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| Ethnomedicinal Uses of Plants in Sacred Groves of Jhunjhunu and Sikar, Rajasthan | |||||||
| Paper Id :
17623 Submission Date :
17/02/2023 Acceptance Date :
20/02/2023 Publication Date :
22/02/2023
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| Abstract | Herbal medicines and traditional medicine system is of great value and people living around sacred groves have been using plant based medicines to treat many diseases. Present study was conducted in sacred groves of Jhunjhunu and Sikar, Rajasthan wherein 70 plant species from 40 different families were identified out of these species 24 were trees, 12 were Shrubs and 34 were herbs. Of all plant species only 4 were monocotyledons and rest 66 species were dicotyledons. Ethnomedicinal study of these plant species revealed that almost every plant has some medicinal value and was being used since times immemorial to treat different types of diseases. An effort has been made to highlight the role of Ethnomedicinal uses of 70 identified plant species including plants such as Capparis decidua which is traditionally used to treat inflammation of lungs and was recently used by locals along with modern medicines to reduce lung inflammation caused by COVID in infected persons. This traditional knowledge of medicines can be very useful for humankind and can be basis for furtherresearch. | ||||||
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| Keywords | Ethnomedicinal, Herbal, Sacred groves, Traditional medicine system Abbreviations: SG: Sacred grove. | ||||||
| Introduction |
The importance of sacred grove in nature conservation has been increased manifold in recent time especially after the declaration of Convention on Biological Diversity (CBD). Community based conservation initiatives are one of the prime agendas for CBD for which sacred grove tradition can be portrayed as role model. The importance of sacred groves in socio-religious life as well as livelihood security has been felt by the indigenous communities from time immemorial which are actually substantiated by numerous local customs, folk lore, social and religious taboos throughout India. |
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| Aim of study | Due to constant conservation of SGs since time immemorial, these groves have become storehouses of many medicinal and useful plants which are not usually found in surrounding area due to anthropogenic disturbances. Hence present study is aimed at exploring such SGs in Jhunjhunu and Sikar districts of Rajasthan for documenting ethnomedicinal uses of plant species commonly found in these groves. | ||||||
| Review of Literature | Rajesh, 2016 described that Sacred Groves, one
form of nature worship, are considered as “Sacred Natural Sites”. Indian sacred
groves represent a diverse spectrum of ecosystem.Sacred groves are forests or
patches of forests ranging from few acres to thousands of acres, and are
protected due to religious beliefs. Hence, sacred groves are an example of
community-based conservation method having deep religious reverence. Sacred groves are outstanding and excellent examples of the collective attitudes and beliefs of a rural society. They are the aesthetic symbols of the interaction of man with nature, a rich blend of natural and cultural values. These are believed to be the sites where the ancestors and forefathers lived and the abode of natural spirits or deities. Isolation of such forests has resulted in the conservation of many rare, endangered and endemic species. Their plant wealth and conservation potential are impressive enough to acknowledge them as mini biosphere reserves (Gadgil and Vartak, 1975). Sacred Groves are the unique pieces of vegetations conserved by the indigenous people by dedicating them to the local deity. Sacred groves are named differently in Indian languages like ‘Devarakadu’, ‘Devarabana’, ‘nagabana’, ‘buthadabana’ in Kannada, ‘kavu’ in Kerala, ‘Kovilkadu’ in Tamil Nadu, ‘Sarna’ or ‘Dev’ in Madhya Pradesh, ‘Devrai’ or Devrahati’ in Maharastra, ‘Sarnas’ in Bihar, ‘Orans’ in Rajasthana, ‘Lai Umang’ in Manipur, ‘Dev Van’ in Himachal Pradesh, ‘Sarana’ or ‘Jaherthan’ in Jharkand and ‘Ki Law Lyngdoh’ or ‘Ki Law Kyntang’ in Meghalaya. In India, it has been reported from various parts of the country and is recorded mainly in tribal areas (Sambandan and Dhathanamoorthy, 2012).Gawadeet al., 2018 reported a comparative study on 11 sacred grove of Dapoli Taluka.Singh and Kumar, 2020 conducted a study in Dhwaj sacred grove from the Central region of Indian Himalayas, releasing its role in biodiversity conservation through traditional and cultural belief systems.Orans are repositories of rich biogenetic diversity and venues of local and universal manifestation of aesthetic tradition and socio-secrecies (Singh and Saxena, 1998; Mukhopadhyay, 2008; Singh, 2010; Meena and Singh, 2012).Orans play a significant role as a 'mini biosphere reserves' hence, it preserve the endemic, endangered or threatened species. In Indian Thar Desert these maintain many endangered and threatened species of medicinal significant plants include; gugul- Commiphorawightii (Burseraceae), pimpa- Caralluma edulis (Aasclepediaceae), khiroli- Glossonemavarians (Asclpediaceae), etc. (Gehlot et al., 2014). The major tribes in Rajasthan Bhils, Garasia, Gujjar, Saharia, Meena, Damor, Patelia, Kanjar, Gadolialuhar play important role in conservation of sacred groves. Gond community in central India is also known for conservation of sacred groves by encompassing scientific wisdom. Gondscall the sacred groves pen gedain Gondi language. Gondsdo not cut branches of trees but instead use branches that naturally fall fromtrees. |
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| Main Text | Study Area: Jhunjhunu and
Sikar districts are part of Shekhawati region of Rajasthan along with Churu
district. Temperature in Sekhawati region varies from 0° C in winter to 48° C
in summer. This region receives scanty rainfall during June to September mostly
from south west monsoon. Present study was carried out at Devipurabani (27°42’
North, 75°22’ East) & Mansha mata temple (27°47’ North, 75°35’ East) in
Jhunjhunu and BhutediBheruji ki bani (27°36’ North, 75°26’ East) &Bheruji
ki bani, Todi, pipradi, sangarwa (27°33’ North, 75°16’ East) in Sikar district
of Rajasthan. |
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| Methodology | A detailed field assessment was carried out to record different plant species of medicinal importance present at these 4 sacred grove sites. Initial identification of plant species was done withthe help of local people living around these sacred groves and thereafter plants were further identified with the help of floristic literature. Field visits in sacred groves were done with the help of temple priest &vaidya (traditional medicine man). Information was also collected regarding ethnomedicinal uses of common plant species found in area from different people like shepherds, birth attendants, traditional medicine man, village elders, ayurveda doctor and veterinary doctors and also learnt about mode of administration of traditional medicine in a few common diseases. Data collected from different SG sites was compared and cross verified from multiple sources and only reliable information was taken onrecord. |
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| Result and Discussion | The plants identified in the sacred groves and their ethnomedicinal values have been compiled in Table 1
Plants rich in medicinal properties are found in these sacred groves. Rural communities living around these sacred groves have learnt about medicinal uses of plant species commonly found there by traditional knowledge passed from generation to generation. As modern medicine system could not penetrate in rural and tribal areas of world, there exists traditional medicine system capable of providing primary health care. It has survived generations as it is economical and accessible for rural poor. But now this traditional knowledge is perishing after advent of modern medicine and its accessibility in rural areas. |
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| Conclusion | Maintaining and conserving the environment is mandated in the Indian Constitution in Articles 48A as a directive principle of state policy and 51A (g) as a fundamental duty. It is also recognized that maintaining a healthy environment is not the state's responsibility alone, but also that of every citizen as same is listed in both directive principles of state policy and fundamental duty. The state must galvanize its efforts and citizens should also understand their responsibility towards maintaining & conserving the environment. The United nation’s sustainable development goal 15 (SDG 15) requires the protection and promotion of sustainable use of terrestrial ecosystems and halt biodiversity loss. Earlier people had faith that the God lives in these sacred groves and treated deforestation and destruction of nature as sins. But now fear of God is no longer a deterrent and people have started harming these sacred groves. In such a scenario the state has to ensure protection of these SGs by law. It is certain that the breach of laws is not so much to be imputed to the wickedness of the citizens, as to the bad state of a nation. For people are not born fit to follow rules, but must be made so by the state. Hence, the state has to frame the laws with sufficient forethought to ensure protection of sacred groves and nature for the greater good. Traditional knowledge on medicines need urgent documentation as it can be base for future research and has capability to transform medicine system by providing cheap and reliable drug formulations. Spike in locally made immunity boosting concoctions during covid pandemic is a great example which justifies need of preserving such traditional ethnomedicinal knowledge. | ||||||
| References | 1. Rajesh B. 2016. Sacred Groves: Floristic Diversity and their Role in Conservation of Nature. Forest Res 5:161.
2. Gadgil M. and Vartak V.D. 1975. Sacred groves of India-A plea for continued conservation. Journal of the Bombay Natural History Society, 72(2):313– 320.
3. Sambandan K. and Dhatchanamoorthy N. 2012. Studies on the Phytodiversity of a Sacred Grove and its Traditional Uses in Karaikal District, U.T. Puducherry. Journal of Phytology, 4(2):16-21.
4. Gawade S.G., Patil V.K., Patil Y.B., Sangare S.M., Maihske V.D., Rane A.D. and Narkhede S.S. 2018. Plant Diversity in Sacred Groves of Dapoli: A Comparative Study of Four Life Forms.
5. Singh H. and Kumar V. 2020. Dhwaj sacred grove: A unique example of cultural beliefs andtraditional conservation. Tropical Plant Research 7(3):553– 564.
6. Singh G.S. and Saxena K.G. 1998. Sacred groves in the rural landscape: A case study of Shekhala village in Rajasthan. In: Conserving the Sacred for Biodiversity Management, Ramakrishnan P.S. Saxena K.G. and Chandrashekara U.M. (eds.), Oxford and IBH Publishing Co. Pvt. Ltd.: 277-288.
7. Mukhopadhyay D. 2008. Indigenous knowledge and sustainable natural resource management in the Indian desert, In: The Future of Drylands, Lee C. and Schaaf T.(eds.), Netherlands, Springer: 161- 170.
8. Singh A.K. 2010. Probable Agricultural Biodiversity Heritage Sites in India: VII. The Arid Western region. Asian Agri-History, 140(4):337– 359.
9. Meena D. and Singh D. 2012. Oran of Rohida: an endangered tree species of Rajasthan. Current Science, 103(12):25.
10. Gehlot H.S., Tak N., Dagla H.R. and Davis T. 2014. Indeginous and modern scientific strategies for characterization,conservation and sustainable utilization of bio-resources of the Indian Thar Desert, Journal of Arid Land studies, 24(1):5-8. |
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