diseases. In case of stomatitis, they use the decoction of leaves, like the Guava leaves, for gargling. The fresh juice is also used in same manner. It is also considered good for decayed teeth. In case of intense toothache, the gargling is also recommended. The healers recommend the fresh leaf juice with cow milk as medicine in treatment of spleen related troubles. This combination is also used in stomach related diseases. From my grandfather’s diary, I have noted that the fresh juice of Chirai Jam fruit is a boon for the patients suffering from urinogenital diseases. The traditional healers of Chhattisgarh always suggest the natives to never miss the chance of eating fresh fruits during fruiting season as the fruits possess unique medicinal properties. Common Indian Names of Jamun Languages/Regions Names 1) Bengali Kalajam 2) Gujarati Jambu 3) Hindi & marathi Jamun 4) kanarese Nerale 5) Malyalam Perinnaral 6) Oriya Jamo 7) Tamil Neredum 8) Telugu Neereedu English Black plum or Java plum The local pharmaceutical companies are fulfilling their requirement of Chirai Jam plant parts from native population . It is not in list of non-wood forest produces of Chhattisgarh. Hence, there is not any pressure on its natural population. As many improved varieties having good production are introducing in Chhattisgarh, from neighbouring states, now many fruit growers are taking keen interest in its commercial cultivation. Like other species, the traditional healers prefer the indigenous Chirai Jam herbs for the preparation of medicine. They have little or no faith on improved varieties. As the wooden (or herbal) glasses of Bija herb are providing additional income to the natives and traditional healers, it is necessary t promote the wooden glasses of Chirai Jam by explaining its beneficial effects through scientific investigations. Thank you very much for reading the Traditional medicinal knowledge about useful herb Punarnava (Boerhaavia diffusa, family Nyctaginaceae) in Chhattisgarh Plains, India Research Note - Pankaj Oudhia © 2001,2002,2003 Pankaj Oudhia - All Rights Reserved The traditional healers of Chhattisgarh Plains are aware of medicinal properties and use of all parts of this useful herb but they use the roots most frequently. According to the healers, this herb have potential to rejuvenate the diseased human body. It is one of the promising tonics that works when all other herbs fail. The traditional healers also use it as Panacea. The decoction of roots is valuable both for the natives and traditional healers. The traditional healers of Rajnandgaon region , add more herbs with Punarnava roots to prepare the decoction. But they are aware that alone Punarnava roots are capable to treat many complicated diseases. In nature, according to the healers , after completing flowering and fruiting, it dries and in favourable season, the greeniness again come in dried parts and it becomes new herb with new vigour (Punar-Re; Nava-New). Through this regrowth the Punarnava wants to tell the human beings that it is capable of curing the patients at last stage of life, successfully. Few weeks back when the terror of new pneumonia-like virus spread all over the world, I contacted the traditional healers of Chhattisgarh and also searched my field diaries. I have found this herb very promising. I collected lot of information from net about this disease and after translating it in regional languages, explained it to the healers. They are also of same opinion that the roots of Punarnava can play a vital role both as preventive and in treatment. According to the healers, the unaffected persons living in affected areas must take the decoction of Punarnava once in a day in order to prevent the attack. This decoction can also be used as treatment and as per condition of the patients, after consultation with herb experts and Ayurveda doctors, this must be given. The healers further informed that one can keep the fresh root piece inside the mouth with Pan (Betel Vine), as preventive. Without any delay, I posted this important message among the members of Phyto medicine discussion group. In this message, I requested the group members to throw more light on this aspect and spread my message to the researchers around the world. I am expecting and praying that the traditional medicinal knowledge of our healers will be able to stop more deaths. The Indian names of Punarnava Languages/Regions/Countries Names 1) Bengal Punurnava 2) Gujarati Vakhakhaparo, Dholia-saturdo 3) Marathi Tambadivasu, Ghetuli 4) Tamil Mukaratee-Kirei 5) Hindi, Sanskrit & Telugu Punernava, Raktakunda, Shothaghni, Varshabhu 6) Kanarese Kommegida 7) English Hogweed In my previous articles, I have written about the traditional uses of Punarnava roots in form of herbal Mala, in treatment of Jaundice. Its use to hasten the process of delivery is also mentioned in previous articles. The English name of Punarnava is Hogweed. In reference literatures of Agricultural sciences, this herb is described as weed generally found in poorer soils. I have read many research papers on efficient chemical control of this so called unwanted plant in crop fields and wastelands. This is really shocking for me that there are many persons living on the earth, want destroy the nature’s gift through lethal chemicals, that can also destroy the fragile ecosystem. Fortunately, the natives and traditional healers of Chhattisgarh do not consider it as weed. In Chhattisgarh, Punarnava occurs as wasteland herb and I have seen it in almost every corner of the state. The natives having no idea about its identification, purchase this herb from local herb shops and very frequently complaint about adulteration. Like other medicinal Punarnava is also an important non-wood forest produce having routine demand in national and international drug markets. The farmers aware of its demand, collect the herb from crop fields and after drying, sell it to the local traders. It is a source of an additional income for them. Many traders purchase it in both fresh and dried form. They supply it to the traditional healers, living in areas where it is rare herb. The traditional healers living in Punarnava rich areas, use fresh herb for preparation of drugs. According to them, one must prefer fresh herb in treatment. Punarnava is also a popular Homoeopathic drug. There is a fair demand of different parts of this herb in Homoeopathy pharmacies. Locally it is known as Pathariabhaji, Santhi, Vishkhapra etc. but at national markets it is popularly known as Punarnava. This herb is present in Chhattisgarh since generations. The rich traditional medicinal knowledge of natives and traditional healers clearly proves this fact. In present article, I am describing the results of my Ethnobotanical surveys conducted in Chhattisgarh plains few years back, but at first I am giving details about its botany and reported medicinal uses, I have noted from reference literatures. Botanically it is a diffuse herb; Roots large, fusiform; Stem prostrate or ascending; Leaf in unequal pairs at each node,1.3-2.0 cm sub-orbicular, green above, whitish beneath, margins undulate, pinkish Flower in corymbose umbel, very small, funnel shaped, dark - pink or white; Fruit clavate, bluntly 5- ribbed, very glandular. The natives and traditional healers of Chhattisgarh collect this herb in autumn season preferably. As medicine, Punarnava holds a reputed position in all systems of medicine in India. As medicine, roots, leaves and seeds are used most commonly. According to Ayurveda, Punarnava is bitter, cooling, astringent to bowels, and useful in treatment of biliousness, blood impurities, leucorrhoea, anaemia, inflammations, heart diseases, asthma etc. According to Unani system of medicine, leaves are appetiser and alexiteric and useful in ophthalmia, in pains of joints. Seeds are tonic, expectorant, carminative and useful in ophthalmia, in pains of joints. Seeds are tonic, expectorant, carminative and useful in lumbago, scabies. It purifies the blood also. Recent research studies have shown that Punarnava contains about 0.04 percent of alkaloids known as Puarnavine. It also contains about 6% of potassium nitrate, an oily substance and ursolic acid. The natives and traditional healers of Chhattisgarh plains, use the decoction of Punarnava roots treatment of insomnia. They never suggest the patients to use it regularly. According to them its regular use up to a week is sufficient enough to cure the trouble completely. Like the roots of Punarnava, the traditional healers also use the herbal oil prepared from roots, in order to hasten the process of delivery. It is applied inside the vagina whereas roots are kept either in hairs or tied around the waist using red string. The natives use the roots whereas the healers use both roots and herbal oil for this specific purpose. The traditional healers of Nagri-Sihawa region specialised in treatment of fevers, boil the Punarnava roots nd Bel (Aegle marmelos) in cow milk and when one fourth quantity remains (of initial quantity), give it to the patients internally as treatment. It common belief among the natives that by keeping the fresh roots with them they are safe from venomous creatures. They kept it in side the shoes. For this purpose, the natives take roots from the traditional healers. The healers collect the roots at specific time after performing prescribed worship ceremony. Many natives plant this herb in their home gardens in order to repel away the venomous creatures. This use is not mentioned in reference literatures. There is a need for scientific investigation. There is difference in opinions among the traditional healers whether fresh root is more useful or dried ones as repellent. Many healers informed me that the roots of more than a year are of no use. It loses its miracle properties. The traditional healers of Bagbahera region, specialised in treatment of dog-bite, use it with common herb Dhatura(Datura). The natives use the herbal oil prepared from Punarnava roots in case of joint pains, externally. The traditional healers are also aware of this use. They add some other herbs like Nirgundi(Vitex negundo) in this oil in order to make it more effective . The traditional healers of Pithora region use the roots in treatment of spleen related disease. In case of stomatitis, the traditional healers prepare a paste by rubbing the fresh roots in cow milk and apply it externally. As other promising and cheap alternatives are available, the healers less frequently use this combination. But from documentation point of view, it is an important information. In case of abscess of breasts, the healers prepare a paste by mixing the roots in whey(Mattha) and apply this paste externally on affected parts. According to them it is one of the promising treatments. The natives are not aware of this use. The traditional healers of Mudpar village, use the roots in different combinations in treatment of eye diseases. In case of severe itching, it is applied with milk in form of paste. To treat stye, it is applied with ghee, whereas to treat conjunctivitis it is used with Shahad (Honey). In treatment of Rataundhi (Night blindness) it is applied with seep (shell). According to the traditional healers engaged in this treatment, they have gained this unique knowledge from their forefathers and practicing it since generations. As you know, the natives of Chhattisgarh use over 150 common herbs as pot herbs and the traditional healers have in depth traditional knowledge about medicinal uses of these potherbs. The natives use the leaves of Punarnava as potherb. The natives add salt and spices, in it during cooking in order to make it tasty but according to the traditional healers it should be used without salt and spices, for medicinal purposes. The natives are aware that the regular use of this pot herb prevent the formation of renal calculi as well as flushes out the existing stones. The healers use it in treatment of dropsy commonly. The traditional healers of Durg region, informed me that the Punarnava herb as potherb is good heart tonic also. Many of the above mentioned traditional uses have not been reported in reference literatures. I am proud to write that the traditional healers and natives have discovered these uses and its popularity among them clearly indicates that these uses are promising. My documentation surveys are in good progress. Very soon I will write more on this important herb. Thank you very much for reading the article. Piyaz (Allium cepa, family Liliaceae) as medicinal herb in Chhattisgarh, India Research Note - Pankaj Oudhia © 2001,2002,2003 Pankaj Oudhia - All Rights Reserved Although it is very difficult to tolerate a specific odd smell of Piyaz (or Onion) juice but according to the traditional healers of Chhattisgarh, this juice is good hair tonic and capable of growing new hairs in bald heads. I have experienced the miracle effects of this juice as hair growth promoter. The traditional healers of Chhattisgarh use Piyaz juice alone or in combination with other herbs particularly Bhengra (Eclipta alba), to prepare different herbal combinations for hair related troubles. The use of Piyaz juice as hair growth promoter is not described in reference literatures related to different systems of medicine in India. This is a discovery of the traditional healers of Chhattisgarh. Piyaz is a biennial herb, commonly cultivated as an annual all over the country. It is popular crop among vegetable growers and it is also an exported crop. The immature and mature bulbs (rhizomes) are consumed raw or cooked and eaten as vegetable. It is also used for seasoning food. Piyaz is under cultivation in Chhattisgarh. The traditional healers are dependent upon the cultivation, for their requirement for Piyaz as medicine. Like other vegetable crops, in commercial cultivation of Piyaz, chemical inputs are used. Although the healers are not in favour of using chemical inputs but they have no other way. During my Ethnobotanical surveys titled "Traditional medicinal uses of common vegetable crops in Chhattisgarh" , I have collected many valuable information on this important herb. In present article, I am describing these uses. But at first I am describing its botany and reported medicinal uses. According to reference literatures, Piyaz is a cultivated herb with pungent flavour and aroma due to the presence of volatile sulphur compounds. Root adventitious, fibrous; Stem underground, tunicated bulb, inner scales fleshy, outer dry, membranous and brown; Leaf radical , cylindrical, hollow, sheathing; Inflorescence a terminal umble on the leafless flowering stem or scape, 2-3 membranous bracts enclose the young umbele; Flower small, white regular, bisexual, hypogynous sometimes replaced by bulbils; Fruit a membranous capsule; Seeds endospermic. As medicine, bulbs and seeds are used most commonly. As medicine , Piyaz holds a reputed position in different systems of medicine in India. According to Ayurveda the bulbs are pungent, tonic, aphrodisiac, improve taste and useful in treatment of vomiting, biliousness, body pains, tumours, bleeding piles, epistaxis whereas seeds are ning. Seeds are useful in dental caries and urinary discharges. According to Unani system of medicine, bulbs are tonic, stomachic, appetizer useful in ophthalmia, malaria, spleen diseases, vomiting, asthma, scabies, ear-ache, piles, blood disorders and eye-troubles. Like Piyaz, Jangli Piyaz (Wild Onion) is popular among herb traders of Chhattisgarh. Although it belongs to Piyaz family Liliaceae but in fact it is not a wild variety or species of Piyaz. Jangli Piyaz is in list of non-wood forest produces of Chhattisgarh and there is a routine demand of this herb in national and internal drug markets. In order to avoid confusion, I am describing its botany and reported medicinal uses. According to the reference literatures, Jangli Piyaz (Urginea indica) is a herb with avoid or globose (like Onion or Piyaz ) white bulb. Leaf appearing after the flowers, flat, linear, scape erect 30-45 cm; Flowers in racemes 15-30 cm long, perianth campanulate, stalks long, drooping; Fruits capsule, ellipsoid, tapering to both ends. The bulbs of Jangli Piyaz are used as medicine. According to Ayurveda, the bulb is pungent, heating, anthelmintic and alexiteric. According to Unani system of medicine, the bulb is stomachic, diuretic, emmenagogue, anthelmintic, purgative, alexiteric and useful in treatment of paralysis, bronchitis, asthma, dropsy, renal calculi, rheumatism, skin diseases, diseases of nose, internal pains etc. It is a herb of sandy places. Jangli Piyaz is not under cultivation as medicinal crop in Chhattisgarh. I have seen this herb in almost every corner of Chhattisgarh. In spite of huge demand, there is no threat to this herb in Chhattisgarh. In present article. I am describing the traditional uses of Piyaz, not the Jangli Piyaz. The natives and traditional healers of Chhattisgarh use the Piyaz bulb juice in face care. According to them , regular external use of juice on face, makes the face fresh and free from pimples. It is also used to remove dark spots. The natives apply it in combination of Multani Mitti ( Fuller’s clay) also. The traditional healers consider the seeds more useful as compared to the juice. They instruct the patients to collect the seeds and by mixing it in milk prepare a paste. This paste is applied externally in face care. The traditional healers of Bastar region, use the juice in place of milk to prepare the paste. The traditional healers of Sarguja region, use the fresh juice of whole herb for same purpose and in same manner. This is really interesting to note different methods of use, common in different parts of Chhattisgarh. The traditional healers of different parts are not linked with each other. When I visit for my Ethnobotanical surveys, I always keep the field diaries of previous surveys and explain the uses of specific herb among the traditional healers and natives. This methodology helps in dissemination of knowledge .In many cases, the healers of one part appreciates the findings of other parts. And also, in many cases, they give special comments on minus points of these uses popular in other parts. In research papers related to ethnobotany , I have not found this methodology, adopted by the researchers. Although it is a long process and require lot of patience but I feel that it is effective and promising way. Like the leaves of Bariyara (Sida acuta), the traditional healers of Chhattisgarh use the Piyaz juice to mature the immature boils. The juice mixed with powdered coal is applied externally in form of poultice. According to the healers, in very short time, this application matures the boil. The juice without coal powder acts differently. It suppresses the boil. The juice is also used to reduce the intense pain. The use of Piyaz juice with Shahad (Honey) in treatment of cough is popular as home-remedy. But as other promising and l less alternatives are available, this combination is used less frequently by the natives. In reference literatures, the use of Piyaz as aphrodisiac is mentioned. The natives and traditional healers of Chhattisgarh, are well aware of this use. They use it in different ways. The traditional healers of Kanker region, cut the Piyaz bulbs in small pieces and fry it in cow ghee. After frying the pieces are boiled in milk and decoction is prepared. This preparation is used as aphrodisiac. In general, the healers recommend it to newly wed couples. They are not in favour of its routine use. As the nature of Piyaz is hot, the healers suggest it to use this preparation during the months of winter every year, in order to get sound sexual health around the year. During the winter, it is recommended twice a day. It is common belief among natives that regular use of Piyaz bulb raw or as vegetable is also capable of improving sexual health. In Chhattisgarh, during hot summer when temperature goes around 48°C, Piyaz saves the life of natives in many ways. When the natives go outside during hot summer, when Loo, the hot wind, can cause great damage, they also keep Piyaz with them , preferably in pockets. During this season, the natives use Piyaz in many ways. The healers use the Piyaz in treatment of all health troubles common in hot summer. The juice is applied externally in form of body massage. This application reduces the high body temperature. I am trying to find out the scientific explanation that how Piyaz in pocket, can help as protection shield from sunstroke. According to the traditional healers, although they are unable to explain it, but there are confident about its efficacy. The popularity of this use even among the natives, clearly proves its efficacy. The traditional healer of Bhopalpatnam informed that as Piyaz is useful in treatment of all troubles due to intense heat (common in summer), the forefathers have associated this information with this herb, intentionally, so that in case of attack the natives can use the Piyaz herb for immediate treatment. Through this article, I would like to request the researchers to provide scientific explanation, so that the upcoming generations can adopt this practice with confidence. As mentioned earlier, the natives use the whole herb as vegetable. This whole herb is known as Piyaz Bhaji in Chhattisgarh. The natives use it for taste but according to the traditional healers, this use have many medical benefits. They recommend it during treatment of many common diseases, specifically in gynaecological disorders. They informed me that during growing season, every woman should use this vegetable in their regular diet, in order to get rid from all existing gynaecological troubles and also to prevent the attack of new troubles. In ral and forest areas of Chhattisgarh, this use is still very common. In urban areas, the area of socalled educated natives, where the gynaecological troubles are increasing at alarming rates, the use of Piyaz Bhaji is decreasing. The traditional healers also suggest the patients to use the Piyaz juice with gud (Jaggery) for same troubles. In case of poisonous bite by any venomous creatures, as first aid remedy the natives apply the Piyaz bul juice externally on affected parts. In most of the cases, this application cures the trouble but in case of complications, it act as pain remover and provide great relief till arrival of the healers or doctors. The natives also use the Piyaz herb in treatment of epistaxis. As treatment, the patients are advised to inhale the freshly cut bulbs and also apply few drops of juice through the nostrils. This treatment is also given to the patients of epilepsy, during acute attack. The traditional healers of Chhattisgarh use Piyaz in combination with other herbs in treatment of Gonorrhoea. Although in these combinations, Piyaz is not used as major ingredient but it is an important ingredient. Like the external use of Homoeopathic drug . Thuja occidentalis MT, the use of Piyaz bulb juice in combination with lime water (CaCO3) eliminates, ugly looking warts, without any side effects. This use is popular among the natives. In case of eye and ear pain, as first aid measure, the natives apply fresh juice inside. According to them it is promising treatment in case of cataract (Motiabind). The traditional healers of Chhattisgarh also prepare a herbal oil by boiling the fresh Piyaz juice in Sarson (Mustard) oil. This special herbal oil is used in treatment of many troubles. It is mostly used in treatment of skin troubles. It is applied externally. In case of snake-bite, this oil is used internally as treatment. The natives use this oil under strict supervision of the traditional healers. Most of the above mentioned traditional uses have not been mentioned in reference literatures. I am proud to write about the in depth traditional knowledge of the natives and traditional healers of Chhattisgarh. I am confident that these traditional uses will be helpful in establishing this important vegetable crop, as potential medicinal crop and our researchers will think and promote the organic cultivation of Piyaz. Thank you very much for reading the article. Traditional medicinal knowledge about useful herb Katoriya or Vajradanti (Barleria prionites, family : Acanthaceae) in Chhattisgarh, India Research Note - Pankaj Oudhia © 2001,2002,2003 Pankaj Oudhia - All Rights Reserved Although the reference literatures related to botany consider Barleria as true Vajradanti but during my Ethnobotanical surveys in different parts of Chhattisgarh, I have noted that the natives and traditional healers of different parts name different herbs as Vajradanti. Most of them are agree that Sarphonk is true Vajradanti. Vajradanti is named Vajradanti because its use to make the teeth (in Hindi-dant) strong and free from all diseases. The natives and traditional healers of Chhattisgarh use different parts of Sarphonk (Tephrosia purpurea) for dental care both internally and externally. In my previous articles, I have written a lot on use of Herbal Tooth Brushes (Dataun) prepared from Sarphonk roots specifically its use by women at special occasions. Katoriya, a local name for Barleria, is also found at wasteland plant like Sarphonk but I have noted that the very few healers are aware of its medicinal uses and properties. These healers give preference to Sarphonk as compared to Katoriya. The reference literatures do not support this observation. You will be surprised to know that many herb traders are selling Sarphonk as Vajradanti or Bajradanti in national and international drug markets. When I contacted the traders at national level, they informed that like Bramhi, in the name of Vajradanti, there are so many herbs available and they sell it to international market by giving samples or simply saying the Vajradanti of Chhattisgarh or Vajradanti of Andhra Pradesh. Surprisingly, many international buyers are also aware of these different types of Vajradantis. In Khari Bawdi market of Delhi, I have seen many true and false species of herbs available in name of Vajradanti. Seeing these confusions, I am using its local name Katoriya in this article. Through my Ethnobotanical surveys, I have found only 20 traditional healers all over the state specialized in use of Katoriya as medicine. Fortunately, I got opportunities to interact with these healers. Most of the healers are now crossing 60 years of age. Unfortunately, the traditional cinal knowledge about this useful herb have not been documented by early workers in Chhattisgarh. This article is the first written document on this traditional knowledge. As the natives are less or not aware of different medicinal and other uses of this herb, it is very necessary to popularize different traditional uses of this herb among them and I am expecting that his article can serve the purpose effectively. During interactions with the traditional healers of Chhattisgarh, specialized in use of Katoriya, they informed that although due to the spines present on plant, discourage the natives to plant this herb in their home gardens but as medicinal herb, there must be some space for this herb. According to the healers, it can be planted in fences, as it is multi-use plant and the methods of its use are very simple. The traditional healer of Sarguja region informed that if any want to gift any plant to newly wed couple, this herb should be preferred, because this plant is having the capacity to make their family life full of happiness. I will describe some interesting traditional uses of this herb in second part of this article. At first I am describing botany and reported medicinal uses, I have noted from reference literatures. Botanically, Katoriya is a shrub, 0.6-1.5 m high, usually prickly, stems and branches tetragonous; Leaves 9.18 x 2.5 – 5.7 cm, elliptic, acuminate, bristle tipped, entire, usually with three acicular spines in the axils; Flowers sessile, solitary in lower axils becoming spicate above; bracts foliaceous, bristle-tipped, bracteoles almost spinous; Calyx yellow, infundibuliform, two-lipped, upper tip four lobbed, lower entire; Fruits capsule, ovoid with a long tapering beak, two-seeded; seeds clothed with silky hairs. Flowering time October to January. According to the Ayurveda, Kotariya is bitter, heating, alexiteric can useful in ache, leucoderma, blood-complaints, bronchitis, diseases of blood and skin, inflammations etc. It is also a good appetizer. The traditional healers informed me that the roots of Katoriya can be used successfully, both internally and externally, as aphrodisiac. For external use the healers collect the fresh roots at specific time and suggest the user to tie the Herbal Mala prepared by using the root pieces, around the waist just before intercourse. For preparation of Mala, red string is used. According to the healers , this use increases the retention time and increase the sexual desire. It is used in case of males only. With this external use, the healers give specially prepared herbal combination for internal use. In this combination the whole herb of Katoriya is used as main ingredient. I interviewed the users. They were satisfied with this medicinal miracle. I am trying to get scientific explanation that how root pieces at waist helps in great way and also whether alone internal use is enough or not ? The healers recommend both uses at a time. Like other healers, these healers are also not in favour of its continuous use. According to them, it should be used at specific occasions. After getting this information, I got the point that why the healers consider this herb as " The best wedding gift" In order to root out the problem of Night pollution, common in young age, the traditional healers suggest the patients to take three fresh leaves of Katoriya empty stomach and after this drink a glass of water . This treatment is given till complete cure. According to the healers, within a week the patients get relief. The traditional healers of Mudpar village specialized in use of Katoriya informed that this herb is a boon for the issue – couples. He simply suggests the couple to take the roots with cow milk, continuously upto one week. During this use, avoid intercourse. After one week, start it. He informed that he has successfully treated many cases with the help of this simple treatment. For dental care, all the healers recommend this simple method. They suggest the natives to collect the whole herb, dry it, burn it and use the ash with common salt as tooth owder in place of synthetic powders to clean the teeth. According to them , the regular use root out all dental troubles and keep the teeth strong life long. The healer of Chhattisgarh Plains informed that from childhood, one must rub the fresh leaf juice of this herb on teeth, as preventive to decaying. In treatment of skin diseases specially the ringworm, the healers of different parts use it in different ways. They collect the leaves and with the help of water prepare an aqueous paste. This paste is applied externally on affected parts. In another method, the leaves mixed in fresh cow urine are boiled in Sarson (Mustard) oil and when all watery contents evaporate, collect the oil and use it externally in same manner. The traditional healers also use this herb (all parts) with common herb Bhengra (Eclipta alba) as hair tonic. The juice of both herbs is mixed and by boiling it in base oil, a special herbal oil is prepared. This herbal oil is used as hair tonic and also to dye the hairs black. I have seen its miracle effects on hairs. The traditional healer of Durg city, informed that the spines of Katoriya also possess valuable medicinal properties and externally he uses it in treatment of pimples. From the twenty traditional healers, I have gathered information on above mentioned traditional uses so far. My interactions are still in progress. I am also trying to gather the information yet not documented, as the healers having these information have passed away, with the help of their relatives and family members. From documentation point of view, I feel I got late to take birth in this part of earth, as the traditional knowledge resources are passing away fastly and young generation is showing very less interest in this valuable knowledge. I am trying hard to document all the available traditional knowledge through hard work and sincere efforts in this short life. Thank you very much for reading the article. Interactions with the traditional healers of Chhattisgarh Plains, India specialized in use of Bar (Ficus benghalensis, family : Moraceae) as medicinal herb Research Note - Pankaj Oudhia © 2001,2002,2003 Pankaj Oudhia - All Rights Reserved Bar or Bargad is a large spreading evergreen tree extending laterally by sending down aerial roots, which grow in thickness and form pillars supporting the branches. It is sacred in India. It is planted mostly for its nice shady canopy and its religious connotations. Bar is present in Chhattisgarh since generations. The villages named due to heavy natural population of this herb, viz. Bargaon, Bargarh, etc. clearly proves this. It is one of the most common trees found in typical Chhattisgarh village. Without this tree in any painting competitions, the judges reject the paintings. Last week, when I was attending a painting competition, as judge, at Mahakaushal Kala Vithika, Raipur, the well known art gallery of Chhattisgarh, Mr. Rajesh Ganodwale from media, attracted by attention towards decreasing natural population of Bar trees in Chhattisgarh and requested me to organize a special photography competition focused on Bar trees in Chhattisgarh. I am convinced with him and now planning seriously for this competition. Although the aerial roots of Bar can cause damage to homes, but the natives are aware of that the presence of Bar tree in their home gardens is beneficial for them. It is common believe among the natives, that this presence brings happiness and prosperity. It is mentioned in ancient Indian literatures that trees like Bar, Pipal (Ficus religiosa), Neem etc. purifies the atmosphere and now modern research have also confirmed this important fact. The villages of Chhattisgarh are still free from industrial and other populations, like urban areas. In villages, old Bar trees are still present but in urban areas due to urbanization and other development activities, it is very hard to find this herb. In fact, its presence arge number is essential in heavily polluted urban areas, as air purifier. Although now all of us are aware of Bar’s unique enviro qualities but it is realized that local administration is planting exotic trees under social and agroforestry schemes. I have yet not heard about any programme in my country, in which the plantation of Bar is under promotion. Through this article, I would like to request the concerned officials to think on this important aspect also. The natives and traditional healers of Chhattisgarh have rich traditional medicinal knowledge about this herb. As our fore fathers were aware of air purifying, and medicinal properties as well as uses of this herb, they associated the information of happiness and prosperity with this herb. This is the result of their experiences and blessings that today Bar is still an important and sacred tree for the natives and traditional healers of Chhattisgarh. The natives informed that one must not plant the Bar tree in west direction. Like Bar, Pipal on east, and Gular (Ficus glomerata) on North are restricted. The natives have no scientific explanation for this belief but they are strictly following this rule since generation. I am trying my best to find scientific explanation. I feel that this scientific explanation will motivate the present and upcoming generation to respect these beliefs with confidence. In urban areas, the natives living in small homes and at crowded streets, have found Bonsai culture very useful to maintain the Bar tree in there small home gardens. Although the traditional healers are not happy with this practice but I feel that seeing their problems, a little bit modification can be adopted. As sacred tree and also for ornamental purpose, one can plant this Bonsai version of Bar in home gardens but the traditional healers warns the natives to not to use different parts of Bonsai Bar as medicine, as according to them, it may cause more harmful effects as compared to natural Bar tree. This is a matter of scientific investigation. I have not compared the medicinal properties of both versions, but I am convinced with the healers that by disturbing the natural growth, we can loose its medicinal properties. In reference literature, I have yet not been found any clarifications. This is new field on which the young herb researchers can focus their studies. In ancient literatures, it is also mentioned that one must plant atleast two new plants of Bar in his or her life in order to get free from Apradh (crimes) done in this life. The Bar trees presence in Chhattisgarh, clearly indicate that the native have followed the instructions sincerely. But the number of strict followers are decreasing with alarming rates. The natives collect the aerial roots on Thursdays and after small worship, keep it in their cash lockers. It is common belief among them, that the presence of these roots, increases the cash in flow. I have found these roots as insect repellent. How the presence of these roots increases the cash inflow, is a matter of scientific investigation. The natives associated with Tantra activities, collect the orchids of Bar tree at special occasion and keep it with them. It i common belief that its presence repels away all evil-spirits. The Bar plant growing under the shade of big Bar tree is also considered as thing of good luck and prosperity. The natives visit to this small plant and after giving invitation through worship, that ‘I am collecting you, please take place in my home garden, where I will take all cares life long.’ Next day, early morning before sun rise, they again visit same place and dig out the new plant carefully and plant it at home gardens. This practice is still in good shape and in existence in rural and forest areas. The traditional healers use the wood pieces of Fudhar (Calotropis gigantea), Bar and Pipal in treatment of patients suffering from mental troubles. During attack, the healers burn all the wood pieces, and suggests the patients to inhale the fumes. They also utter Mantras during this treatment. They also advise them to ake bath with water having fresh young leaves of Bar in it. The natives offer the latex of Bar to different Gods, during worship. On every Saturday, the natives offer cow milk nearer the roots of Bar and worship the trees. The traditional healers informed that the cow milk is good for the growth and development of Bar tree. So, when the natives offer cow milk, the trees grow vigorously and as trees look healthy, the natives think that now their bad days are over and the time of happiness is near, I am really fortunate to document this unique information. In present article, I am describing the results of my Ethnobotanical surveys conducted among the selected traditional healers of Chhattisgarh Plains. As Bar is present in almost every corner of Chhattisgarh, a lot of ethno information are available. In other parts, my surveys are in progress and I will write about the results in my future articles. At first I am describing the botany and reported medicinal uses of Bar. According to reference literatures, Bar is a large evergreen tree, spreading horizontal branches from which numerous thick, fibrous aerial roots descent. When they reach the ground, they take root and develop into new trunks, helping to spread the crown, Crown upto 150 meters in diameter ted by more than 100 root-drop trunks, height 24-27 meters; Bark smooth, thick, green when young, grayish white when mature, turning pink when cut, exfoliating in sheaths; Leaves alternate, glabrous when mature, approximate hear the end of branches, ovate, mostly obtuse, base cordate or rounded, thickly coriaceous, basal nerves 3-7, the midrib with 4-6 pairs of secondary nerves, blade 10-20 cm, petiole 2-5 cm long, shoot pubescent, 1.5 to 2 cm in diameter, sessile, scarlet, red when ripe, male flowers crowded near the mouth of the receptacle, female flowers with shorter perianth, style long, male and female in the same receptacle; Fruits globose, sessile in axillary pairs, 1.5-2.0 cm diameter, red to dark purple when ripe; seeds tiny. Bar holds a reputed position in different systems of medicine in India. As medicine all parts viz. bark, root fibres, leaves, seeds, milky juice etc. are used. According to Ayurveda, Bar is astringent to bowels and useful in treatment of biliousness, ulcers, erysipelas, vomiting, vaginal complaints, fever, inflammations, leprosy etc. According to Unani system of medicine, milky juice is aphrodisiac, tonic, vulnerary, maturant, lessens inflammations and useful in treatment of piles, nose diseases, gonorrhea, etc. The aerial roots are styptic and useful in syphilis, biliousness, dysentery, and liver complaints. Through my surveys, I have identified forty traditional healers of Chhattisgarh Plains specialized in use of Bar as medicine. There are more healers using this Bar with other herbs or herbal combinations. As mentioned earlier, the natives are also aware of medicinal uses of different parts of Bar. Here I am describing some traditional uses. The traditional healers of Chhattisgarh use the fruits of Bar as medicine for diabetes. According to them, it is good for treatment and they have not found it as preventive to diabetes. The fruits are collected and after drying converted into powder. A teaspoon full of this powder is given daily with water to the patients as treatment. On the basis of severity and age of the patients, the traditional healers decide the duration of treatment. But they informed that one must not use it whole life considering it as herbal produce having no side effect. The traditional healers of Basna region, prefer the young leaves in place of fruits. According to them, one can use the leaves more safely as compared to the fruits. The leaves are collected and patients are instructed to swallow it daily. I interviewed the patients using this herb. They were sfied with the treatment. I have written a lot on traditional medicinal knowledge about common herbs used in treatment of diabetes in Chhattisgarh. Every traditional healer have their own specific herb or herbal combination and they have reason to give preference to specific herbs among other herbs. I am now realizing that one life is not enough to gather in depth traditional knowledge of even one traditional healer, in true sense. Although as compared to other articles and research notes, my articles are many informative and close to the reality but I want to write more specifically on various issues. Here I would like to request the other researchers to help me in documentation of this knowledge by writing articles on important aspects. As the Bar fruits and leaves, both are used in treatment of diabetes, and both are available free of cost in surroundings (also in abundance); there is a scope of establishing Bar based pharmacies in Chhattisgarh with the joint efforts of governmental and non governmental organizations. During survey, I got an interesting information on use of Bar latex in bird hunting by the hunting tribe, Pardhi of Chhattisgarh. They simply collect the latex and smear it on the branches, where desired bird species visit frequently. When birds come, the sticky latex fix it at branches so effectively as the hunters simply collect it from branches. They have other promising alternatives but Bar latex is used specially to capture the bird species sitting on branches spread over water and where it is very difficult to reach by hiding themselves. This traditional knowledge is still in practice and they are earning from this unique traditional knowledge. The traditional healers also use Bar in treatment of skin troubles. The aerial roots are used very frequently. The dried roots are mixed with fresh cow urine and paste is prepared. This paste is applied externally on affected parts as treatment. In many parts, healers also use goat’s urine in place of cow urine. The healers of Bagbahera region prefer the latex for application. The use of latex in treatment of dental troubles is very popular among the natives. They simply apply the latex on painful teeth in order to get immediate relief. The latex is also applied on joints to reduce the joint pains. The traditional healer of Kapsi, prepare a special herbal oil using Bar leaves and use it in treatment of joint pains. The leaves are boiled in base oil and lason buds (Garlic) are added. After evaporation of all watery contents, oil is collected for future use. As base oil, Til oil is used commonly. The healers of other parts are also aware of this oil. Many of them add Mitti ka Tel (Kerosene oil) in this oil to make it more effective. In treatment of urinary troubles particularly the polyuria, the healers use to decoction of Bar Chhal (barks) as treatment. The traditional healers of Chhattisgarh also use the latex of Bar as aphrodisiac. It is given alone or in combination with other herbs. But as other promising alternatives are available, it is used less frequently by them. The above mentioned traditional uses, clearly indicates the importance of Bar tree among the natives and traditional healers of Chhattisgarh. Thank you very much for reading the article. Interactions with the traditional healers of Chhattisgarh Plains, India, specialized in use of Pipal (Ficus religiosa) as medicine Research Note - Pankaj Oudhia © 2001,2002,2003 Pankaj Oudhia - All Rights Reserved Like Bar (Ficus benghalensis), the air purification properties of Pipal tree are also mentioned in ancient Indian literatures and the natives and traditional healers of Chhattisgarh are aware of this fact since generations. This is the reason that the natives preferably plant this herb in home gardens. It is common belief among them that the Pipal tree should be planted in west direction. According to them, the tree planted in north direction can cause great harm to families. They are unable to give scientific explanations but I am confident that there must be some scientific reasons behind this belief. Pipal is a long or medium-sized tree grown as an avenue tree. It is a sacred tree of Hindus and Buddhists. The village names, Piprahi, Piperbandha etc, based on this herb clearly proves that Pipal is presence in Chhattisgarh since generations. During my Ethnobotanical surveys in these villages, I have noted that the natives and traditional healers of these villages have rich traditional knowledge about various uses of Pipal. Like Bar, Pipal tree is a common feature of any typical Chhattisgarh village. As it is big tree, the natives in urban areas plant Bonsai Pipal tree in their home gardens. The natives informed me about the benefits of taking bath under the Pipal tree. This was new information for me. I have written a lot on "Tree shade therapy ". The natives of rural areas associate Pipal tree with Bhoot (ghost) and according to them, this is home of ghosts. This is the reason that during night time, they hesitate to go near these trees. The natives also informed that in general, no insect attack on this tree and this is the only tree, having capable of resisting insect attacks. I am not aware of insects of Pipal but I have utilized this information in organic farming. With the help of organic herb growers of Chhattisgarh, we are using the aqueous extract of Pipal in combination with other herbs as insect repellent successfully particularly in Kevatch (Mucuna pruriens) and Kasturi Bhendi (Abelmoschus moschatus) crops. We are also studying its effects on wonder crop Safed Musli (Chlorophytum borivilianum). Through this article, I would like to request the researchers working in the field of organic farming to study the allelopathic effects of different parts of this tree on different crops, insects and pathogens, as it is boon for organic growers. In present article, I am describing the results of my Ethnobotanical surveys conducted in Chhattisgarh plains. At first I am describing its botany and reported medicinal uses. Botanically Pipal is a large, irregularly shaped tree with well-developed crown, short trunk and spreading branches, epiphytic when young, evergreen or nearly so, becoming leafless for a short period in dry localities. The trunk is irregularly shaped, often with low buttresses; Dark gray with brownish specks, smooth, exfoliating in irregular rounded flakes; leaves alternate, broadly ovate, coriaceous, shining above, pink when young, margins entire, main lateral nerves 6-8 pairs with finely reticulate venation, apex produced into a lanceolate tail; fruits are in pairs, axillary, sessile, smooth, about 13 mm diameters, dark purple when ripe, basal bracts three, broad, round. medicine roots, barks, leaves and fruit of Pipal are used. According to Ayurveda, all parts are cooking and useful in treatment of blood disorder, diseases of vagina and uterus, leucorrhoea, burning sensation, biliousness, ulcers. Ripe fruit is alexipharmic and good for foul taste, thirst, heart diseases, whereas roots are good for gout. Root barks good in stomatitis, cleans ulcers, astringent in leucorrhoea, promote granulations. Seeds are useful in urinary troubles. According to Unani system of medicine, root bark is aphrodisiac, good for lumbago, bark useful in inflammations. Fruits are purgative, aphrodisiac and checks vomiting. The traditional healers of Chhattisgarh Plains use the twigs of Pipal very frequently in case of snake bite. I have seen its use practically. Along with other herbal combinations given internally, the twigs are cut into small pieces and entered into the ear near the ear drum. The patient shouts very loudly. The twig is kept nearer to drum without touching it. The healers informed that the drum forcefully attract the twig but they keep it firmly. This forceful attraction is indication that the snake is poisonous. According to healers, twigs inside ear prevents the drowsiness and also help the patient to remain conscious. Although they also claim that it reduces the effect of venom but I am still not much convinced. Alone Pipal twigs are not capable of treating the patients. It is used as supplement. I personally feel that there is a need for systematic research for further confirmation. The healers also use the decoction prepared by mixing Pipal and Bar Chhal (Bark) in equal quantities. It is used as mouthwash. According to them, the regular use cures the problem of decayed teeth. This use is also popular among the natives. Like Neem leaves, the healers of Chhattisgarh Plains, suggest the natives to eat daily five leaves upto one month in a year, in order to get free from all related troubles whole year. But the natives use Neem leaves more frequently as compared to Pipal leaves. The healers informed me that the Neem leaves are not suitable for everyone. According to them, regular use may develop the symptoms of sterlity in users. But Pipal leaves are relatively safer, and even at overdoses it don’t harm the users. I have yet not got this specific information in reference literatures. The healers further told me that as no pest species attack of diseases in human body. It is one of the nature’s valuable gifts. As female tonic and also as preventive, the traditional healers of Chhattisgarh plains suggest the female patients to use the leaves of Pipal with cow milk regularly, both during attack and disease free time. They instruct them to boil the leaf in milk and drink it, once in a day. As many home remedies are available to reduce or eliminate the problem of Hichki (Hiccup) but in case of severe attack the traditional healers recommend the ash of Pipal bark with fresh water most frequently. The healers, in general, burn the barks, collect the ash and store in for future use. The above mentioned uses are unique traditional uses and most of them have not been reported in reference literatures. I have written a lot of other uses in my previous articles. This article is a supplement to those articles. As the results of my surveys will come it will write more on this useful Thank you very much for reading the article. Papita (Carica papaya; family Caricaceae) as medicinal herb in Chhattisgarh, India Research Note - Pankaj Oudhia © 2001,2002,2003 Pankaj Oudhia - All Rights Reserved Papita is a rapidly growing small tree that is native to the West Indies and Central America. Now it is under cultivation as fruit crop in different parts of India. For the natives and traditional healers, Papita is not a new plant. The in depth traditional medicinal knowledge about Papita in Chhattisgarh, clearly indicates that this herb is present in the State since time immemorial. The natives and traditional healers of Chhattisgarh, use all parts of Papita as medicine both internally and externally in treatment of over 35 common and complicated diseases. The ripe fruit are eaten as desert. Although it is old saying that one must not plant this herb in home gardens but in general natives ignore this old saying and plant this herb in gardens for delicious and medicinal fruit. The milk yielding plants are generally not prescribed for the plantation in home gardens. According to the old sayings, one must not plant this herb but if it grows naturally, it must not be cut. When fruiting is over, the natives believing in this old sayings, fill the Hing (Asafoetida) in stem and destroy the herb completely. In place of this herb, they plant Amla (Emblica officinalis) herb. I am trying my best to find out the scientific reason, behind this old saying. The natives prepare the Herbal Mala using Papita seeds. This Mala is recommended for the children as shield against ill-spirits. The natives use black string for the preparation of Mala. In many parts of Chhattisgarh, the natives use the roots, along with seeds to prepare the Herbal Mala. In this Mala, roots and seeds are used alternatively. In Southern parts of Chhattisgarh, the Mala prepared from seeds are used as treatment of child patients suffering from Sukhandi (Marasmus). This use is not mentioned in reference literatures. I personally feel that there is a strong need for scientific investigation. In Chhattisgarh, Papita is under cultivation as fruit crop. The fruit growers are aware of high yielding varieties and varieties of Taiwan are very popular among the fruit growers. For higher production, these growers use chemical inputs. As other herbs, the traditional healers of Chhattisgarh avoid the use of Papita herb parts collected from these fruit growers. In order to their requirements, the healers grow the herb in their home gardens. Although Papita is under cultivation in Chhattisgarh, but local markets are dependent on neighboring states for the supply. The herb growers of Chhattisgarh are conducting several experiments related to Papita based intercropping. They have found the Papita-Aloe vera intercropping very successful. They are also trying it with the wonder crop Safed Musli (Chlorophytum borivilianum). In Papita-Aloe intercropping, the farmers are using no chemicals. They are getting good quality Papita fruits and Aloe gel. In my laboratory experiments, I have observed beneficial allelopathic effects of different parts of Papita on the germination and early seedling vigour of Aloe vera. My studies to evaluate the allelopathic effects of Aloe on Papita are in progress at the farmers field. The Papita-Aloe intercropping is developed by the innovative herb growers of Chhattisgarh. I am proud to write that this intercropping is not in practice in any other part of the world. The experimental findings of these herb growers are saving the expense of long research projects and valuable time. There is a rong need to encourage these herb growers. In reference literatures, the harmful allelopathic effects of leachates and extracts of different parts of Papita on different weed species have been reported. For the organic growers of Chhattisgarh, the leaves of Papita are boon. They use it very frequently in herbal solutions used to repel away the harmful pest from crop fields. It is used in combination with other herbs. The milky latex obtained from green, immature fruits, is a valuable commodity of commerce for its property to digest proteins. Papain the proteolytic enzyme contained in milky latex. It is used extensively in meat industry as tenderizer. It is also used in preparing chewing gum and in textile industry for reducing shrinkage of certain types of wool, in beer industry for clarifying the beer and in tanning industry for bating hides. Papain is also an important ingredient in digestive medicines. Seeing the commercial cultivation of Papita in Chhattisgarh many entrepreneurs started Papain extraction plants but they failed to get good quality Papain to compete with international standards. They blamed the excessive rain fall and moist climate of Chhattisgarh, for their failure. In present article, I am describing the results of my Ethnobotanical surveys conducted in different parts of Chhattisgarh, but at first I am describing the botany and reported medicinal uses of Papita, I have noted from reference literatures. Botanically, Papita is a plant with soft stem, 3-5 meters tall ; leaves palmatifid, lobes variously divided, petioles long and hollow; flowers greenish white or creamy yellow; male flowers in long drooping panicles, stamens 10, 2-seriate, alternatively shorter; female flowers in short clusters, with staminodes; fruits succulent, single celled, oblong, orange yellow when ripe, seeds black. Flowering and fruiting almost throughout the year. As medicine, the leaves, fruits and seeds are used commonly. According to Ayurveda, fruit is tasty, astringent to bowels, aphrodisiac, removes biliousness, and cures insanity. According to Unani system of medicine, Papita fruit is stomachic, appetizer, digestive, carminative, diuretic and cures inflammation, spleen enlargement, removes stones, relieves obesity and useful in treatment of haemoptysis, bleeding piles, wounds of urinary track, skin troubles. Papita is considered as `Poor man's fruit` in Chhattisgarh. During fevers and stomach related troubles, the traditional healers instruct the patients to take it regularly along with other treatment. It is also considered as promising liver tonic. For the patients suffering from Pelea (Jaundice) it is must. For all these purposes, mature fruits are used. Like the leaves of Fudhar (Calotropis gigantea), the traditional healers of Chhattisgarh Plains, use the leaves of Papita in treatment of joint pains externally. The leaves are warmed over fire and applied externally on painful parts for immediate relief. In treatment of Hathipaw (Elephantitis), the traditional healers use the leaves both internally and externally. As injury of immature fruits results in secretion of milky juice, it is considered good to increase the flow of milk in lactating women. The natives prepare curries from unripe fruits and give it to the lactating women. This use is popular among them. This milky juice is also used as carminative and anthelmintic. The traditional healers of Bastar region use the milky juice externally in treatment of skin troubles. According to them one week regular application cures the trouble completely. The traditional healers of Gulgul village use the milky juice in treatment of Bavasir(Piles). The juice is applied externally on piles. The healers also burn the dried Papita leaves and instruct the patients to expose the affected parts in fumes in order to get rid from intense pain. The traditional healers of Narharpur region informed me that the Papita tree is good air purifier and it should planted near health centres for this purpose with Neem trees. This property of Papita is not reported in available literatures. Through this article, I would like to request the researchers to evaluate the air purifying qualities and abilities of this important herb. In treatment of respiratory troubles, the traditional healers burn the Papita seeds and the patients are instructed to inhale the fumes. As other promising and cheap alternatives are available, the healers use the seeds less frequently. But from documentation point of view, it is an important information. The above mentioned traditional uses are not enough to establish the Papita crop as medicinal crop. I personally feel that there is a strong need for detailed Ethnobotanical surveys in different parts of India. I am sure that these systematic surveys will be of great use for us and by increasing it uses, we can make Papita cultivation more profitable. . There is also a strong need to develop detailed package of practices for organic cultiva this important crop. Thank you very much for reading the article. Interactions with the natives and traditional healers of Chhattisgarh plains, having rich traditional knowledge about medicinal uses of Kela (Banana, Musa paradisiaca, family Musaceae) Research Note - Pankaj Oudhia © 2001,2002,2003 Pankaj Oudhia - All Rights Reserved Kela is not a new herb for the natives and traditional healers of Chhattisgarh. It is one of the most popular fruit crops in Chhattisgarh. Different parts of Kela are used very frequently in different worship ceremonies by the natives. In dense forests of Chhattisgarh, many wild species of Kela are found naturally. The natives and traditional healers have rich traditional medicinal knowledge about Kela in Chhattisgarh. They use this herb in treatment of many common and complicated diseases, both internally and externally. The innovative fruit growers of Chhattisgarh are taking keen interest in advanced farming of Kela. Many of them are growing tissue cultured Kela (Banana). According to the researchers engaged in development and promotion of tissue cultured Kela, this improved version is a boon for the poor farmers. Like other fruit crops, the traditional healers and natives use only indigenous (Desi) species for preparation of medicine from different parts of Kela. They have no faith on improved varieties and cultivation practices as far as medicinal uses are concerned. Although, many important and valuable medicinal properties and uses of Kela have been reported in reference literatures related to different systems of medicine in India but unfortunately the Banana (Kela) Breeders have never tried to develop medicinally rich Banana varieties. Their emphasis are on improvement based on high yield and best resistance. Possibly those work on medicinal Kela varieties has yet not been started in any part of the world. I personally feel that there is a strong need to focus future research on Kela, on this specific aspect. Kela as herb is an integral part of any home garden in Chhattisgarh. As mentioned earlier the natives are also aware of its medicinal uses, the presence of this herb in home gardens, helps them to treat their common troubles successfully and saving the medicinal expenses. In Urban and forest areas, the natives plant this herb in Badis. The traditional healers specialized in use of Kela as medicine, also grow this herb in order to fulfill their requirement round the year. They never prefer the use of Kela herb, on which any chemical input is plied. In general, the natives plant Kela and Tulsi (Ocimum) herb side by side. They also keep the pots of Tulsi in rows of Kela herb in commercial plantation. Unfortunately, they are not aware of scientific reason for this use but they are using this method since generations. Common names of Kela Languages / regions Names 1. English Adam's Fig, Banana, Plantain 2. Gujarati Kela 3. Hindi & Marathi Kela 4. Kanarese Bale 5. Sanskrit Badali, Rambha, Urustambha With the help of my experiments, I am trying to find out the science. I am also taking the help of Allelopathy for the scientific explanation. In present article, I am describing the results of my Ethnobotanical surveys conducted in different districts of Chhattisgarh plains, during the year 1999. At first I am describing its botany and reported medicinal uses, I have noted from reference literatures. The Musaceae or Banana includes six genera and 60 species of perennial herbs, sometimes more or less woody, widely distributed through the tropics. Roots adventitious; underground rhizome or root stock. The apparent erect stem of the so-called banana "tree" reaching sometimes a height of fifteen feet is in reality formed by the long, still leaf sheaths which are rolled round one another forming a shaft at the bottom of which is concealed the conical axis. Each successive leaf pushes its convolute blade up the center, the blade ultimately expanding above those previously formed. The stem tip elongates at the flowering time and piercing through the sheath appears above them and bears the inflorescence. The growth of main axis is therefore, terminated by the inflorescence and it dies after bearing the bananas; Leaf simple often very large, six feet or more long, unicostate parallel, entire, but the lamina tends to tear between the vein, thus making it appear to be pinnately divided, leaf sheath rolled and overlapping. The split lamina, torn into a number of horizontal ribbons, which remain attached to the mid rib, offers much less resistance to the force of wind; Inflorescence - the flowers are borne in terminal pendulous spikes or panicles protected by great spathe-like bracts. The large green or red bracts are crowded in three spinal lines round the peduncle; Each covers several unisexual flowers which spring without bracts from the axis of the spike; -the male flowers lie above the female, in the bracteate, spike, bisexual flowers on middle bracts. Fruit a berry or capsule. In wild Kela (M. superba) numerous black or brown seeds are developed in a berry which is edible but insipid but in cultivated species, the ovules abort and the fruit is seedless. Seed, few to many, embryo is embedded in a quantity of mealy-white or yellowish-white perisperm. Kela is pollinated by bees which he flower for the nectar. All parts of Kela are used as medicine. According to Ayurveda, Kela is acrid, anthelmintic, tonic; increases appetite and useful in treatment of biliousness, earache, menstrual disorders, blood diseases, diabetes, dyspepsia, leprosy, strangury, urinary discharges, diseases of uterus and vagina, consumption, bronchitis, etc. It is also considered as astringents to bowels, antidysentiric, aphrodisiac, etc. According to Unani system of medicine, root juice is anthelmintic whereas burnt stem is vulnerary. Leaves good for scabies and inflammation. Fruits are sweet, indigestible, causes bronchitis; thickens blood, tonic, aphrodisiac, astringent to bowels, good for dry bronchitis, sore throat, kidney troubles etc. The natives of Chhattisgarh use the Herbal Mala prepared with the roots of Kela for the patients suffering from mental diseases. The roots are harvested only on Thursday. The red sting is used to prepare the Mala. The patients are advised to wear the Herbal Mala till complete cure. After cure, the Mala is buried inside the soil. In reference literatures, this use is not mentioned. I personally feel that there is a need to search the scientific reason behind this use. The natives suggest the unmarried girls to worship this herb every Thursday. It is common belief among natives, that the worship helps in early and timely marriage. From the traditional healers of Chhattisgarh specially those engaged in Tantric activities, I got the information that when the flowering bunch of Kela opens at mid night, it produces specific sound. According to the healers this sound is very beneficial for the patients having mental illness. Although it is rare sound but if heard, it is considered as good for these patients. The rich natives always keep the dried roots of Kela with them or at their shops. It is common belief that it increases the flow of wealth and bring prosperity. The natives also offer different parts of Kela, to gods and goddess. From my Ethnobotanical surveys, I have noted that the persons having poor digestion, must not use this herb as medicine. Its use with pulses and ghee is also prohibited. The patients susceptible to cold, are advised to stop the use of Kela. The traditional healer of Khudmudi village, uses Kela fruit in treatment of Spermatorrhoea. He simply suggests the patients to take Kela with Shahad (Honey) upto fifteen days. I have talked to the patients using this combination. They informed that this is one of promising as well as cheap treatment. The traditional healer of Mudpar village use the decoction of roots in treatment of intestinal worms. By boiling the roots in water, decoction is prepared and given to the patients. According to the herbs, two or three doses are sufficient to cure the trouble. The traditional of Chhattisgarh plains specialized in treatment of gynaecological diseases frequently use this herb as female tonic. In general, they recommend the Kela fruit with Shahad (Honey) and sugar. The matured fruits are also considered good for patients having respiratory troubles. In treatment of Chhale (Stomatitis), the traditional healers of Chhattisgarh Plains, recommend matured fruits with fresh curd. They suggest the patients to take this combination during lunch and continue it till complete cure. The traditional healer of Bhutia village use the Kela fruits with chuna (lime), in treatment of Pelea (Jaundice). The matured fruit is kept in lime water whole night and next morning it is given to the patients suffering from Jaundice, empty stomach. This healer is well known in the region for his specialization in treatment of Jaundice. In treatment of diarrhoea of small children, the matured fruits are given with water, for immediate relief. Like the gel of Aloe, the natives use the pulp of Kela fruit in case of burns as first aid remedy. In treatment of Dama (Asthma) the traditional healers of Mahasamund region, use Kela fruits with Kali mirch (Black pipper). The natives of Chhattisgarh Plains, use the fresh juice of Kela roots as styptic in order to stop all types of bleeding. The ashes collected by burning the whole Kela herb are used in form of cream or aqueous paste, to heal the wounds. The ashes are also used in treatment of acidity, heart burn and colic. The organic growers of Chhattisgarh use the ash as source of potash. (Contd.)