INTRODUCTION:

Ethnoboatany is the study of how the people of a particular culture and religion making
the use of plants and their products, while the ethnobotanist explores how plants are used for
Food, Shelter, Medicine, Clothing, Hunting and religious ceremonies. It is the relationship
between a society and its environment and a particular plant world.

Since the last quarter of 20th century most of the bioscience researchers are working on
ethnobotanical investigations to fulfill the increasing demand of plant articafts and herbal
products. Indian subcontinent is virtually excels with the diverse flora having number of plants
with ethnobotanical and ethnomedicinal importance. It has been reported that about 20,000 plant
species are found in Indian Flora having different medicinal properties and more than this have
other ethnobotanical importance of which about 7 % are on the verge of extinction. According to
recent findings of Botanical Survey of India (BSI) over 30 species of Angiosperms are under
threat of extinction Therefore it is essential to investigate such plants from different unexplored
regions and collect the indigenous knowledge regarding their utilities.

Indegenius knowledge is as old as human civilization but the term Ethnobotony was first
coined by an American botanist,John Harshburger(1896),to study the plants used by the primitve
and aboriginal people.Since then it has defined as the traditional knowledge on indigenious
communities,about surrounding plant diversity and as the study of how the people of the
particular culture and region make use of indegenious plants.Ethnobotony has its roots in botany.
Botany in turn originates in part from an interest in finding plants to help fight illness.In
fact,medicine and botany have close ties. Many of today’s drugs have been derived from plants
resources.

Ethnomedicine is defined as branch of science in which plant base formulation known to

tribals since ancient days are used to alleviate the disease.Now a days it is also known as
botanical medicine or phytomedicine . Lately phytotheorapy has been introduced as more
accurate synonym of plant based medicine.Herbal medicine are prepared from a variety of plant
materials as leaves, stems ,roots ,barc etc. They usually contain may be biologically active
ingredients and are used primarily for treating mild or chroninc ailments. Its is generally
estimated that over 6000 plants in India are in use in traditional , folk and herbal medicine ,
representing about 75% of the medicinal needs of the Third world countries .

Ethnomedicine is a routine tribal health care system and has been practiced since
historical times and truces its roots to ancient civilization . Although we defined alternative
system of healing as subjects that are not taught in medical school , it is worthwhile to mentioned
that before the availability of synthetic drug, plant based remedies formed the basis of primary
health care system . Herbal infusion , decoration and tinctures were household remedies for
common ailments.
 Ethnobotany deals with the total natural and traditional interrelationships between man
and plants , and mans domesticated animals. Gathering jungle fruits or tubers or hunting animals
for food by earliest man on this earth was birth of ethnobotany and ethnozoology . The journey
of ethnobotany from those early beginnings through ages has been long . This discipline became
established as a genuine academic and research activity in the second half of the twentieth
century . Until recently it was not appreciated that sustainable development could be achieved
only through full understanding and integration of cultural aspects of biological diversity and
participation of the indigenous people of any region. The interrelationships between man and
plants can be first divided into material and cultural (spiritual ) relationships , and then placed in
one or more of the following four categories.

a)Relationships useful to man and plants.

b)Relationships useful to man but harmful to plants.

c)Relationships useful to plants but harmful to man.

d)Relationships harmful both to man and plants.

Methods of ethnobotanical research depend on the objectives or end product in the mind .
They are various but can be put in two broad categories , viz. Field research and literary research
for collecting large no. of plants for biological screening , three broad approaches are possible
viz. Random collections of plants of families rich in active principles or collections based on
ethnomedicinal data. Result in India and other countries have shown that percentage of positive
result is much more in ethnobotanically selected species help in sustainable use of bioresources
.Faith and traditional practices also help in lesser damage and better preservation of individual
species and or habitats, and thus of biodiversity . Traditional knowledge about those land races
or wild relatives of crop plants and other economic species which are more suitable to local
condition and microlimates , is useful in agriculture and horticulture programs. Identification of
new or prospective herbal remedies on the basis of traditional knowledge helps in health care
programs.There is also prospects of socioeconomic uplift of the indigenous communities through
promotion of cottage industries based on their traditional unique tools , gadgets ,arts and crafts.

Early in the twenty century herbal medicine was a prime healthcare system as antibiotics
or analgesic were not available with the development of allopathic system of medicine,herbal
medicine gradually lost it popularity among people and it was based on the fast therapeutic
action of synthetic drugs.

Ethnobotanical studies typically focus on recording the knowledge of traditional societies

in remote places (Hodges and Bennet ,2006). Indigenous People of different parts of the world
have a vast knowledge of and capacity for developing innovative practices and products from
their environment . Indigenous knowledge grows from close interdependence between
knowledge land , environment and other aspects of culture in indigenous societies and the oral
transmission of knowledge in accordance with well understood cultural and sacredness that
govern the management of knowledge.(Tripathi et.al.2000).

Ethnobiological studies including traditional ethnobotany and ethnomedicine.Traditional

medicine includes certain health approaches and practices incorporating the use of herbs ,metal
or diet restrictions or life style changes with a view to diagnose,prevent or treat diseases.

Ayurveda, Sidhha , Unaani , Homeopathy,Reflexology,Aromatherapy , Western Medical

Herbalism and Traditional Chinese medicine(T.C.M) represent some popular traditional system
of medicine.

India harbors about 427 tribal communities,all differing in their social and cultural
traditions. Each one of them had their own system of traditional health care. But this Indigenous
knowledge is on verge of extinction in many tribes . This must have to extract and use of the
benefit of human society.

Salher Fort is a place located near Waghmba village in Nasik district of Maharashtra.
According to a Legend , Lord Parshuram did his Tapascharya (Asceticism) at Salher Fort.Salher
stands adjacent to Salota fort in Selbari mountain Range in Baglan region. Nashik district of
Maharashtra at the height of 5141 feet above sea level.

Mulher-Mora and Hargad forts stand in the Dolbar mountain Range. Mulher and Mora
are adjacent to each other. Salher is the highest Fort in Sahyadri. Mountains(156 meters) &.
Second highest in Maharashtra after Kalsubai in Maharashtra and 32nd highest peak in western
ghats .The money acquired after raiding surat was brought to this Fort, first on its way to the
Maratha capital forts .

Mulher ( Ratnapur - Mahabharat period),Mayurnagri (King Mayurdwaj era) is located on

the right (south) bank of Mausam River , 3.5 KM by road east (downstream) of the village of
Vide Digar and the Haranbari dam . It is 9KM by road west (upstream) of Tarahabad. It is
located on State Highway 14 . The Rathore dynasty of Bagul ancestry reigned Baglan between
1310 and 1638. Mulher fort was their capital.The Mughals then gained control of Baglan.

Many rural people and different tribes live in forest of Salher and Mulher . These tribal
people used different plants for various purpose like medicines , for thatching roofs , building
their huts etc. They use many plants and different plant parts to cure various diseases. They
follow various methods to obtained the medicine from the plant. These medicines are used by
tribals like Mahadev koli,Kokana , Bill and Thakur.

Ethnobotanical work has been directed to study and described the articles of domestic use
including huts or houses of adivasi. Ethnobotanical studies help in revealing the numerous
germless stocks of our cultivated plants and vegetables.The study of origin of basis of local name
of plants is one of the stream of ethnobotanical study. Vernacular names naturally vary from one
place,language and people to another.The vernacular names are simple,easy for the local people
to pronounced and quite often have relevant meaning .

Ethnobotany is an inter-disciplinary science. Through the basic object is to study man and
plant relationship, when the inquiry in ethnobotany extends beyond ordinary realm of botany and
has significant input of other branches of science like medicine and anthropology,the work
becomes inter-disciplinary researches are emerging under special titles like ethnopharmacology ,
ethnomedicine ,ethnoagriculture , ethnomusicology and many others.

Due to its inter-disciplinary nature and socio-economic aspects,the linkages of

ethnobotany have proliferated and relevance has been established with problem of nutrition,life
support species,rural health , drug use and abuse , social customs ,cottage industries economic
uplift , conservation of ecosystem etc. With this background of ethnobotany,it was decided to
take up ethnobotanical studies of an area with specified objectives which would include all
aspects of ethnobotany discussed above.

Tribals which used to call themselves as king of forest , are now forced to rush to
concrete forest for survival. Due to such migration tribals and their younger generation are going
away from nature and youth is not Ready to follow the tradition for various reasons . Therefore
this valuable knowledge is being lost day by day ,moreover due to illiteracy there is no written
documentation.Before we loose it forever,it is very important to record it . At the same time there
is enormous pressure of fast growing population on the society to fulfill the needs of such vast
population. Forest are being depleted at a faster rate . Many population of useful plants are
decreasing day by day. Some of them are vanishing from certain areas .

Many plants have used and harms , that which are known to us so far , this traditional
knowledge about plant also included certain very effective conservation strategies and practices
of sustainable resources use .
REVIEW OF LITERATURE:

The history of the use of plants in medicine can be traced back to the ancient civilization
or pre-rigveda times.The earliest written record of the preparation and the use of medicine
plantation plant's is in the Rig-Veda.It is the earliest scripture of the Hindus (4500-1600 BC).

The vedic Aryans were familiar with about 100 medicinal plants . In Atharva veda which was a
later work,the uses of medicinal plants described are more varied . Such works were followed by
the monumental contribution like 'Charak Samhita '(1000-800BC),Sudhir Samhita (800-700
BC)and Vagbhattas Astanga Hrudayat. These treaties present excellent details on the Indian
medicine and it's therapeutic value.(Mitra and Jain 1991). It may be relevant here to mention that
the work of Dioscorides (77 AD) contaied many references to Indian medicinal plants.

The unani system (400 BC) which originated in Greece came to India through the Arab
physician who accompanied Mogal invaders . The sidhha system with a recorded history from
about 2000 BC is believed to have originated in tamil Nadu.

Hermandery (1570-1575) studied the flora and fauna of Mexico in relation to man and
wrote a comprehensive account in 16 folio volumes . This the first official record of a scientific
expedition in history and is still useful source of study.(DC 1968).Among the ethnobotanists of
USA , the works of schultes (1960,1962,1987,1989,1992,1993) and Tyler (1987) are
commendable studies on west Africa by Ayensu (1978),south Africa by Philip (1975) and north
Africa by Bouls (1983) need special mention .Vidal (1971) reported the plants of ethnobotanical
interest from South East Asia. Plants associated with the tribals of Indonesia were studied by
friedberg (1974). China has very rich flora and many plants were screened for biological activity
based on the experience of traditional Chinese medicine . Le Schinchen (1590) publish a herbal
"Pent 500 Kang Mu" a record of all knowledge of medicinal plants . (Walker 1944).

An organized study of ethnobotany in India was started by Alkinson in 1882 by

publishing 12 volumes of the Gazetter of Northwest province of India.Bodding (192-1927)
published his notes on the system of medicine practice by santals,one of the largest tribes in
India , numbering about three million Majumdar (1927) made on exhaustive scrutiny of literature
on Indian Medicine. Janki Amma (1954) stressed the scope and need for seeking the help of the
aboriginal in the tribals region of Assam, Himalaya, Andaman and Nicobar islands and the
western ghats for ethnobotanical finding.

Publications that shows the richness of Indian ethnobotany.

1) Indian Materia Medica(Nandkarni,1908)

2) Indian Medicinal Plants(kirtikar & Basu 1933)

3) Glossary of Indian Medicinal Plants(Chopra et.1956)

4)Glimpses of Indian ethnobotany(Jain 1981)

5)A manual of Ethnobotany(Jain 1987)

6) 6)Methods and Approaches in Ethnobotany (Jain 1890)

7) Dictionary of Indian Folk Medicine and Ethnobotany(Jain1991)

8) Notable Plants in Ethnomedicine of India(Jain et.al 1991)

9) Ethnobotany in Human Welfare(Jain 1996)

10) Ethnobotany in South Asia (Maheshwari 1996)

11) Cross-cultural Ethnobotany of North East India (sakali and Jain 1996)

12) Contribution to Indian Ethnobotany (Jain 1997)

13) A Handbook of Ethnobotany (Jain and Mughal 1999)

The pioneering works of Jain (1963a, 1963b, 1963c, 1965, 1967) earned India an
important place in the world map of ethnobotanical studies. He made exhaustive studies on the
tribals of central India . A large volume of data started pouring in as could be gleaned from
hundreds of publication in journals related to Ethnobotany such as Journal of Economic and
Taxonomic Botany . Ethnobotany and in the journal of general nature such as Journal of Indian
Botanical Society and Indian Journal of Forestry.

The contribution made by Shrivastava (1988) Srivastva

et.al.(1980,1981,1984,1992).Maheswari and singh (1984a,1984b,1987,1990),Kaput
(1986,1990a,1990b,1991),Sur et al(1987,1990,1992a,1992b ) from northen and Himalaya
regions; Tiwari et al (1980a,1980b,1984,1986,1992) and Rawat (1998) from North Eastern
Region;Hemdari and Rao(1989a,1989b,1990,1991) from central regions and Hemdari
(1981,1984,1985,1990),Pushpangdan and Atal (1984,1986),Hosagoudar and Henry(1991) from
southern region are significant and need special mention.

Maheshwari (1983) truced the developedments in ethnobotany in India as well as abroad.

Manilal (1977) discussed the progress of ethnobotany during the period from 1965-1975. He
further stressed its relation and linkages with others Sciences and disciplines such as food and
Nutrition.Defence and survival, Sociology and Culture, Religion, Medicine, Art and Literature.
Mythology, Archeology, Antropology, forestry and Agriculture (Manilal 1989) Jain et. Al.
(1989) brought out the pluralistic use (i.e use of the same plant for different diseases by different
tribals.) of some interesting medicinal plants known among several tribal societies of India.

Research in the field of ethnobotany, particularly in ethnomedicine gained momentum in

the years, Hosgoudar and Henry (1983) Reported fertility and antifertility plants used by Soligas
of Bilgiri Rangana Betta in Mysore district of Karnataka, Mao (1993) described 71 wild plant
species having wide ethnomedicinal applications. This was the first report on Mao tribe of
Nagas of Manipur. Ethnomedicinal value of 57 plants used by the tribals of Garhwal Himalayas
in Uttar Pradesh was reported by Negi et al (1993). Borthakur (1993) studied 13 native plant
remedies for child diseases and 21 for women disease prevalent among different ethnic groups of
Assam.

Anuradha et al (1994) carried out ethnobotanical studies on the tribals Katkari, Kokana,
Mahadev Koli, Thakur and warli of Western Maharashtra. Chhetri (1994) brought out the
information’s about 36 medicinal plants used by Khasis of khasi hills of Meghalaya for different
ailments. Singh and Prakash (1994) reported 38 ethnomedicinal plants traditionally used by
Gond tribe of Uttar Pradesh Singh et al, (1994) studied 82 medicinal plants used in the health
care of Gond tribals of Sonbhadra district, Uttar Pradesh.

A survey of medicinal plants with anti-snake venom activity in Chengalpattu district,

Tamil Nadu was made by Selvanayagam et al (1995) Girach and Aminuddin (1995) enumerated
loss known medicinal uses of 46 plant Species recorded from the Ho tribal communities in the
Singhbhum district of Bihar.

Kapur (1996), Kapur and Nanda (1996), Kapur and Singh (1996), Kapur and Srivastva
(1996),. Kapur et.al (1996) studied the traditionally important medicinal plants of Jammu
Province. Duhoon et.al (1996) brought out the ethno-medico-botanical importance of Hippophae
sps. of Elacagnaceae from the cold desert of India.

Soma Sen and Amla Batra (1997) carried out ethnobotanical studies of house hold
remedies of Phagi tehsil of Jaipur district, Rajasthan and reported 65 plants belonging to 40
families Curing 46 maladies. Rajendra et.al (1997) brought out 24 rare and noteworthy plant
species of the eastern Ghats in Andra Pradesh with their ethnic uses with particular reference to
their ethnomedicinal value.

Billore et.al (1998) identified Seven plant species used by the local bare foot doctors of
Rajasthan for the respiratory diseases. Jain and Sikarwar (1998) stressed the importance of
comparative ethnobotanical studies between different cultures within a country or between the
countries. Katewa anal Rajesh Sharma (1998) reported 15 plant Species from Rajasthan in the
treatment of impotency , rheumatism and other similar diseases.

Ashok Gupta et.al. (1999) reported 38 medicinal plants used by the tribals of Amarkantak
forests of Madhya Pradesh.

Sharma and Singh (2001) ethnobotany of Dadra, nagar Haveli and Daman Ksjirsagar and
Singh (2000) studied ethnomedicinal uses plants in Coorg district of Karnataka State. Rawat,
J.R.(2003). MEDHERB, Green pages India (2003) a handbook of Authentic Current
Information on Indian medicinal Plants.
Veternary Medicines:

Pal (1981) enumerated 25 plant Species used in the treatment of cattle and birds among
the tribals of Eastern India.Issar (1981) reported few medicinal plants from Uttarakhand
Himlayas for the treatment of animals. Sebastian (1984) reported 27 plant Species used as
veterinary medicines, galactagogues and fodder in the forest area of Rajasthan.
Priyadarshan(1991) described the use of 42 plant species mentioned in Garud Purana for treating
several ailments of horses and elephants in ancient times.

Plants as food and fodder:

In India survey of wild edible plants has been carried out by several workers. Jain (1965)
reported wild food plants of Bastar and Jain and De (1964) reported 14 edible plants associated
with tribals of Purulia. Food plants from North Eastern tribes of India were listed by Arora
(1981). He reported about 300 edible plant species usedby native.

Vartak (1981) presented a preliminary Survey of wild plants used as food by tribal population
residing along the western Ghats in Maharashtra and Goa.

The tribals maintain cattle, goat,sheep and farm animals for various purposes. The fodder
consume by these animals should be good source of energy Negi (1986) Stated that the foliage
from Forest trees serve as potential feed resource. Rekib et al. (1991) identified suitable species
for different regions in India. Kulkarni and Kumbhojkar (1992c) collected ethnobotanical data on
fodder plants used by Mahadeokoli tribe in Western Maharashtra. Rajasthan were reported by
Kulkarni and Joshi (1992).

Plants as Fibre and fire Wood:

Tthe plant fibre has an important role to fulfill the various human needs and is the part
and parcel of his basic requirements.

Forbes Rayle (1983) listed fibrous plants of India yielding cordage, clothing and paper while
conducting floristic exploration in Sikkim, Krishna and Das (1983),gathered information from
local people about fibre yielding plants. Altogether 25 speciesi belonging to 21 genera and
Kumbhojkar (1992) carried out the ethnobotanical survey in certain parts of Western
Maharashtra and they revealed that plant parts like leaves ,stem ,bark, and entire climberof
certain species constitute a major source of fibre for the tribals.

Information regarding plants used as fuel sources is scanty. Ghate etal.(1990) search
Several non-conventional plant species which are preferred by villagers in western Ghats of
Maharashtra. For fuel wood. She described 38 indigenous fuel wood Species with their fuel
wood characteristics.

Plants as Miscellaneous Purpose:

1)Fencing:

Fencing around huts and fields are important as they ensure safety to the residents and
crops against intruders besides offering privacy. Kulhari (1992) prepared a list of 15 plants
species commonly used for fencing by the villagers of Western Rajasthan whereas 42 plant
Species find similar use in tribal areas of Sabarkantha,Gujrat ( Bhaskr,1998).

2) Hair Wash and Adornments:

`Pal and Banerjee (1974, 1977)enumerated the pants used by the tribals in India for hair
and scalp preparation. Sneh Lata (1997) reported that the rural women of Indo-Nepal Himalayas
used the extract of fresh bark of grewia optiva for washing their hair. She also reported that the
ash of fuel wood of the same plantis used for washing clothes. Peter francis (1984) reviewed 165
vegetal material for human adomments in India. Nazarudeen et al. (1996) reported the use of
seeds of abrus precatories for making ear rings by the women Folk of paniyar communityin north
kerala along with bleached Pandanus leaves and bee-wax.

3) Pesticidal,Pascicidal and Insectisidal Applications:

Secoy and Smith (1983) listed the plant Species which have been reported in different
parts of the world.For pest control. A literature review by Yang and Tang (1988) brought out the
use of 267 plants for pest control in China.

Bhuyan (1968) advocated the use of seeds of Croton tiglium as a fish poison in ponds.
Pal and Saren (1986) enumerated 11 plants used by the tribals of India for poisoning I stupefying
fishes. Cyrilnayagam et.al (1996) recorded hydrocotyle asiatica and Randia dumetorum as fish
stupefying agents by Kattunayakkas of Nilgiris. Nazarudeen et al. (1996) reported the use of bark
of Harpullia arborea as a repellant to land larch and the use of the same by tribals while crossing
the forests.

Psychoactive:

Psychoactive plants are those which possess substance that can alter the state of mind.
They include hallucinogens, stimulants, excitants,sedatives, depressants hypnotics, intoxicants,
certain narcotics and psychedelics.(Jain et.al 1994)

Over 300 species of psychoactive plant in India have been in use since ancient times. The
greatest enigma in the field of ethanobotany has been the identity of the Vedic drink,
Soma.(Maheshwari 1996).In India over 360 plant species having Psychoative propenties Shah
(1997) studied the ethnobotany of Cannabis sativa and brought out the intoxicating property of
its inflorescence.

Plants Related to Bio-cultural Aspects:

 Rai et al. (1981) documented ten plant species associated with religious beliefs and
mythology. Plants such as Ocimum sanctum, Aegle marmelos, Musa sapientum and ficus
bengalensis are not only considered important from the view point of religion but are also
worshipped as equivalents of Gods and Goddesses.

Upadhye et al. (1997) documented medicinal value of 16 sacred plant species commonly
used for offering and worshipping in a routine practice by the tribal communities of Western
Maharashtra. They discussed the use of leaves of Butea monosperma, Calatropis gigantea,
Flowers of Datura sps Guizotia unhyssinica and fruits of Cucumis callosus in worshipping God
and pointed out the medicinal value of these offsprings.

Pushpangadan (1984) reported the use of magico-religious plants used by doctors to cure
various ailments such as psychological disorder and epilepsy which are believed to be caused by
witches and evil spirits.

As a part of the study on ethnobiology of the tribals of Western Ghats. Lakshmann et al.
(1986) surveyed the social customs of Kotas of Trichigadikokkal of the Nilgiri District and
identified the use of plants such as Achyranthes aspera , Bambusa arundinacea ,cynodom
dactylon and Lonicera leschenoultii in their social functions ceremonies such as attainment of
menarch by girls, child birth, christening the child etc.

The study of Sacred grooves forms yet another important facts of ethnobotany. They
have been described variously as natural museums of giant trees, treasure, houses of threatened
species, dispensaries of medicinal plants, paradise for nature lovers. (Gadgil and Vartak 1975,
vartak and Kumbhojkar 1984, Vartak et al. 1986, Somashekar 1998, Ramanujan 2000).

The system continued mainly because it was insulated by religious sanctions and had
traditional roots. Tribals regard sacred groves as abodes of spiritual beings and prohibited
ordinary activities.

A Sacred grove is called Kary in Kerala. Velupillai (1940) reported about 15,000 Karus
existing prior to 1800 A. D. in the erstwhile Travancore state alone Vertak and Gadgil (1981)
located to sacred groves along the Western Ghats.

These are preserved on religious grounds and their existence is mostly due to certain
taboos, strong beliefs supplemented by mysticism of folklores.

Review of Ethnobotanical Work in Maharashtra:

In Maharashtra, a lot of research work has been done by several botanists including those
who contributed to the floristic study such as Vartak (1959), Purandhar (Santapan, 1953),
Bhimashankar (Jagdale 1994), Bhimashankar and surrounding areas of Khed Taluka
(Tanardhanan 1966), Torna hills (Vartak 1953), Kothari and Moonthy (1992), floristic and
Ethnobotanical studies of Warandha Ghat and adjacent areas of Bhor Taluka, Pune District,
Garud B. D. (2002).

Work on the ethnobotany of Maharashtra, was started after the mid of the last century. A
number of scientists have surveyed and recorded the medicinal plants from the hilly regions of
Pune and neighbouring districts. Vartak (1959) surveyed the medicinal plants from Khed Takua.
Patil M.B, and P.V. Ramajah (2005) ethnomedicines for human skin diseases from Tribal Areas
of Nandurbar district. Malhotra and Moonthy (1973) studied ethnobotany of Chandrapur forest
Vartak and Rekha (1975) studied wild edible plants from Karnala tribal area, Gadgil and Vartak
(1981) started the study on Sacred groves and its relationship towards ethnobotany, Vartak
(1981) recorded 120 wild edible species from hilly regional of Maharashtra and Goa
regionsGhate v (2004) focused on sacred groves and ethnobotany.

Information about the fuel wood, fodder, non-wood and socio-economic plant resources
used by the tribals of Western Maharashtra has been provided by Ghat (1992), Ghat and Sane
(1993),Ghate and Vartak (1996), Ghate et.al (1990). Tribals have used a number of plants as
medicine, which have been recorded by Sharma (1982), Janardhanan (1963), Kulkarni (1968),
Vartak and Madhvgane (1981). Yadav and Bhamare (1989) conducted survey on the
ethnomedico botany of Dhule forest.

Rothe (2005) studied ethnoveternary medicinal plants from Melghat tribal region.for
ethnobiological studies,some information pertaining to ethnomedical studies have also been
observed and found recorded during my field tours of study area at Salher and Mulher villages.
Many wild plants and their products are utilized here by many tribals.

Methodology:

The data illustrated in this work is based on the first hand information report obtained
from tribel and rural people. Area was divided into sectors and periodic visits were conducted,
camping well done whenever required. An ethnobotanical Survey of tribal villages viz. Mulher,
Haranbari, Jamnes pada, Allyabad, Maharde, Waghmba, Salher was done.

Interviews of tribal Mahadev koli, Bhill, Kokana, Warli and medicine men sphepherds
were taken for gathering truthful information on ethnobotanical uses of plants. During field
work, the some local “Adivasi’’ medicine men accompained into forests.

The medicine men keep their secrecy about medicinal uses of plant species and area
where they grow etc. The confirmation of data gathered on ethnomedicinal uses of various plant
species from different villages was done from other villages.Through persistant efforts and
constant motivation over many months during the course of surveys of medicinal plants in
different areas of Baglan tehsil, the information was collected. The medicinal plants were
taxonomically identified using different floras viz. Flora of Yadav & Sardesai (2002), Singh
(2000- 01), Lakshminarasimhon and Prasanna (2001), Almeida (1998 - 2001), Kothari and
Moorthy (1993), photographs of plant and plant parts used were taken. Herbaria were prepared.

General information ( Name of the medicine man, informer, locality rainfall,

temperature, soil types of forests, forest produce used by tribal, forest practices adapted by them,
agriculture, agriculture (crops, agritools, marketing animal husbandry) diet, food and fodders,
deities, festivals, medicines and ailments, treatments, dresses, household equipments, musical
instruments, Surrounding and education etc. were recorded. The data was meticulously entered
in a field note book.

Total plants studied show Ethnobotanical values. These plants were enumerated in
specific manner and arranged in families according to Bentham and Hookers (1862 - 1883)
system of classification.

Tribals of Baglan Tahsil(Salher and Mulher) have distinct traditions, beliefs, dialects
ways of life and unique knowledge about use of plants for various purposes. Therefore, tribals
are considered as main source for Ethnobotanical data collection.

The individual plant specimen is identified by using following key.

1)Botanical name.

2) Family.

3)Local name.

4) Habit.

5)Plant part used.

6) Ethnobotanical uses.

For collecting information the questionnarie was prepared. The questionnarie is as

follow.

Collection No Date

Places

Recorded by

Informer name Sex Age

Local name of plant

Plant parts used

Preparation and uses

Wild Cultivated

Signature of Informer

Objectives of the Research:

1)To survey the tribal areas for documentation of plants used for food, fodder, medicine etc.

2) To study the impact of tribal culture on vegetation.

3) To document the conservation practices among the tribal by investigating the impact of
several myths, sacred groves etc.

4)To document the ethnobotanical data from actual field work and develop a checklist

of tribal names of plants, to study as food, fodder, medicine, veterinary Medicine, in magic
religious ceremonies for sacred purposes etc.

Topography:

The Nashik district is located between latitude 20050 ' and longitudes 75°35' and extend
over the area of 15,537 sq. km.It is bounded on the nortowest by the Dangs and Surat district of
Gujrat state on the north by Dhule district, on the east by Jalgaon and Aurangabad district, on the
south by Ahmednagar and south-west by Thane district of Maharashtra state. District is divided
in to 15 revenue Talukas.

For the sake of convenience the Baglan forest are divided into Satana and Taharabad
forest divisions that are situated at 20°56 ' North Longitude and 74°04' East longitude. Baglan
forests (Satana and Taharabad) are one of the northern sub-divisions, is bounded on the north by
the Pimpalner sub-division of Khandesh on the east Malegaon,on the south by Kalvan, and on
the west by the Gujrat state. Its area is about 619 square miles.

The Western Ghats of Sahyadri range stretches from north to south across the western
portion of the district.The western slope of the Ghats is drained by several rivers, including the
Daman. Ganga River, which drains westwards to the Arabian Sea.

The satmala-Chandwad Range, which turns east and west, forms the chief divide of the
plateau region.Peninsular Indias largest river Godavari originates in the district in the
Trimbakeshwar Range and continues its soujourn eastwards through the district.

The Satmala-Chandwad Range forms a watershed, such that the rivers emerging to its
south drain into the Godavari.Those include the Kadva and Darna both of which are tributaries of
the Godavari. To the month of the satmala-Chandwad Range the Girna River and its tributary,
the mosam, flow eastward through fertile valleys into the TaptiRiver.

The Trimbakeshwar Shiva Temple is located in Trambak one of the Twelve Jyotirlingas,
where the Hindu genealogy registers at Trimbakeshwar, Maharashtra are kept. The origin of the
sacred Godavari river is near Trimbak.

[MAP I

MAP II

MAP III

MAP IV]

Soil:

The soils of the district are the weathering products of Basalt and have various shades
from grey to black, red and pink colour. The Soils occurring in the district are classified in the
four categories namely Lateritic black soil (kali), brownish black soil (Barad), reddish brown soil
(Mal), Coarse shallow reddish black soil(koral).

In general the soils are very fertile and suitable for growing cereal and pulses.The black
soil contains high alumina and carbonates of calcium and magnesium with variable amounts of
potash, low nitrogen and phosphorous. The red soil is less common and is suitable for
cultivation under a heavy and constistent rainfall.

Rainfall:

Most of the annual rainfall is received from south-west monsoon during the months from
June to September. During May and Octomber, some rainfall in the form of thunder showers also
occurs.

The average annual rainfall is 1000 mm. In general, the rainfall decreases from the west
towards the east due to local topographic variations.

Rainfall mm

June 93 mm

July 126mm

Aug 87mm

Sept. 115mm

Octo. 53mm
Temperature:

The climate is generally hot and dry, the temperature of the region varies between 6.2°C to
42°C. May is the hottest month during which the day temperature reaches up to 42°C in eastern
parts.With the onset of South-West monsoon, day temperature decreases sharply after september.
December is the coldest month, Summer is the driest season when humidity drops down.

Avg

Ian 20. 2 - 28/ 29

Feb 21. 9 -: 28/129

March 25. 9 30/ 31

June 28. 0 31/ 32

Vegetation:

Baglan forest ranges of Nashik district has a wide range of variety of plants. The
vegetation is dry decidous or mixed type, some time scrub forest is also observed during the
investigation. The vegetation is rich in this localities forests are dry decidous situated in
moderate rainfall zone 500 - 750 mm. Trees are stunded. Dry teak forests are found and are
confined to flat and undulating areas,where the depth of soil is good. The forests are open, under
stocked and large grassy areas are often met with due to biotic interference such as illicit felling,
excessive grazing, fire and enchroachments.

Tribes:

Tribes being Varli, Kakana, Thakur, Mahadev koli, Bhil, Pawra and other local people
live in Salher, Mulher and nearby villages. It was observed that during the various field tours that
the varli and Kokana tribes have a good knowledge of plant drugs and they use it
extensively.The main occupation of tribes in these areas is agriculture, which they do without
using modern agricultural equipments. Previously the tribals cultivation was generally a shifting
cultivation, but due to determination of ownership of land, tribals have now continued their
activities to limited land.

In ancient times, they were hunting mainly for food, now it is done only as a custom and
merriment. The tools mostly used are ' Bhala ', ' Dhanush’ Traps etc. The tribals know a number
of natural products, which they gather from cultivation, fruits tuberst, roots leafy vegetables etc.
are eaten raw of cooked.
 Tribals equally love fishing and often spend whole day with their families in catening
small quantities for poisoning fish they use their knowledge of wild plants which stuns the fish
momentarily and it floats on water surface and is captured.

Worship of trees:

Trees are not regularly worshipped but certain trees like bel, pipal and umbar are regarded as
sacred. The dry wood of these trees is never used as fuel. The bel trees is not cut. It is stated in
one of the ritual songs of the tribe that the first two creatures in this world had their habitation on
the bel tree In Hindu Shastras, bel is associated with God.The papal,which is Holy tree of
Hindus, is also held in reverence by varli’s, Barambha, one of the tribal spirits, is supposed to
reside on this tree. A twig of the umbar tree is required for the purpose of marriage.

Tribal Deities:

The principal varli deities are Naran dev, Hirva and Himai. Naran dev is the common
tribal God who is consived hot as harmful as the other gods like Hirva. The other aboriginal
tribes in the district such as Dhodias, Dublas and Thakurs also worship Naran dev. A bhagat
identified Naran dev and Satyanarayan of the Hindus.

The only two forms of amusement are the music and the dances, music playing is the art
restricted to few and the dances are reserved for the youngsters, both male and female.

The varli musicians are in great demand at the marriage festivals of the lower class
Hindus in the northern as western parts of the district and nearby area.

The most popular musical instrument of the varlis is the tarpe which is on essential
accompainment to the dances.

Kokana:

The Kokana derive their name from konkan a region of Western India from sea costs to
foothills of Western Ghats. The men wear Dhoti upto Kness, waist coat or shirt and turban on
their head. Women wear colorful sarees below kness or up to toes. The Konkana men and
women often tatoo on their forehead and other parts of their body.

Kokanas resemble varlis in appearance. They are also better cultivators their varlis. Some
of them have lands of their own and produce paddy. A Kokana is reputated to be hard working,
so much so that be eats his meals while ploughing his field. Most of the Kokana girls have a
figure of sweet basil tattooed on their foreheads. Kokanas worship Brahman and Waghdev.
Among the farm produce besides rice, nachni, tur, udid, mung, Khursani etc.

Festivals celebrated by Kokanas are Holi, Diwali, Bhavda and the gods worshiped are the
same as in other tribes.
MAHADEV KOLI:

The Koli people are also called Dongar or Raj Koli. Generally Koli means a fisherman
but the Koli people's primary occupation is agriculture.

The Mahadev Koli derive their name from their God Mahadev and live in the hilly region
and largely distributed in small villages, some of which are in the isolated peaks and rocky cliffs.
They are found mostly in the Pune, Ahmednagar and Nashik districts of Maharashtra. They
speak Marathi and use the Devnagari script.

Their staple food consists of rice, nagli, varai and wheat. Other than agriculture they are
also involved in cattle production, dairy and poultry farming and wage labour as subsidary
occupation, most of the Mahadev Koli follow a number of Hindu traditions.

Bhil or Bheel:

The name of the tribe ‘Bhil’ was derived from the word bhillee, which means bow for
years, the bow has been a characteristic weapon of the tribe, and the men usually carry their
bows and arrows with them. The peoples are experts in handling bows and arrows. The primarily
work as peasant farmers, field labourers and village watehmen.

They speak Bhili, which is an Indo Indo- Aryan language. The Bhis are known to have
fought against the Mughals, Marathas and British. Dance Drama, festivals and music are a large
part of their culture, but unfortunately a lot of alcohol is consumed and these events. People sing
and dance on all occasions expressing their robust spirit of the rich with Legend, folklore and the
eternal experiences of birth, sexual discovery, marriage, death and after-life
TITLE: ETHNOBOTANICAL STUDIES OF SALHER AND MULHER FOREST FROM
NASHIK DISTRICT (MAHARASHTRA)

Botanical Name - Clematis gauriana Roxb.ex.DC

Family - Ranunculaceae
Local Name - Gomati
Habit - Climber
Plant Part Used - Leaves

1)Leaves are rubbed and applied on wounds and skin diseases

Botanical Name - Michelia champaca(L) Baill

Family - Magnoliaceae
Local Name - Chafa
Habit - Tree
Plant Part Used - Flower,Bark,Seed

1)Flower buds are used to treat diabetes

2)Flower juice or oil applied on forehead to treat headache
3)The seeds and fruits are useful for healing crack in the feet.

Botanical Name - Annona aquamosa L.

Family - Annonaceae
Local Name - Sitaphal
Habit - Tree
Plant Part Used - Leaves,Fruits

1)Paste of leaves and dcoration applied on wounds of animals to expel worms.

2)Fresh leaf juice applied over cuts and wounds
Fruits are eaten and sold in local markets

Botanical Name - Annona reticular L

Family - Annonaceae
Local Name - Ramphal
Habit - Tree
Plant Part Used - Seeds,Fruits,Leaves

1)Seeds are crushed in water and the paste is applied externally on animals to remove ticks and
mites
2)Wood is used to timber

Botanical Name - Cocculus hirsutus (L.)Diels

Family - Menispermaccae
Local Name - Vasanvel
Habit - Shrub
Plant Part Used - Leaves,Stem

1)Crushed leaves applied on forehead to cure headache and on burn skin.

2)Stem piece tie with black and red thread around the arm to reduce body heat.

Botanical Name - Cissampelos pareira L.

Family - Menispermaceal
Local Name - Pahadvel
Habit - Climber
Plant Part Used - Roots

1)Root extract is applied to heal the wound

Botanical Name - Tinospora cordifolia (Thunb.)Miers

Family - Menispermaccae
Local Name - Gulvel
Habit - Climber
Plant Part Used - Stem,Root

1)Stem pieces are tied around neck in jaundice.

2) Dried stem powin luckwarm water in scorpion sting
3)Root decoration given twice a day in fever.

Botanical Name - Argemone maxicana L.

Family - Papaveraceae
Local Name - Vilayat
Habit - Herb
Plant Part Used - Seeds

1)Seed paste applied on affected tooth

Botanical Name - Cardamine trichocarpa Hochst.ex.A.Rich

Family - Brassicaceae
Local Name - Ran-gavar
Habit - Herb
Plant Part Used - Leaves,Pods

1)Leaves and pods are cooked and used as vegetable.

Botanical Name - Capparis zeylanica L.

Family - Capparaceae
Local Name - Waghoti
Habit - Climber
Plant Part Used - Leaf,Fruits

1)Leaf paste applied on neck to treat sore throat.

2)Leaf decoration also given in sore throat.
3)Fruits are sliced and kept over night in water and used as vegetable.

Botanical Name - Portuluca oleracea L.

Family - Portulacaccea
Local Name - Motiluni
Habit - Herb
Plant Part Used - Leaves,Shoot

1)Leaves and young shoots are used as vegetable.

Botanical Name - Abelmoscus ficulneus (L.) Wight&Arn.

Family - Malvaceae
Local Name - Ranbhendi
Habit - Shrub
Plant Part Used - Root,Fruits

1)Root paste applied on injuries.

2)Fruits are cooked as vegetable.

Botanical Name - Adansonia digitata L.

Family - Malvaceae
Local Name - Gorakhchinch
Habit - Tree
Plant Part Used - Fruit pulp.

1)White pulp with honey is used to cure chronic cough in children.

2)Pulp is applied on joint pains.
3)Lemon sarbat is prepared and pulp is mixed and given in acidity.

Botanical Name - Hibiscus cannainis L.

Family - Malvaceae
Local Name - Ambadi
Habit - Shrub
Plant Part Used - Whole plant,Leaves

1)Fibres obtained are used to prepareropes and nets.

2)Flowers and leaves are cooked and used as vegetable.
Botanical Name - Sida acuta Burm.f.
Family - Malvaceae
Local Name - Chikana
Habit - Herb
Plant Part Used - Stem

1)Stem pieces are used as tooth brush to remove bad breath.

2)Broom is made with bunch of dried stems.

Botanical Name - Thespesia lampas (Cav.) Dalzell & A.Gibson

Family - Malvaceae
Local Name - Chopada bhendi
Habit - Herb
Plant Part Used - Leaves,Bark,Stem

1)Leaf paste applied on inflamed and swollen joints.

2)Bark decoction is used to clean wounds to heal fast.
3)Twigs are used as tooth brush that removes bad breath.

Botanical Name - Thespesia populnea (L.)Sol.ex Correa

Family - Malvaceae
Local Name - Paras pimpal
Habit - Tree
Plant Part Used - Leaves , Sap , Wood

1)The leaf sap is used externally for skin diseases.

2)Wood is used for making furniture.
3)Leaves used as folder

Botanical Name - Bombax ceiba L.

Family - Bombacacceae
Local Name - Savar
Habit - Tree
Plant Part Used - Gum , Wood

1)Decoction of gum is prepared along with sugar and used as tonic.

2)Wood is used to make plant and tied to fractured hand or leg.

Botanical Name - Helicteris isora L.

Family - Sterculiaceae
Local Name - Murudsheng
Habit - Shrub
Plant Part Used - Pods

1) Pod extract is given as a tonic to small babies and weak children.

2)Paste of pods given to childrens twice a day to cure stomachache.
3)Pod extract given twice a day in dysentry.

Botanical Name - Grewia tiliaefolia L.

Family - Tiliaceac
Local Name - Dhaman
Habit - Tree
Plant Part Used - Fruits

1)Ripe Fruits are eaten by locals.

Botanical Name - Aegle marmelos (L.) Correa

Family - Rutaceac
Local Name - Bel
Habit - Tree
Plant Part Used - Leaf,Fruits

1)Leaf juice is applied on snake bite and leaves are given to chewing.
2)Young fruit is crushed and a pinch of turmeric powder is added and applied externally in case
of pimples.
3)Fleshy pant of ripened fruit eaten effective in dysentry.
4)Leaves offered to worshiping Lord Shiva.

Botanical Name − Citrus medica L.

Family − Rutaceae
Local Name − Limbu
Habit − Tree
Plant Part Used − Fruit

1)Fruit juice with leaf juice of ocimum sanctum given twice a day for 2-3 days in dysentry.
2)Fruit juice with sugar and edible soda given in indigestion.
3)Fruit juice with salt and cold water given for body heat and sunstroke.
4)Fruit juice applied on scalp and on hairs to remove dandruff.
5)Fruits are pickled.

Botanical Name − Feronia lemonia L.

Family − Rutaceae
Local Name − Kavath
Habit − Tree
Plant Part Used − Leaves,Fruits.

1)Leaf juice with lukewarm water given to childrens suffering from stomach problems.
2)Leaf extract is given once or twice in acidity.
3)Ripe fruits eaten by locals specially on "Mahashivratri".

Botanical Name − Murray koenigii.(L.) sprengle

Family − Rutaceae
Local Name − Kadipatta
Habit − Tree
Plant Part Used − Leaves

1) Leaves are directly given to eat to treat intestinal worms.

2)Leaves are used in cooking.

Botanical Name − Tribulus terestris L.

Family − Zygophyllaceae
Local Name − Gokharu
Habit − Herb
Plant Part Used − Fruits

1)The fruits are powderd and mixed with milk and given in sexual abnormilities.
2)Fruits are powderd and used in bladder stones and urinary troubles.

Botanical Name − Balanities roxburghii Planch.

Family − Balannitaceae
Local Name − Hinganbhet
Habit − Tree
Plant Part Used − Fruit

1)Fruit powder is given twice a da in cough,cold and fevers.

Botanical Name − Boswellia serrata Triana & Planch

Family − Burseraceae
Local Name − Salai
Habit − Tree
Plant Part Used − Bark,Gum,Resin,Wood

1)Bark paste applied on affected joints and weight bearing joints such as knees,feet and spine.
2)Gum,resin combined with coconut oil is applied to swellings,bolls and ringworm.
3)Wood is used for fuel and as a cheap furniture.

Botanical Name − Garuga pinnata Roxb.

Family − Burseraceae
Local Name − Kakad
Habit − Tree
Plant Part Used − Fruits

1)Fruits are edible and pickled.

Botanical Name − Azadiracta indica A.Juss.

Family − Meliaceae
Local Name − Nimb
Habit − Tree
Plant Part Used − Leaves,Bark,Stem

1)The leaf juice is applied on honey bee sting.

2)Bark paste with coconut oil applied for unhealthy wounds and burns
3)Leaves are crushed and applied on affected skin diseases.
4)Twigs are used like tooth brush.
5)Leaves are used as insects repellent.

Botanical Name − Melia dubia L.

Family − Meliaceae
Local Name − Nimbara
Habit − Tree
Plant Part Used − Leaves,Bark

1)Warmed leaves are tied in joint pains.

2)Bark extract given twice a day to expel intestinal worms.

Botanical Name − Ailanthus excelsa Roxb.

Family − Simaroubaceae
Local Name − Maharuksh
Habit − Tree
Plant Part Used − Bark

1)Bark with bark of Madhuca longifolia and bark of Morringa oleifera is taken in equal
proportion and extraction is prepared and given once a day in painful menustrual cycle.

Botanical Name − Celastrus paniculatus Willd.

Family − Celastraceae
Local Name − Malkanguni
Habit − Climbing Tree
Plant Part Used − Seed
1)Seed oil is prepared and applied on joint pains and rheumatism.

Botanical Name − Ziziphus mauritiana Lam.

Family − Rhamnaceae
Local Name − Bor
Habit − Tree
Plant Part Used − Leaves,Fruits,Wood

1)Leaves used as fodder

2)Wood is used as fuel and for agricultural implements.
3)Fruits eaten by locals.
4)Seeds are broken and internal material eaten by chidrens.

Botanical Name − Ziziphus oenoplia (L.)Mill.

Family − Rhamnaceae
Local Name − Borkati
Habit − Tree
Plant Part Used − Leaves,Twigs

1)Leaves are chewed and applied on wounds.

2)Twigs are used in pre-wedding ceremonies and worship by local peoples.

Botanical Name − Ziiphus xylocarpus mill.

Family − Rhamnaceae
Local Name − Ghat bor
Habit − Shrub
Plant Part Used − Fruit , leaves,Wood

1)Fruits are crushed and the powder mixed in a glass of water and given to treat urinary
disorders.
2)Leaves are used as fodder.
3)Wood is used to make agricultural implements and for domestic purpose.

Botanical Name − Cissus quadrangularis L.

Family − Vitaceae
Local Name − Had sandhi
Habit − Shrub
Plant Part Used − Stem

1)Infusion is prepared from stem pieces and a cup of infusion is given to reduce jointache.
2)Stem paste is applied on fractured part or swollen part and tied with cotton cloth.

Botanical Name − Cyphostema auriculatum

Family − Vitaceae
Local Name − Kali vel
Habit − Climber
Plant Part Used − Bark

1) Bark decoction is given as an antidote for snake bite

Botanical Name − Cardiospermum helicacabum L.

Family − Sapindaceae
Local Name − Kapalphodi
Habit − Shrub
Plant Part Used − Leaves

1)Leaf juice is applied on fresh injury to stop bleeding

2) Leaves are used as vegetable.

Botanical Name − Sapindus laurifolis L.

Family − Sapndaceae
Local Name − Ritha
Habit − Tree
Plant Part Used − Fruits

1) Fruits are boiled in water and applied on scalp to wash hair,to remove dandruff , to improve
shine of hairs.

Botanical Name − Lannea coromandelica (Houtt.) Merr.

Family − Anacardiaceae
Local Name − Modhal
Habit − Tree
Plant Part Used − Gum,Leaves

1)Gum is diluted in water and taken orally in leucorrhoea

2)Leaf juice is given early in the morning and evening before meal for 4-5 days in piles.

Botanical Name − Magnifera indica L.

Family − Anacardiaceae
Local Name − Amba
Habit − Tree
Plant Part Used − Bark,Fruit,Wood

1) Bark powdr is boiled in goat urine and decotation is given to reduce the effect of jaundice.
2)The dried stem bark is brunt into ash , and mixd inn coconut oil and applied on wounds twice
a day.
3)Branches are used on pre-wedding ceremonies and on the occasion of ''Bail Pola'' leaves are
tied in thread and hanged on door.
4)Fruits are eaten and pickled.

Botanical Name − Semecarpus anacardium L.F.

Family − Anacardiaceae
Local Name − Bhilava
Habit − Tree
Plant Part Used − Fruits

1)Hypocarp of unripe fruits are eaten in dysentry.

2)Ripen fruits are heated and the fleshy part is placed with needle to expel out pierced thorn.
3)Fruits are used to heal wounds and foot cracks.

Botanical Name − Woodina woodler Roxb.

Family − Anacardiaceae
Local Name − Amada
Habit − Tree
Plant Part Used − Fruit

1)Fruit pulp is used to make Sharbat and given to reduce fever.

Botanical Name − Morringa concanesis Lam.

Family − Moringaceae
Local Name − Ranshevaga
Habit − Tree
Plant Part Used − Bark,Leaves,Pods

1)Bark paste heated and bandaged to paralysed leg or hand for 15-20 days.
2)Flowers and pods are used as vegetable.

Botanical Name − Morringa oleifera Lam.

Family − Morringaceae
Local Name − Shevaga
Habit − Tree
Plant Part Used − Leaves,pods,flowers.

1)Moringa leaves rubbed against any temple may releive server headache.
2)Leaf extract applied to insect bites,wounds , fungal and bacterial skin problems.
3)Pods are boiled in water with salt and turmeric and given to weak children and people
suffering from joint paints.

Botanical Name − Abrus precatorius L.

Family − Fabaceae
Local Name − Gunj
Habit − Tree
Plant Part Used − Leaves

1)Leaves are eaten raw for cough and sore throat.

2)Leaf extract given to purify blood.

Botanical Name − Alysicarpus regosus (Wild.DC)

Family − Fabaceae
Local Name − Shevara
Habit − Herb
Plant Part Used − Whole Plant

1)Plant is used as fodder for domestic animals.

Botanical Name − Butea monosperma (Lam.)Taub.

Family − Fabaceae
Local Name − Palas
Habit − Tree
Plant Part Used − Flowers,pods,leaves

1)Decoction is prepared from seeds and used to treat sunstroke and retention.
2)The paste of steamed flowers applied on stomach to treat paining in urination and unclear
urine.
3)Flowers are used to make natural colour at the time of holi festival.
4)Leaves are used for making plates,cups,topali and for thatching.
5)Ghongadi made by leaves and Bamboo strips.
6)Root are soaked in water and squash to make Chaura that is used to tie on ox horns on the
occasion of Bail Pola.

Botanical Name − Clitoria ternatea L.

Family − Fabaceae
Local Name − Gokarn
Habit − Herb
Plant Part Used − Roots,Flower

1)Root powder mixed in water and given in high blooding and paining in menstrual cycle.
2)Flowers are worship to Lord Shiva.

Botanical Name − Crotolaria juncea L.

Family − Fabaceae
Local Name − Tag
Habit − Herb
Plant Part Used − Root,Bark,Stem

1)Root decoction given twice a day in measles.

2)Bark fibre & stem used for making ropes.

Botanical Name − Delbergia sisoo Roxb.

Family − Fabaceae
Local Name − Shisam
Habit − Tree
Plant Part Used − Leaves,Wood

1)Leaves crushed and applied on skin to eliminate skin eruptions.

2)Wood is used for making furniture and agricultural implements.
3)Wood is used to make musical instruments ''Sambhal''

Botanical Name − Desmodium triflorum (L.) DC.

Family − Fabaceae
Local Name − Ranmethi
Habit − Herb
Plant Part Used − Leaves

1)Leaf Paste made in water and applied on forehead to reuce high fever.

Botanical Name − Desmodium oojenense (Roxb.) H.Ohashi

Family − Fabaceae
Local Name − Tivas
Habit − Tree
Plant Part Used − Wood,Gum

1)Wood is highly valued for making agricultural implements , bullockcarts.

2)Gum is used as medicine for dysentry.

Botanical Name − Erythrina variegata L.

Family − Fabaceae
Local Name − Pangara
Habit − Tree
Plant Part Used − Bark,Wood

1)Wood is used for hut construcion.

2)In joint pains inner bark is made warm over fire & kept on joints to reduce arthritis.

Botanical Name − Gliricidia sepium (Jacq.) Kunth ex Walp.

Family − Fabaceae
Local Name − Undirmari
Habit − Tree
Plant Part Used − Leaves

1)Leaves are crushed and paste is used to wash livestocks to remove external parasites.

Botanical Name − Indigofera tinctiria L.

Family − Fabaceae
Local Name − Nil
Habit − Shrub
Plant Part Used − Leaves

1)Leaf paste made with coconut oil or sisam oil and applied over joints