An Ayurvedic Approach To Obesity

Excerpts from my field diary (July 2009 onwards)
Pankaj Oudhia
Updated versions of old research documents
For basic details about this series please visit this link
http://www.pankajoudhia.com/newwork12.html
---Some less known but promising traditional formulations of Chhattisgarh,

India. 1-400. (Compilation of Research Articles) (New comments and results
of recent [year 2005 onwards] Ethnobotanical surveys) [Updated document,
year 2009]
Pankaj Oudhia
Table of Contents
1. Introductory Note and Bavasir Ke Dwai.
2. Garbh Roke Ke Churan.
3. Sanp Kate Bar Dwai.
4. Safed Pani Bar Pasia.
5. Madi Peera Bar Kadha.
6. Kamjori bar Rasa.
7. Pathri Bar Dawa.
8. Limau Patta ke Jadui Upyog.
9. Gulgund Bar Dwai.
10. Lauki Ke Kadha.
11. Motiabind Bar Dawa.
12. Harra ke Shartia Upyog.
13. Pelea Bar Fudhar Ke Upyog.
14. Madhumeh Bar Dawa
15. Daad-Khaj Bar Shartia Dawai.
16. Madi Ke Peera Bar Kadha.
17. Madhumeh Bar Dawa
18. Madi Ke Peera Bar Kadha.
19. Daad-Khaj Bar Shartia Dawai.
20. Bavasir Ke Shartia Ilaj.
21. Kodh Bar Dawa.
22. Mahavari Ruke Ke Dawa.
23. Adhasisi Ke Dawa.
24. Mudi Peera Bar Tel.
25. Tapedik bar Dawa.

26. Ankhi Peera Au Andhapan Ke Dawa.
27. Aik Dawa Doo Kaam.
28. Garbh Bar Shartia Dawa.
29. Kan Ke Peera Bar Dawai.
30. Purana Khansi Bar Dawa.
31. Tilli Bar Dawa.
32. Tilli Bar Chamgadad Ke Upyog.
33. Jachki Ke Bad Ke Dawa.
34. Pelea Bar Dawa.
35. Pet Dard Bar Dawa
36. Pet Ke Peera Bar Dawai
37. Pet Ke Keeda Ke Dawa.
38. Kukur Kate Ka Dawa.
39 Pet Dard Bar Dawa.
40. Bilai Kate Ke Dawa.
41. Safed Pani Bar Dawa.
42. Khoon Saaf Kare Ke Dawa.
43. Purana Chot Ke Dawa.
44. Kaam Shakti Ke Dawa.
45. Chhappaki Ke Dawa.
46. Khal Ke Bemari Ke Dawa.
47. Undkosh Sujan Ke Dawa.
48. Demag Bar Upyogi Dawa.
49. Bavasir Ke Dawa.
50 . Rataundhi Ke Dawa.
51 Adhkapari Ke Dawa
52. Nak Muh Se Khoon Aye Ke Dawa.
54. Seer Dard Ke Dawa.
53. Pet Dard Ke Dawa.
56. Twacha Ke Bemari Ke Dawa.
57. Chundi Ke Rog Bar Dawa.
58. Lakwa Ke Dawa.
59. Mahavari Bar Dawa.
60. Jod Ke Peera Ke Dawai.
74. Purana Khujli Ke Dawa.
St. Tantrika ke Majbooti Ke Dawa.
62. Ankhi Ke Roshni Bar Dawa.
63. Safed Pani Ke Shartia Dawa.
64. Sab Rog Ke Dawa.
65. Nasoor ke Dawa.
66. Motiabind Ke Dawa.
67. Undkosh Ke Sujan Ke Dawa.
68. Hichki Ke Dawa.
69. Jod Ke Dard Ke Dawa.
70. Gokhru Ke Dawa.
61. Phoda Pakane Ke Dawa.

71. Kapas Jadi Ke Kadha.
72. Dast Ke Dawa.
73. Pet Dard Ke Shartia Dawa.
75. Khoon Roke Ke Dawa.
76. Pelea Bar Shartia Dawa.
78. Dasmool Ke Kanda Ke Upyog.
79. Kachnar Ke Churan.
80. Hichki Ke Dawa.
81. Surajmukhi Ke Chabena.
82. Kabj Bar Picri.
83. Pet Ke Bemari Bar Dawa.
85. Takut Bar Dawa.
86. Garbh Roke ke Dawa.
87. Kan Dard Ke Dawa.
88. Pagalpan Ke Dawa.
89. Gala La Surila Kare Ke Dawa.
95. Pelea Bar Dawa.
92. Budhapa Roke Ke Dawa.
93. Hattha Jori Ke Upyog.
94. Garbhpat Bar Dawa.
91. Nagdauna Ke Mala.
90. Navjivan Bar Dawa.
96. Mahavari Ke Samasya.
97. Kabj Bar Dawa.
99. Mirgi Ke Dawa.
100. Purana Bukhar Bar Dawa.
101. Mirgi Ke Dawa.
102. Gandh Biroza Ke Upyog.
103. Doomar ke Durlabh upyog.
104. Laika Prapti Bar Dawa.
106. Ratjaga Bar Dawa.
107. Baihya Kare Ke Upaiy.
108. Chinta Bhagay Ke Dawa.
98 Peshab Ruke Ke Dawa
111. Chhote Laika Ke Bemari.
112. Banjhpan Ke Dawa.
113. Budhpa Roke Ke Dawa.
114. Takut ke Dawa.
115. Twacha Rog ke Dawa.
116. Bukhar Bar Dawa.
117. Bukhar Ke Dawa.

118. Bukhar Bar Upyogi Dawa.
119. Pathri Ke Dawa.
120. Anidra Ke Dawa.
121. Bambri Ke Durlabh Upyog.
122. Ankhi Ke Bemari Bar Dawa.
123. Bichhu Kate Ke Dawa.
124. Pet Dard ke Dawa.
125. Khoon Saaf Kare Ke Upaiy.
126. Chumbak Patthar Ke Upyog.
127. Gajpippal Ke Durlabh Upyog.
128. Baibirang Ke Nawa Upyog.
129. Daad Khaj Ke Dawa.
130. Andhapan Ke Dawa.
131. Gunja Ke Durlabh Upyog.
132. Mirgi Ke Upchar.
133. Garbh Dharan Kare Bar Dawa.
134. Nasoor Ke Dawa.
135. Kaudi Ke Upyog.
136. Aag Se Bache Ke Upaiy.
137. Mun Ke Shanti Bar Upaiy.
138. Chhui-Mui Ke Durlabh Upyog.
139. Sirsa Ke Banda Ke Upyog.
140. Doomar Ke Banda Ke Upyog.
141. Bar Ke Banda Ke Upyog.
142. Pipal Ke Banda Ke Upyog.
143. Awaj Sudhare Bar Dawa.
144. Neem Ke Banda Ke Upyog.
145. Kewatch Ke Jadi Ke Upyog.
146. Gala Ke Bemari Bar Dawa.
147. Sundar Laika Prapti Bar Dawa.
148. Bael Ke Banda Ke Upyog.
149. Mulethi Ke Banda Ke Upyog.
150. Jangli Suar Ke Dant Ke Upyog.
151. Bans Ke Jadi Ke Upyog.
152. Bicchu Bhagaiy Ke Upay.
153. Hawa Shuddh Kare Bar Upaiy.
155. Aag Se Bache Bar Jadi Ke Upyog.
156. Aag Se Bache Ke Aik Au Upaiy.
157. Khair Ke Lakdi Se Aag Se Bache Ke Upaiy.
158. Demag Thanda Rakhe Bar Dawa.
159. Awaj Laye Ke Dawa.
160. Amli Beeja Ke Upyog.
161. Bhookh Roke Ke Dawa.
162. Nind Bhagaiy Ke Upaiy.
163. Nind Bhagaiy Bar Kajal Ke Upyog.

164. Angara Se Bache Ke Upaiy.
166. Bukhar Utare Ke Upaiy.
167. Bukhar Ke Rogi Bar Dhooni.
168. Bukhar Bar Kajal.
165. Sharir La Majboot Banay Ke Upaiy.
169. Bukhar Bar Nirgundi Ke Upyog.
170. Purana Bukhar ke Dawa.
171. Purana Bukhar Bar Durlabh Prayog.
172. Vidya Se Bukhar Utare Ke Upaiy.
173. Lason Ke Durlabh Prayog.
174. Jachki Bar Amli Ke Prayog.
175. Jachki Bar Bhindi Ke Upyog.
176. Garbhpat Roke Ke Dawa.
178. Laika Prapti Bar Parsa Ke Prayog.
179. Garbhpat Roke Bar Bariyara Ke Prayog.
180. Jachki Bar Kela Ke Upyog.
181. Mahavari Ke Dard Bar Dawa.
182. Dast Roke Ke Upaiy.
183. Laika mun ke Dant Ke Samasya.
184. Mirgi bar Dawa.
185. Bukhar Bar Jangli Chaulai Ke Upyog.
186. Malaria Bukhar Ke Upchar.
187. Saap Se Bache Ke Upaiy.
188. Nagphani Jadi Ke Durlabh Upyog.
189. Mirgi Bar Dhooni.
190. Bukhar Bar Bambri Jadi Ke Upyog.
191. Bavasir Bar Dawa.
193. Mirgi Bar Aparajita Ke Upyog.
195. Garbhpat Roke Bar Mati Ke Prayog.
196. Banjhpan Bar Andi Ke Prayog.
197. Fudhar Ke Durlabh Upyog.
201. Tilli Bar Dawa Ke Upyog.
198. Pani Ke Nuksani Se Bache Ke Upaiy.
199. Sharab Chhode Ke Upaiy.
200. Banjhpan Sudhare Ke Upaiy.
202. Mirgi Bar Upaiy.
203. Kaam Shakti Badhay Ke Upaiy.
204. Dama Bar Dawa.
205. Laika Mun Ke Nind Ke Samasya.
207. Jachki Bar Dawa.
208. Banjhpan Sudhare Ke Dawa.

210. Bukhar Bar Durlabh Prayog.
211. Makri Ke Jala Ke Durlabh Prayog.
213. Jaiphal Au Reetha Ke Durlabh Prayog.
214. Kaner Jadi Ke Upyog.
217. Boddi Khaske Ke Dawa.
216. Saap Ke Jahar Utare Ke Dawa.
218. Bukhar Bar Jadi Ke Prayog.
219. Chakmak Patthar Ke Upyog.
220. Tilli Ke Dawa.
221. Motapa Kum Kare Ke Dawa.
222. Nind Bar Upaiy.
223. Kaam Shakti Bar Upaiy.
224. Chhapaki Bar Geru Ke Upyog.
225. Chandal Kand Ke Prayog.
226. Sangmarmar Ke Durlabh Upyog.
227. Gorochan Ke Prayog.
228. Motapa Badhay Ke Dawa.
229. Mirgi Ke Shartia Upchar.
230. Pagalpan Ke Upchar.
231. Ratti Jadi Ke Durlabh Upyog.
232. Dama Ke Dawa.
233. Jahar Khatam Kare Ke Dawa.
234. Garbhpat Roke Bar Dawa.
235. Kuru Ke Upyog.
236. Pani Se Bache Ke Upaiy.
237. Pani Ke Nuksani Se Bache Bar Padmak Ke Upyog.
238. Khoon Roke ke Dawa.
239. Sharir Saaf Kare Ke Dawa.
240. Mirgi Se Bache Ke Upaiy.
242. Hutthi Ke Tatti Ke Durlabh Prayog.
244. Nind Laye Ke Dawa.
245. Doodh Pachaiy Ke Dawa.
246. Phoda Pakaiy Ke Dawa.
247. Dama Bar Dawa.
248. Daad Ke Dawa.
249. Kapas Ke Durlabh Upyog.
250. Kanch Nikle Ke Bemari Bar Dawa.
251. Karonda Ke Durlabh Upyog.
252. Kaladana Ke Durlabh Upyog.
253. Sharir Dard Ke Dawa.
254. Haija Ke Dawa.
255. Kababchini Ke Durlabh Prayog.

256. Kusum Ke Durlabh Upyog.
258. Murda Jiyay Ke Dawa.
259. Awaj Sudhare Ke Dawa.
260. Kukurmutta Ke Durlabh Upyog.
261. Chandan Ke Durlabh Upyog.
202. Chameli Ke Durlabh Upyog.
263. Chab Ke Durlabh Upyog.
264. Khoonia Bar Jaiphal Ke Upyog.
265. Doodh Badhay Ke Dawa.
266. Talispatri Ke Durlabh Prayog.
268. Pet Ke Keeda Mare Ke Upaiy.
269. Rasaut Ke Durlabh Upyog.
270. Pias Mitaiy Ke Dawa.
272. Mirgi Ke Dawa.
273, Pipal Beeja Ke Durlabh Prayog.
274. Hichki Ke Dawa.
279. Boir Ke Durlabh Prayog.
282. Ankhi Ke Bemari Ke Dawa.
283. Sudarshan Ke Durlabh Prayog.
284. Triphala Ke Durlabh Upyog.
275. Mirgi Ke Dawa.
277. Chhati Peera Bar Dawa.
278. Kukkur Vish Ke Dawa.
286. Haklapan Ke Dawa.
287. Amarbel Ke Dulabh Upyog.
288. Rahar Ke Durlabh Prayog.
290. Andi Ke Phool Ke Upyog.
291. Ama Jadi Ke Durlabh Upyog.
292. Kaam Shakti Bar Dawa.
294. Chundi Bar Dawa.
295. Bavasir Bar Chirchita Ke Upyog.
297. Dubla Hoi Ke Dawa.
298. Pelea Ke Dawa.
299. Hirday Rog Ke Dawa.
300. Sharir Ke Raksha Ke Upaiy.

302. Kasni Ke Durlabh Prayog.
303. Jangli Kahu Beeja Ke Upyog.
304. Swas Rog Ke Dawa.
305. Kareel Ke Durlabh Upyog.
308. Karayal Ke Durlabh Upyog.
309. Galgund Ke Dawa.
310. Sharir Ke Suraksha Ke Upaiy.
311. Keeda Kate Ke Dawa.
312. Mudi Ke Khujli Bar Dawa.
313. Ungli Ke Peera Bar Dawa.
314. Kakdi Ke Durlabh Upyog.
315. Gajar Beeja Ke Upyog.
316 . Doomar Chhali Ke Upyog.
317. Mota Hoi Ke Dawa.
318. Dama Ke Dawa.
319. Pet Ke Keera Bar Dawa.
320. Chaksu Beeja Ke Upyog.
321. Ghongha Ke Durlabh Upyog.
322. Motapa Hatai Ke Dawa.
325. Charota Ke Durlabh Upyog.
326. Chirai Jam Ke Durlabh Upyog.
327. Juhi Phool Ke Upyog.
328. Purana Bukhar Ke Dawa.
329. Zasta Ke Durlabh Upyog.
330. Pili Juhi Ke Durlabh Upyog.
331. Jangal Ke Upyog.
332. Parsa Phool Ke Durlabh Upyog.
333. Saloni Ke Dawa.
334. Pelea ke Dawa.
335. Mokhla Ke Durlabh Upyog.
336. Toon Ke Durlabh Upyog.
338. Doobi Ke Durlabh Upyog.
341. Anidra ke Dawa.
342. Mirgi Ke Dawa.
343. Khansi Ke Dawa.
344. Suar Ke Doodh Ke Upyog.
345. Deodar Ke Durlabh Upyog.
347. Safed Daag Ke Dawa.

348. Pet Ke Keera Ke Dawa.
349. Nargis Ke Durlabh Upyog.
350. Nargis Jadi Ke Upyog.
351. Neel Ke Durlabh Upyog.
352. Sun Phool Ke Durlabh Upyog.
353. Sun Ke Resha ke Upyog.
Introductory Note and 1. Bavasir Ke Dwai.
From this article, I am starting a new series on 'Some less known but promising
traditional formulations of Chhattisgarh, India.' Through the ethnobotanical and
ethnoentomological surveys conducted in different parts of Chhattisgarh, since 1994, I
have collected the information on these traditional formulations. I have not only observed
the method of its preparation but also got opportunities to meet and interact with the
patients benefited from it. These are the miraculous effects of these formulations, that
motivated me to include it in present series. These formulations are both single herb
based or having many herbs. You will also find the formulations based on medicinal
insects and animal parts. I have named it as less known after confirmation that the
traditional healers of specific region or any particular healer are aware of its use. I have
mentioned in previous articles that when I interact to the healers of any new region, I
never miss to take their comments on herbal formulations I have collected from the other
healers of other regions. These comments are communicated to the healers of other
regions again. It is a continuous process. The less known formulations are those
formulations on which the traditional healers of other regions have failed to give any
comment, as those formulation were new to them. In present series, I will try to give the
maximum details regarding the formulations. I am starting this series from the
formulations that is very popular among the traditional healers of Durg region used in
treatment of Bavasir (Piles).
When the patients approach to the traditional healers of Durg region for the treatment of
Piles, the healers give them a special powder with instruction to use it in many ways.
After roasting the powder in pan with the help of very little amount of cow ghee, the
patients are advised to take a teaspoonful of powder twice a day. Once in a day, the
patients are advised to burn the powder and expose the affected parts in fumes coming
from the burning powder. The patients having the problem of bleeding Piles are
suggested by the healers to prepare a decoction by boiling this powder in water and sit in
a tub filled with this decoction. The other uses are common for these patients. The
patients informed me that this powder cures the trouble effectively in very less time. Any
guess for the contents? The patients are not aware but informed that it smells like some
known things and in rainy season due to moisture, it smells very odd. While using this
powder as medicine, the patients are instructed to avoid all types of fatty and spicy food
materials. The traditional healers disclosed the formulation. According to them, this
powder is prepared by mixing Gilhari Mans (Meat) and Andi (Ricinus communis) leaves.
Both ingredients are converted into fine powder After complete drying in sunlight and
mixed in equal proportion. Gilhari is a small creature and its English name is Squirrel. It
is common animals throughout Chhattisgarh and well known among the natives of all age
group. It is a good breakfast for the school going children. They kill it by (usually) long
chase and after roasting, consume it with taste. The traditional healers are very less aware
of its medicinal properties and uses but the healers using it in treatment of Piles, are
aware of its promising uses. In reference literatures the external use of Andi leaves in
treatment of piles is reported but its combination with Gilhari Mans and its internal use
have yet not been reported.
II. Garbh Roke Ke Churan.
Garbh Roke Ke Churan is a herbal combination prepared for birth prevention. I have
mentioned in previous articles that the natives and traditional healers of Chhattisgarh
have in depth traditional medicinal knowledge about common herbs and insects used as
birth control measures both internally as well as externally. I got the information
regarding Garbh Roke Ke Churan from the traditional healer of Mudpar village Shri
Hanumat Prasad Verma. According to him, there are many traditional formulations that
can be used for this purpose, but he have deep faith in this particular Churan. In this
Churan, he uses Kali Zeeri ({{Centratherum anthelminticum}e}), Harra (Terminalia
chebula) fruit stone (Guthli), Kali Haldi (Curcuma caesia), Karayal (Nigella sativa) seeds,
Nagkesar (Mesua ferrea) and Kaiphal (Myrica esculenta) seeds. Most of the herbs or herb
parts are available in abundance, in surrounding forests. But for many herbs, Shri Verma
is dependent on the herb vendors. The herbs present in surroundings are collected by
adopting traditional harvesting method. He performs worship ceremony before its
collection. The different herbs are collected at different days and times. According to Shri
Verma, these traditional practices, increase the medicinal potential of herbs. All
ingredients are dried and after drying, converted into fine powder. All ingredients are
then mixed in equal proportion. As birth control measure, this combination is given in
form of small globules (having size of Boir, Ziziphus fruits). The female partners are
advised to take one globule after the start of menstrual cycle, once in a day upto seven
days. Every time the dose is taken internally in same way. In general, the healer do not
disclose the combination and give seven globules to the couples visiting to him. He is not
in favour of taking more globules and its long term continuous use. This is the reason, the
counted globules are given. He further informed that this Churan can be stored upto three
months. I got opportunity to interact with the couples taking advantage of this Churan.
They confirmed its promising effects. Very few traditional healers are aware of this
formulation. The healers of Southern Chhattisgarh add Dhekna (Bed bug) in this
combination, in order to make the formulation more promising. But this medicinal insect
is added in very small amount.
For the botany, traditional and reported medicinal uses of all the herbs, please read my
previous articles.
III. Sanp Kate Bar Dwai.
As snake-bite is one of the common problems, the natives and Chhattisgarh face during
rainy season, the traditional healers treating this trouble have developed many herbal
formulations and specific uses of single herb, in order to root out the trouble with high
success rate. Many of the healers are practicing traditional knowledge to nullify the
effects of snake-venom successfully. In general, these traditional healers avoid to disclose
the secret formulation, but I was lucky enough to get the information on complete cure of
snake-bite, during the ethnobotanical surveys in Bagbahera region of Chhattisgarh. The
healers of this region try to manage this problem with the help of single herb. This single
herb is used in many ways at a time or at frequent interval and after sometime, the
patients get rid from the trouble. In my previous articles, I have written a lot on use of
Fudhar (Calotropis gigantea) plant parts in treatment but the traditional healers of
Bagbahera region consider Calotropis procera more promising in treatment. Like C.
gigantea, Calotropis procera is also a wasteland weed but grows relatively less in number
as compared to the C. gigantea. When the patients reach to the traditional healers, after
performing basic measures, like tightening the thread above the affect part, in order to
prevent the spread of venom, etc., the healers start treatment with Calotropis procera.
They instruct their co-workers to apply the latex (Doodh) of C. procera, drop by drop on
affected part. After drying of drops, apply more drops. This procedure is continued
without any break. The healers explained that when the level of Venom reduces, the rate
of drying (of latex) decreases. By this application, the healers also examine the condition
of the patients. Internally, the healers, give five leaves (newly emerged) with Gud
(Jaggery) to the patients and after this dose, the patients are given plenty of cow ghee.
After the intake of cow ghee, five buds of C. procera are given with Kali Mirch (Piper
nigrum). After this dose, cow ghee is given again. The combinations and cow ghee are
repeated in same manner. According to the traditional healers in most of the cases, these
treatments, start curing the trouble but in case of complication, they extract the juice of C.
procera roots and give it to the patients as additional treatment. One of their co-workers,
utters Mantras during this process. Besides the herbs, the healers also give equal credit to
the Mantras. I have observed this way of treatment many times during the ethnobotanical
surveys in Bagbahera region. The healers informed that the time is an important factor
that decides whether the patients will survive or not. In most of the cases, the healers
declare at the start of treatment that what they can do for the patients. In dense forests or
in forest regions far from modern medical facilities, the relatives of the patients, request
the healers to try their best, although there are less chances of survival, in many cases.
The traditional healers do not attend the cases, in which someone has tried herbs as
experiment. They simply explain that the Mantras used earlier can cause great harms to
the patients, if they utter their own Mantras. The traditional healers are having their own
criteria for the selection of potential C. procera herb. In Bagbahera region, they have
identified specific locations where this herb grows in abundance. In case of requirement,
the co-workers visit to the place, and bring the herbs. The herbs are not always collected
from the same location. The rotational harvesting helps the herbs to grow freely. When I
informed the traditional healers that through my research articles, this use will appear
among the world community, they made no objection but requested that do not
commercialise this traditional knowledge and treat the poor patients without taking any
charge.
VII. Safed Pani Bar Pasia.

Safed pani is a local name for {{Leucorrhoea}g}, a common gynaecological trouble.
Like other parts of the world, it is also a common problem in Chhattisgarh and the natives
and traditional healers of Chhattisgarh have in depth traditional medicinal knowledge
about herbs useful in treatment of Leucorrhoea. In general, white coloured herbs or herb
parts are used in treatment of this white discharge. Pasia is rice water collected after
cooking the rice grains. In rural areas of Chhattisgarh Pasia is still considered as a source
of strength. Young and weak calves are treated with Pasia alone. In many parts of
Chhattisgarh, natives consume Pasia as general body tonic. The natives have developed
many traditional methods of rice cooking in which Pasia not get wasted and its properties
remain in cooked rice. The traditional healers of Chhattisgarh Plains specialized in
treatment of gynaecological troubles use Pasia in treatment of Leucorrhoea. They claim
that alone Pasia is capable of treating this trouble. The patients are advised by them to
take this Pasia daily till complete cure. It is taken once in a day. For early relief a glassful
of Pasia is given when it is lukewarm and the patients are advised to take sip by sip, like
tea. In complicated cases, the healers add the bark of Sita Ashok (Saraca indica) in Pasia.
Many times, its decoction is also added. The decoction is prepared by boiling the freshly
collected bark in water. When half quantity (of initial quantity) of water remains, the
boiling is stopped and decoction is used. Every time fresh decoction is prepared. In early
days when medicinal rice varieties were under cultivation in Chhattisgarh, the healers
were using the Pasia of Bhejri variety in order to get more promising effects. As this
variety is not under cultivation these days, the healers are not using it. For preparation of
Pasia, only organically grown rice is preferred. During the Ethnobotanical surveys
conducted in different parts of Chhattisgarh. I got the opportunities to meet the female
patients getting relief from Pasia. The results were encouraging. As expert member of
different medicinal plant database in India. I have observed and noted that in many parts
of India, the use of Pasia in combination with other herbs is in existence. This is good
sign and indication showing its promising effects.
IV. Madi Peera Bar Kadha.
Madi Peera means the pain in knee and joints, a common trouble in old age. Also
becoming common trouble in young age now a days. In traditional systems of medicine,
there are number of herbs and herbal formulations for this trouble. I have written a lot
about these herbs in my previous articles, but the formulation, I am giving here is unique
in all sense. The knowledge about this formulations is limited to very few traditional
healers. For the first time I got information about this formulation from the herb vendors
of Northern Chhattisgarh. Later, I got the modified formulation with the traditional
healers of Chhattisgarh Plains. In this formulation the wood of Beeja (Pterocarpus
marsupium) and the bark of Koha (Terminalia arjuna) are used as main ingredients. Both
are collected and after drying converted into fine powder. Both powders are mixed in
equal proportion. In general, one teaspoonful powder of each herb part is taken. The
mixture is boiled in cow milk and water and decoction is prepared. For taste sugar is
stopped and the decoction is given hot to the patients just before sleep. According to the
traditional healers, two or three doses of decoction provide a great relief to the patients.
In general, the patients are suggested to take this decoction upto long time as preventive
measure. The traditional healers informed that all types of joint pains suppress from this
regular use. Many healers of urban areas have popularized this decoction as 'Herbal Tea'
and they are claiming that it is suitable for diabetic patients also. the senior healers are
not agree with this claim. They explained that when Beeja is used in combination with
Koha, the combination is not considered beneficial for diabetic patients I have mentioned
in previous articles that traditionally Beeja is used for diabetes and Koha for heart
patients but the combination of both herb parts are not considered good for any of
disease. The senior traditional healers are not in favour of making the decoction tasty by
adding flavouring materials and spices and giving it the name 'Herbal Tea'. The decoction
is not recommended to the patients having poor vitality, pregnant women and small
children. During the Ethnobotanical surveys conducted in different parts of Chhattisgarh,
I got the opportunities to interact with the patients getting benefit from this formulation.
They were satisfied with its performance. According to the senior healers, in most of the
cases the patients get good results through this formulation only. They avoid the use of
stored wood powder and bark for the preparation of decoction. Every time fresh
decoction is prepared. The decoction boiled several times after long intervals is
considered as poison.
For the botany, reported and traditional medicinal uses of Beeja and Koha, please read
my previous articles.
V. Kamjori bar Rasa.
Although the true meaning of Kamjori is weakness but in many parts of Chhattisgarh the
traditional healers use this term for the diabetes and diabetes like symptoms. In treatment
of diabetes the use of the formulation 'Kamjori Bar Rasa' is limited to few traditional
healers. During the Ethnobotanical surveys conducted in different parts of Chhattisgarh, I
have noted that the healers of Chhattisgarh are not only more aware about this
formulation but they are also using it in their routine practice. I have also noted that many
modification have been made by the traditional healers of present generation in this
formulation. In this formulation, the dew drops collected from different herbs are used as
medicine for diabetes. These herbs are Bel (Aegle marmelos), Jason (Hibiscus rosasinensis), Jamun (Syzygium cumini), Tulsi (Ocimum sanctum) and Jam (Psidium
guajava). The dew drops collected from Bel, Jamun, Tulsi and Jam leaves are collected
whereas in case of Jason the dew drops from flower are used. All solutions are mixed in
equal proportion and two-three teaspoonful combination is given to the patients early
morning, empty stomach, even without brush. The traditional healers recommend its long
term use for permanent treatment. The senior healers have associated the belief with this
use that the dew drops collected by the patients by own give more promising results than
the drops collected by others. In many parts of the state, the patients are advised to
worship the herbs before collecting the dew drops. The traditional healers of Kanker
region disclosed that for the diabetic patients, the morning walk is must. When the
patients go to collect the dew drops, automatically this search results in physical
movement. The activities like worship make the mind stress free. How many leaves or
flowers must be used for the collection of dew drops? The healers have the answer. At
first day 5 leaves of Bael, 4 leaves of Jamun, 3 leaves of Tulsi, 2 leaves of Jam and 1
flower of Jason are taken. On second day 5 leaves of Jamun, 4 leaves of Tulsi, 3 leaves of
Jam, 2 flowers of Jason and one leaf of Bael are taken. In this unique combination (daily
the different combination), the herbs are used. The dew drops are collected lightly
handedly. The concept of utilization of leachate exist. The extract is not preferred. The
senior traditional healers recommend this formulation to every native reaching the age of
30 years. It is considered beneficial for general health. Many of them claim that it is a
preventive to diabetes. In reference literatures related to different systems of medicine in
India, the use of different herbs in different ways has been mentioned but specific
formulation motivated me to document the traditional knowledge about it without any
delay. One more reason I am having, for inclusion of this formulation in present series, is
its efficacy as medicine. The senior healers have deep faith in this use. Without
understanding the essence of traditional knowledge, many healers of younger generation
are suggesting the patients to dip the leaves and flowers in water, overnight and drink the
leachate next morning empty stomach. These healers have many complaints like its poor
efficacy. I simply try to explain them that imagine how the water can take the place of
dew drops, the mother nature spread on herbs? All herbs used in this formulations are
easily available in surroundings. For the botany, traditional and reported medicinal uses
of these herbs, I suggest you to read my previous articles.
VI. Pathri Bar Dawa.
Pathri is a local name for Renal Calculi. There are over hundred of herbs and herbal
combinations that are used in Chhattisgarh for this problem by the traditional healers and
natives. During the Ethnobotanical surveys conducted in Chhattisgarh Plains, I observed
unique use of Mehndi leaves as sure cure for this trouble. Although the traditional healers
of present generation have kept this use under the category of less effective formulations
but the senior traditional healers still have deep faith in this use and they have reasons
and explanations for its poor efficacy, as mentioned by the healers of present generation.
Mehndi (Lawsonia alba) is popular among the world for its unique dyeing properties. Its
leaves are an integral part of almost all herb based hair dyes available in market. I have
mentioned in previous articles that for the natives and traditional healers of Chhattisgarh
every part of Mehndi is a source of valuable medicine. It is in use since generations. The
senior traditional healers of Chhattisgarh Plains use the leaves of Mehndi internally to
flush out the Renal calculi effectively in very less time. In reference literatures related to
different systems of medicine in India, the use of Mehndi leaves is mentioned. Also, the
leaves are used in form of decoction by the healers of other parts of India. But the
uniqueness due to which, I have kept the use of leaves, in this series is the specific
method of use adopted by the traditional healers of Chhattisgarh Plains. These healers
suggest the use of Mehndi leaves in different forms thrice a day. The Mehndi leaves are
dipped in water over night and next morning leachate is collected. The patients are
advised to take the leachate empty stomach. For this use, whole leaves of Mehndi is
taken. The leaves are not cut into small pieces. The crushed leaves are avoided
completely. At noon, the patients are advised to collect the leaves from Mehndi plant and
boil it in water in order to prepare the decoction. This decoction is taken internally just
like tea. In general, the process of decoction preparation is considered complete when
half of the initial quantity of water get evaporised. In complicated cases more concentrate
decoction is taken. Only fresh leaves are used for preparation of decoction. Decoction is
consumed fresh. Stored decoction is avoided. At evening the patients are suggested to
chew 8-10 leaves and swallow the juice. The senior traditional healers claim that the use
of Mehndi leaves thrice a day in different ways cures the trouble within two-three days.
As mentioned earlier, most of the healers use it as last alternative, when all herbs fail.
Now we will discuss the problems raised by the traditional healers of modern generation
regarding its efficacy. I have observed during the surveys that most of the traditional
healers use the decoction of Mehndi leaves alone, saying that the use in other ways is of
no sense. Thanks to modern science, that now we can explain that through different ways,
different natural chemicals of Mehndi leaves reach to the patients body. The chemical
constituents of leachate, decoction and fresh juice are entirely different. With the help of
my Biochemist friend, I have analysed the samples. Exactly the results were in agreement
with the senior traditional healers claim but they have no scientific tool to prove it. They
showed me evidence through traditional method. They soaked the rice seeds in leachate,
decoction and fresh juice separately and allowed to germinate. Every treatment resulted
in different range of germination and also of different vigour. I am aware that it is
Allelopathic evidence. In my previous articles on 'Tree shade Therapy' I have described
that how the tree shade is used to treat many health troubles in Chhattisgarh. The patients
having the tendency of Renal Calculi formation are advised by the traditional healers to
plant more and more Mehndi leaves in home gardens and around their homes and invest
two to three hours near to these trees, atleast during the period of attack. The external
impact with internal use results in more promising effects. After suggesting this, the
healers never forget to tell all about medicinal uses and health benefits of this herb for the
patients as well as his family.
For the botany, traditional and reported medicinal uses of Mehndi, please read my
previous articles.
VIII. Limau Patta ke Jadui Upyog.
The meaning of Phrase 'Limau Patta Ke Jadui Upyog' means the magical use of Lemon
leaves. The senior natives and traditional healers of Chhattisgarh use different parts of
Lemon tree as folk medicine. It is common belief among them that like Neem
(Azadirachta indica) leaves, Limau leaves also possess anti-microbial properties. These
leaves are used externally in many ways in order to prevent the attack of disease or its
further infestation. Although the healers of almost all parts of Chhattisgarh are aware of
its use but I have noted that the traditional healers of Chhattisgarh Plains are more aware
as compared to the healers of other regions. In case of normal fever, at very initial stage
the patients are suggested by the healers to collect the Limau leaves and inhale the aroma
coming from it. The healers claim that in most of the cases, this simple treatment cures
the trouble. I have experienced it. I am aware that in modern aromatherapy, many herbs
having specific aroma are used in this way. The healers are not aware of modern
aromatherapy. The patients having old fevers are suggested to keep the fresh leaves
below the pillow. It not only gives the freshness but also repel away the bad organisms
responsible for illness, the healers claim. The traditional healers of Kanker region prefer
the use of full fed caterpillars in dry form, with Limau leaves, in same way, in order to
get more promising effects. During transitional period when the natives having poor
resistance power get sick, the traditional healers of Durg region suggest the patients to
inhale the aroma of Limau leaves many times a day. It is its miraculous effect that this
use is very popular till today. The natives of young generation have adopted it without
any hesitation. As Limau is an integrated part of home gardens in Chhattisgarh, it is not a
difficult task to get fresh leaves any time in a day. Old leaves are preferred less as
compared to the new leaves.
For the botany, reported and traditional medicinal uses of Limau, I suggest you to read
XI. Gulgund Bar Dwai.
Locally {{Tonsilitis}g} is known as Gulgund. Although for the natives living in urban
areas and having less faith in traditional system of medicine, Tonsilitis means a course of
heavy anti-biotic and surgery but for the natives of rural and forest regions, Tonisilitis is a
trouble that can be managed easily without any problem. During the Ethno-botanical
surveys conducted in different parts of Chhattisgarh, I have noted that the problem of
Tonsilitis is relatively less in rural and forest regions as compared to urban regions. The
traditional healers are having specific reason for it. According to them the infection in
Tonsils shows that the natural resistance of body is decreasing and there is a need to take
immediate action. The healers also blame the modern foods for causing problems like
Tonsilitis but they are unanimous in opinion that the natives having enough resistance
powder never get affected by Tonsilitis. After systematic treatment, the healers always
insist on developing the natural resistance inside the body through herbal formulations. I
was the regular sufferer of this trouble. The interactions of traditional healers made me
enough aware to pay special attention to general health of my body. I have mentioned in
previous articles that hundreds of herbs and thousands of herbal formulations are used
traditionally in Chhattisgarh to manage this trouble. Last year during the Ethnobotanical
survey a special oil with the traditional healers of Narharpur region attracted my attention
when I used it successfully to treat Tonsilitis in very short time, effectively. The healers
disclosed the formulation with promise that I will never use it for the sake of profit
making. They were aware about the importance of on-going documentation work. They
allowed me to document this important and less known traditional knowledge. For the
preparation of special oil, the juice of Bael (Aegle marmelos) and Tulsi (Ocimum
sanctum) leaves are extracted and mixed in equal proportion. The combination is added
in Til (Sesame seed) oil in 1:10 ratio. The solution is boiled. When all watery contents
evaporate, the boiling is stopped and special oil is kept for future use. The patients having
Tonsilitis are advised by the traditional healers to gargle with this special oil. The healers
claim that in most of the cases the patients get relief without supplement treatment. The
oil is given to the patients without disclosing the secret formulation. Many times more
herbs particularly aromatic herbs are added in oil in order to hide its identity. During the
surveys I have noted that many herb vendors also sell this special oil to the traditional
healers of neighbouring states. It is its efficacy that this formulation is still very popular
among the traditional healers. Like all other formulations, the healers prefer the
organically grown herbs preferably herbs collected from wild for the preparation of
special oil.
For the botany, traditional and reported medicinal uses of Bael, Tulsi and Til, please read
XIII. Lauki Ke Kadha.
Lauki is a local name of Bottle Gourd (Lagenaria siceraria). Lauki is well known herb in
Chhattisgarh grown as vegetable crop. It is planted in home gardens. Also it is under
cultivation in fairly large areas. Lauki is also used as folk medicine. As vegetable its
fruits are used whereas as medicine, all parts of Lauki are used. Several Lauki based
herbal dishes are popular in Chhattisgarh. I have written a lot about these dishes in my
previous articles. Through the Ethnobotanical surveys conducted in different parts of
Chhattisgarh, I have identified about 60 traditional healers having expertise in medicinal
uses of Lauki. These traditional healers use the Kadha (decoction) of Lauki fruit in
treatment of high blood pressure or hypertension. The Kadha is used both as preventive
and curative to this common trouble. Although it is hard to believe the miraculous effects
of Kadha but the satisfaction and relief, the patients are getting, are enough to express its
efficacy. Different traditional healers prepare the Kadha by adopting different methods.
In general, the Lauki fruits are boiled in water and when half quantity (of initial quantity)
water remains, the boiling is stopped and Kadha is taken internally. In normal cases, the
healers suggest intake of this Kadha once in a day. In a advanced cases, it is given twice
or thrice a day. The healers are not in favour of its long term use. In general, it is given
upto two month in any parts of the years, particularly during the time when fresh fruits
are available in plenty. As Lauki is cultivated in Chhattisgarh using heavy doses of
agrochemicals, Lauki collected from fields and markets are completely avoided. The
healers instruct the patients to plant this herb in home garden to fulfill the requirement.
From markets, it is very difficult to get organically grown Lauki fruits. Many healers
claim that this Kadha is also beneficial for the patients having diabetes and digestive
system related troubles, but most of the healers are not agree with these uses. They
consider it specifically beneficial for hypertension. At initial stages, the regular use of
Lauki Kadha manages the trouble effectively without any supplement treatment.
For the botany, traditional and reported medicinal uses of Lauki, please read my previous
articles.
XII. Motiabind Bar Dawa.
Motiabind is a local name of {{Cataract}g}, a common trouble of old age. I have

mentioned in previous articles that the natives and traditional healers of Chhattisgarh
have in depth traditional medicinal knowledge about herbs and herbal formulations useful
in treatment of Cataract. In most of the cases, the treatment results in prevention of
surgery. During the Ethnobotanical surveys in Chhattisgarh Plains, I got the opportunity
to meet and internact with the traditional healers of Bilaspur region specialized in
treatment of Cataract. The formulation I have found more promising is the formulation in
which Van Santhi, Chandni and Bambri roots are used in unique way. All the herbs are
common in Chhattisgarh. The scientific names of Van Santhi, Chandni and Bambri are
Trianthema decandra, Tabernaemontana divaricata and Acacia nilotica. The roots are
collected after performing worship ceremony. The fresh roots are taken in equal
proportion and after thorough washing, boiled in milk. When roots get softened, the
boiling is stopped and roots are allowed to dry in shade. After use, the powder is added in
Breast milk and solution is prepared. The patients having the problem of Cataract are
advised to apply few drops of this solution twice or thrice a day into the eyes. According
to the traditional healers, the solution acts as both preventive and curative to eye troubles.
The healers are satisfied with the results. Many of the healers have kept the long list of
patients treated successfully using this formulation. The healers informed that they have
acquired the knowledge about this formulation from their forefathers and practicing it
since generations without modification. They are not using it in other eye troubles. I got
opportunity to interact with the patients. Their encouraging responses motivated me to
include this formulation in present series.
For the botany, traditional and reported medicinal uses of Van Santhi, Chandni and
Bambri, please read my previous articles.
IX. Harra ke Shartia Upyog.
Harra is a local name of Terminalia chebula. Harra is a well known tree of medicinal
importance in Chhattisgarh. The formulation known as Harra Ke Shartia Upyog indicates
the promising uses of Harra fruits. For the first time I got information about this
formulation from the traditional healers of Mudpar village Shri Hanumat Prasad Verma.
He uses the Harra fruit in treatment of enlargement of Prostrate gland, a common trouble
in old age, successfully. He has acquired this knowledge from his Guru living in
Himalayas. He is practicing this knowledge since ten years. In his region, he is well
known for this treatment. He claims that any type of prostrate trouble can be treated
successfully with the help of Harra fruits. The use is very simple. One fruit is dipped in
water overnight and next morning, the leachate is taken internally empty stomach. After
taking the leachate, the soften fruit is chewed and swallowed. This treatment is continued
till complete cure. Many times its long terms use is also recommended by the healer in
order to avoid the repetition of trouble. Harra fruit having yellowish colour is preferred.
Stoneless fruits are used only. The use of freshly collected Harra is recommended but as
it is not available round the year, the old fruits can also be used. Very old fruits are not
preferred. The traditional healers of other parts of Chhattisgarh add more herbs with
Harra but Shri Verma is satisfied with the performance of Harra fruit alone in above
mentioned way. I have interacted with the patients getting immense relief from this
treatment. In modern medicine, the practitioners recommend surgery with heavy doses of
anti-biotics. In such situation, the formulation of Shri Verma is like a boon for the
patients particularly the poor patients.
For the botany, traditional and reported medicinal uses of Harra, please read my previous
articles.
X Pelea Bar Fudhar Ke Upyog.
Pelea or Jaundice is a common trouble in Chhattisgarh. During the Ethnobotanical

surveys conducted in different parts of Chhattisgarh, I have noted that large number of
traditional healers are having expertise in treatment of Pelea. It clearly indicates that both
the patients having Pelea and herbs having promising effects are in abundance in the
state. Hundreds of healers use different herbs and herbal combinations. from Herbal Mala
and bath to internal remedies, the healers use all options to manage the trouble. The
traditional healers of Gandai-Salewara region, well known in the region for their
expertise, use the Fudhar Doodh (Latex of {{Calotripis gigantea}e} leaves) internally
alone or in combination with other herbs in treatment of Pelea. They have acquired this
knowledge form their ancestors and without any modification, they are practicing it
sincerely. The main occupation of these healers are farming. They are not earning from
this social service. Even they are not taking the cost of medicine. Many healers keep the
formulation secret whereas other opens it to the patients but the patients prefer to take
this medicine from the healers as they believe that the healers have special powder to
make the medicine more promising. Fudhar grows as wasteland herb in Chhattisgarh. I
have written a lot on its different aspects in my previous articles. Three to four drops of
Fudhar latex are given daily morning and the healers claim that it roots out the problem
miraculously in a week or even early. The freshly collected latex is used. It is given with
some media like Pan leaves, Milk, sugar candies or milk products. The upper newly
emerged leaves are preferred for the collection of latex. The traditional healers of
Khairagarh region prefer the leaves having specific marks for the collection of latex.
Although they have to invest much time for the collection of these specific leaves but
they never miss to use it as medicine, whenever they get it. When I asked the senior
traditional healers of Gandai region about this use, they replied that the treatment through
Fudhar latex is not very simple as it looks. In normal cases, when natives or the healers of
young generation use latex, they get results in longer time. Sometimes they fail to get the
desirable effects. In such cases, they never hesitate to blame the traditional knowledge
but in reality they are not aware of true and classical approach of use of Fudhar latex. On
special request, the senior healers informed that before collecting the latex, they select the
potential Fudhar herb. The herbs growing in polluted areas or having insect damage are
rejected. Three days before collection of latex, they perform special worship of selected
Fudhar herbs. During worship they offer different herbal extract to the Fudhar herbs. In
three days, every day different extract is added near to the base of its roots. From simple
observation it seems normal worship. When I gathered the herbal extracts from the
healers and applied it on Fudhar herbs at experimental fields, I found it very beneficial to
the overall plant growth. The extracts are having stimulatory Allelopathic effects. My
biochemist friend confirmed that the useful natural chemicals are relatively higher in
Fudhar herbs treated with these extracts. Full of enthusiasm when I informed the senior
traditional healers, the smiled like they are already aware of this effect. My presumption
was true. The healers took promise from me to not to disclose the secret extracts to any
profit making firm. I took permission from them to use it in future cultivation of
Calotropis plant as medicinal crop. I have also found the extracts very promising in many
other medicinal crops. The healers of young generations have little faith in worship as
they are educated and consider it as blind faith but unfortunately, they are not aware of
the science of blind faith. As Pelea is a common trouble in poor and developing
countries, I am confident that the unique traditional medicinal knowledge about Fudhar
will be of great help to the researchers and social workers around the world.
XVII. Madhumeh Bar Dawa
Madhumeh Bar Dawa means the medicine for Diabetes. I got this unique formulation
from the traditional healers of Charama reigon. They do not claim that this formulations
cures the Diabetes but assure that it provides great relief to the patients. The patients
having Diabetic wounds get special relief in very less time by taking this formulation. In
order to get the real information about its impact, I presented the formulation to my
Doctor friend specialized in modern system of medicine. He gave the formulation in dry
form, inside the capsule, to his patients and explained that the formulation is capable of
lowering down blood sugar and it is valuable in times of emergency when modern drugs
fail to give quick effect. The traditional healers use the herb parts in fresh form and my
Doctor friend is convinced that in original form it gives more better results. The
traditional healers use Dhanbaher (Cassia fistula) and Munga (Moringa oleifera) flowers
as main ingredients. Freshly collected flowers are roasted with the help of cow ghee and
mixed in equal proportion. The combination is served with Mattha (Whey). In general,
the patients are advised to take this combination twice a day, preferably empty stomach.
As mentioned earlier, freshly collected flowers are preferred but the availability of
Dhanbaher flowers is limited to specific period particularly in March-April (or May)
whereas Munga flowers are available round the year. For off-season use, dry flowers of
Dhanbaher and fresh flowers of Munga are preferred. I have mentioned in previous
articles that the natives prepare separate herbal dishes using Dhanbaher and Munga
flowers but they are not aware of miraculous effects of its combination with Mattha. The
healers informed that they have acquired this knowledge from their ancestors and
practicing it without any modification. It is its efficacy that the healers of this region are
very popular for their expertise in treatment of Diabetes. The traditional healers of other
parts of Chhattisgarh are not much aware of this use. The healers of Charama region
prefer that the patients must use this formulation under their supervision.
For the botany, traditional and reported medicinal uses of Dhanbaher and Munga please
read my previous articles.
XVIII. Daad-Khaj Bar Shartia Dawai.
For common as well as complicated skin troubles like Daad - Khaj (Itch and ringworm),
the traditional healers of Chhattisgarh have many herbs and herbal formulations. In this
herbal formulation mostly common weeds are used as main ingredients. In general, the
skin diseases are not taken seriously by the natives as they are also aware of hundreds of
home remedies and through it manage the trouble at home. In case of complications, they
approach to the traditional healers for systematic treatment. Through the Ethnobotanical
survey conducted in different parts of Chhattisgarh, I have collected the information of
traditional healers having expertise in treatment of skin related troubles. From the
traditional healers of Pendra region of Chhattisgarh, I got information of unique herbal
formulation that is considered as sure cure for all the skin related troubles particularly
when all common remedies fail. In this herbal formulation Haldi (Curcuma longa)
rhizome powder, Harra (Terminalia chebula) bark powder, Neem (Azadirachta indica)
leaf powder, Khokli (Acalypha indica) leaf powder and Mehndi (Lawsonia alba) leaf
powder are used as main ingredients. All these herbs are easily available. All herb parts
are collected and after shade drying crushed into fine powder. All herb parts are mixed in
equal proportion. The patients having skin troubles are advised by the healers to apply
this combination in form of aqueous paste and allow to dry it. After drying wash the paste
with plain water. In general, the paste is applied before bath every day. According to the
traditional healers in most of the cases the patients get immense relief with three or four
days. The senior healers of Pendra region informed that the decoction of this combination
can be taken internally in order to get more promising result, but in general the external
use of herbal combination cures the trouble. I would like to mention here that the
traditional healers having expertise in treatment of different types of cancer, prefer its
both internal as well as external use. They also add more herbs in order to make the
formulation more strong. The healers informed that they have acquired this unique
knowledge from their ancestors.
For the botany, traditional and reported medicinal uses of all the above mentioned herbs,
please read my previous articles.
XIX. Madi Ke Peera Bar Kadha.
Madi Ke Peera means pain in Knee and Kadha means decoction. For this common but
painful trouble, the traditional healers of Chhattisgarh use many herbs and herbal
formulations both internally as well as externally. Through the Ethnobotanical surveys
conducted in different parts of Chhattisgarh, I have collected the information over 1000
such formulations. All formulations are in use in different regions. In present article, I am
giving the details of one of the most important formulations. The secret of this
formulation is limited to very few healers mostly crossing the age of 80 yeas. As their
young generation is not taking any interest in this formulation, possibly this formulation
will be lost with them. Hence, documentation of this important traditional knowledge is a
need of the hour. In very short time, I got success in convincing the healers about the
importance of documentation of traditional knowledge. In this formulation, Haldi
(Curcuma longa) powder, Harshingar (Nyctanthes arbor-tristis) leaves, Beeja
(Pterocarpus marsupium) bark and Lason (Garlic) buds are used as main ingredients. All
herb parts are collected and washed thoroughly. After washing the parts are dried in
shade and crushed into powder. After this process, all herb parts are mixed in equal
proportion. In normal case, the powder is dipped in a bowl overnight and next morning,
the patients are advised to take the leachate empty stomach. In advanced stages, the
powder is boiled in water and based on the vitality of patients, the decoction of different
rations is prepared. The decoction is also given empty stomach. According to the
traditional healers within very short time, the patients get rid from intense pain. Its
continuous intake till complete cure is recommended. Every time fresh decoction or
leachate is used. The herbs collected from wild are preferred. In general, the patients are
suggested to take this treatment under the supervision of the traditional healers. Many
traditional healers consider this decoction very promising in treatment of Sciatica. They
add more herbs in it to make it more useful. The healers informed that they have acquired
this unique knowledge from their ancestors. In reference literatures, related to different
systems of medicine in India, I have yet not found any detail about this formulation. Its
popularity among the healers makes it the unique formulation.
XVII. Madhumeh Bar Dawa
Madhumeh Bar Dawa means the medicine for Diabetes. I got this unique formulation
from the traditional healers of Charama reigon. They do not claim that this formulations
cures the Diabetes but assure that it provides great relief to the patients. The patients
having Diabetic wounds get special relief in very less time by taking this formulation. In
order to get the real information about its impact, I presented the formulation to my
Doctor friend specialized in modern system of medicine. He gave the formulation in dry
form, inside the capsule, to his patients and explained that the formulation is capable of
lowering down blood sugar and it is valuable in times of emergency when modern drugs
fail to give quick effect. The traditional healers use the herb parts in fresh form and my
Doctor friend is convinced that in original form it gives more better results. The
traditional healers use Dhanbaher (Cassia fistula) and Munga (Moringa oleifera) flowers
as main ingredients. Freshly collected flowers are roasted with the help of cow ghee and
mixed in equal proportion. The combination is served with Mattha (Whey). In general,
the patients are advised to take this combination twice a day, preferably empty stomach.
As mentioned earlier, freshly collected flowers are preferred but the availability of
Dhanbaher flowers is limited to specific period particularly in March-April (or May)
whereas Munga flowers are available round the year. For off-season use, dry flowers of
Dhanbaher and fresh flowers of Munga are preferred. I have mentioned in previous
articles that the natives prepare separate herbal dishes using Dhanbaher and Munga
flowers but they are not aware of miraculous effects of its combination with Mattha. The
healers informed that they have acquired this knowledge from their ancestors and
practicing it without any modification. It is its efficacy that the healers of this region are
very popular for their expertise in treatment of Diabetes. The traditional healers of other
parts of Chhattisgarh are not much aware of this use. The healers of Charama region
prefer that the patients must use this formulation under their supervision.
For the botany, traditional and reported medicinal uses of Dhanbaher, and Munga please
XIX. Madi Ke Peera Bar Kadha.
Madi Ke Peera means pain in Knee and Kadha means decoction. For this common but
painful trouble, the traditional healers of Chhattisgarh use many herbs and herbal
formulations both internally as well as externally. Through the Ethnobotanical surveys
conducted in different parts of Chhattisgarh, I have collected the information over 1000
such formulations. All formulations are in use in different regions. In present article, I am
giving the details of one of the most important formulations. The secret of this
formulation is limited to very few healers mostly crossing the age of 80 yeas. As their
young generation is not taking any interest in this formulation, possibly this formulation
will be lost with them. Hence, documentation of this important traditional knowledge is a
need of the hour. In very short time, I got success in convincing the healers about the
importance of documentation of traditional knowledge. In this formulation, Haldi
(Curcuma longa) powder, Harshingar (Nyctanthes arbor-tristis) leaves, Beeja
(Pterocarpus marsupium) bark and Lason (Garlic) buds are used as main ingredients. All
herb parts are collected and washed thoroughly. After washing the parts are dried in
shade and crushed into powder. After this process, all herb parts are mixed in equal
proportion. In normal case, the powder is dipped in a bowl overnight and next morning,
the patients are advised to take the leachate empty stomach. In advanced stages, the
powder is boiled in water and based on the vitality of patients, the decoction of different
rations is prepared. The decoction is also given empty stomach. According to the
traditional healers within very short time, the patients get rid from intense pain. Its
continuous intake till complete cure is recommended. Every time fresh decoction or
leachate is used. The herbs collected from wild are preferred. In general, the patients are
suggested to take this treatment under the supervision of the traditional healers. Many
traditional healers consider this decoction very promising in treatment of Sciatica. They
add more herbs in it to make it more useful. The healers informed that they have acquired
this unique knowledge from their ancestors. In reference literatures, related to different
systems of medicine in India, I have yet not found any detail about this formulation. Its
popularity among the healers makes it the unique formulation.
XVIII. Daad-Khaj Bar Shartia Dawai.
For common as well as complicated skin troubles like Daad - Khaj (Itch and ringworm),
the traditional healers of Chhattisgarh have many herbs and herbal formulations. In this
herbal formulation mostly common weeds are used as main ingredients. In general, the
skin diseases are not taken seriously by the natives as they are also aware of hundreds of
home remedies and through it manage the trouble at home. In case of complications, they
survey conducted in different parts of Chhattisgarh, I have collected the information of
traditional healers having expertise in treatment of skin related troubles. From the
traditional healers of Pendra region of Chhattisgarh, I got information of unique herbal
formulation that is considered as sure cure for all the skin related troubles particularly
when all common remedies fail. In this herbal formulation Haldi (Curcuma longa)
rhizome powder, Harra (Terminalia chebula) bark powder, Neem (Azadirachta indica)
leaf powder, Khokli (Acalypha indica) leaf powder and Mehndi (Lawsonia alba) leaf
powder are used as main ingredients. All these herbs are easily available. All herb parts
are collected and after shade drying crushed into fine powder. All herb parts are mixed in
equal proportion. The patients having skin troubles are advised by the healers to apply
this combination in form of aqueous paste and allow to dry it. After drying wash the paste
with plain water. In general, the paste is applied before bath every day. According to the
traditional healers in most of the cases the patients get immense relief with three or four
days. The senior healers of Pendra region informed that the decoction of this combination
can be taken internally in order to get more promising result, but in general the external
use of herbal combination cures the trouble. I would like to mention here that the
traditional healers having expertise in treatment of different types of cancer, prefer its
both internal as well as external use. They also add more herbs in order to make the
formulation more strong. The healers informed that they have acquired this unique
knowledge from their ancestors.
20. Bavasir Ke Shartia Ilaj.
Bavasir is a local name for Piles and Khooni Bavasir is bleeding piles. Like other parts of
the world, Bavasir is also a common trouble in Chhattisgarh. I have mentioned hundreds
of herbs and herbal formulations used traditionally in treatment of Piles by the natives
and traditional healers of Chhattisgarh. Many times I think after seeing the long list of
formulations, that the rich knowledge on this aspect reflects the severity of problem
present in Chhattisgarh. The traditional healers are aware of this severity and according to
them, the matter of worry is that the number of patients is increasing very rapidly in since
one decade. The healers blame modern life style for it. In severe case of bleeding piles,
many times the patients loss their lives. Under such conditions, the patients living in
urban areas take the shelter of modern system of medicine whereas the patients of rural
areas totally depend on the traditional healers. Through the interactions with the
traditional healers of Dhamtari region specialised in treatment of all types of piles, I got
information on unique formulation which is used at last stage when all herbs fail. In this
formulation Rasaut, Anar and Kukronda are used as main ingredients. Rasaut (Berberis
aristata) root bark, Anar (Punica granatum). Fruit peels and Kukronda (Blumea lacera)
roots are used. All parts are collected and dried in shade. After drying, the parts are
crushed into fine powder and mixed in different proportion. In general the healers mix
Rasaut, Anar and Kukronda in 1:2:1 proportion and the combination is given internally
with Gud (Jaggery). Gud not only acts as medium but also it plays an important role in
making the formulation medicinal rich. The healers informed that few doses of this
combination stops the bleeding effectively and its judicious use upto long time roots out
the trouble. Surprisingly, this combination is not used at early stage. The healers
explained that wrong use of Rasaut can cause great harm to the patients health. In
reference literatures related to different systems of medicine in India, many Rasaut based
formulations have been described but the combination of Rasaut and Kukronda is not
given. According to the healers, the presence of Kukronda enhances the performance of
Rasaut and vice-versa. The healers have acquired this traditional knowledge from their
ancestors. They are using the ingredients without modification but they have changed the
ratio in which the ingredients are mixed. In traditional formulation the proportion of
Rasaut was higher. Higher amount of Rasaut means more risk to the patients. This is the
reason the healers of present generations have modified it.
For the botany, traditional and reported medicinal uses of Rasaut, Anar and Kukronda,
21. Kodh Bar Dawa.
Leprosy is locally known as Kodh. Due to extensive education and health programme
conducted by the state authorities funded by international organizations now in interior
and remote parts of Chhattisgarh, it is very difficult to get the patients having Leprosy.
The programmes run by state authorities do not consider the importance of traditional
knowledge about herbs useful in treatment of this disease. In early days, the patients at
rural and forest areas were dependent on the traditional healers for the treatment of
Leprosy. In Chhattisgarh, I have collected the list of over 300 traditional healers having
expertise in treatment of only Leprosy. Now these healers are loosing interest in
traditional knowledge and in very short time, we will loose all the information. This
observation motivated me to conduct the series of ethnobotanical surveys focused on
Leprosy and herbal cure of this trouble. Till today I have collected the information on
over 500 important formulations. The traditional healers of Chhattisgarh Plains are very
well known for their expertise in treatment of Leprosy. From them I got an unique
formulation. According to the healers the internal use of this formulation can cure the
trouble within two months. In this formulation, Bramhadandi (Trichlolepis glaberrima)
root bark, Kalmegh (Andrographis paniculata) leaves, Isarmool (Aristolochia indica)
roots and Sanaiy (Cassia senna) leaves are used as main ingredients. All herbs are
collected and after shade drying crushed into powder. All herbs are mixed in equal
proportion. The combination is taken internally with Shahad (Honey) once in a day. After
seeing the condition of the patients, the traditional healers decide the doses. In general,
one teaspoonful combination is given. The healers were giving this combination under
their supervision. The overdose or wrong mixing may cause harmful effects. This is the
reason the healers were not disclosing the formulations to the patients. The traditional
healers of other regions of Chhattisgarh are also aware of this formulation. They
confirmed its promising effects. The healers have acquired this unique knowledge from
their ancestors.
For the botany, traditional and reported medicinal uses of all the above mentioned herbs
22. Mahavari Ruke Ke Dawa.
The information on this unique formulation useful in treatment of Amenorrhoea has been
collected from the senior traditional healers of Chhattisgarh specialised in treatment of
gynaecological troubles. I have mentioned in previous articles that in Chhattisgarh, there
are hundreds of traditional healers having expertise in treatment of these troubles and use
thousands of herbs and herbal formulations. The present formulation was in use in early
days. The senior traditional healers are still using it in their routine practice. I am aware
that if proper and timely documentation of this unique formulation is not done, we will
loose it with the healers. After convincing the senior traditional healers about the
importance of documentation, I got information on complete formulation. In this
formulation Gandh biroza (Ferula galbaniflua), Ajmod (Trachyspermum roxburgianum)
and Baibirang (Embelia ribes) are used as main ingredients. All herbs are mixed in equal
proportion and converted into powder. The powder is converted into aqueous paste with
the help of Shahad (Honey). The patients having the problem of Amenorrhoea are
advised by the healers to put this paste inside the vagina. The application is repeated
many times till complete cure. In general, the healers do not disclose this formulation to
the patients. They have acquired this knowledge from their ancestors and using it without
any modification. The poor availability of Gandh biroza is problem. This is the reason
that the healers of young generation are adopting other alternatives. The senior traditional
healers are dependent on the herb vendors of other states for the supply of this herb. They
are aware of adulteration but they have no alternative. During the surveys, I got
opportunities to interact with patients getting relief from this formulation. The results
were promising.
Migraine is known as Adhasisi in Chhattisgarh. After expencncing the severe headache

of Migraine every patients try to avoid its attack again but in modern system of medicine,
there is no cure for this common trouble. The only therapy is the endless use of
painkillers. As herb expert, I meet many patients regularly tired of pain killers and want
to avoid its use. I have mentioned in previous articles that the natives and traditional
healers of Chhattisgarh have many herbal remedies both to stop the pain and also to cure
the trouble. From the traditional healers of Northern Chhattisgarh, I got an unique
formulation useful for severe headache. This formulation is a combination of leaf juice
and it is applied externally. Agasti (Sesbania grandiflora) and Kundru (Coccinia indica)
leaves are used as main ingredients. The fresh leaves are taken and juice is extracted by
crushing it. The juice are added in equal proportion. The combination is filtered through
white cloth and few drops of combination is applied into the eyes. According to the
traditional healers this application reduces the intense pain immediately and very soon the
patients get immense relief. Both ingredients are available easily. Many healers claim that
regular use of combination in this way upto long time (atleast upto 46 days) cures the
trouble of Migraine completely, but majority of healers are not agree with this saying.
They consider it useful only during the attack. For complete cure these healers are having
other alternatives. The healers using this combination have acquired this knowledge from
their ancestors. They are not in favour of adding more herb juice in it in order to make it
more promising. In general, the healers neither disclose the formulation to the patients
nor give the juice in bulk for year round use. The fresher the juice, more powerful will be
the effects. The decoction is not used.
For the botany, traditional and reported medicinal uses of Agasti and Kundru, please read
24. Mudi Peera Bar Tel.
Any type of headache is known as Mudi Peera in Chhattisgarh. The natives and
traditional healers of Chhattisgarh prepare many types of Herbal Tel (Oil) in order to cure
normal as well as complicated headache. These preparations are used externally. These
preparations are used both preventive and curative to headache. In general, to prepare
these oils, the herbs or herb parts are boiled in base oil and when all watery contents
evaporate, the boiling is stopped and after filtration, the oil is kept for future use. The oil
is massaged gently on affected parts. Small amount of oil gives desirable effects.
Through the interactions with the traditional healers of Southern Chhattisgarh, I got
information about special oil used in treatment of severe headache, when all remedies
fail. The traditional healers of this region not only use it but also they supply it to the herb
vendors, through which it reaches to different corners of India. It is its efficacy, that the
traditional healers are recommending this oil without any modification since generation.
In this oil, Bhui Aonla (Phyllanthus amarus), whole plant, Bhangra (Wedelia chinensis)
leaves, Zeera (Cumin), Ajwain (Carum copticum) and Ketki (Agave americana) leaves
are used as main ingredients. All herb parts except Cumin and Ajwain seeds, are taken in
fresh form. As base oil Til (Sesame) oil is used. Oil is prepared by above mentioned
traditional methods. Once prepared in bulk, this special oil can be kept upto long time,
but as all the ingredients are available easily the healers prepare new oil, every year. The
oil is not used as pain killer in other parts of the body, although I have tried it
successfully many times. Many traditional healers of Keshkal region claim that this oil is
useful as hair tonic also but the other healers are not agree with this use. The healers of
Southern Chhattisgarh informed that they have acquired this knowledge from their
ancestors. After understanding the importance of documentation of traditional
knowledge, the healer disclosed the complete formulation.
25. Tapedik bar Dawa.
Typhoid fever is known as Tapedik in Chhattisgarh. The senior natives and traditional
healers of Chhattisgarh specialised in treatment of fevers, use many herbs alone or in
combination with other herbs, in treatment of this common but complicated fever.
Through the Ethnobotanical surveys conducted in different parts of Chhattisgarh, I have
collected many valuable information on this important aspect. From the traditional healer
of Dasapal village of Bastar region I got an unique formulation that is considered as sure
cure for Typhoid fever. In this formulation, Kapoor (Camphor), Mulethi (Glycyrrhiza
glabra), Jam Beeja (Psidium guajava seeds), Afeem beeja (Opium seeds), Khira beeja
(Cucumis sativus seeds), Koha Beeja ke Guda (Terminalia arjuna seed pulp), Tarbooz
beeja ke Gude (Water melon seed pulp), Chandan Burada (Santalum album powder) and
Gulab Pankhundi (Rose Petals) are used as main ingredients. All herbs are collected and
after shade drying crushed into powder. Kapoor, Mulethi, Jam and Opium plant parts are
taken in half quantity of all other ingredients. The powder of different ingredients are
mixed and by adding Bambri Lasa (Acacia nilotica Gum) in it, small tablets are prepared.
After observing the condition of the patients, the traditional healers fix different doses. In
general two tablets are given once in a day, one at a time. The traditional healer informed
that after few doses, the effects are visible in form of low temperature. This combination
also acts as tonic. The traditional healer further informed that he is using this formulation
since 30 years without modification. He claimed that he never uses other herbal
formulations for this treatment. In reference literatures related to different systems of
medicine, I have found many similar (but not exactly same) formulations. When I
informed the traditional healers of other regions about this formulation they tried and
later confirmed its miraculous effects. But they added that one or two herbs are missing
in this formulation and may be as traditional secret, the healer of Dasapal village wants to
keep it secret.
26. Ankhi Peera Au Andhapan Ke Dawa.
Eye pain and poor eye sight are known as Ankhi Peera Au Andhapan in Chhattisgarh.
The senior natives and traditional healers of Chhattisgarh having expertise in treatment of
eye related troubles use many herbs and herbal formulations to treat the problem of poor
eye sight. I have mentioned in previous articles that how the traditional healer of Bastar
region Shri Vishal Bharat was treating this trouble with the help of Malkangni (Celastrus
sp.) oil. Through the interactions with the traditional healers of Narharpur region, I got an
unique formulation having miraculous effect. The knowledge about this formulation is
limited to very few traditional healers. The healers modern generation are fond of this
formulation but it is a matter of investigation that why this formulation is loosing its
popularity. The main reason, I understood, was the traditional secret of formulation, the
senior healers are following sincerely. Fortunately, I got the chance to interact and
convince the healers about the importance of documentation of traditional knowledge and
finally got the complete formulation. In this formulation, Punarnava or Santhi
(Boerhaavia diffusa) roots, Zeera (Cumin), Piaz (Allium cepa) and Kali Mirch (Black
Pepper) are used as main ingredients. The aqueous extract of all these herb parts are
collected and mixed in equal proportion. Few drops of this combination is applied into
the affected eyes twice a day. The treatment is continued till complete cure. The
traditional healers claim that in most of the cases within a week the patients feel improve
ness in vision and in two months the treatment is over. In rare cases, when the treatment
lasts longer, the healers prefer to change the formulation as they are not in favour of its
long term use. The healers informed that as all the ingredients are easily available, they
have not to go far inside the forests in search of medicine. The combination can be kept
upto long time but due to easily availability the healers prepare it fresh. As the healers
donot disclose the ingredients to any one, the patients are suggested by them to either
come at morning and evening time or stay at their homes till complete cure. I have used
this combination successfully and convinced with its efficacy. This is the reason I have
included it in present series.
For the botany, traditional and reported medicinal uses of all the above mentioned
ingredients, please read my previous articles.
27. Aik Dawa Doo Kaam.
Aik Dawa Doo Kaam means one medicine two treatments. Among the traditional healers
of Bagbahera region, this unique formulation is popular by this name. The traditional
healers use it in treatment of toothache, externally and in treatment of respiratory troubles
specially for chronic cough, internally. In this formulation, medicinal ant Oecophylla
smaragdina is used as main ingredient. The natural forests of Chhattisgarh are rich in its
wild population. I have mentioned in previous articles that how the traditional healers and
natives of Chhattisgarh particularly of Southern Chhattisgarh use this ant species as folk
medicine both internally as well as externally. Many herbal dishes are also prepared from
this ant species. As other ingredients, Neem (Azadirachta indica) seed oil and whole herb
of Bhatkatiya (Solanum xanthocarpum) are used. For external use, the dry herb of
Bhatkatiya is allowed to burn after keeping it on fire. After it Neem seed oil and dry ants
are added. The patients having severe toothache are advised to open the mouth and with
the help of tube, the fume is directed towards the painful teeth. The fume acts as miracle
and in very less time the patients get feel great comfort. The healers claim that this fume
kills the germ and its regular application in this form cures the trouble completely. In
previous articles, I have mentioned the use of burning fruits of Bhatkatiya is same way
and for the same purpose. The traditional healers of Bagbahera region informed that the
addition of Neem oil and ant species makes the formulation more efficient. For internal
use, in place of fume, the whole herb of Bhatkatiya is converted into powder. This
powder is mixed with dry ant powder and few drops of Neem seed oil and in very small
doses given to the patients. It is considered as a boon for the patients having the problem
of chronic cough. The treatment is continued till complete cure. The healers have
acquired this unique knowledge from their ancestors and without modification using it
sincerely. The traditional healers of other regions of Chhattisgarh are not much aware of
this formulation.
For the botany, traditional and reported medicinal uses of Bhatkatiya and Neem, please
28. Garbh Bar Shartia Dawa.
For the issueless couples, the traditional healers of Bagbahera region are having an
unique formulation. I have written a lot about the rich traditional knowledge the
traditional healers of Chhattisgarh are having in this aspect. In this sensitive trouble,
many quacks earn thousand rupees by misguiding the natives. The traditional healers
specialized in the treatment of this trouble never charge any fees for their expertise. Many
of them even not charge the cost of herb. I have noted during the Ethnobotanical surveys
conducted among these healers that the information on this unique formulation is limited
to few traditional healers and it is very necessary to document this important traditional
medicinal knowledge. I got permission from the healers. In this formulation Hanthi Dant
(Elephant tusk), Shahad (Honey) and Asgandh (Withania somnifera) root powder are
used as main ingredients. All ingredients are mixed in equal proportion to prepare the
combination. This combination is given to the female partners upto one week after start
of menustral cycle. The traditional healers claim that through this simple treatment the
patients get rid from this trouble and chance of success is cent-percent. The traditional
healers are known in the region for their expertise in this field. They have acquired this
knowledge from their ancestors and without modification. The healers further informed
that due to official ban on the collection of Hanthi Dant, now it is very difficult to get it.
From illegal traders, they get it in powder form but adulteration is very common. This is
the reason, the use of this formulation is becoming a thing of past.
For the botany, traditional and reported medicinal uses of Asgandh, please read my
previous articles.
29. Kan Ke Peera Bar Dawai.
Kan Ke Peera means earache. In general, earache is not considered as a complicated

trouble by the traditional healers. The natives manage it easily with the help of home
remedies as hundreds of home remedies are available as alternatives. In case of
complications they consult to the traditional healers for systematic treatments. During the
Ethnobotanical surveys conducted in different parts of Chhattisgarh, I got opportunities to
interact with hundreds of traditional healers having unique traditional formulations to
manage the earache effectively in very less time. From the traditional healers of
Bagbahera region I got special formulation. In this formulation roots of Lason (Garlic),
Hurhur (Cleome viscosa) leaves, Alsi (Linseed) seeds, Piaz Ke Rasa (Onion bulb juice)
and Methi (Fenugreek) leaves are used as main ingredients. All ingredients are taken
fresh and mixed in equal proportion. The combination is boiled in base oil and when all
watery contents evaporate the boiling is stopped and filtered oil is kept for future use. As
base oil Til (Sesame seed) oil is used. Once prepared in bulk, this special oil can be
stored upto long time but as all the ingredients are available easily, the healers prepare the
oil every year. In case of earache, few drops of special oil are applied into the ears and
within less time the patients feel immense relief. Many herb vendors collect this oil from
the traditional healers and supply it to the healers of neighbouring state, unaware of this
formulation. Like common natives, the herb vendors are not aware of this formulation.
The healers have acquired this knowledge from their ancestors and without modification
practicing it sincerely.
For the botany, traditional and reported medicinal uses of all the above mentioned
ingredients, please read my previous articles.
30. Purana Khansi Bar Dawa.
Chronic cough is known as Purana Khansi in Chhattisgarh. Among hundreds of

traditional formulations and home remedies, collected through Ethnobotanical surveys
conducted in different parts of Chhattisgarh, the formulation that is in use by the
traditional healers of Saraipali region is most promising in effect. Unlike other traditional
healers, the healers of this region disclose the formulation to the patients but the patients
prefer to take this medicine with the hands of the healers. In this formulation many local
as well as exotic herbs collected from neighbouring states are used as main ingredients.
The main ingredients are Bhatikatiya Ke Jad (roots of Solanum xanthocarpum), Kakra
singhi (Rhus succedanea), Bambri Chhal (Bark of Acacia nilotica), Anar Chhal (Punica
granatum bark), Kali Mirch (Piper nigrum), Pippali (Piper longum), Afeem (Opium) and
Neem Chhal (Azadirachta indica bark). All ingredients are used in dry form. All
ingredients are crushed into powder and mixed in equal proportion. With the help of
Adrak (Ginger) juice, small tablets are prepared and stored for future use. The patients
having the problem of chronic cough are given these tablets internally twice a day. The
dose depends upon the condition of the patients. The traditional healers have deep faith in
this traditional formulation. They use it when all other remedies fail. They prepare it
under their strict supervision and try to make new tablets in month interval. I have
observed during the surveys that many herb vendors collect the tablets from the healers
and supply it to the traditional healers of neighbouring states. In exchange they bring
herbs like Kakrasinghi for the healers. I got opportunities to interact with the patients
getting benefit from this traditional formulation. Their encouraging response motivated
me to document the information about this formulation without any delay. The healers of
other regions are not much aware of this formulation.
For the botany, traditional and reported medicinal uses of all the ingredients, please read
31. Tilli Bar Dawa.
Spleen is known as Tilli in Chhattisgarh. For the common trouble enlargement of spleen,
the traditional healers and natives of Chhattisgarh use many herbs and herbal
formulations. Through the Ethnobotanical surveys conducted in different parts of
Chhattisgarh I have collected many valuable information on this aspect. During the
interactions with the traditional healers of Gariaband region, I got information on unique
formulation that can be used successfully in effective treatment of this trouble. These
traditional healers are well known in this region and since generation they are practicing
this important traditional knowledge without any modification. They have acquired this
knowledge from their ancestors. In this formulation, commonly available herbs are used.
In this formulation, Baibirang (Embelia ribes), Hing (Asafoetida), Ama Haldi (Curcuma
amada), Kali Mirch (Piper nigrum), Pippali (Piper longum), Sonth (Dried Ginger), Fruit
rind of Harra (Terminalia chebula) and Chita (Plumbago zeylanica) are used. All
ingredients are collected in dry form and crushed into powder. All ingredients are mixed
in equal proportion. The combination is given a shape of small globules using Dhikuar
Rasa (Aloe vera juice). Based on the condition of the patients, the small globules are
given internally to them. The healers claim that in most of the cases, one or two doses
start curing the trouble and within very short time the patients feel much relief. As
traditional secret, the healers do not disclose this formulation to any one. They do not
give the globules in bulk, in order to avoid its commercial trading. The globules are
prepared by them or under their strict supervision. All herbs are collected directly from
the forests. They are not dependent on local herb shops for the herbs. This is the reason,
these globules act as miracle.
For the botany, traditional and reported medicinal uses of all the above ingredients,
32. Tilli Bar Chamgadad Ke Upyog.
Chamgadad means Bat locally. During the ethnobotanical surveys conducted in different
parts of Chhattisgarh I have noted that the traditional healers of many parts use Bat as
folk medicine both internally as well as externally. The healers of Southern Chhattisgarh
are having special expertise in the use of Bat. From the healers of Bhopalpatnam region I
have noted an unique formulation used in treatment of enlargement of spleen (Tilli). The
healers use Bat and Bhavri Keeda (Water strider) as ingredients. The healers aware of the
importance of documentation work, disclosed the formulation to me. To prepare
medicine , a healthy Bat is collected and after killing wings and nails are removed.
Similarly, Bhavri Keeda is collected and after drying converted into powder. The Bat is
dipped in earthen pot having Sirka (Vinegar). After some times, Bat is covered with thick
layer of clay soil and mud ball is prepared. The mud ball is roasted well in fire and ash is
collected. The ash is given a shape of small globules. These globules are kept for future
use. The patients having the problem of spleen are advised to take this globule twice a
day. The treatment is continued till complete cure. The healers have deep faith in this
formulation. The healers claim the with in short time of use, the patients feel great
comfort through these globules. As traditional secret, the traditional healers do not
disclose it to any one. In order to get more promising effects, the clay soil collected near
to the Neem (Azadiachta indica) trees in preferred. In reference literatures related to
different systems of medicine in India, I have found many similar formulation but not the
exact one. The traditional healers of other parts of Chhattisgarh are not aware of this
unique formulation.
33. Jachki Ke Bad Ke Dawa.
Jachki Ke Bad Ke Dawa Means the remedy used for post natal care. I have mentioned in
previous articles that in Chhattisgarh many preparations like Ksa Pani are used for post
natal care. The natives and traditional healers have in depth traditional medicinal
knowledge on this aspect. The traditional healers of Chhattisgarh plains specially the
healers of Durg and Rajnandgaon prepare a special soup using many herbs for this
purpose. Through the interactions with these traditional healers I collected detailed
information. In this formulation, Munga ( Moringa oleifera) leaves and Jangli Chaulai
(Amaranthus spinosus) roots are used as main ingredients. Both herbs are colleted fresh
and after thorough washing, different parts are boiled in water and decoction is prepared.
The patients are advised to take this soup sip by sip. It is given twice in a day upto fifteen
days. The healers informed the this soup gives extra strength and protects the body from
harmful diseases. They are not in favour of using this soup in normal days. In general, the
healers do not disclose the ingredients and give the soup under their supervision. For the
patients living in far areas, they prepare a mixture by adding dry Munga leaves and Jangli
Chauli roots and give it to the patients. To hide its identify they add more herbs in it. The
healers are using this formulation since generations without modification. They have
acquired this knowledge from their answers. I have yet not observed its use in other parts
of Chhattisgarh. For the botany, traditional and reported medicinal uses of Munga and
Jangli Chaulai, please read my previous articles.
34. Pelea Bar Dawa.
Pelea is a local name for Jaundice. In Chhattisgarh there are hundreds of herbs and herbal
formulations used in treatment of Jaundice traditionally . I have collected a lot of
information on this aspect through the ethnobotanical surveys conducted in different parts
of Chhattisgarh and documented through research articles at Botanical.com. Besides
these formulations, there are still many unique formulations safe with the traditional
healers particularly with the senior traditional healers. These formulations are used in
advanced stages of Jaundice when all remedies fail. As traditional secret, the healers do
not disclose the formulation to any one even to their own relatives. Living with the
healers upto long time and through frequent visits, I got success to get an unique
formulation from the traditional healers of Saraipali region. This formulation is very
poplar among the traditional healers and they have deep faith in it. In this formulation,
Ratan purus (Hybanthus enneaspermus), Gumma (Leucas aspera ) and Bariyara (Sida
acuta) leaves are used as main ingredients. The juice is extracted from the freshly
collected leaves and mixed in equal proportion. The combination is given twice a day to
the patients. Dose depends upon the condition of patients but in general, one teaspoonful
combination is given as single dose. The treatment is continued till complete cure. The
healers informed that many patients react negatively to this combination. This is because
of presence of Hybanthus leaves. In such cases, they add some more herbs. I have yet not
observed the use of this combination in other parts of Chhattisgarh. Also, in reference
literatures related to different systems of medicine I have not found any such formulation.
35. Pet Dard Bar Dawa
Pet Dard means pain in stomach. In general, the natives of Chhattisgarh manage this
common problem with the help of home remedies. In case of complications they
surveys conducted in different parts of Chhattisgarh, I have collected valuable
information on traditional medicinal uses of common herbs for stomach pain. The
traditional healers of Bhopalpatnam region use Hadjod (Cissus quandrangularis) for
treatment of all types of stomach pain. In general, Hadjod is known for its unique
medicinal properties for bone reunion. It is used both internally as well as externally in
treatment of bone fracture. I have mentioned in previous articles that many wild animal
particularly Deer are also aware of its unique properties. Unlike other traditional healers,
the traditional healers of Bhopalpatnam region use Hadjod internally for stomach pain.
The stems of Hadjod are collected and cut into small pieces. The pieces are cooked in Til
(Sesame seed) oil. The well cooked pieces are given to the patients. The healers claim
that in most of the cases, this remedy acts as miracle. The healers have deep faith in this
formulation. They have acquired this knowledge from their ancestors. They are not in
favour of adding more herbs in this formulation. In general, the remedy is given to the
patients till complete cure but its regular use more than a month is not preferred. The
healers prepare the remedy at homes and give to the patients without disclosing the
ingredients.
For the botany, traditional and reported medicinal uses of Hadjod and Til, please read my
previous articles.
36. Pet Ke Peera Bar Dawai
Pet Ke Peera means stomach pain. The traditional healers of Northern Chhattisgarh use
many simple herbal formulations in order to manage common problems like stomach
pain. The information regarding these formulations is limited to few traditional healers
and they do not disclose it to any one even to their own son. In these formulations, they
never use more than two herbs. It is popular saying for these healers that they can cure
any trouble from the herbs collected from your home garden. Unfortunately, due to
strictness of these healers and their decreasing number, we will loose both the knowledge
and the traditional healers very soon. Keeping this problem in my mind, I tried hard to
meet and interact with these traditional healers many times since 1994 but got very little
success. After ten years of hard work I got only one formulation effective for any type of
stomach pain. It gives miraculous effects in cases, when all remedies fail. The
formulation is very simple. To prepare the remedy, the leaf juice of Bariyara (Sida acuta)
and Adrak (Ginger) juice are mixed in equal proportion. A teaspoonful of combination is
given internally to the patients. The healers claim that one dose is enough to give
desirable of effects. In complicated case , second and third doses are repeated in two
hours interval. The healers are not in favour of its long term use. I have yet not observed
its use in other parts of Chhattisgarh. Like healers of Northern Chhattisgarh, I have also
deep faith in this formulation because I have tried it successfully many times.
For the botany, traditional and reported medicinal uses of Bariyara and Adrak, please
37. Pet Ke Keeda Ke Dawa.
Pet Ke Keeda means intestinal worms. In Chhattisgarh, thousands of home remedies are
in use for this common trouble. The traditional healers are also having rich traditional
medicinal knowledge about the herbs and herbal formulations useful in flushing of
intestinal worms. Through the Ethnobotanical surveys conducted in different parts of
Chhattisgarh, I got opportunities to interact with the traditional healers having expertise
in this trouble. The traditional healers of Gandai-Salewara region informed me about
unique formulation that flushes out the worms effectively in very less time. This
formulation is specially suitable in case of small children. In this formulation, many local
and exotic herbs are used. In this formulation, Rasaut (Berberis aristata), Chaksu (Cassia
absus), Bair Patta (Ziziphus jujuba leaves), Dhikuar Guda (Aloe vera gel), Neem Patta (
Azadirachta indica leaves), Kali Mirch (Piper nigrum) and Hing (Asafoetida) are used as
main ingredients. All ingredients are mixed in equal proportions. The ingredients are
converted into powder, mixed and with the help of Karunda (Carissa carandus) fruit
juice, small globules are prepared. These globules are given internally to the patients. The
healers claim that few doses are enough to give desirable effects. They further informed
that all ingredients play important role in making the formulation medicinally rich. The
healers have acquired this knowledge from their ancestors and without modification
using it in their routine practice. The traditional healers of other regions of Chhattisgarh
are not much aware of this formulation.
38. Kukur Kate Ka Dawa.
Dog is known as Kukur and Kukur Kate means Doge Bite. The problem of Dog bite is
common in almost all parts of Chhattisgarh. Every year hundreds of natives face this
problem. Fortunately, the rich traditional medicinal knowledge about herbs and herbal
formulations are available with the natives and traditional healers of Chhattisgarh through
which they manages the problem effectively within very less time. Through the
Ethnobotanical surveys conducted in different parts of Chhattisgarh, I have collected
detailed in formation on this aspect. From the traditional healers of Bagbahera region. I
got simple but effective formulation for Dog bite. In this formulation, Chirchita
(Achyranthes aspera) leaves, Haldi (Curcuma longa powder) and Til (Sesame seed ) oil is
used as main ingredients. The freshly collected leaves of Chirchita are dipped in aqueous
solution of Haldi for three hours. After this duration, the leaves are taken and fried in Til
oil. The deep fried leaves in applied on affected parts. According to the traditional healers
both internal as well as external uses at a time cure the trouble effectively. The treatment
is continued till complete cure. The healers have deep faith in this traditional formulation.
They have acquired knowledge about this formulation from their ancestors and practicing
it without any modification. As all ingredients are available easily they prepare it easily
in very short time. Many senior traditional healers of Bagbahera region consider this
formulation equally beneficial in treatment of Cat bite.
For the botany, traditional and reported medicinal uses of all the herbs used as ingredients
39 Pet Dard Bar Dawa.
Pet Dard means stomach pain locally. In normal case, the natives of Chhattisgarh manage
this problem through home remedies but in complicated case, they approach to the
traditional healers for systematic treatment. Through the interactions with the traditional
healers of Gariaband region, I got information about unique formulation which is used as
last remedy when all remedies fail. In this formulation, Rakhi Phool Patta (Passiflora
incarnata leaves) and Ajwain (Carum copticum) are used as main ingredients. To prepare
the remedy, the juice is collected by extracting the leaves. In this juice, Ajwain is added.
A piece of iron is taken and put on fire. The red hot iron piece is dipped in the
combination. When combination cools down it is given internally to the patients. After
one or two doses the patients get rid from pain. The healers are not in favour of its long
term use. In general, they give this unique formulation under their supervision without
disclosing the secret. I have yet not observed its use in other parts of Chhattisgarh. Its
miraculous effect motivated me to include this formulation in present series. In reference
literatures related to different system of medicine in India, this use has not been
mentioned. This is a matter of proud for me that through the present article this
information is coming among the world community for the first time.
For the botany, traditional and reported medicinal uses of Rakhi Phool and Ajwain,
40. Bilai Kate Ke Dawa.
Bilai means Cat locally Bilai Kate is Cate bite. The traditional healers of Bhopalpatnam
region of Chhattisgarh are having expertise in treatment of bites by wild as well as
domestic animals. This region is rich in natural biodiversity and forest and bites by
animals are common. The traditional healers use the herbs present in surrounding to
manage this trouble. While visiting the natural forest for the collection of herbs, they
always keep the herbs with them. Through the continuous interactions with these
traditional healers, I have collected over 315 traditional formulations. The formulation I
am describing in this article is specifically for cat bite and it is used when all remedies
fail. The information about this formulation is limited to very few healers particular
senior traditional healers. This uniqueness motivated me to document the information

regarding this formulation without any delay. In this formulation, Gunja (Abrus
precatorius) leaves, Kali Haldi (Curcuma caesia) and Til (Sesame Seed) oil are used as
main ingredients. The decoction of Kali Haldi rhizome is prepared. In this decoction
freshly collected Gunja leaves are dipped for one night. Next morning the leaves are fried
in Til oil. The patients are advised to take the fried leaves internally as remedy. The user
is continued till complete cure. The fried leaves in form of paste is also applied externally
on affected parts. According to the traditional healers both internal as well external uses
at a time cure the troubles effectively in very less time. I have yet not observed this use in
other regions of Chhattisgarh. The healers of Bhopalpatnam region have acquired this
knowledge from their ancestors and without modification practicing it in their routine
life.
Safed Pani means Leucorrhoea locally. I have mentioned in previous articles that the
natives and traditional healers of Chhattisgarh have rich traditional medicinal knowledge
about herbs and herbal formulations useful in treatment of Leucorrhoea. In normal cases,
the natives manage this trouble through home remedies. In case of complications, they
approach to the traditional healers for systematic treatment. The traditional healers have
unique formulations with miraculous effects. With the help of these formulations they
cure the trouble in few doses. From the traditional healers of Keshkal region, I got
information on one such formulation. In this formulation Murum (Laterite soil), Duddhi
(Euphorbia hirta) and Chandan (Santalum album) are used as main ingredients. Murrum
soil is taken in powder form. The freshly collected latex of Duddhi is taken whereas
wood powder of Chandan is taken. All ingredients are mixed in equal proportion and
small pills are prepared. The patients having leucorrhoea are advised to take these pills
twice a day with cow milk. The use is continued till complete cure. In general, the healers
do not disclose the secret formulation to any one. The healers aware of on going
documentation work disclosed this formulation for me. They have acquired this
knowledge from their ancestors and practicing it without any modification. I have neither
observed the use of this formulation in other regions of Chhattisgarh nor found this
formulation in reference literatures related to different system of medicine in India.
For the botany, traditional and reported medicinal use of Chandan and Duddhi, please
Khoon Saaf Kare Ke Dawa means the medicine used as blood purifier. The traditional
healers and senior natives of Chhattisgarh consider the impurity of blood for the root
cause of skin troubles. This is the reason they always give the medicine for blood
purification along with routine treatment of skin diseases. The patients having skin
diseases are advised by the healers to take the blood purifier upto very long time in order
to avoid further attack. Through the Ethnobotanical surveys conducted in different parts
of Chhattisgarh, I have collected many valuable information on this aspect. From the
traditional healers of Bhanupratappur, I got unique formulation that is in use as blood
purifier. In this formulation, Dadmari (Cassia alata) leaves, Isarmool (Aristolochia
bracteata) roots, Meradu (Polygala chinensis) leaves and Anatmool (Tylophora indica)
leaves are used as main ingredients. All ingredients are taken in dry form and mixed in
equal proportion. The combination is given a shape of pills. The patients are advised to
take two pills, twice in a day upto fifty days. The healers claim that many times alone this
formulation cures the skin troubles. They also recommend it for gynaecological troubles.
The healers have acquired the knowledge about this formulation from their ancestors and
added more herbs in two herbs based formulation in order to make it more promising.
The healers of other regions are not aware of this formulation. For the botany, traditional
and reported medicinal uses of all the above mentioned ingredients, please read my
previous articles.
Purana Chot means old injuries. It is common observation that the old injuries give much
pain and trouble after long time. Many times after twenty to thirty years. In general, the
traditional healers always suggest the natives to treat the injuries in childhood completely
otherwise the problem will arise at old stage at same spot. Through the Ethnobotanical
surveys conducted in different parts of Chhattisgarh, I have prepared a long list of herbs
and herbal formulations useful in treatment of injuries but surprisingly very few
traditional formulations are available for treatment of old injuries and side effects of
injuries after long time. These traditional formulations are limited to few traditional
healers. From the traditional healers of Northern Chhattisgarh, I got are such important
formulation. In this formulation Harra ( Terminalia chebula) fruits and Kakdasinghi
(Rhus succedanea) flowers are used as main ingredient. Both ingredients are taken in dry
form and converted into power. The powder of both ingredients are mixed in equal
proportion and given a shape of pills. The patients are advised to take these pills
internally. These pills are given upto longtime for promising effects but its continuous
use more than 3 months are not preferred. Many healers use the pills to treat bodyache
due to over exertion. It is frequently given to the drummers exhausted by overnight music
playing. The traditional healers have acquired this knowledge from their ancestors and
without modification practicing it. I have yet not observed the use of this formulation in
other parts of Chhattisgarh.
For the botany, traditional and reported medicinal use of Harra and Kakdasinghi, please
44. Kaam Shakti Ke Dawa.
Kaam Shakti means sexual power locally. I have mentioned in previous articles that the
natives and traditional healers of Chhattisgarh use hundreds of herbs and thousands of
herbal formulations both internally as well as externally in treatment of sexual weakness.
Many of these formulations are unique and the information about it is limited to very few
traditional healers. These healers are very old and most of them are crossing the age of 80
years. They will leave us in very less time. Hence, the documentation of this knowledge
is a need of the hour. Unfortunately, the young generation of most of the healers is not
taking interest in this unique traditional knowledge. Through the interactions with the
traditional healers of Southern Chhattisgarh, I got unique formulation which is used
externally. In this formulation, Telia Vish ({{Aconitum sp.}e}) roots, Ama Haldi
(Curcuma amada), Kali Haldi (Curcuma caesia), Asgandh (Withania somnifera) and
Maida Lakdi (Litsea chinensis wood power) are used as main ingredients. The
underground pats of all ingredients (except Maida) are taken. The shade dried parts are
converted into powder and mixed in equal proportion. With the help of cow ghee, an
aqueous paste is prepared from combination. This paste is applied on male genitals. After
10-12 hours, the dry paste is washed. The same procedure is repeated upto many days, till
the patients get rid from sexual weakness. The healers have deep faith in this formulation.
Many of the herbs are locally available where as for other herbs the healers are dependent
on herb vendors. The healers informed that all ingredients play an important role in this
formulation and no herb can be deleted from it. They have acquired this knowledge from
their ancestors and without modification practicing it. I have interacted with many healers
getting benefit from this formulation. The results are encouraging.
45. Chhappaki Ke Dawa.
Chhappaki means Urticaria locally. The traditional healers of Chhattisgarh associate this
troubles with blood impurity and heat imbalance in body. Many healers associate it with
Kidney related troubles. The natives and traditional healers of Chhattisgarh have rich
traditional medicinal knowledge about common herb and herbal formulations useful in
treatment of Urticaria. In general, they prefer internal remedies but during attack, both
internal and external remedies are used. The traditional healers of Chhattisgarh plains use
a specific formulation for this trouble. The effectiveness of this simple formulation
motivated me to include it in present series. I have yet not observed its use with the
traditional healers of other regions. In this formulation, Kuchla (Strychnos nux-vomica)
seed and Neem (Azadirachta indica) seed oil are used as main ingredients. The Kuchla
seeds are taken fresh. The Neem seed oil is taken and Kuchla seeds are added. The
combination is boiled and when all watery contents evaporate boiling is stopped and after
filtration special oil is kept for future use. This special oil is applied externally on a
affected parts. According to the healers, it gives miraculous effects within very short
time. The special oil can be stored upto long time but as it is easy to prepare, the
traditional healers prepare it every year. I have observed during the surveys that many
herb vendors collect this oil from the halers and supply it to the healers of neighbouring
states without disclosing its formulation. Its popularity among them clearly indicates its
efficacy.
For the botany, traditional and reported medicinal uses of Kuchla and Neem, Please read
46. Khal Ke Bemari Ke Dawa.
Khal Ke Bemari means skin diseases locally. The natives and traditional healers of
Chhattisgarh have rich traditional medicinal knowledge about common herbs and herbal
formulations useful in treatment of skin diseases. These herbs and herbal formulations are
used both internally as well externally. In general, there are separate groups of remedies
for internal as well as external use but the traditional healers of Kondagaon region use the
same herbal formulation both internally as well as well as externally in treatment of
complicated cases of skin diseases when all other remedies fail. In this unique
formulation, Isarmul (Aristolochia indica) and Dadmari (Cassia alata) leaves are used as
main ingredients. Freshly collected leaves of both herbs are crushed and juice is
extracted. In this juice Limau (Lemon) juice is added and the combination is used
externally in form of paste and internally in form of juice. One teaspoonful juice is
considered enough as single dose. The treatment is continued till complete cure. The
healers claim that within few doses the patients feel great relief and within a week they
get rid from trouble. Normally, the treatment is continued upto 20 days. The healers are
not in favour of its long term use. They further informed that all ingredients including
Lemon juice play an important role in making the formulation medicinally rich. The
traditional healers of other parts of Chhattisgarh are not much aware of this formulation.
The healers of Chhattisgarh plains use it externally only. Its internal use was new
information for me. I have recommended its use to many patients and observed its
miraculous effects.
For the botany, traditional and reported medicinal uses of Isarmul and Dadmari, please
47. Undkosh Sujan Ke Dawa.
Undkosh Sujan means Hydocele locally. In Chhattisgarh there are specific traditional
healers in different parts of the state, specialized in treatment of Hydrocele. They use
hundreds of herbs and herbal formulations to manage this trouble. The formulations are
used both externally as well as internally. Through the Ethnobotanical surveys conducted
in different parts of Chhattisgarh, I have collected valuable information on this aspect.

From the traditional healers of Bagbahera region, I got very useful formulation. These
healers use the flowers of Mahua (Madhuca latifolia) and seeds of KatKaranj
(Caesalpinia bonducella) both internally as well externally. The patients are advised to
crush the Mahua flowers and tied it around the scrotum. After 6 hours of treatment, the
scrotum is washed with lukewarm water. After it the aqueous paste of Katkaranj seeds is
applied on scrotum. After two hours the scrotum is washed again with lukewarm water.
At the same time, the roasted seeds of Katkaranj are given internally to the patients. The
healers claim that with a week, the patients get rid from this trouble. The healers are well
known in the region for their expertise. They have acquired this knowledge from their
ancestors and without modification practicing it in their routine life. In general they do
not disclose the formulation to the patients. The healers aware of my on-going
documentation work gave me permission to document this important traditional
formulation.
For the botany, traditional and reported medicinal uses of Katkaranj and Mahua please
48. Demag Bar Upyogi Dawa.
Demag means brain. The traditional healers of Chhattisgarh use the word Demag for the
troubles related to nervous system. The formulation I am describing in this article is used
by the traditional healers of Chhattisgarh plains as nervine tonic. This secret formulation
is given to the patients in form of powder. In this formulation, Sahadevi ({{Vernonia
cineraria}e}) and Van Bhata (Solanum torvum) leaves are used as main ingredients. The
leaves are collected and after shade drying crushed into powder. The powder of both
leaves are mixed in equal promotion. One teaspoonful of combination is given to the
patients internally with cow milk, once in a day. The use is continued till completed cure.
The healers have deep faith in this formulation. The healers are known in the region for
their expertise in treatment of nervous system related troubles. Both Sahadevi and Van
Bhata grow as wasteland herbs in Chhattisgarh. Hence, it is not difficult to get it fresh.
For off - season dry leaves are used. I have yet not observed this use in other parts of
Chhattisgarh. The healers have acquired this knowledge from their ancestors.
For the botany, traditional and reported medicinal uses of Sahadevi and Van Bhata,
Bavasir means piles locally. In Chhattisgarh, many herbs and herbal formulations are
used traditionally in treatment of piles both externally as well as internally. In previous
articles, I have written a lot on this important as well as common disease. The traditional
healers blame the poor food habits and less physical work responsible for this trouble.
They believe in complete cure of piles. They are not happy with the modern treatment of
temporary relief. They are also against the surgery. They claim that the problem of piles
can be managed through common herbs . Through the interactions with the traditional
healers of Raipur region I got the information an unique use of common herb Raksi
(Abutilon indicum). Raksi grows as common weed on rice fields. For internal use Raksi
leaves are taken whereas the decoction of whole herb, collected at vegetates stage is used
externally. The patients are advised to dip the leaves in water overnight and next morning
chew the leaves, empty stomach. The decoction is applied externally on affected part.
According to the traditional healers both internal as well as external uses at a time cure
the trouble effectively in very less time. Although this formulation is not practiced as
secret formulation but the patients prefer to take this formulation under the supervision of
healers. I have yet not observed its use with other healers of Chhattisgarh.
For the botany, traditional and reported medicinal uses of Raksi, please read my previous
articles.
50 . Rataundhi Ke Dawa.
Rataundhi means Night blindness, a common problem among school children in

Chhattisgarh. Although in modern system of medicine we have very little alternatives but
the traditional healers claim that the problem of Nigh blindness can be treated
successfully with the help of common herbs and herbal formulations present in
surroundings. Through the Ethnobotanical surveys conducted in different parts of
Chhattisgarh, I have collected many valuable information on this aspect. From the
traditional healers of Kanker region, I got information on less known but promising
traditional formulation. In this formulation Mandukparni (Centella asiastica) and Jason
(Hibiscus rosa-sinensis) are used as main ingredients. The freshly collected leaves of
Mandukparni and flowers of Jason are taken and after shade drying crushed into powder.
Both powder are mixed in equal proportion. The patients having the problem of night
blindness are advised to take a teaspoonful of combination with cow milk internally twice
a day. The treatment is continued till complete cure. The healers informed that in most of
the cases the effects are visible within a week. The healers have deep faith in this
formulation. They have acquired this knowledge from their ancestors and without
modification practicing it. The healers of other regions are less aware of this formulation.
In reference literatures related to different systems of medicine in India, I have yet not
found information on this formulation.
For the botany, traditional and reported medicinal uses of Mandukparni and Jason, please
51 Adhkapari Ke Dawa
Adhkapari means Migraine in Chhattisgarh. In general, for temporary relief the

traditional healers of Chhattisgarh use the herbs and herbal formulations externally and
for permanent cure of migraine, the formulations are used internally but the traditional
healers of Raigarh region use a specific formulation externally in order to cure the
Migraine completely. Through the regular interactions and meetings with these
traditional healers, I got complete information about this formulation. In this formulation
the leaves of Utran (Pergularia daemia) and common lime (Chuna) are used as main
ingredients. The leaves are collected and with the help of Chuna, an aqueous paste is
prepared. This paste is applied on the same side where pain is in existence. According to
the traditional healers, this application not only reduces the pain but also helps in
avoiding further attacks. The patients are advised to apply this combination many times a
day upto atleast one month both during normal time and attack. The healers claim that the
regular use in this way roots out the trouble effectively in very less time. Many times
Chuna reacts with soft skin. In such cases, the healers increase the proportion of Utran
leaves in the formulation. Many healers use dry leaves of Utran like fresh leaves. There is
a difference in opinion among the healers in this regard. The healers have acquired this
knowledge from their ancestors and practicing it without any modification.
For the botany, traditional and reported medicinal uses of Utran, please read my previous
articles.
52. Nak Muh Se Khoon Aye Ke Dawa.
The bleeding from nose and mouth is known as Nak Muh se Khoon Aana in Chhattisgarh
. For treatment of this specific trouble. I have gathered the information on specific group
of traditional healers having expertise. These healers are distributed in many parts of the
state but their number is relatively higher in Chhattisgarh plains. Although other
traditional healers are also aware of its treatment but they use common formulations and I
have already documented the information on these common formulations in my previous
articles. From the specialist healers of Chhattisgarh plains, I got an unique formulation
used internally as treatment. In this formulation, Chhota - Chirayata (Enicostema
hyssopifolum), Mandukparani (Centella asiastica) and Bhuiaonla (Phyllanthus amarus)
are used as main ingredients. Whole herbs are taken and after shade drying converted into
power form. All powder are mixed in equal proportion. A teaspoonful combination is
given internally with a glassful of cow milk. The healers claim that after few doses, the
patients start getting immense relief and in very short time, they get rid from this trouble.
I have recommended this formulation to many patients and got good results. The
encouraging response motivated me to document this important information without any
delay. Although the healers are not in favour of stored herbs but in case of need, they
store it safely by adopting traditional method so that the properties of stored herbs will
remain intact. The healers donot disclose the formulation to any one. They have acquired
this knowledge from their ancestors.
Please read my previous articles.
54. Seer Dard Ke Dawa.
Seer Dard means headache locally. Through the ethnobotanical surveys conducted in
different parts of Chhattisgarh, I have collected the information on hundreds of herbs and
herbal formulations useful in treatment of headache. From the traditional healers of
Bilaspur region I got information on unique formulation used externally to cure common
as well as complicated headache. In this formulation, Urai (Vetiveria zizanioides), Kans
(Saccharum spontaneum) and Motha (Cyperus rotundus) roots are used as main
ingredients. All roots are collected and after shade drying crushed into powder. All roots
are mixed in equal proportion. With the help of cow milk, a thick paste is prepared and
applied on painful side. After drying, the paste is washed and new paste is applied.
According to the healers very soon this paste suppresses the pain effectively. The use is
continued upto many days till complete cure. In general, the healers consider this paste
useful in absorbing extra heat from head. The paste is considered beneficial for skin also.
The traditional healers of other regions are not much aware of this formulation. I have
tried this paste with great success rate. The miraculous effect motivated me to document
the information about this formulation without any delay.
For the botany, traditional and reported medicinal use of all the above mentioned herbs,
53. Pet Dard Ke Dawa.
Pet Dard means stomachache. In Chhattisgarh, traditional herb based home remedies are
used to manage the problem of stomach pain. In case of complications the natives consult
to the traditional healers. Instead of seeing the pain, the healers try to search the root
cause of the trouble and start systematic treatment. I have mentioned in previous articles
that the farmers of the state are also having rich knowledge about common herbs
considered as weeds, useful in treatment of common troubles like stomach pain. Many of
these farmers are well known in the regions as traditional healers. During the
Ethnobotanical surveys conducted in Bagbahera region, I got opportunity to meet and
interact one such farmer cum traditional healer. He informed me about the unique use of
common weeds in treatment of stomach pain. He uses the leaves of Siliyari (Celosia
argentea), Doobi (Cynodon dactylon), Muscaini (Ipomoea reniformis) and flowers of
Duddhi ( Euphorbia hirta) . All herb parts are mixed in equal proportion and fried in cow
ghee. The preparation is given internally to the patients. A single dose reduces the
stomach pain to great extent. The healer claims that the problems due to poor digestion
etc. can be cured with this preparation within a week. If problems persist, he suggests the
patients other herbal combinations. Most of these herbs grow as rainy season weed.
Hence, according to the healer, he uses it in treatment of stomach pain common in rainy
season. He is not in favour of its off season use. I have yet not observed this use in other
parts of Chhattisgarh. Also, in reference literatures related to different systems of
medicine in India, I have not found similar formulations.
56. Twacha Ke Bemari Ke Dawa.
Twacha Ke Bemari means skin diseases locally. In general, the traditional healers of
Chhattisgarh use herbs and herbal formulations both internally as well as externally in
treatment of skin diseases. Through the interactions with the traditional healers of
Chhattisgarh Plains I got information on special formulation in which aquatic weed
Panighas (Pistia stratiotes) and Tinpania (Oxalis corniculata) are used as main
ingredients. Both herbs are collected and after crushing the combination is given a shape
of ball. This ball is kept inside Nariyal Tel (Coconut oil) for twelve hours. After this
duration, the oil is boiled and after one boil, oil is collected and stored for future use. This
oil is considered as a boon for the patients having skin related troubles. It is used when all
remedies fail. Many healers of this region use Bemchi (Psoralea corylifolia) whole herb
in place of Tinpania and prepare a special oil by adopting same methods. This special oil
is considered useful in treatment of Safed Dag (Leucoderma). It is applied externally on
white spots and after application, the spots are exposed to sunlight. The healers have deep
faith in this formulation. They give the oil to the patients directly without disclosing its
ingredients. During the surveys, the healers introduced me to their patients getting relief
from this oil. their encouraging responses motivated me to document this important
traditional medicinal knowledge without any delay. The healers of other regions are not
much aware of this formulation.
57. Chundi Ke Rog Bar Dawa.
Chundi Ke Rog means troubles related to hair (or scalp). I have mentioned in previous
articles that the natives of Chhattisgarh use Neem (Azadirachta indica) seed oil for hair
care specially in rainy season, instead of its odd odour, in order to promote hair growth
and to kill the lice. This oil is considered useful in treatment of fungal infection of scalp
and related troubles. Many times Neem seed oil alone fails to give desirable effects. The
natives are not aware of use of Neem oil in combination with other herbs. In such cases,
they approach to the traditional healers for special treatment. From the traditional healers
of Gandai-Salewara region, I got information on unique formulation. In order to increase
the effectiveness of Neem oil, the traditional healers use Indrayan (Citrullus colocynthus)
and Bael (Aegle marmelos) fruits in unique way. After making a deep hole in matured
Bael fruit, Neem oil is poured in it. The mouth is closed and Bael fruit is kept under
sunlight for one whole day. At evening the oil is collected. The same procedure is
repeated next day using Indrayan fruit. The special oil collected through this process is
applied externally on hair and scalp. According to the healers, this oil acts in miraculous
way and in very short time roots out the trouble. I have observed during the surveys that
many herb vendors collect and sell this herbal oil to the traditional healers of neighboring
states without disclosing its formulations. The popularity of this oil among them clearly
indicates its efficacy. The healers have acquired this knowledge from their ancestors and
without modification practicing it sincerely.
58. Lakwa Ke Dawa.
Lakwa means paralysis locally. I have mentioned in previous articles that the natives and
traditional healers of Chhattisgarh are having rich traditional knowledge about herbs and
herbal formulations useful in treatment of Paralysis. There are many oil based
preparations used externally to massage the affected parts. Also, the healers use the fresh
blood of Pareva (Pigeon) for the same purpose. The traditional healers of Bagbahera
region use the meat of chicks in combination of medicinal herb Isarmul (Aristolochia
bracteata) roots to cure Paralysis. Through the regular visits and meeting with the
traditional healers of this region I got this important information. Isarmul roots are
cooked with meat and the patients having the problem of Paralysis are advised to
consume this preparation internally. The healers have deep faith in this simple but
effective preparation. Although this formulation, starts giving desired effects within a
week but the patients are advised to take it regularly upto two months in order to root out
the trouble and also to avoid its further attack. The healers serve this preparation to the
patients coming to meet them. They do not disclose the formulation. They have acquired
this knowledge from ancestors and without modification practicing it sincerely. I have yet
not observed this use in other regions of Chhattisgarh. Also, this preparation is not
mentioned in reference literatures related to different systems of medicine in India.
For the botany, traditional and reported medicinal uses of Isarmul, please read my
previous articles.
59. Mahavari Bar Dawa.
For the treatment of gynaecological troubles mainly Dysmenorrhoea, the traditional

healers of Chhattisgarh are having many unique herbal formulation. Through the
many valuable information on this aspect. From the traditional healers of GondaiSalewara region, I got such unique formulation in which Dhawai flowers and leaves
(Woodfordia fruticosa) and Sonth (Dried Ginger) are used as main ingredients. All herb
parts are collected and mixed in equal proportion. The combination is boiled in water and
decoction is prepared. The patients having the problem of Dysmenorrhoea are advised by
the healers to drink this decoction, leukewarm, sip by sip, twice a day. The healers claim
that this decoction starts showing the miraculous effects in very less time but treatment is
continued even after cure in order to avoid the problem in future. The healers have deep
faith in this formulation. In reference literatures related to different systems of medicine
in India, I have found many Dhawai flower based combinations for this trouble but the
combination of Dhawai flowers, leaves and Sonth is new information. The healers have
acquired this knowledge from their ancestors and practicing it without any modification.
The healers of other regions are not much aware of this formulation.
60. Jod Ke Peera Ke Dawai.
Jod Ke Peera means joint pains locally. I have mentioned in previous articles that the
natives and traditional healers of Chhattisgarh use many herbs both internally as well as
externally in treatment of joint pains. They also use many herbal oils for this purpose.
The use of lukewarm Fudhar (Calotropis gigantea) leaves is very common in almost all
parts of the state. From the traditional healers of Bagbahera region I got information on
formulation in which along with Fudhar leaves, Bhagrenda (Jatropha curcas) and Andi
(Ricinus communis) leaves are also used as main ingredients. Five leaves of each species
are taken and with the help of cow ghee fried lightly. The lukewarm leaves are crushed
into thick paste. The patients having the problem of joint pains are advised by the
traditional healers to apply this paste in affected parts. The use is repeated many times.
According to the traditional healers, this formulation not only reduces the pain but also
cures the trouble. As all herbs are easily available, it is not difficult to prepare the
formulation but surprisingly the common natives are not aware of this formulation. The
healers apply it by their own hands. Many healers give the dry powder of all leaves to the
patients coming from far places. In order to hide its identity, many herbs are added in it. I
have yet not observed this formulation with the traditional healers of other region.
74. Purana Khujli Ke Dawa.
Purana Khujli means old problem of Itch. In general, the problem of Itch becomes
headache for the patients and all known home remedies fail to cure it, the traditional
healers declare it as Purana Khujli. They give immediate attention to it. This problem is
treated with the help of both internal as well as external remedies. The traditional healers
of Durg region use special combination externally for its treatment. In this combination
Nila Totha (Copper sulphate), Palak (Spinacia oleracea) seeds and Mehndi (Lawsonia
inermis) are used as main ingredients. All ingredients are mixed in equal proportion and
combination is dipped in a bowl filled with goat milk overnight. Next morning the
patients having the problem of old itch are advised to wash the affected parts from the
leachate. The remaining combination is dipped again in milk for one more night. Next
morning the same procedure is repeated. In this way, the leachate is used till one week.
The healers claim that within a week the patients feel great relief and in most of the cases
they get rid from this trouble. As Nila Totha is very toxic in nature, the healers take
special precaution particularly in case of young age patients. They have acquired this
knowledge from their ancestors and without modification practicing it sincerely. The
healers of other regions are not much aware of this combination.
For the botany, traditional and reported medicinal uses of Palak and Mehndi, Please read
61. Tantrika ke Majbooti Ke Dawa.
Tantrika Ke Majbooti means the strength of Nervous system. As Nervine tonic, the
traditional healers use many herbs alone or in combination with other herbs but
combinations are preferred. Through the Ethnobotanical surveys conducted in different
parts of Chhattisgarh, I have collected over 120 promising combinations used
traditionally as Nervine tonic. The best from all these combination I have selected, is the
formulation used by the traditional healers of Gandai-Salewara region. In this
formulation, Asgandh (Withania somnifera) roots, Khanphuti (Cardiospermum
halicacabum) and Ratan purus (Hybanthus enneaspermus) whole herb, Bach (Acorus
calamus) roots and Satavar (Asparagus racemosus) roots are used as main ingredients.
All herb parts are mixed (except Bach roots) in equal proportion. Bach roots are taken
one tenth of all herbs. The combination is dried in shade and crushed into powder. In
general, one teaspoonful powder is given twice in a day with a glassful of cow milk. The
healers are not in favour of its long term use. It is generally given upto fifteen days. The
healers also recommend its use to common natives who have crossed the age of 40 years.
The use is preferred in winter season. It is also considered as good brain tonic but for
children, it is not considered suitable. The traditional healers of other regions are not
much aware of this formulation. They use only Asgandh and Shatavar for this purpose. In
reference literatures related to different systems of medicine in India, I have yet not found
the similar formulations. The healers have acquired this knowledge from their ancestors.
62. Ankhi Ke Roshni Bar Dawa.
Ankhi Ke Roshni means the vision of eye. To improve the vision of eye, the natives and
traditional healers of Chhattisgarh are having many home remedies as well as well
established herbal formulations but I have found very few formulations really effective.
Other formulations help in maintaining the good health of eyes but they do not improve
the vision. I have mentioned in previous articles that Shri Vishal Bharat, a well known
traditional healers of Jagdalpur reigon, was having the formulation for this purpose. From
the traditional healers of Gandai-Salewara region, I got one simple but effective
formulation. In this formulation Chandni (Tabernaemontana divaricata) flowers are used
as main ingredient. The freshly collected flowers are dipped in Rose water (Gulab Jal) for
two hours. After two hours, the flowers are taken out and dipped in a bowl filled with
Cow milk for three days. After this duration, the flowers are further dipped in goat milk
for three hours. At the end of this process, equal quantity of Gulab Jal, Cow milk and
Goat milk having flower leachate are mixed and combination is prepared. Few drops of
this combination are applied into the eyes thrice a day. The healers claim that within very
short time, its beneficial effects on vision can be seen. The healers are in favour of its
long term use. Although the combination can be stored upto long time but as Chandni
flowers are available easily the healers prepare fresh combination every month. Although
the formulation is very simple but it is hard to identify the ingredient by seeing the
combination. The patients prefer to take this combination from the healers.
For the botany, traditional and reported medicinal uses of Chandni, please read my
previous articles.
63. Safed Pani Ke Shartia Dawa.
Safed Pani means Leucorrhoea commonly. To treat this common gynecological trouble,
many traditional formulations are in use in different parts of Chhattisgarh. From the
traditional healers of Bagbahera region, I have collected information on unique herbal
formulation used as sure cure for Leucorrhoea. I have mentioned in previous articles that
by fermentation of cooked rice, the natives prepare a special herbal dish 'Bore'. Bore is
prepared and consumed in hot summer days in order to get protection from hot winds and
its bad effects. The traditional healers of Bagbahera region consider this dish, a boon for
the patients having the problem of Leucorrhoea. They add the bark of Doomar (Ficus
glomerata) in it, in order to make it more effective. Freshly collected bark is added at
initial stage when the procedure of fermentation starts. The bark, cooked rice and water
are kept whole night. Next morning, after extracting and adding the juice of swollen bark,
Bore is consumed empty stomach. According to the healers, the use of this formulation
continuously upto one week cures the trouble completely. Although Bore is consumed in
hot season only but as medicine, Bore with Doomar bark can be taken in any part of the
year. The healers have acquired this knowledge from their ancestors and without
modification practicing it sincerely. The traditional healers of other regions are not much
aware of this use.
For the botany, traditional and reported medicinal uses of Doomar, please read my
previous articles.
Sab Rog means all diseases, more specifically all gynaecological and male diseases.
From the herb vendors of Chhattisgarh Plains, I got the unique formulation used
internally in treatment of all these troubles successfully. Although it was hard to believe
that how single combination can be used for all male and female troubles but when I
observed its uses and efficacy, I understood its importance. I personally feel that there is
a strong need for systematic scientific investigation in this regard. In this formulation,
fine powder of indigenous brick (Ita or Int), freshly collected soil of termite Bambi (Diar
Mound) are used as main ingredients. One part of brick powder, half part of termite soil
and two parts of sugar are mixed and combination is prepared. The patients are advised to
take this combination once in a day with a glassful of cow milk. In general, one
teaspoonful of combination is given internally as a single dose. The herb vendors
informed that they have learnt this knowledge from the traditional healers of Abhujmar
region. The herb vendors sell this combination as male aphrodisiac as well as sure cure
for gynaecological troubles without disclosing its contents. There is a heavy demand of
this formulation, not only in Chhattisgarh but also in neighbouring states. Its popularity
clearly indicates its efficacy. The healers and herb vendors of other regions are not much
aware of this combination. Also in reference literatures related to different systems of
medicine in India, I have not found such combination. The healers are not in favour of its
long term use.
65. Nasoor ke Dawa.
Nasoor means carbuncle locally. In Chhattisgarh, very few traditional healers are aware
of herbs and herbal formulations useful in treatment of Carbuncles, specially at later
stage, when all remedies fail. Through the Ethnobotanical surveys conducted in different
parts of Chhattisgarh. I have collected a lot of information about the promising herbal
formulations. From the traditional healers of Bagbahera region, I got information on
unique formulations in which animal parts are used as main ingredients. The Singh
(Horns) of goat, cow and buffalo are collected and crushed into fine powder. All
powdered horns are mixed in equal proportion. Same proportion of Neem (Azadirachta
indica) dry leaves are added and the combination is allowed to boil in Sarson (Mustard
seed) oil. When all watery contents evaporate the boiling is stopped and special oil is
stored for future use after filtration. This special oil is applied externally on affected
parts. The healers claim that within very short time the patients get rid from this trouble.
These healers are known for their expertise in treatment of any type of carbuncle, in the
region. They have gained this knowledge from their ancestors and without modification
practicing it sincerely. I have yet not observed its use in other parts of the state. Also, the
reference literatures related to different systems of medicine in India are also lacking this
information.
66. Motiabind Ke Dawa.
Motiabind means Cataract locally. Traditionally, hundreds of herbs and herbal

formulations are used in Chhattisgarh both internally as well as externally for Cataract.
These herbs are used both as curative and preventive to Cataract. Through the
many valuable information on this aspect. The traditional healers of Chhattisgarh Plains
use specific formulation to prevent the problem of Cataract. In this formulation, Amli
(Tamarindus indica) leaves and Neem (Azadirachta indica) branch are used as main
ingredients. The leaves and branch piece are added in a copper bowl filled with water and
kept as such overnight. Next morning, the combination is boiled and decoction is
prepared. In concentrate decoction, few drops of breast milk are added and the
combination is shaken well. The combination is applied into the affected eye. Its regular
use in this way not only prevents Cataract but also helps in maintaining the eye health.
The healers have deep faith in this formulation. They have gained this knowledge from
their ancestors and without modification practising it sincerely. The healers of other
regions are not much aware of this formulation. During the surveys, I got the opportunity
to interact the patients getting benefits from this formulations. The results were beyond
expectation.
For the botany, traditional and reported medicinal uses of Amli and Neem, please read
Undkosh ke Sujan means Hydocele. For this common but complicated trouble, the
traditional healers use different herbs and herbal formulations both internally as well as
externally but externally used formulations are preferred. The healers give these
formulations under their supervision without disclosing its contents to the patients.
Through the Ethnobotanical surveys conducted in different pars of Chhattisgarh I have
collected information on many such healers as well as potential formulations. The
traditional healers of Saraipali region use the leaves and branches of Murva (Sansevieria
zeylanica) in unique way to treat Hydrocele. The leaves and branches are crushed and
thick paste is prepared. With the help of Gahun Ata (Wheat Flour), Roti (Chapatis) are
prepared and these Chapatis are tied in affected parts as treatment. The application is
repeated many times a day. The treatment is continued till complete cure. The healers
claim that within a week, the patients feel immense relief and within a month, get rid
form this trouble. The healers are well known in the region for their expertise in treatment
of Hydrocele. Their popularity clearly indicates their level of expertise. They do not use
other herbs, for this trouble. They have acquired this knowledge from their ancestors and
without modification practicing it. I have yet not found this use in reference literatures
related to different systems of medicine in India.
For the botany, traditional and reported medicinal uses of Murva, please read my
previous articles.
68. Hichki Ke Dawa.
Hichki means hiccup or hiccough locally. In general, Hichki is considered as common

trouble and natives manage this common trouble with the help of home remedies
successfully. Many time Hichki becomes problematic particularly during high fever or at
similar condition. In such cases, the natives approach to the traditional healers for
systematic treatment. Although most of the healers of Chhattisgarh are aware of herbs
and herbal formulations useful in treatment but through the Ethnobotanical surveys
conducted in different parts of Chhattisgarh, I have identified the healers having expertise
in treatment of Hichki. They have many unique formulations. The information on one
such formulation, I got from the traditional healers of Bagbahera region. In this
formulation, Duddhi (Euphorbia hirta) and Muscaini (Ipomoea reniformis) leaves are
used as main ingredients. Both herbs grow as common weed and popularly consumed as
pot herb. The leaves of both herbs are mixed and roasted well with the help of butter. The
roasted combination is given internally to the patients. The combination is given in every
half hour in smaller doses. The healers claim that in most of the doses, this combination
stops the Hichki in two-three doses effectively. The healers are not in favour of its long
term use. The healers have deep faith in this formulation. They have acquired this
knowledge from their ancestors and practicing it sincerely without modification. I have
yet not found any information regarding this combination in reference literatures related
to different systems of medicine in India.
For the botany, traditional and reported medicinal uses of Duddhi and Muscaini, please
69. Jod Ke Dard Ke Dawa.
Jod Ke Dard means Joint Pains. For treatment of Joint pains, the natives and traditional
healers of Chhattisgarh use many herb based oils. To prepare these herbal oils, the
specific herbs are boiled in base oil and when all watery contents evaporate, the boiling is
stopped and after filteration, special oil is kept for future use. This oil is massaged on
affected parts. Besides herbal oils, the traditional healers also use the aqueous paste
prepared from different herbs in same way. Through the Ethnobotanical surveys
conducted in different parts of Chhattisgarh, I have collected many valuable information
on this aspect. The traditional healers of Raigarh region use the combination of two herbs
in form of aqueous paste. These herbs are Nirgundi (Vitex negundo) and Kevda
(Pandanus odoratissimus). The fresh leaves of both herbs are collected, mixed in equal
proportion and an aqueous paste is prepared. This paste is applied on affected parts and
after drying washed with lukewarm water. The application is repeated twice a day. The
healers claim that the patients feel great relief after its application and within a week or
two, they get rid from this trouble. The healers are well known in the region for their
expertise in treatment of joint pains and related troubles. Although the healers use many
other herbs and herbal combinations but they use it more frequently. They have acquired
knowledge about this formulation form their ancestors.
New comments added on April 25, 2007

Through recent interactions with the Traditional Healers I got addition information about
this formulation. The Healers of Dhamtari region informed that instead of using raw leaf
paste go for making herbal oil from these leaves. I have mentioned in previous research
articles that Vitex is part of many popular herbal oils used for this purpose in different
parts of world. But from these Healers I got new combination of herbs. They use herbs
growing in surroundings as other ingredients. Cynodon dactylon, Digitaria sp., Setaria
glauca, Tridax procumbens, Celosia argentea, Ipomoea quamoclit and Cyperus rotundus
are these weeds. Leaves of these weeds are added with basic ingredients and as base oil
Sarson oil is used. The combination is kept in open sky up to 40 days. After this duration
oil is considered ready for use. The patients are advised to massage this oil daily on
affected parts. In general the Healers prepare this oil by themselves and give it to the
patients in small quantity as per need without informing about its contents. With the
external use of this oil patients are suggested to drink plenty of well water and if possible
select the well near Doomar tree for more beneficial effects. Patients are also suggested
to avoid use of salt in excessive amount. The Healers claimed that they have treated
hundreds of patients through this oil. I searched the literatures related to different systems
of medicine in India but failed to get any information on this aspect. The senior Healers
informed that these weeds added in this oil are very effective in this combination. Many
weeds enhance the effects of basic ingredients.
The Healers of Gariaband region commented on basic formulation that it is effective if

Pandanus leaves are available. They suggested use of lukewarm paste for more promising
results. It is useful for initial stages not for complicated and advanced stages.
The Healers of Kanker region suggested the addition of Vitex flowers along with leaves.
The Healers of Keshkal valley suggested the addition of Curcuma longa leaves in this
combination. Many senior Healers of this region said that the combination of Vitex and
Pandanus is unique and it must be used without addition of other herbs. Both herbs
increase performance of each other.
For the botany, traditional and reported medicinal uses of Nirgundi and Kevda, please
70. Gokhru Ke Dawa.
Gokhru means corn (Foot corn) locally. With the help of home remedies, the natives
manage this common trouble. In case of complications they approach to the traditional
healers for systematic treatment. Through the Ethnobotanical surveys conducted in
different parts of Chhattisgarh, I have collected many valuable information on this aspect.
The traditional healers of Kavardha region of Chhattisgarh use unique formulation to
treat corn. In this formulation, Bach (Acorus calamus) roots, Haldi (Curcuma longa)
rhizome and Mehndi (Lawsonia alba) leaves are used as main ingredients. All herb parts
are collected fresh and mixed in equal proportion. A thick aqueous paste is prepared. This
paste is applied externally on affected parts many times a day. The healers claim that the
regular application in this way cures the trouble effectively in very less time. The healers
have deep faith in this use. They have acquired the knowledge about this combination
from their ancestors and practicing it without any modification. The healers give this
combination to the patients without disclosing its contents. I have neither found this
information in other parts of Chhattisgarh not in reference literatures related to different
systems of medicine in India.
55. Phoda Pakane Ke Dawa.
Phoda pakana means to suppurate or mature the immature boil. In general, it is common
belief among the natives that boils must not be suppressed. They try to suppurate it. They
believe that through boils human body clear out toxic material. This is the reasons
hundreds of herbs and herbal formulations are available with use for this purpose. From
the traditional healers of Ambikapur region, I got unique formulation that is used
externally to mature, the immature boil. This formulation is used at later stage when all
remedies fail. It is considered as promising formulation. In this formulation, Kundru
(Coccinia grandis), Bariyara (Sida acuta), Gunja (Abrus precatorius) and Kukronda
(Blumea lacera) leaves are used as main ingredients. Freshly collected leaves of all herbs
are mixed in equal proportion and thick aqueous paste is prepared. This paste is applied
on immature boils. In order to get more promising results, the aqueous paste is prepared
by adding hot water and applied without any delay. The healers claim that within few
hours the paste starts showing its miraculous effect and in very short time the patients get
rid from this trouble. In general, the healers do not disclose the contents of aqueous paste
to the patients. I have experienced and tried this paste many times successfully. The
healers have acquired this knowledge from their ancestors and without modification
practicing it sincerely. The healers of other regions are not much aware of this
formulation.
71. Kapas Jadi Ke Kadha.
Kapas Jadi means the roots of cotton plant. In early days, Cotton was under cultivation in
Chhattisgarh. Now a days, new farmers are again taking interest in its commercial
cultivation. The rich traditional medicinal knowledge about Cotton plant in Chhattisgarh
is a proof of its commercial cultivation in ancient times. In general, the flowers and other
upper parts of cotton are used as medicine but the traditional healers of Chhattisgarh are
aware of medicinal uses of underground parts also. Through the Ethnobotanical surveys
on this aspect. The traditional healers of Chhattisgarh Plains use the Cotton roots
internally in treatment of Dysmenorrhoea. The roots are used in form of decoction. The
roots collected before reproductive stage of plant are considered best for the preparation
of decoction. The healers claim that this decoction cures the troubles effectively in very
less time. The healers are not in favour of its long term use. They have deep faith in this
formulation. They have acquired this unique knowledge from their ancestors and without
modification practicing it sincerely. I have yet not found this use in reference literatures
For the botany, traditional and reported medicinal uses of cotton, please read my previous
articles.
72. Dast Ke Dawa.
Dast means Diarrhoea locally. In Chhattisgarh, there is a long list of home remedies used
to manage the problem of Diarrhoea successfully. In case of complications, the natives
approach to traditional healers for systematic cure. Through the Ethnobotanical surveys, I
have conducted the information on hundreds of herbs and thousands of herbal
formulations that are used traditionally in Chhattisgarh. The traditional healers of Kanker
region use the leaf juice of Kundru (Coccinia grandis) and Bael (Aegle marmelos)
internally to cure Diarrhoea. Both leaf juice are mixed in equal proportion and a
teaspoonful combination is given internally as a single dose. The use is continued till
complete cure. Every hour a teaspoonful dose is given but after sixth dose, the healers
change the remedy. The healers claim that second or third dose checks the Diarrhoea
completely. The healers are well known in the region for their expertise in treatment of
Diarrhoea and related troubles. I have tried this simple but promising combination many
times successfully. This use is not much popular among the traditional healers of other
regions.
For the botany, traditional and reported medicinal uses of Kundru and Bael, please read
73. Pet Dard Ke Shartia Dawa.
Pet Dard means pain in stomach. The natives and traditional healers of Chhattisgarh have
rich traditional medicinal knowledge about common herbs and herbal formulations useful
in treatment of stomache pain. Initially, they try to manage this problem through common
herbs and home remedies but if pain persists, they try to search out the root cause of the
trouble. The traditional healers of Southern Chhattisgarh use Amlii (Tamarind) based
formulations both at initial and latter stages. In general, they do not disclose the
formulation to any one as they avoid its commercial exploitation. The healers aware of
my on going documentation work disclosed this formulation. In this formulation, Amli
leaves and branches are used. The leaves and branched are burnt separately and ash is
collected. At initial stages, Amli leaf ash is given internally in combination with Shahad
(Honey). If pain persist, the leaf and branch ash are mixed in equal proportion and in
combination with Shahad, it is given to the patients. The healers claim that this
formulation cures the trouble effectively in very less time. I have tried it successfully
many times. The healers consider the branch ash more promising than leaf ash but
according to them, leaf ash nullifies the harmful effects of branch ash. They have deep
faith in this formulation. They have acquired this knowledge from their ancestors and
with slight modification practicing it sincerely. I have yet not observed this use in other
parts of Chhattisgarh.
For the botany, traditional and reported medicinal uses of Amli, please read my previous
articles.
75. Khoon Roke Ke Dawa.
Like other parts of the world, the lethal diseases named Hemophilia also exist in
Chhattisgarh. In this trouble, the body lacks blood clotting substances. It is considered as
genetic disorder. In modern system of medicine, there is no remedy for this disease.
Unfortunately, the traditional healers of Chhattisgarh also have no promising herbal
remedy to manage this trouble. I have conducted a series of Ethnobotanical surveys in
different parts of Chhattisgarh in order to search the expert healers as well as promising
remedies but failed to get even a single expert. Once the bleeding starts from injured parts
of patients, it lasts upto several days and oozing of blood continues. I have met many
such patients and have seen horrible scenes. From the herb vendors of Southern
Chhattisgarh when I heard that the liquor prepared from Mahua (Madhuca longifolia)
fruits is capable of checking the bleeding, I interacted with them without any delay. The
herb vendors informed that Mahua liquour is popular among them as 'Khoon Roke Ke
Dawa' (A remedy that can stop the bleeding). The liquor is applied externally on affected
parts and surprisingly, it checks the bleeding. It is a boon for the patients having
Hemophilia. When I shared this information with the traditional healers of Chhattisgarh
Plains, many of them, particularly the senior healers informed that pure wine can also be
used for this purpose. But I have found Mahua liquour many times promising than the
wine. I personally feel that there is a strong need for attention from scientific community
in this regard. This important traditional medicinal knowledge can save many lives
around the globe.
For the botany, traditional and reported uses of Mahua, please read my previous articles.
76. Pelea Bar Shartia Dawa.
Pelea means Jaundice locally. In Chhattisgarh, the natives and traditional healers manage
this problem through hundreds of different herbs and herbal formulations. Most of these
formulations are complicated but through the Ethnobotanical surveys conducted in
different parts of Chhattisgarh, I have collected the information on some simple but
promising formulations. These formulations are used both during initial and advanced
stages. From the traditional healers of Bhopalpatnam region, I got one such formulation.
The healers never miss to collect the flowers of Haldi (Curcuma longa). The flowers are
collected and dipped in water overnight. Next morning the patients having the problem of
Jaundice are advised to take the leachate internally. The healers claim that its regular use
in this manner cures the trouble effectively within very less time. The freshly collected
flowers are preferred. The healers are not in favour of its dry flowers. This limitation
makes the formulation useful upto specific period in a year when flowering in wild
population of Haldi is in progress. The flowers from cultivated Haldi plant are not
preferred. I have mentioned in previous articles that Bhopalpatnam region is rich in
natural population of Haldi plants. The healers have acquired this knowledge from their
ancestors and practicing it without any modification sincerely.
For the botany, traditional and reported medicinal uses of Haldi, Please read my previous
articles.
Pelea means Jaundice locally. Fudhar is a local name of common wasteland herb
Calotropis gigantea. I have mentioned in previous articles that on the basis of shape and
appearance of herbs or herb parts, the healers select it for different diseases. For example,
Karela (Momordica charantia) Fruits resemble pancreas, hence it is considered useful for
diabetes. Akhrot (Walnut) resembles brain, hence it is used as brain tonic. Muscaini
(Ipomoea reniformis) leaves resemble the kidney and this is the reason, it is used to treat
kidney troubles. On the basis of appearance of Fudhar leaves, many traditional healers
use it in treatment of Pelea (Jaundice). The colour of old leaves is yellow. The leaves are
collected and with Gud (Jaggery) given internally to the patients as treatment. One
matured leaf is given as a single dose. It is given once in a day. The use is continued upto
fifteen days. The healers claim that within a week patients start getting immense relief
and through this simple treatment, the problem of Pelea can be treated successfully.
Young green leaves of Fudhar, full of latex, are considered as toxic but older leaves
contain the latex in watery form and its internally use is not considered harmful. During
the Ethnobotanical surveys conducted in different parts of Chhattisgarh, I have noted that
the senior natives in many parts are not only aware of this formulation but also practicing
it in their day today life. Its popularity among them clearly indicates its efficacy. I have
tried this formulation many times successfully.
For the botany, traditional and reported medicinal uses of Fudhar, please read my
previous articles.
78. Dasmool Ke Kanda Ke Upyog.
Dasmool is scientific name of Asparagus racemosus. It is a common herb distributed in

many parts of Chhattisgarh. The natives and traditional healers of Chhattisgarh have rich
traditional medicinal knowledge about this herb. It is added as main ingredient in popular
sex tonic. It is considered as promising female tonic. The dried roots of Dasmool are used
in powder form, in general. On the eve of festival named Hareli Amavasya, the natives
and traditional healers of Bilari forest of Tilda region collect the whole herb of Dasmool.
The roots are washed and boiled in water. The softened roots are given to the natives of
all age group specially to children and old natives. According to the traditional healers,
this use develops natural resistance inside the body and protects the body from diseases
common in rainy season. The cooked roots are also given to the cattle for the same
purpose. Unfortunately, this use is becoming a tradition of past and the natives of young
generation are not taking interest in it. Due to over commercial exploitation, now it is
hard to get the plant of Dasmool in Bilari forest. The traditional healers are not happy
with this situation. These observations motivated me to document this traditional
knowledge without any delay.
For the botany, traditional and reported medicinal uses of Dasmool, please read my
previous articles.
79. Kachnar Ke Churan.
Kachnar is a local name of Bauhinia racemosa. It is a small bushy tree occurring

throughout India. It is well known herb in Chhattisgarh and its all parts are used as folk
medicine. The traditional healers of Bilari forest of Tilda region use the bark powder
(Chhal Ke Churan) of Kachnar internally for the treatment of diarrhea common in rainy
season. The freshly collected bark is dried in shade and crushed into powder. This
powder is given internally many times a day. Few pinches of bark powder is a single
dose. The healers claim that after one or two doses the patients feel great relief and very
soon, get rid from this trouble. I have tried it successfully many times during my visits to
forests. The healers have acquired this knowledge from their ancestors and without
modification practicing it sincerely. The healers of other regions of Chhattisgarh are not
much aware of this use. Its uniqueness motivated me to include it in present series.
For the botany, traditional and reported medicinal uses of Kachnar, please read my
previous articles.
80. Hichki Ke Dawa.
Hichki means hiccup or hiccough. In general, the natives manage this problem through
home remedies but in advanced stage, they consult to the traditional healers for
systematic treatment. Through the Ethnobotanical surveys conducted in different parts of
Chhattisgarh, I have collected the information on hundreds of herbs and herbal
formulations useful in treatment of Hichki. From the traditional healers of Khairagarh
region, I got unique formulation. In this formulation Hing (Asafoetida), Chironji
(Buchnania lanzan) seeds and Pudina (Mentha sp.) leaves are used as main ingredients.
Hing and Chironji are mixed in 1:5 ratio and crushed into powder. With the help of
Pudina leaf juice, small globules are prepared. The patients are advised to take these
globules internally many times a day. The healers claim that in most of the cases within
three to four doses, the patients feel immense relief. The healers have deep faith in this
simple but promising formulation. They have acquired this knowledge from their
ancestors and practicing it without any modification. The healers of other regions are not
much aware of this formulation.
81. Surajmukhi Ke Chabena.
Surajmukhi is local name of Sunflower. Sunflower is relatively a new commercial crop in

Chhattisgarh. In early days, it was planted as ornamental herb in home gardens. The
presence of sunflower in home gardens has given the opportunity to the natives and
traditional healers of Chhattisgarh to discover its potential medicinal properties and uses.
The traditional healers of Chhattisgarh Plains consider the roasted salted seeds of
Sunflower, as a promising tonic specially for small children. It is good breakfast.
According to them, its regular use helps in developing natural body resistance inside the
body. It is also considered useful for children having poor bone development. The
pregnant women are not allowed to consume the seeds in this form. I have tried the seeds
and found it very effective. During the recent visit to Jamod-Jalgoan region of
Maharashtra state, I noted the same use in existence. In small shops, I found small
pockets filled with sunflower seeds. The shop owners informed that it is good breakfast
of school going children. Its wider popularity confirms its effectiveness.
For the botany, traditional and reported medicinal uses of Sunflower, please read my
previous articles.
82. Kabj Bar Picri.
Kabj means constipation locally. Picri is sweet fruits of Pipal (Ficus religiosa). Pipal is a
well known tree of religious and medicinal importance in Chhattisgarh. Its all parts are
used as medicine. The natives and traditional healers have in depth traditional medicinal
knowledge about Pipal. Picri is consumed in rural areas for its unique taste. For school
going children, these fruits are one of the breakfast stuffs. The traditional healers of
Chhattisgarh consider this fruit as a boon for the patients having the problem of
constipation. The patients are advised to consume more and more fruits in order to get rid
from constipation in one or two day. For the natives living in urban areas and far from
consuming wild fruits are specially advised by the healers to never miss the chance to use
Picri. In rural and forests areas, Picri is still very popular. The amazing effect of Picri
motivated me to include this simple use in present series.
For the botany, traditional and reported medicinal uses of Pipal, please read my previous
articles.
83. Pet Ke Bemari Bar Dawa.
Pet Ke Bemari means stomach troubles. I have mentioned in previous articles that the
natives and traditional healers of Chhattisgarh wear a ring made up of iron in order to get
rid from a many troubles. It is common belief among them that this ring gives financial
stability to them. The traditional healers consider this ring useful in treatment of mind
related troubles. They try to explain its effect on financial stability by describing its effect
on mental status. The more sound mind, more good will be the business. This ring is also
considered useful for the patients having the problem of renal calculi. The use is
continued even after flushing of stones from Kidney. The iron ring is prepared by iron
pieces fallen automatically from horse shoe on specific day and time. It is also prepared
by the iron rods of boats coming from long journey. Many healers believe that this ring
protects the human body form ill effects of Shani (Saturn). Through the surveys
on this aspect. The traditional healers of Bagbahera region use the Iron ring in treatment
of stomach related troubles in unique way. They dip the specially prepared iron ring in a
bowl filled with water, overnight. Next morning, the patients are advised by them to take
the water internally, empty stomach. Although this treatment is given as supplement
treatment along with main treatment but many healers claim that in majority of cases,
specially at initial stages, the patients get rid from trouble only with the help of this
treatment. The healers have deep faith in this use. They have acquired this knowledge
from their ancestors and practicing it sincerely without any modification.
Khoon Saaf Karna means to purify the blood. As blood purifier, many herbs and herbal
formulations are used traditionally in Chhattisgarh. In general, the natives of all age
group suggested by the traditional healers to take these herbs in any times of the year in
order to get protection from blood related troubles round the year. The patients having
skin related troubles are specially advised to take these herbs internally along with
external treatment. Through the Ethnobotanical surveys conducted in different parts of
Chhattisgarh, I have collected many valuable information on this aspect. The traditional
healers of Kanker region use the roots of Nirgundi (Vitex negundo) as blood purifier. The
freshly collected roots are crushed and juice is collected. This juice is given internally
with Shahad (Honey), A teaspoonful of combination constitutes a single dose. It is given
upto one month in any part of the year specially during the active growth period of
Nirgundi plant. The healers informed that in case of non-availability or in off season, the
dry root powder can also be used in same manner successfully. The healers have deep
faith in this use. They are using this traditional formulation since time immemorial
without any modification. The healers of other regions are not much aware of this use.
For the botany, traditional and reported medicinal use of Nirgundi, please read my
previous articles.
85. Takut Bar Dawa.
Takut means strength locally. As general body tonic, the natives and traditional healers of
Chhattisgarh use many herbs alone and in combination with other herbs. In general, the
healthy natives are not advised by the healers to take any tonic. The patients recovering
from exhaustive diseases or having poor vitality are suggested to take the tonic. Through
the Ethnobotanical surveys conducted in different parts of Chhattisgarh I have collected a
lot of information on this aspect. I have found many formulations really unique. Most of
these formulations are very simple but promising. The information regarding these
formulations is limited to very few traditional healers. These healers are very old in age.
Hence, it is very essential to document the information about these formulations without
any delay. The senior traditional healers of Bagbahera region use the roots of Nirgundi
(Vitex negundo) as promising body tonic. The roots are collected and dried in shade.
After drying, the roots are crushed into powder. Root powder in combination with cow
ghee is given internally to the patients. The healers claim that this formulation starts
giving beneficial effect within a week. The healers are not in favour of its long term use.
In general, they give its regular dose upto one month. A teaspoonful of the combination
constitutes a single dose. Many healers informed that its regular use upto twenty one fays
without sex, acts as promising sex tonic. In reference literatures related to different
systems of medicine in India. I have yet not found any details regarding this formulation.
For the botany, traditional and reported medicinal uses of Nirgundi, please read my
previous articles.
86. Garbh Roke ke Dawa.
As birth control measure, the natives and traditional healers of Chhattisgarh use many
herbs and herbal formulations both internally as well as externally. Many herbs are used
in form of Herbal Mala. Through the Ethnobotanical surveys conducted in different parts
of Chhattisgarh, I have collected many valuable information on this aspect. Most of the
formulations are fascinating and it is hard to believe as science student, about is efficacy
but as these formulations are in existence since generations, it clearly indicates its
efficacy. The traditional healers of Chhattisgarh Plains use the roots of Sarson (Mustard)
as birth control measure. The female partners are instructed by the traditional healers to
tie the root piece of Sarson around the waist during intercourse. The healers claim that
this simple treatment is having promising effects. Many senior healers, at first advise to
put this root piece inside the vagina for few moments and then tie it around the waist. I
have found the second method of use more promising. The senior healers also advocate
the use of Sahadevi (Vernonia sp.) roots for the same purpose, along with Sarson roots. In
general, red string is used to tie the root pieces. Sarson is under cultivation in
Chhattisgarh as oil seed crop but the healers prefer spontaneously growing wild-Sarson
plant for the collection of roots. Once collected in bulk, the roots can be stored upto two
months without any harm. The healers have acquired this knowledge from their ancestors
and practicing it without modification.
For the botany, traditional and reported medicinal use of Sarson and Sahadevi, please
87. Kan Dard Ke Dawa.
Kan Dard means Earache. In general, the natives of Chhattisgarh try to manage Earache
through home remedies as it is not considered as problematic trouble. In case of
complications they approach to the traditional healers for systematic treatment. Initially,
the healers use external remedies and later, internal remedies are used. The healers have
in depth traditional medicinal knowledge on this aspect. Through the Ethnobotanical
surveys conducted in different parts of Chhattisgarh I have collected the information on
hundreds of herbs and herbal formulations used in complicated cases of Earache. The
traditional healers of Charama region use the liquor prepared from Mahua (Madhuca
indica) fruits. The use is very simple. Few drops of liquor are applied into the ears. The
healers claim that after repetition of dose in every fifteen minutes very soon the patients
feels great relief. Many healers give the liquor for drinking to the patients. According to
them both internal as well as external uses cure the trouble effectively. In reference
literatures related to different system of medicine in India, I have yet not found this
detail. The healers have acquired this knowledge from their ancestors and practicing it
sincerely without modification.
For the botany, traditional and reported medicinal uses of Mahua, please read my
previous articles.
Pagalpan means insanity locally. To treat this trouble, along with main treatment the
traditional halers give supplement treatment. The purpose of supplement treatment is to
increase the effects of main treatment and to boost patient's self confidence. As
supplement treatment, Herbal Mala is used more commonly. Herbal Mala means Garland
or necklace prepared from specific herb parts. Many times the patients are instructed to
wear this Mala life long in order ovoid repeated attacks. Through the Ethnobotanical
surveys conducted in different parts of Chhattisgarh. I have collected many valuable
information on this aspect. For the treatment of Insanity the traditional healers of
Bagbahera region use the roots of tree named Ral. The scientific name of Ral is Vateria
indica. The roots are collected, and cut into small pieces and Herbal Mala is prepared.
The root pieces are taken in odd numbers. The patients having the problem of insanity are
advised by the healers to wear this Mala life long. The healers have deep faith in this use.
During the surveys I have seen this Herbal Mala with the herb vendors. The supply it to
the healers of neighbouring states. Its popularity among them clearly indicates its
efficacy.
For the botany, traditional and reported medicinal uses of Ral, please read my previous
article.
89. Gala La Surila Kare Ke Dawa.
Gala (Throat) La Surila (Sweet) Kare Ke Dawa means the medicine that can make the
voice sweet. For this purpose, the natives prefer the use of home remedies and in majority
of the cases they get success. I have mentioned in previous articles that Bach (Acorus
calamus) is used more commonly for this purpose. Adrak (Ginger) is another important
herb. In case of complications when the home remedies fail to give desirable effects, the
natives approach to the traditional healers for systematic treatment. The healers use forest
herbs alone or in combination with other herbs. From the traditional healers of
Rajnandgaon region I got information on unique formulation. The healers use the roots of
Nirgundi (Vitex negunda) for this trouble. The roots are collected and after shade drying
converted into powder. This powder is given internally with a glassful of lukewarm
water. One teaspoonful of root powder constitutes a single dose. The healers claim that
one dose in a day cures the trouble effectively in very less time. They are not in favour of
its long term use. In reference literatures related to different systems of medicine I have
yet not found this use. Its effectiveness encouraged me to include this use in present
service.
previous articles.
95. Pelea Bar Dawa.
Pelea means Jaundice locally. During the Ethnobotanical surveys conducted in different
parts of Chhattisgarh I have noted that the natives and traditional healers are having rich
traditional medicinal knowledge about herbs useful in treatment of Jaundice. This
observation indicates that Jaundice is a common problem in the state. The natives and
traditional healers manage this troubles through home remedies, secret formulations,
Herbal Mala, Herbal bath etc. From the traditional healers of Bagbahera region, I got
information on unique formulation used in treatment of Jaundice. In this formulation
Hattha Jori (Cyclamen persicum) roots are used as main ingredients. The roots are
collected and after shade drying converted into powder. This roots powder is given
internally to the patients with Shahad (Honey). After some time, excessive sweating starts
from patient's body. The colour of sweat is dark yellow. The patients are advised to wash
the body many times. For more quick effects, after taking the root powder, the patients
are advised to cover the body with blanket. The healers claim that through sweat, the
patients get rid from Jaundice effectively in very less time. The patients are given few
more doses but the healers are not in favour of its long term use. They have acquired this
knowledge from their ancestors and practicing it without any modification sincerely. I
have yet not found this use in other parts of Chhattisgarh. During the surveys, I got
opportunity to meet the patients getting benefit from this treatment. Their encouraging
response motivated me to include this treatment in present series.
For the botany, traditional and reported medicinal uses of Cyclamen, please read my
previous articles.
92. Budhapa Roke Ke Dawa.
Budhapa Roke Ke Dawa means the remedy to prevent old age. In Chhattisgarh, the
natural forests are rich in herbs having anti-ageing properties but very few traditional
healers are aware of these herbs and its uses. Through the Ethnobotanical surveys
conducted in different parts of Chhattisgarh I have collected many valuable in formation
on this aspect and prepared a long list of traditional healers having expertise in these uses.
From the traditional healers of Southern Chhattisgarh, I got unique formulation. In this
formulation Nagdauna (Artemisia vulgaris) roots are used as main ingredients. The roots
are crushed into powder and taken internally with cow milk. The healers have special
method of its harvest. The harvesting is done only during lunar eclipse (Chandra Grahan).
The healers use goat (Bakri) to uproot the plant. The cordage tied with plant is pulled by
goat and uprooted plant is collected. The roots are cut and used after shade drying. The
healers suggest the natives to take this remedy from young age. In long time the roots
give promising results. The senior traditional healers tried to explain the effects.
According to them, the regular use of Nagdauna roots with cow milk, makes the body
free from all troubles and prevent attack of diseases. In this way, it delays the old age.
During the surveys, I got opportunity to interact with the natives taking this formulation
since long time. Their encouraging response motivated me to include this formulation in
present series. The healers of other regions are not much aware of this formulation.
For the botany, traditional and reported medicinal uses of Nagdauna, please read my
previous articles.
93. Hattha Jori Ke Upyog.
In the name of Hattha Jori many herbs are available in Chhattisgarh. The traditional
healers of Northern Chhattisgarh consider the roots of Cyclamen persicum as a true
Hattha Jori. whereas in Plains and Southern Chhattisgarh, special structure of Bamboo is
known as Hattha Jori. The traditional healers of Northern Chhattisgarh use Cyclamen
root for many troubles. It is popularly used in order to hasten the process of delivery. I
have mentioned in previous articles that for this cause, many herbs and herbal
formulations are used externally. The Cyclamen roots are collected and crushed with the
help of stone in order to make thick paste. At the start of labour pain, thick paste is
applied around the umbilicus (sometimes on stomach) and after drying it is washed.
Again new paste is applied. The healers claim that this application ease the child birth
process. As secret knowledge, the healers do not disclose it to any one and apply the
paste, under their own supervision. They have deep faith in this use. I have seen its
practical uses many times. The healers have acquired this knowledge from their ancestors
and practicing it sincerely without any modification. I have neither found this use in the
reference literatures related to different systems of medicine in India nor with the
traditional healers of other regions.
previous articles.
Garbhpat means Abortion locally. To induce Abortion, both natives and traditional
healers of Chhattisgarh are having rich traditional knowledge about herbs and herbal
formulations. The healers are not in favour of using herbs for Abortion by common
natives. According to them, this process requires strict attention and care and wrong use
of herbs can take the life of patients. Through the Ethnobotanical surveys conducted in
different parts of Chhattisgarh I have collected a lot of information on this aspect. The
traditional healers of Jashpur region use the roots of Hattha Jori (Cyclamen persicum) for
this purpose. The roots are given internally in powder form. It is considered very
powerful in effect. The healers have deep faith in this use. The healers informed that it
produces hysteria like symptoms. But it last upto few days. After it, the patients get rid
from these symptoms. There is no need to treat this hysteria like symptoms. Many times
the relatives of patients consider these symptoms, a result of attack of evil spirits and start
treatment. I have noted during the survey that very few traditional healers are aware of
this use. They want to keep it secret. They have acquired this knowledge from their
ancestors. As its use produces hysteria like symptoms, the healers of other regions avoid
its use.
previous articles.
91. Nagdauna Ke Mala.
Nagdauna is a local name of Artemisia nilagirica. It is well known herb in Chhattisgarh.

It is an integral part of many herbal formulations used traditionally. Nagdauna ke Mala
(Necklace or Garland) is prepared by using small pieces of Nagrduna roots. This Mala is
considered as a boon for the patients having mental depression and related troubles. The
roots pieces are used in odd numbers to prepare this Mala. The use is continued till
complete cure. In early days, this Mala was very popular among the traditional halers but
now a days very few traditional healers are using it. The healers informed that the healers
of young generation are not taking interest in it. The traditional healers of Chhattisgarh
Plains are still using it for mental depression. The traditional healers of Northern
Chhattisgarh use the Herbal Mala made up of Nagdauna root pieces for the treatment of
Sukhandi (Marasmus) in Children. The root pieces are used in even numbers. The healers
are in favour its long term use even after complete treatment. I have found both uses very
useful and effective. The information about both uses is limited to few healers. In
any detail on this aspect.
For the botany, traditional and reported medicinal uses of Nagdauna, please read my
previous articles.
90. Navjivan Bar Dawa.
Navjivan means Rebirth. In early days, the traditional healers were using many herbs and
herbal formulations to give new life to human body. It is known as Kayakalp chikitsa in
literatures related to different systems of medicine in India. Through this therapy, the
teeth, skin and hairs leave its original form and new form of human body emerge. It is
hard to believe that how common herbs can do this important task but during the
Ethnobotanical surveys conducted in different parts of Chhattisgarh I have seen this
treatment many times. Unfortunately, the senior traditional healers having expertise in
this treatment are passing away and they are not transferring this important knowledge to
anyone. In order to document this important traditional medicinal knowledge, I am
conducting special surveys. Few months back during visit to Kondagaon region, the
healers informed that the roots of Nirgundi (Vitex negundo) and having the capacity to
give new life to human body. They suggest the patients to take Nirgundi roots in
combination with Goat urine internally upto long time. Although it is claimed that the
effects start within a month but the senior healers informed that it takes six months and
also it is a very long process. At first all hairs fall, then teeth and then the shredding of
skin occurs. The healers informed that the modern patients have no time for this long
term treatment. This is the reason, they use this formulation very rarely. In reference
literatures related to different systems of medicine, I have yet not found any detail
regarding this formulation.
previous articles.
96. Mahavari Ke Samasya.
Mahavari Ke Samasya means problems related to menustral cycle. For irregular and
painful menses, the natives of Chhattisgarh use many home remedies. I have written a lot
on this aspect in my previous articles. In case of complications the natives approach to
the traditional healers for systematic treatment. Through the Ethnobotanical surveys
on this aspect. The traditional healers use both internal as well as external remedies for
these troubles. External remedies are used less frequently. From the traditional healers of
Chhattisgarh Plains, I got information on unique formulation used externally for this
purpose. The patients are suggested to put a small bag filled with specific powder inside
the vagina in order to get rid from this trouble. The healers do not disclose the secret of
specific powder to any one. After understanding the importance of on-going
documentation work, they disclosed the formulation. The special powder is nothing but
the powdered root of Hattha Jori (Cyclamen persicum). This powder acts as miracle and
in majority of the cases within very less time the patients get rid from the trouble. The
healers have gained this knowledge from their ancestors and practicing it sincerely
without any modification.
For the botany, traditional and reported medicinal uses of Hattha Jori, Please read my
previous articles.
97. Kabj Bar Dawa.
Kabj means constipation. For the treatment of constipation, the natives and traditional
healers of Chhattisgarh use many herbs and herbal formulations. Most of these
formulations are used internally. The traditional healers consider the constipation, a root
cause of many troubles and they claim that many troubles automatically eliminate , by
simply treating the constipation. The healers blame the modern life style and food habit
responsible for increasing number of patients having constipation. Through the
Ethnobotanical surveys conducted in different parts of Chhattisgarh, I have collected a lot
of information on herbal formulations used externally in treatment of constipation. The
traditional healer of Chhote Dongar village of Southern Chhattisgarh, gives the a special
powder with instruction to apply it in form of aqueous paste on abdomen daily morning.
After drying, the paste of washed. Daily once it is done. The healer claims that in twothree days this application starts showing its effect and patients feel great relief. The
healer is not in favour of its long term use. The healer do not disclose the content of the
powder. Aware of my on-going documentation work, he readily informed me the secret.
The special powder is dried root powder of Hatthajori (Cyclamen persicum). I have tried
this power many time successfully. The healers of other region of Chhattisgarh are not
much aware of this use. This is the reason I have kept it in present series.
For the botany, traditional and reported medicinal uses of Hattha Jori, please read my
previous articles.
99. Mirgi Ke Dawa.
Mirgi means Epilepsy locally. It is a common trouble in Chhattisgarh and this is the
reason that the natives and traditional healers have discovered many herbs and herbal
formulations with potential to manage this problem effectively. Through the
Ethnobotanical surveys conducted in different parts of Chhattisgarh I have collected
many valuable information on both herbs and traditional healers. The traditional healers
of Bhopalpatnam region use rare species of Haldi, Kali Haldi (Black Turmeric, Curcuma
caesia) in treatment of Mirgi. The patients having the problem of Mirgi are advised by the
healers to take powdered Kali Haldi twice a day with glassful of cow milk. The healers
informed that its long term use gives more promising results but the effects are
permanent. Once cured by Kali Haldi, the problem of Mirgi never repeats in patients
whole life. Besides internal use, the patients are advised to wear a Herbal Mala having
small pieces of Kali Haldi. According to them, this Herbal Mala increases the
effectiveness of internal treatment. These traditional healers are well known in the region
for their expertise in treatment of Epilepsy. Many healers claimed that they have never
used other herbs and managed the trouble with Kali Haldi. As due to over commercial
exploitation the natural population of Kali Haldi is decreasing in forest now it is
becoming harder to get the Kali Haldi for treatment. This is reason its use is decreasing
day by day among the traditional healers. The uniqueness and effectiveness of this uses
have motivated me to include it in present series.
For the botany, traditional and reported medicinal uses of Kali Haldi, Please read my
previous articles.
100. Purana Bukhar Bar Dawa.
Purana Bukhar mean old fever. Many times mild fever lasts upto very long time without
any specific cause. The patients having such problem approach to the experts of modern
system of medicine. The experts suggest for series of laboratory tests but when they fail
to detect the cause of the trouble they suggest the patients to forgive or ignore the mild
temperature and start routine life. It is not possible for every patient to remain normal at
mild fever. They approach to the traditional healers. The healers try the herbs and herbal
formulations but I have noted that many times these herbs and herbal formulations also
fail. In such cases, the traditional healers of Chhattisgarh Plains use specific Herbal Mala.
In this Mala, the root pieces of Mehndi (Lawsonia alba) are tied in even number. The
patients are advised to wear this Mala upto long time (Even for life long, if possible).
Every month the root pieces are changed and new pieces are used. This Mala acts in
miraculous way and slowly-slowly the temperature goes down. The regular use of Mala
results in total elimination of problem. I have observed its miraculous effects many times
and trying to search the scientific reasons responsible for it. The traditional healers of
Southern Chhattisgarh aware of this use prefer the locket having Mehndi seeds for the
same purpose. It is a matter of scientific investigation to search the potential Herbal Mala,
but from the popularity of both Herbal Mala and Locket, it is clear that both are effective.
In reference literatures related to different systems of medicine in India, I have yet not
found this use.
For the botany, traditional and reported medicinal use of Mehndi, please read my
previous articles.
101. Mirgi Ke Dawa.
Mirgi means Epilepsy locally. I have mentioned in previous articles that the natives and
traditional healers of Chhattisgarh use many types of Herbal Mala for treatment of Mirgi.
The Herbal Mala is used as supplement treatment along with main treatment. The healers
believe that the use of Herbal Mala increases the effectiveness of main treatment. When I
try to search the science behind this efficacy, I drew the conclusion that the herb parts
when remain in touch of body, it produces positive impact on it. Through the
many valuable information on this aspect. Through the interaction with the traditional
healers of Bhanupratappur region, I got information on specific Herbal Mala useful in
treatment of Mirgi. You will be surprised to know that it is used as main treatment. In this
Herbal Mala a big square piece of Tagar rhizome is used. One big piece is considered
enough powerful to give the desirable effects. The patients are advised to wear this
Herbal Mala both during the time of attack and normal time. Many times its life long use
is recommended. The scientific name of Tagar is Valeriana officinalis. The traditional
healers are dependent on the herb vendors for the collection of this herb. This herb is not
present in natural forest, although there are many claims of its natural occurrence. The
use of Herbal Mala gives immense relief to the patients. It is its effectiveness that it is
very popular among the traditional healers. In reference literatures related to different
systems of medicine in India, the internal use of Tagar in treatment of Mirgi is mentioned
but the its external use in form of Herbal Mala is new information.
For the botany, traditional and reported medicinal uses of Tagar, please read my previous
articles.
102. Gandh Biroza Ke Upyog.
Gandh Biroza is a local name of herb Ferula galbaniflua. It is a related species of Hing. It
is not a local herb. As Gandh Biroza is an integral part of traditional system of medicine
in Chhattisgarh, the healers are dependent on regular supply of local herb vendors. Gandh
Biroza is used both internally as well as externally in treatment of common as well as
complicated troubles. It is considered as promising remedy for chronic rheumatism and
asthma. Through the Ethnobotanical surveys conducted in different parts of Chhattisgarh,
I have collected hundreds of medicinal uses of Gandh Biroza. From the traditional healers
of Narharpur region I got information on its use in treatment of hysteria, a common
trouble among the women. The healers suggest the use of Herbal Mala or Locket having
Gandh Biroza plant parts. Its stem part is used more commonly. Small stem pieces are
tied in Herbal Mala in odd numbers. When Locket is used, a single big piece of Gandh
Biroza stem is used. The healers informed that in long term it gives promising effects. It
is also considered beneficial for the male patients having the mental troubles. But in such
cases, the stem pieces are used in even number. In Locket for female blue string is used
whereas in case of male, red string is preferred. I am trying to search the science behind
this specific selection. The healers have deep faith in this use. They have acquired this
knowledge from their ancestors and practicing it sincerely without any modification. The
traditional healers of other regions are not much aware of this use.
For the botany, traditional and reported medicinal uses of Gandh Biroza, please read my
previous articles.
103. Doomar ke Durlabh upyog.
Like other parts of India, Chandan (Santalum album) is a tree of religious and medicinal
importance in Chhattisgarh. Application of Sandal wood paste on forehead is very
common among Hindus. This application is having many health benefits. In cools the
head and increases the performance of brain. In Chhattisgarh, although it is not difficult
to get Sandal-wood but Chandan is not a common plant in natural forests. The traditional
healers of Chhattisgarh use the roots of Doomar (Ficus glomerata) as promising
alternative. Not for religious purpose but for medicinal purpose. The patients having the
problem of insanity are suggested by the healers to apply the thick aqueous paste of
Doomar roots externally on forehead. In general, the common natives are also advised to
take advantage of Doomar root paste. I have tried and found it very promising. It is not
wrong to name Doomar roots as poor man's sandal-wood. Many healers claim that this
thick paste is beneficial for hair also but I have yet not seen its practical uses. This
specific information is limited to very few traditional healers of Chhattisgarh. Its
uniqueness and effectiveness forced me include this use in present series.
For the botany, traditional and reported medicinal uses of Chandan and Doomar, please
Laika means Male child locally. For getting Male child, the natives invest much on
medicine as well as on religious ceremonies. Many times the natives are cheated by
quacks and have to loose a major portion of their earnings. Although it is less known
knowledge but I have mentioned in previous articles that the senior traditional healers are
having herbs and herbal formulations for getting male child. I have documented this
knowledge and written a lot in my previous articles. From the senior traditional healers of
Bagbahera region I got unique information. In this formulation the feathers of Mor
(Peacock) and seeds of Sahadevi (Vernonia cinerea) are used. The portion of feathers
having star like structure are collected and converted in powder form. Sahadevi seeds are
also powdered. Both the powder are mixed in equal proportion and given to the pregnant
women as medicine. The healers have deep faith in this use. They are known in the
region for their expertise and since generations, they are using the same combination. The
traditional healers of Raipur region are also aware of this combination but they prefer the
use of Peacock feather alone. The healers of both regions are dependent on herb vendors
for the supply of Peacock feather. They remember that in early days when sufficient
number of peacock was present in their regions, there were no shortage of feathers. In
this use.
For the botany, traditional and reported medicinal uses of Vernonia, please read my
previous articles.
Garbhpat means Abortion. In order to avoid the problem of Abortion specially the
habitual Abortion, the traditional healers use many herbs and herbal formulations. During
the Ethnobotanical surveys conducted in different parts of Chhattisgarh I have observed
that the problem of habitual Abortion is very serious in the state and unfortunately very
few traditional are having the power to manage this trouble. This is the reason, you can
see a long queue of patients in front of healers home. Taking the advantage of patient's
trouble many healers of young generation are charging very high fees for the treatment.
But fortunately there are many healers with us having honesty as well as sincerity. From
the traditional healers of Gariaband region, I got information on unique formulation. The
healers select an old eathern pot and crushed it into fine powder. A fistful powder is taken
and Shahad (Honey) is added. The patients having the problem of habitual Abortion are
advised to take this combination and drink a glassful of goat milk immediately. It is
considered as one of the very promising remedies. One dose is considered sufficient but
many times more doses are also given. The healers have acquired this knowledge from
their ancestors and practicing it sincerely without any modification. The healers of other
regions are not much aware of this unique formulation. Also, in reference literatures
related to different systems of medicine in India, I have not found any detail.
106. Ratjaga Bar Dawa.
Ratjaga means to remain awake whole night, locally. In previous articles of

Botanical.com, I have written a lot on remedies used traditionally to solve the problem of
Insomnia but given very little information on herbs used to avoid sleep. In urban areas,
this knowledge is of great help for the night watchman but in rural and forest areas, this
knowledge gives extra strength to the drummers who have to perform whole night
without any sleep. During my Ethnobotanical surveys in Southern Chhattisgarh, from the
drummers of Kondagaon region I got information on this aspect. They informed that the
freshly collected roots of Kathal (Artocarpus heterophyllus) can be used for this purpose.
They simple crush the roots with the help of stone and prepare a thick paste. This paste is
taken internally with Shahad (Honey). The drummers informed that within one hours, it
gives new strength and avoids sleep upto long time. They are using it since time
immemorial successfully. The traditional healers of Kondagaon region are also aware of
this use. They warn the drummers to not to take the combination with alcoholic drinks
because many times this horrible combination results in many sleepless nights rather than
one night. They give emphasis on its judicious use, but I have never seen its judicious
use. The drummers as well as healers of other regions are not aware of this unique
combination.
For the botany, traditional and reported medicinal uses of Kathal, please read my
previous articles.
107. Baihya Kare Ke Upaiy.
Baihya Kare Ke Upaiy means use of herbs to make any one mad. In Chhattisgarh many
herbs and herbal formulations were in use in early days when war and conflicts among
small villages were common. The traditional healers were playing important role to
defeat the enemies through herbal ways. The herbs having capacity to make any one mad
or insane were very popular in those days. Now both the knowledge and traditional
healers are not with us. From some senior traditional healers I have collected some
important information on this aspect. I am (also the healers) are not sure about its
efficacy. I am giving the information about this use because as Ethnobotanist it is my
duty to document all the information I am receiving. According to the senior traditional
healers, the excreta of Ullu (Owl) is having such capacity. It was given with Pan (Piper
betel) leaves to the enemies and one dose was said to be sufficient to serve the purpose.
On the traditional medicinal uses of excreta of birds and animals, I have written a lot in
my previous articles. I have mentioned that the excreta of Ullu is not considered fit for
medicine. Through the on-going ethnozoological surveys I am trying my best to gather
more information on this aspect.
108. Chinta Bhagay Ke Dawa.
Chinta means tension locally and Chinta Bhagay Ke Dawa means medicine to treat
tension. It is not wrong to say that the modern lifestyle is full of tension. In Chhattisgarh,
in traditional system of medicine, not much information is available to cure the problem
of tension. The traditional healers are having reason for it. According to them, in the rural
and forest areas, the natives are having very less tension and they do not take herbs for it.
The traditional healers living in surroundings of urban areas informed me that the number
of patients having mental tension is increasing day by day. This increasing number is
forcing them to search the new useful herbs and herbal formulations. Also to restudy the
less known traditional formulations. Through the interactions with these healers I have
collected many valuable information on this aspect. The traditional healers of
Rajnandgaon region recommend the use of Ashok (Saraca asoca) leaves for treatment of
tension. The use is simple but effective. The patients are advised to take three newly
emerged leaves daily empty stomach. The healers are in favour of its long term use. They
have deep faith in it. They have acquired this knowledge from their ancestors and
practicing it without any modification. While the use of leaves the traditional healers
instruct the patients to avoid taking tea. There is no other restriction.
For the botany, traditional and reported medicinal uses of Ashok, please read my
previous articles.
Pagalpan means insanity. I have mentioned in previous articles that the natives and
traditional healers of Chhattisgarh are having rich traditional medicinal knowledge about
herbs and herbal formulations useful in treatment of insanity. The healers also use many
types of Herbal Mala for this trouble. From the traditional healers of Saraipali region, I
got information on one such Herbal Mala. To prepare this Mala, the several root pieces of
Ashok (Saraca asoca) tree are tied in Mala and at centre, Ashok seeds are tied in form of
very small bag. The patients having the problem of insanity are advised by the traditional
healers to wear this Herbal Mala. They are in favour of its long term use. Every month
Mala is changed. The healers claim that in majority of the cases, this simple but unique
use cures the patients and reduces the frequency of attacks. Many times the healers use
this Herbal Mala along with main treatment, as supplement treatment. They have
acquired this knowledge from their ancestors and practicing it sincerely without any
modification. The healers of other regions are not much aware of this use. During the
surveys I have noted that many herb vendors collect the Herbal Mala from the traditional
healers and supply it to the healers of other regions, but in general, the traditional healers
avoid its commercial trading.
previous articles.
Sab Rog means all diseases. For general health, the natives of Chhattisgarh dependent
more on home remedies and on herbs present in surroundings than the patent herbal
medicines. They are having rich traditional medicinal knowledge about it. I have
mentioned in previous articles that in Chhattisgarh, the natives manage many health
problems with the help of herbal dishes. The traditional healers use many simple
formulations in order to develop natural body resistance round the year. Form the
traditional healers of Mahasamund region, I got unique information on such formulation.
The healers suggest the natives to take a single flower of Ashok (Saraca asoca), crush it
with the help of stone and prepare a thick paste. This paste is given internally with
Shahad (Honey) once in a day preferably at empty stomach. The healers give it upto one
month. It is considered enough for round the year. They are not in favour of its long term
use. The healers have deep faith in this use. I have tried it successfully many times. The
high success rate motivated me to include this use in present series.
previous articles.
98 Peshab Ruke Ke Dawa
Peshab Rukna means urine retention. Through the ethnobotanical surveys conducted in
different parts of Chhattisgarh I have collected the information on traditional healers
specialized in treatment of urinary troubles. These healers do not give treatment for other
diseases. I have found many unique formulations with them and observed its practical
uses. The traditional healers of Chhattisgarh plains use a special powder to the problem
of urine retention. This powder is applied externally in form of aqueous paste on pelvic
region. After some times, the accumulated urine comes out spontaneously and the
patients get immense relief. The use is very simple but promising. The healers have deep
faith in this use. They informed that they use the dry root powder of common herb Hattha
Jori (Cyclamen persicum) for this purpose. In general, they do not disclose the
formulation to every one. Many healers inform about the contents to the patients but
patients prefer to take the remedy under healer's supervision. This important information
is limited to the healers of this region only. They have acquired this knowledge from their
ancestors and practicing it sincerely without any modification.
For the botany, traditional and reported medicinal uses of Hattha Jori, Please read my
previous articles.
111. Chhote Laika Ke Bemari.
Chhote Laika Ke Bemari means diseases of small children. The herbal formulation I am
describing in this article, is for the small children having disturbed sleep. I got this
formulation from the traditional healers of Amarkantak region. In this formulation, the
fruits of Rudraksh (Elaeocarpus sphericus) are used as main ingredients. The fruits are
rubbed on stone and thick paste is prepared. This paste is massaged gently on chest of
small child before going to bed. The paste is given internally also. The healers claim that
both internal as well as external uses in this manner cure the trouble effectively in fourfive days. The healers are not in favour of its long term use. If this remedy fails to give
benefit, the healers shift to other remedies. As Rudraksh is very rare herb in Chhattisgarh,
the traditional healers are dependent on herb vendors for fruits. They always have
complaint regarding poor quality of fruits, but they have no choice. Many healers have
planted this herb but the production is less than the demand. I have mentioned in previous
articles that the healers have rich traditional medicinal knowledge about Rudraksh and
they use it in treatment of many common troubles. The use of Rudraksh for sleeping
problem in small children, is limited to specific traditional healers. In reference literatures
related to different systems of medicine in India, I have yet not found this use.
For the botany, traditional and reported medicinal uses of Rudraksh, please read my
previous articles.
112. Banjhpan Ke Dawa.
Banjhpan means sterility trouble in women, locally. Although it is a common trouble in

Chhattisgarh but the traditional healers are having many herbal alternatives for it and they
manage this trouble effectively in very less time. Through the Ethnonbotanical surveys
conducted in different parts of Chhattisgarh I have identified the traditional healers
having expertise in treatment of the specific trouble. The traditional healers of
Amarkantak region manage it through Rudraksh (Elaeocarpus sphaericus) fruits. The
patients are advised by them to take Rudraksh fruits in form of thick paste, prepared by
rubbing it on stone with the help of water, seven days after the start of menstrual cycle,
with a glassful of cow milk. The healers claim that few doses (one in a day) are sufficient
to give desired effects. The efficacy of formulation depends on the fruit quality. Five
angled (Panch Mukhi) Rudraksh fruits are preferred. Very old fruits stored in poor
conditions are not considered good for medicine. The healers give this formulation under
their strict supervision. This is the reason, they do not disclose it to anyone. They have
modification. The healers of other regions are not much aware of this use.
For the botany, traditional and reported medicinal uses of Rudraksh, please read my
previous articles.
113. Budhpa Roke Ke Dawa.
Budhapa means old age and Budhapa Roke Ke Dawa means the remedies to prevent old
age. Since generations many herbs and herbal formulations are in use in Chhattisgarh,
having anti-ageing properties. I have written much on this aspect in previous articles.
From the traditional healers of Gandai-Salewara region I got new information. The
healers use Telia kand for this purpose. There is lot of confusion about true Telia kand in
Chhattisgarh. Many consider it as wild relative of Aconite, as its name is Teliavish
whereas others show different herbs in the name of Telia. In reference literatures on flora,
the identity of true Telia kand is not given. The healers of Gandai-Salewara region use
the Telia kand collected from nearby forest. The roots of this plant is covered with
viscous oily substances (Tel means oil locally). The natives at young age are advised to
take Telia kand root pieces either fresh or in form of dry powder with cow milk once in
every fifteen days. The healers informed that the use of Telia kand in this manner
throughout life, helps in developing natural resistance and delays the old age. The healers
give it under their supervision as in many cases it produces side effects. You will be
surprised to know that the healers use the herbs growing in surroundings of Telia herb to
treat these side effects. The healers have deep faith in this use and they do not want to
disclose it to anyone. The healers aware of my on-going documentation work, ready to
inform me about the detailed method of its use. I have not observed this use with the
traditional healers of other regions. I personally feel that there is a need to pay special
attention on this herb and its unique use.
For the other traditional and reported medicinal uses of Telia kand please read my
previous articles.
114. Takut ke Dawa.
Takut means strength locally. In article titled Some less known but promising traditional
formulations of Chhattisgarh, India. 113 Budhapa Roke Ke Dawa, I have mentioned
about Telia kand herb and about problems of its identification. The healers of GandaiSalewara use it for its anti ageing properties. During the Ethnobotanical surveys
conducted in Amarkantak region, I have noted another promising use of Telia kand. The
traditional healers of this region, use it for strength and recommend it to the natives
engaged in physical works. The Telia kand roots are used in unique way. The roots are
collected on specific day after performing worship ceremony. The roots are cut into small
pieces and small round globules are prepared. The globules are allowed to dry under open
sky during full moon night. The dried globules are kept safely for future use. One night
before its use, the globules are dipped in a bowl filled with cow milk (raw, not boiled)
and kept over night. Next morning the natives are instructed to take the milk, after
removing the globules, empty stomach. This use is repeated on Monday of every week.
In four to five weeks, the natives get enough strength. The healers are not in favour of its
long term use. They suggest the interested natives to take this treatment once in a year in
order to remain powerful round the year. The winter season is considered best for this
treatment. The healers collect Telia kand from surrounding forests and store it properly
for round the year use. They have acquired this unique knowledge from their ancestors
and practicing it since time immemorial without modification. In reference literatures
For the other traditional and reported medicinal uses of Telia kand please read my
previous articles.
115. Twacha Rog ke Dawa.
Twacha Rog means skin disease. In articles 113 and 114 in present series titled some less
known but promising traditional formulations of Chhattisgarh, India, I have mentioned
about Telia kand herb and its different uses. I have described that the roots of Telia kand
are covered with oily substances. Due to this oily substances, the soil near to the roots,
also becomes oily. The traditional healers of Chhattisgarh having expertise in use of Telia
kand use this soil as medicine. The traditional healers of Gandai-Salewara region
consider this soil very useful in treatment of skin related troubles. It is used when all
remedies fail. The soil is used externally. The patients are advised to smear the soil on
affected parts and wash it during bath. The healers are in favour of its long term use but
as the natural occurrence of Telia kand is rare and limited, the healers mix a part of Telia
kand soil with normal soil and use it upto long time. I would like to mention one more
information that a specific species of snake lives near Telia kand herb. While collection
of the soil, many times this snake creates problem. This is the reason the healers uproot
the herb with the help of animals. The cordage tied with Telia kand herb is pulled and
when herb removes, the snake leaves the place automatically. Although by reading this
article one can assume that the collection of soil means habitat destruction but the
traditional healers are very clever. They believe in sustainable harvest. After collecting
the soil, they put new soil in same place. They informed that after one year, the new soil
becomes medicinally rich. This unique traditional knowledge is limited with the
traditional healers of Gandai-Salewara region only. The healers of other regions are not
aware of this use. Also, in reference literatures related to different systems of medicine I
have yet not found this use.
For other traditional and reported medicinal uses of Telia kand please read my previous
articles.
Bukhar means fever, locally. At initial stages, the natives try to manage the fever with the
help of home remedies but at advanced stages, they consult to the traditional healers for
systematic treatment. The healers have rich traditional medicinal knowledge about herbs
and herbal formulations. They also use Herbal Mala for this purpose. I have mentioned in
previous articles that in many parts of Chhattisgarh, the roots of medicinal weed
Achyranthes aspera are tied with the help of red string, around the wrist. It is considered
very useful as well as effective treatment. Many scientific studies have confirmed this
effectiveness. This knowledge encouraged me to collect more information on this aspect,
through series of Ethnobotanical surveys. As a result, today I am having a lot of
information. From the traditional healers of Kanker region, I got new information. The
healers of this region use the roots of Parsa (red flowered Butea monosperma) in place of
Achyranthes roots for the same purpose. The method of use is same but in place of red
string, blue string is used to tie the root piece. Many healers are in favour of its use in
form of Herbal mala. The patients having the problem of old fever are advised to prefer
the use of Herbal Mala. Many times the healers recommend its long term use. Every year
the new roots are used and the old Mala is burned near the Neem trees. I have found
Butea roots more promising than the Achyranthes roots. Butea is well known tree is this
region and healers use its all parts as medicine. Why the red string is used with
Achyranthes and blue string with Butea ? I am trying to search the science behind kept
this use in present series.
For the botany, traditional and reported medicinal uses of Achyranthes and Butea, please
Bukhar means fever, locally. I have mentioned in previous articles, that the traditional
healers of Nagri-Sihawa region are having expertise in treatment of different types of
fever. I have collected a lot of information from them through regular visits and
interactions. Every time I visit to these healers, I get new information. They use herbs and
herbal formulations both internally as well as externally in treatment of different types of
fever. During recent surveys in this region, I observed the use of hollow stem of Kamal
(Nelumbo nucifera) in treatment of old fever. The stems are cut into small pieces and
with the help of white string, Herbal Mala is prepared. The stem pieces are tied in even
number and in most of the cases more than 16 pieces are not used. The patients having
such trouble are advised to wear this Herbal Mala till complete cure. The healers use it
along with main treatment. Many healers claim that in some cases, alone Hebral Mala
cures the trouble. The stem pieces are replaced in every week. The senior traditional
healers informed that the patients having burning sensation in extremities can also use
this Herbal Mala successfully. The patients having respiratory troubles are instructed to
avoid its use. Kamal occurs naturally as aquatic herb. It is also under cultivation in many
parts of the state. This is the region it is not difficult to get the stem pieces. The patients
prefer to get this Mala from traditional healers with their blessings. The healers have
acquired this knowledge from their ancestors and without modification practicing it
sincerely.
For the botany, traditional and reported medicinal uses of Kamal, please read my
previous articles.
118. Bukhar Bar Upyogi Dawa.
Bukhar Bar Upyogi Dawa means useful remedy for fever. The remedy I am describing in
this article is for intermittent fever. From the traditional healers of Pendra region of
Chhattisgarh, I got information about this remedy. This remedy is used as supplement
treatment along with main treatment. Many times it is used when all remedies fail to give
desirable effects. The patients are advised to tie a root piece of Neel herb in right wrist.
The root piece is tied with the help of red string. The scientific name of Neel is Indigofera
tinctoria. It is common small shrub grown as cover and green manure crop. The juice of
Neel leaves in use as prophylactic against hydrophobia. Neel holds a reputed position as
medicine in different systems of medicine in India. The healers having expertise in its use
plant this shrub in their homes and surroundings for its use round the year. During the
surveys, I got opportunities to meet and interact with the healers and patients. Although it
is hard to believe but the effect of Neel roots used in this manner, is miraculous. The
healers have deep faith in this use. They have acquired this knowledge from ancestors
and practicing it sincerely without modification. The use of freshly collected roots is
preferred. The healers warned that the use of very dry and old roots may results in
harmful effects. The healers of other regions are not much aware of this use. The poor
availability of Neel plant is one of the main constrains for them.
For the botany, traditional and reported medicinal uses of Neel, please read my previous
articles.
Pathri means Renal Calculi, locally. Pathri is becoming common trouble day by day in
Chhattisgarh and according to the traditional healers of Chhattisgarh having expertise in
use of herbs and herbal formulations in treatment of Pathri, this is not good sign. They
blame the modern life style and food habits for this increasing number of patients. Many
healers informed that due to new complications, many of the traditional formulations are
not showing desirable effects. The healers are trying to develop new more powerful
formulations. In rural and forest areas, the patients approach to the healers immediately
but in urban areas, the natives at first try the modern medical practitioners and after one
surgery, when Pathri (Stone) formation starts again, they approach to the healers for
permanent relief. The traditional healers believe in one time treatment. When any patient
inform them that he is taking medicines since five years or long, they show surprise and
make odd comments on modern systems of medicine. Through the Ethnobotanical
surveys conducted in different parts of Chhattisgarh, I have collected many valuable
information on traditional formulations. From the traditional healers of Bagbahera region,
I got information on unique formulation. When the patients having Pathri (stone)
approach to the healers, they simply give a special powder to them with advise to take a
pinch of powder every day before going to bed, upto seven days. This powder not only
flushes out the stone but also prevents the formation of stone again. As traditional
knowledge the healers want to keep it secret specially to the patients. Fortunately, I got
the content of powder. The special powder is nothing but the ash collected after burning
the dead Bichhu (Scropion). The black coloured scorpion is preferred. Very old and
diseased scorpions are not preferred. Once collected in bulk, the powder can be stored
upto long time but as the dose is very small, and the availability of scorpion is not a
problem, the healers try to use the freshly collected ash. The healers of other regions are
not much aware of this use.
120. Anidra Ke Dawa.
Anidra means Insomnia, locally. For treatment of Insomnia, the traditional healers of
Chhattisgarh use many herbs and herbal formulations both internally as well as
externally. The natives also try to manage this trouble through home remedies. The
traditional healers try to search the root cause of Insomnia. They are not in favour of
giving sleep inducing remedies upto long time. Through the Ethnobotanical surveys
on this aspect. From the herb collectors of Pendra region, I got unique information. The
herb collectors use the whole plant juice of Bhatkatiya (Solanum xanthocarpum) for the
treatment of Insomnia. The patients are advised to massage the juice in soles before going
to bed. The use is repeated upto many days till complete cure. In many cases, this use
fails to give much effects. In such cases, the juice is massaged on palms also. Every time
fresh juice is used. As Bhatkatiya grows as wasteland weed and its availability is not a
problem, the patients have no problem to collect the fresh juice. I have tried this juice
many times successfully. The healers have deep faith in this use. They have acquired this
healers of other regions are not much aware of this use. In reference literatures related to
different systems of medicine in India, I have yet not found any detail regarding this use.
This is the reason I have included it in present series.
For the botany, traditional and reported medicinal uses of Bhatkatiya, please read my
previous articles.
121. Bambri Ke Durlabh Upyog.
Bambri is a local name of Babool (Acacia nilotica) tree. It is well known tree in
Chhattisgarh. Its all parts are used for different purposes. From the traditional healers of
Chhattisgarh Plains, I got unique information on multiple uses of Bambri plant parts. The
uses are for both male and female partners want to get good sexual health. The healers
collect the empty pods and bark of Bambri tree and dry it in shade. After drying the parts
are mixed in equal proportion. The combination is dipped in Limau (Lemon) juice for
one whole day. Next day piece of white cloth is dipped in the combination and after two
hours, the cloth piece is collected and stored for future use. When the married couples
approach to the traditional healers, the healers suggest the male partners, by giving cloth
pieces, to dip it in cow milk for two hour and drink the milk, empty stomach. It acts as
promising aphrodisiac. One time use is considered enough for one week. Another piece
of cloth is used externally. The piece is tied around the male genitals after dipping it in
cow milk. The healers informed that this external use increases the performance and
retention time. Third piece of cloth is given to the female partners to keep it inside the
vagina, to provide it normal shape as well to increase its performance. All uses are for
one time. The healers suggest the couples, to visit after one month or as per requirement.
The healers do not disclose the method of preparation. They want to share this
information but they are very cautions about its misuse. This is the reason they keep it
secret. The healers of this region are well known for their expertise in this use. The
healers have deep faith in this use. They have made major changes in traditional
formulation in order to make it more strong. According to them, traditionally the use of
Bambri pods is mentioned but when they tried other parts, they found the Bambri bark
most promising specially in combination with pods. The healers of other regions are not
aware of this unique use.
For the botany, traditional and reported medicinal uses of Bambri, please read my
previous articles.
122. Ankhi Ke Bemari Bar Dawa.
Ankhi ke Bemari means eye related diseases. In general, the natives try to manage this
trouble with the help of home remedies. Most of the home remedies are used externally
and inform of liquid solution applied into the eyes. Through the Ethnobotanical surveys
conducted in different parts of Chhattisgarh I have collected a lot of information on this
aspect. The senior traditional healers of Narharpur region use the seed oil of Dhera
(Ankol, Alangium salvifolium) for these troubles. The oil is collected and burnt in
earthen lamps. After burning the blackish remains are collected. These remains are
applied into the eyes, after cooling. The healers informed that it is promising eye tonic
and its use is beneficial for every one. They suggest the common natives about its regular
use in order to prevent the attack of eye diseases. I have tried it successfully many times.
Many healers consider it beneficial for the early stage of cataract also. The healers have
deep faith in this use. Ankol is well known tree in this region and the forests are rich in its
natural population. The healers are not in favour of adding more herbs with the seed oil
before burning. The healers have acquired this knowledge from their ancestors and
practicing it without modification. In reference literatures related to different systems of
medicine in India, I have yet not found this use. I have observed during the surveys that
many herb vendors collect the blackish remaining from the traditional healers and sell it
to the healers of neighbouring states. In general, the healers use this remedy under their
supervision. They are not in support of its commercial exploitation.
For the botany, traditional and reported medicinal uses of Ankol, please read my previous
articles.
Bichhu Kate Ke Dawa means the remedy to treat scorpion bite. The scorpion bite is
common for the natives of rural and forest regions of Chhattisgarh. The farmers
frequently meet with this poisonous creatures. The herb collectors when visit to forest for
the collection of herbs, the scorpion and snake bites are common. In rainy season, these
poisonous creatures enter in the houses and cause much nuisance. Living with scorpions
since long time the natives and traditional healers have discovered the remedies from
herbs present in surroundings. They use the herbs without loss of much time. Many times
the herbs act as first aid measure and for systematic treatment the patients approach to the
traditional healers. Besides herbs, the natives and traditional healers also use animal parts
and insects to manage this trouble. From the traditional healers of Bagbahera region I got
information on unique use of insects. They suggest the natives to collect and apply few
Machhi (Makkhi, Housefly, Musca domestica) on affected parts in paste form. This
application not only reduces the pain but also reduces the toxic effect of sting. In majority
of cases, the patients get rid form this trouble effectively in very less time but if trouble
persists, the healers start systematic treatment with herbs and herbal formulations. The
use of common Houseflies for scorpion bite is not mentioned in reference literatures. This
important as well as useful information is coming among the world community for the
first time through this article. I am feeling proud to document this important traditional
knowledge. The traditional healers of other regions are not much aware of this use.
124. Pet Dard ke Dawa.
Pet Dard means stomachache. The common stomachache is treated with the help of home
remedies. When home remedies fail, the natives approach to the traditional healers.
During the Ethnobotanical surveys conducted in different parts of Chhattisgarh I have
observed that traditional healers are having unique herbs and herbal formulations and in
majority of the cases, they cure it in single dose. The doses are not repeated. I have sorted
out such formulations and noted in my field diaries separately. The information on one
such single dose remedy, I received from the traditional healers of Ambikapur region. For
treatment of stomachache, they use the prickles of Tejphal (Zanthoxylum armatum). The
prickles are converted into fine powder and with Shahad (Honey) given internally to the
patients. One dose cures the pain. Tejphal is not a very common tree in this part of
Chhattisgarh. Most of the healers are dependent on herb vendors for the prickles. They
purchase it in bulk and store it safely by adopting traditional methods, for future use. The
healers do not disclose this formulation to any one. They are warned about its
commercial exploitation. The healers aware of importance of my on-going
documentation work disclosed it for the benefit of world community. The healers have
deep faith in this use. They have acquired this knowledge from their ancestors and
practicing it sincerely without any modification. The healers of other regions are not
much aware of this use.
For the botany, traditional and reported medicinal uses of Tejphal, please read my
previous articles.
125. Khoon Saaf Kare Ke Upaiy.
Khoon Saaf Kare Ke Upaiy means measure for blood purification. In Chhattisgarh, many
herbs and herbal formulations are in use for this purpose, I have mentioned in previous
articles that Chhattisgarh is not only rich in natural population of herbs but it is rich in
mineral resources. Its Iron ore mines are popular world wide. Many rare minerals also
occur in the state. The traditional healers of Chhattisgarh use different minerals and ores
in traditional system of medicine both internally as well as externally. Chumbak Patthar
is one such ore used for many troubles. According to my Geologist friend Geologically
Chumbuk Patthar is iron ore named Magnetite. It is iron oxide and Chhattisgarh is rich in
its natural occurrence. The healers of Magnetite rich regions use it more frequently as
medicine than the healers of other parts. Through the Ethnobotanical surveys conducted
in different parts of Chhattisgarh, I have collected many valuable information on this
aspect. The traditional healers of Dalli-Rajhara use it in treatment of blood related
troubles and Chumbak Patthar is considered as promising blood purifier. The patients are
advised to dip a piece of Magnetite into the pot, in which drinking water is kept. The
presence of Magnetite makes the water medicinally rich. In long term it gives promising
effects. While long use the traditional healers observe the patients carefully because in
many cases it results in harmful effects. In such conditions, the use is stopped. The
traditional healers of Southern Chhattisgarh are also aware of this use. They consider it
promising for patients having high blood pressure. They claim that the medicated water
results in formation of healthy blood. Many senior traditional healers are not in favour of
its long term dipping. They suggest its dipping upto one or two hours only. I personally
feel that there is a need for scientific investigation in this regard. According to the healers
it is an age old practice and it is its efficacy, that it is still much popular among the
traditional healers. The healers of other regions are not much aware of this use.
126. Chumbak Patthar Ke Upyog.
Chumbak Patthar means Magnetite, Geologically. To know more about this Iron ore I
suggest you to read my previous article titled Some less known but promising traditional
formulations of Chhattisgarh, India 125. Khoon Saaf Kare Ke Upaiy, I have mentioned
that the healers of Dalli-Rajhara and Southern Chhattisgarh use Chumbak Patthar for the
treatment of blood related troubles. During the recent Ethnobotanical surveys I observed
that the traditional healers of Pendra region use it for the treatment of mental troubles.
The patients are advised by them to wear a locket having Chumbak Patthar in it and fix
the Chumbak Patthar in manner so that it will remain in touch with body. The healers use
it as supplement treatment along with main treatment. The healers are having difference
in opinion regarding the duration of its use. Most of the healers are in favour of its use till
the treatment whereas very few healers suggest the patients to wear it long life. They
have specific reason for this recommendation. According to them the presence of Locket,
prevents repeated attacks. Many senior traditional healers are in favour of its use in
treatment of Insomnia. The patients are advised to keep a piece of Chumbak Patthar,
under the pillow in order to get sound sleep but this use is not much popular. The senior
healers claim that this use prevents the vivid dreams and mental disturbances during
sleep. The healers of other regions are not aware of this use. Even in Magnetite rich
regions, the healers are not aware. Its uniqueness and effectiveness motivated me to
include it in present series.
127. Gajpippal Ke Durlabh Upyog.
Gajpippal is a large epiphytic climber distributed in many parts of India. Its scientific
name is Scindapus officinalis. Traditionally, its fruits are used as folk medicine. The
traditional healers use Gajpippal in many popular herbal formulations. It is also a popular
single remedy. Through the Ethnobotanical surveys conducted in different parts of
Chhattisgarh I have collected a lot of information about Gajpippal. From the traditional
healers of Northern Chhattisgarh, I got information on unique uses of Gajpippal fruits.
The healers boil the freshly collected fruits in Sarson (Mustard seed) oil and when all
watery contents evaporate the boiling is stopped and after filteration special oil is kept for
future use. This oil increases the size of body parts where it is applied and massaged. The
traditional healers informed that this special oil can be used as breast enhancer but as it is
not much popular among the tribal women, the healers use it less frequently for this
purpose. The healers further informed that it is equally effective on male genitals. It
shows same effect on size. For the healers living in rural and forest areas, both uses are of
no use but for the healers of urban areas, this knowledge is giving good returns to the
healers. In general they do not disclose the content of special oil. During the surveys, I
have observed that many herb vendors collect this oil from the healers for commercial
trade. It is its effectiveness that this is still a very popular formulation. The healers have
acquired the knowledge about it from their ancestors and practicing it without any
For the botany, traditional and reported medicinal uses of Gajpippal, please read my
previous articles.
128. Baibirang Ke Nawa Upyog.
Baibirang Ke Nawa Upyog means the new use of Baibirang (Embelia ribes). Baibirang is
a well known shrub in Chhattisgarh and the natural forests are rich in its wild population.
Its different parts are used as folk medicine. The information on new use, I received form
the traditional healers of Charama region. The healers of this region use it in treatment of
hysteria, a common trouble in women. Baibirang fruits are used for this purpose. The
fruits are used both internally as well as externally. During attack the fruits are burnt and
patients are advised to inhale the fumes. The traditional healers prepare a special Locket
having Baibirang fruits. This Locket is given to the patients with instruction to wear it
throughout life. The healers claim that both uses help in great way to treat the trouble. In
general, Baibirang is known for its anthelmintic properties. The information given by the
traditional healers of Charama region was new to me. The healers have deep faith in these
uses. They have acquired this knowledge from their ancestors and practicing it without
any modification. They do not disclose it to any one and treat the patients visiting to
them. The healers of other regions are not aware of this use. Also, in reference literatures
related to different systems of medicine, I have yet not found this use.
For the botany, traditional and reported medicinal uses of Baibirang, please read my
previous articles.
Daad Khaj means ringworm, itch and related skin troubles. In general, these troubles are
easily managed through home remedies in Chhattisgarh but in complicated cases, the
natives take the help of traditional healers. In Chhattisgarh, there is a separate group of
traditional healers distributed in different parts, having expertise in treatment of skin
related troubles. These healers use hundreds of herbs and herbal formulations to manage
these troubles. Through the Ethnobotanical surveys conducted in different parts of

Chhattisgarh, I have collected valuable information on this aspect. From the traditional
healers of Korur region, I got new information. The healers use the roots of Aparajita for
the treatment of skin related troubles. The freshly collected roots are crushed and with the
help of stone and water, an aqueous paste is prepared. This aqueous paste is dried in
shade and powder is collected. This powder is mixed with Alsi (Linseed oil) Tel, and the
combination is applied externally on affected parts. According to the healers, this simple
treatment cures the trouble effective. The duration of treatment depends upon the
condition of the patients. The healers have deep faith in this use. They have acquired this
knowledge from their ancestors and practising it sincerely without any modification.
Aparajita is well known rambling climber in Chhattisgarh. Its all parts are useful as
medicine. It is planted in home gardens for its beautiful flowers. I have written a lot on
various aspects of Aparajita in my previous articles but the information given in this
article, is new for me. The healers of other regions are not much aware of this use. The
traditional healers of Korur region are not in favour of preparation of special oil by
boiling the freshly collected roots in base oil. According to them, the process of boiling
destroys its medicinal properties. In reference literatures related to different systems of
medicine, I have yet not found this use.
For the botany, traditional and reported medicinal uses of Aparajita, please read my
previous articles.
130. Andhapan Ke Dawa.
Andhapan means blindness, locally. To maintain good eye health, the natives of
Chhattisgarh use many home remedies, but when the patients reach to the verge of
blindness, they approach to the traditional healers for systematic treatment. During the
Ethnobotanical surveys conducted in different parts of Chhattisgarh, I got opportunities to
meet and interact with the traditional healers treating the patients rejected by the
practitioners of modern system of medicine. Their herbal medicines help in reducing the
degree of blindness and also in many cases, give bright eye sight again, I have collected
many valuable formulations through these healers. The traditional healers of Dhamtari
region use the roots of Gunja (Abrus precatorius) in unique way to treat blindness. The
freshly collected roots are collected and put inside the earthen lamp filled with Alsi
(Linseed) oil. The lamp is burnt and when the oil disappears, the healers collect the
blackish remaining. This blackish remaining is kept for future use. This remaining is
given to the patients with the instruction to apply it into the eyes, twice a day in form of
Kajal (Surma). According to the healers, its long term use gives promising results. In
traditional formulation it is mentioned that every day new blackish remaining should be
prepared and used but it is not practically feasible. This is the reason that the traditional
healers of present generation have modified it and done some research. According to the
healers the blackish remaining can be kept safely upto one week. They are not in favour
of its long term use. The healers have deep faith in this use. Many senior traditional
healers prefer the roots of white seeded Gunja, a rare one, as compared to the red and
black coloured Gunja, that is very commonly available. The healers of other regions are
For the botany, traditional and reported medicinal uses of Gunja, please read my previous
articles.
131. Gunja Ke Durlabh Upyog.
Gunja Ke Durlabh Upyog means rare use of Gunja herb. Gunja (Abrus precatorius) is a
well known herb in Chhattisgarh and its different parts are used as folk medicine. I have
written a lot on its various aspects in my previous articles. From the traditional healers of
Bhopalpatnam region, I got information on rare use of Gunja. The healers use Gunja
externally in form of paste during bath to make the body strong. The freshly collected
roots are crushed with the help of stone and mixed with Baghin Ke Doodh (Milk of
Tigeress) to prepare thick paste. This paste is applied externally on whole body and after
drying washed with the plain water. On second day the roots are used in same manner but
in place of milk, Til (Sesamum seeds) oil is used. The combination is applied in same
way. According to the traditional healers, the use of roots with milk and Til oil in
alternate days makes the body full of strength. In general, the healers recommend this
use, upto one week in every month but the poor availability of milk is a big constraint.
This is the reason, the healers recommend it on special occasion. I have tried it
successfully many times. The healers have deep faith in this formulation. They are
practising this traditional formulation without modification. As research, they tried
different types of milk, but the effects were far from the effects produced by the
combination of Gunja roots and Baghin Doodh. The traditional healers of other regions
are not aware of this use.
articles.
Mirgi Ke Upchar means the treatment of Epilepsy. I have mentioned in previous articles
that the traditional healers and natives are having rich traditional medicinal knowledge
about herbs and herbal formulations. From the traditional healers of Bagbahera region, I
got new information about herb useful in treatment of Mirgi. This herb is Aparajita. Its
scientific name is Clitoria ternatea. It is planted as ornamental herb in home gardens. The
patients having the problem of Mirgi are advised by the healers to plant many Aparajita
herbs in home gardens as it is a boon for them. The patients are advised to mix the dry
leaves of Aparajita and Neem (Azadirachta indica) in equal proportion. The combination
is burnt and patients are advised to inhale the fumes. This is done in morning hours. At
evening hours, the equal amount of leaf juice of Aparajita and Neem are taken and few
drops are applied into the patients nose. Besides these uses, the healers collect a root
piece of Aparajita on Saturday and prepare a special locket. This locket is covered with
blue coloured cloth. The patients are advised to wear this locket whole life. The healers
informed that the use of Aparajita roots in this way cures the trouble of Mirgi. These
healers are known for their expertise in treatment of Mirgi. They are using this traditional
formulation from very long time without modification. They have acquired this
knowledge from their ancestors. The healers of other regions are not much aware of these
uses.
previous articles.
133. Garbh Dharan Kare Bar Dawa.
For the issueless couples the traditional healers of Chhattisgarh are having many herbal
remedies. Some of these herbal remedies are prepared with the help of many herbs
whereas there are many single herb based remedies also. Through the interactions and
meeting with the traditional healers during Ethnobotanical surveys conducted in different
parts of Chhattisgarh, I have collected many valuable information. From the traditional
healers of Jagdalpur region, I got information on unique use. In this formulation,
Aparajita root is used as main ingredient. The female partners of the issueless couples are
advised by the traditional healers to take the roots of blue flowered Aparajita with cow
milk internally preferably at the end of menstrual period. Many healers are in favour of
its long term use. It is considered as one of the promising treatments. The healers have
practicing it sincerely without any modification. I have yet not found this unique use in
reference literatures related to different systems of medicine in India. Also, the healers of
other regions are not aware of this use.
previous articles.
Nasoor means carbuncle. The natives of Chhattisgarh take it very seriously because they
are aware that unnecessary delay means great damage to human body and many times it
becomes fatal. The traditional healers of Chhattisgarh have rich traditional medicinal
knowledge about herbs and animal parts useful in treatment of carbuncle. These remedies
are given both internally as well as externally. In general, the healers give emphasis on
blood purification. If the trouble is at advanced stage, then they at first try to treat
carbuncle and as second step, give attention for blood purification. From the traditional
healers of Raipur region, I got information on unique formulation. In this formulation the
whole herb of Doob (Cynodon dactylon) and Kaudi (Gastropod dry shell) are used as
main ingredients. Doob is collected and after shade drying converted into fine powder.
Kaudi is rubbed strongly in stones with the help of water and paste is collected. In this
paste, Doob dry powder is added. The combination is applied externally on carbuncle
many times in a day. This application increases the rate of healing and very soon the
patients start getting relief. Although the healers agree that this combination can be used
for open wounds successfully but they prefer its use in carbuncle specially when all
available herbal remedies fail to give desirable effects. The healers are not in favour of
addition of more herbs. According to them, it is traditional formulation and as it is giving
desirable effects, there is no need for its alteration. I have noted during the
Ethnobotanical surveys that this knowledge is limited to very few healers. They do not
want to disclose it to anyone. Many herb vendors ask for bulk combination but the
healers do not want to sell it commercially. The traditional healers aware of my on-going
documentation work, told that they are ready to give this formulation for scientific
research. They introduced to me the patients benefited by this simple treatment. The
encouraging responses of the patients motivated me to include this formulation in present
series.
For the botany, traditional and reported medicinal uses of Doobi, please read my previous
articles.
135. Kaudi Ke Upyog.
In previous articles titled Some less known but promising traditional formulations of
Chhattisgarh, India. 134. Nassor Ke Dawa, I have mentioned about Kaudi and its use in
treatment of Carbuncle by the traditional healers of Raipur region. Through the
much information on traditional medicinal uses of Kaudi. In present article, I am giving
the details of two promising uses of Kaudi. I got this information from the traditional
healers of Kanker region. In treatment of poor eye sight, the traditional healers use Kaudi
with Gulab Jal (Rose water). The yellow coloured Kaudi is rubbed in stone strongly with
Gulab Jal and solution is prepared. Few drops of this solution are applied into the affected
eyes during morning hours. The healers claim that this solution acts in miraculous way
specially in case of small children and in most of the cases they get rid from this trouble.
Although the healers are not having sufficient scientific reason for it but they avoid its
use in patients having the age over 40 years. The healers are not in favour of its long term
use. They try it upto two months. If it fails to give desirable effects the use is stopped and
other remedies are tried. The healers also use Kaudi in form of dry powder in treatment
of skin diseases. The powder is mixed with the seed powder of Charota (Cassia tora). The
combination is mixed in equal proportion and with the help of Bhengra (Eclipta alba)
plant juice, a thick paste is prepared. This paste is applied externally on affected parts.
This application cures the skin trouble effectively in very less time. The healers are
having deep faith in both formulations. They have acquired the knowledge about these
formulations from their ancestors and practicing it without any modification. The healers
of other regions are not much aware of these uses. Also, in reference literatures related to
different systems of medicine in India, I have yet not found these uses.
For the botany, traditional and reported medicinal uses of Charota and Bhengra, please
Aag Se Bache Ke Upaiy means measures to protect from fire. In early days when
conflicts and war among the small villages were common the natives were fighting with
the fire touches. At that time injuries due to fire were very common. To avoid these
injuries the natives have developed many methods. They also took the help of herbs.
They searched the herbs having the capacity to prevent the harmful effects of flame on
human body. Through the Ethnobotanical surveys conducted in different parts of
Chhattisgarh I have collected much information on this aspect. The traditional healers of
Southern Chhattisgarh informed that the plant juice of Utangan (Blepharis edulis) is very
effective in protecting the skin from harmful effects of fire. The juice is applied on whole
body and allowed to dry. After drying of juice, the soldiers can enter in fire zone without
any fear. Utangan is well known under shrub and its different parts are in use as
traditional medicine. Its seeds are used mainly. I have experienced the miraculous effects
of Utangan many times. This unique use is not much popular in these days as there are no
conflicts and wars with conventional arms. I feel that this traditional knowledge will be
of great help for the modern fire fighters around the world. To establish it for the fire
fighters there is a need of systematic research without any delay. Very limited healers are
aware of this use. This is the knowledge that requires proper conservation as the experts
healers are passing away. They claim that over 60 species of herbs were in use in early
days. Unfortunately, I have information about 20 such species only. Through the on
going Ethnobotanical surveys, I am trying my best to gather more information on this
aspect. In reference literatures related to different systems of medicine in India, I have yet
not found this detail.
For the botany, traditional and reported medicinal uses of Utangan, please read my
previous articles.
137. Mun Ke Shanti Bar Upaiy.
Mun Ke Shanti means mental peace and Mun Ke Shanti Bar Upaiy means measures for
the mental peace. Although for the mental disturbances the traditional healers of
Chhattisgarh use many herbs and herbal formulations successfully but they also give
emphasis an use of Lockets having herbal combination and Herbal Mala. While
preparation of Lockets and Mala, care is taken so that the combination or herb part will
remain in contact with human body. Although we have sufficient scientific evidences that
these Lockets and Mala act in miraculous ways but the traditional healers have nothing to
do with the scientific reports. They have deep faith in traditional knowledge and the high
rate of success is enough for them to declare the formulations most promising. Through
the Ethnobotanical surveys conducted in different parts of Chhattisgarh I have collected
many important information on this aspect. For mental peace, the traditional healers of
Pendra region use special locket. On Sunday, the patients are advised to take bath with
well water. After bath the patients are given a special locket to wear. The healers put
eight leaves of Tulsi (Ocimum sanctum), eight fruits of Kali Mirch (Piper nigrum) and a
root piece of Sahadevi (Vernonia cinerea) and covered it with black cloth. The locket is
put on patients neck with instruction to continue its use till complete cure. Based on the
condition of patients, the healers informed that in average, it takes 3-4 months for
complete cure. Many times this locket is used as supplement treatment with main
treatment of mental troubles but healers have no doubt over its efficacy, if it is used
alone. The healers have acquired this knowledge from their ancestors and practicing it
without any modification. During the surveys, I have observed many natives with this
special locket. Its popularity clearly indicates its efficacy. The healers of other regions are
For the botany, traditional and reported medicinal uses of Tulsi, Kali Mirch and
Sahadevi, please read my previous articles.
138. Chhui-Mui Ke Durlabh Upyog.
Chhui-Mui is a local name of common wasteland medicinal herb Mimosa pudica. Its all
parts are used both internally as well as externally in treatment of many diseases. I have
written a lot on various aspects of Chhui-Mui in my previous articles. Through the recent
Ethnobotanical survey, I got information in its new use. This new use is related to the
sexual performance of males. This use increases the retention time and gives new vigour.
In this formulation, Chhui-Mui roots and flowers are used. But you will be surprised to
know that these plant parts are neither used internally nor applied on male genitals
externally. The plants parts are mixed in equal proportion and rubbed on copper vessel
with the help of water. The paste is applied into both eyes once in a day. The healers
claim that its regular application into the eyes upto long time gives desirable effects. This
is really surprising information for me. The healers introduced to me the patients getting
benefit from this use. The results were encouraging. This is the reason I have included
this use in present series. The traditional healers of other regions are not much aware of
this use. Also in reference literatures related to different systems of medicine in India, I
For the botany, traditional and reported medicinal uses of Chhui Mui, please read my
previous articles.
139. Sirsa Ke Banda Ke Upyog.
Banda means any plant growing on another trees as epiphytic. In nature, many types of
Banda exists. Whatever the reasons for the growth of one plant on another but in
Chhattisgarh Banda are having prestigious place among the natives and traditional
healers. In general, Banda is considered as a sign of good luck. The rich natives purchase
it and keep it in their lockers with the hope that the presence of Banda will ever increase
the money and assets. For the traditional healers of Chhattisgarh, Banda are the source of
medicines. According to them, the Banda growing in different trees possess different
medicinal properties. Its medicinal properties depend on the hosts. Banda are collected at
specific day and time after worship. The healers use Banda in form of lockets or Herbal
Mala also. Through the Ethnobotanical surveys conducted in different parts of
Chhattisgarh I have collected information on over 500 types of Banda. From the
traditional healers of Chhattisgarh Plains, I got information on use of Sirsa Ke Banda.
Sirsa is a well known tree of medicinal, industrial and religious importance in
Chhattisgarh. Its scientific name is Albizia species. Its all parts are used as medicine both
internally as well as externally in treatment of many diseases. Sirsa Ke Banda is
considered as a boon for the newly wed couples specially for the male partners. Both
partners are suggested by the healers to wear piece of Banda, in form of locket specially
during intercourse. Banda is dried in shade and crushed into powder. The male partners
are advised to take a fistful of powder daily with a glassful of milk in order to increase
the performance. The healers have deep faith in this formulation. They have acquired the
knowledge about it from their ancestors and practicing it sincerely without any
modification. The healers of other regions are not much aware of these uses.
For the botany, traditional and reported medicinal uses of Sirsa, please read my previous
articles.
140. Doomar Ke Banda Ke Upyog.
In previous article titled Some less known but promising traditional formulations of
Chhattisgarh, India 139. Sirsa Ke Banda Ke Upyog, I have given the details regarding
Banda. Unlike the Banda of Sirsa tree, Banda of Doomar (Ficus glomerata) is easily
available and well known in the state. Among the natives, it is popular as a sign of good
luck. The natives keep it with them during the time of scarcity and bad luck. Also when
they start long journey, specially journey to the dense forest, they keep it with them as it
protects from evil spirits. For the traditional healers of Chhattisgarh Plains Banda of
Doomar is a source of valuable medicine. They collect it in bulk and after shade trying
convert it into powder. This powder is kept for future use. According to the healers, this
powder is used as promising health tonic. It is given with cow milk to the patients having
poor vitality or recovering from exhaustive diseases. Its use for female patients is
avoided. The healers are not aware of the reason behind this restriction. In general, tea
spoonful powder is given internally with a glassful of cow milk once in a day, as single
dose. The use is continued till complete cure. The healers are not in favour of its long
term use. The healers have deep faith in this use. Many healers informed that when they
treat the patients of AIDS, this powder helps in developing natural body resistance. This
is good news for the researchers working on different aspects of this incurable disease.
Impressed by its effectiveness and uniqueness I have added this use in present series.
For the botany, traditional and reported medicinal uses of Doomar, please read my
previous articles.
141. Bar Ke Banda Ke Upyog.
I have described about Banda in previous articles no. 139 and 140. I have mentioned in
these articles that the Banda growing on different tree species possess different medicinal
properties and uses. The natives of Chhattisgarh are less aware of uses of Banda growing
on Bar (Ficus benghalensis) tree, but the traditional healers of Chhattisgarh particularly
the healers of Southern Chhattisgarh use it as source of medicine. Through the
valuable information on this aspect. The senior traditional healers informed that this
Banda possess anti-ageing properties. The freshly collected Banda is dried in shade and
after complete drying converted into fine powder. This powder is given internally to the
natives at young age. According to the healers, its regular use from young age makes the
body enough strong to resist the diseases and to avoid the effects of aging. In order to
increase its effectiveness the patients are advised to wear a piece of this Banda in form of
Locket. Black string is used to prepare the Locket. Both internal and external uses act in
promising way. The healers have deep faith in this use. I have experienced its miraculous
effects. I personally feel that there is a strong need to pay special attention on this use.
This traditional knowledge is of great help to the researchers engaged in research of antiaging remedies. In reference literatures related to different systems of medicine in India, I
have yet not found any detail on this use.
For the botany, traditional and related medicinal uses of Bar, please read my previous
articles.
142. Pipal Ke Banda Ke Upyog.
In previous articles of present series, I have mentioned the basic details about Banda and
its natural occurrence on different tree species. The natives and traditional healers of
Chhattisgarh are having rich traditional medicinal knowledge about different types of
Banda. Like Banda of Bar (Ficus religiosa), Banda of Pipal (Ficus religiosa) tree is also
considered less important by the natives but for the traditional healers Banda of Pipal is a
source of valuable medicine. The healers of different regions use it for different purposes.
I have written a lot on this aspect earlier. From the traditional healers of Bilaspur region I
got information on new use of this Banda. According to the healers, this Banda is a boon
for the females having sterility problem. Banda is collected on specific day and time after
worship and after shade drying converted into powder. This powder is given internally to
the female patients with cow milk. The use is continued till the cure. The healers have
practicing it without any modification sincerely. The traditional healers of GandaiSalewara region are also aware of this use but they give Banda powder in combination
with over ten types of herbs. They do not disclose other herbs. The healers of Bilaspur
region informed that alone Pipal Ke Banda is capable of treating this trouble.
articles.
143. Awaj Sudhare Bar Dawa.
Awaj Sudhare Bar Dawa means the remedies to improve voice. In general the natives
manage this problem with the help of home remedies. But in case of complications, they
approach to the traditional healers for systematic treatment. For voice related disorders,
the traditional healers of Chhattisgarh use many common herbs and herbal formulations
both internally as well as externally. Through the Ethnobotanical surveys conducted in
From the traditional healers of Pendra region I got unique information on use of Banda of
Bach (Acorus calamus) herb. Banda of Bach, means any plant growing on Bach plant. As
Bach is a herb, it is hard to believe that any plant can grow on it. I have yet not seen the
Banda of Bach but the traditional healers are using it since generations. I have seen it in
dry form. The Banda of Bach grows in specific season the healers informed. Once
collected in bulk, the healers use it round the year. Banda requires specific conditions for
storage. Banda is collected at specific time and day after worship. The worship is done
with the help of prescribed Mantras. In treatment of voice related troubles, Banda is used
internally. The powdered Banda is given internally with cow milk. Few pinches of Banda
powder constitute a single dose. The healers are not in favour of its long term use. Its use
is continued till complete cure. I have mentioned in previous articles that the traditional
healers of Chhattisgarh use Bach for voice related troubles. The traditional healers of
Pendra region claim that the Banda of Bach is having more powerful effects than Bach
plant. Many healers suggest the use of Banda piece in form of Locket in order to increase
the efficacy of internal use. The healers of other regions are not much aware of this use.
Also in reference literatures related to different systems of medicine in India, I have yet
not found this use.
For the botany, traditional and reported medicinal uses of Bach, please read my previous
articles.
144. Neem Ke Banda Ke Upyog.
The plant growing on Neem (Azadirachta indica) tree is known as Neem Ke Banda. I
have mentioned in previous articles that in general the Banda of different types are
considered as a sign of good luck but the Banda of Neem tree is considered as a sign of
bad luck. It is common belief that its bring misfortune. In early days when wars and
conflicts among small villages were common, the traditional healers were using Neem Ke
Banda to defeat the enemies both physically and mentally. According to the healers, the
internal use of this Banda produces mental disturbances inside the body. Now a days,
Neem Ke Banda is not used for this purpose. The traditional knowledge about it is at the
verge of extinction. Very few healers are using it for the enemies but the natives of rural
and forest areas are well aware of its harmful effects. They ignore this Banda. From the
senior traditional healers of Chhattisgarh Plains I got information on unique use of
Banda. The senior healers informed that in very minute quantity, this Banda cures the
trouble of mental disturbances. It sounds like the Homoeopathic effects. Although senior
healers do not use it much in their routine life as other promising alternatives are
available but as Homoeopath, I see tremendous scope in this information. At initial
studies on animals, I found it very effective, specially on parrots. It helps these birds to
recover from grief very soon. I personally feel that there is a need for systematic studies
in this regard. The healers of other regions are not aware of this unique use.
For the botany, traditional and reported medicinal uses of Neem please read my previous
articles.
145. Kewatch Ke Jadi Ke Upyog.
Kewatch is a local name of medicinal herb Mucuna pruriens. It is well known herb in
Chhattisgarh. Its different parts are used traditionally in the state. The natural forest are
rich in its wild population. Kewatch is also under cultivation as medicinal crop in
Chhattisgarh. I have written a lot on different aspects of Kewatch in my previous articles.
From the herb collectors of Bastar region I got new information on use of Kewatch roots.
Whenever the herb collectors visit to natural forests specially during rainy season, they
tie the freshly collected Kewatch roots near the toe. In modern days, it is kept inside the
shoes. According to them the roots or root pieces act as insect repellent and many times
repel away scorpion also. I have mentioned in previous articles that in many parts of the
state Achyranthes and Leucas roots are used for the same purpose to repel away the
snakes. The use of Kewatch is very popular among them. It is its efficacy that it is still
very popular. The herb collectors have deep faith in this use. They have acquired this
knowledge from their ancestors and practicing it sincerely without any modification. I
have also tried it successfully. The roots of black seeded Kevatch are preferred.
For the botany, traditional and reported medicinal uses of Kevatch, Achyranthes and
Leucas, please read my previous articles.
146. Gala Ke Bemari Bar Dawa.
Gala Ke Bemari means diseases related to throat. In general these troubles are managed
through herb based home remedies in Chhattisgarh. Through the Ethnobotanical surveys
conducted in different parts of Chhattisgarh I have collected a lot of information on these
remedies. From the herb vendors of Gandai-Salewara region, I got new information on
this aspect. These herb vendors consider the roots of Chameli (Jasminum arborescens)
very useful in treatment of throat related troubles. The roots are used both internally as
well as externally. The patients having such troubles are advised by the herb vendors to
keep a root piece of this herb always inside the mouth. Externally, the roots are used in
form of Herbal Mala and Locket. According to the healers both internal as well as
external uses cure the troubles effectively in very less time. Chameli is well known herb
of medicinal and ornamental importance in Chhattisgarh. For the treatment of throat
related troubles, the roots of white flowered Chameli are preferred. Many vendors
consider it effective for mouth related troubles also but there is difference in opinion
among the vendors regarding its effectiveness. In general, in case of throat related
troubles, the vendors suggests the patients to use Chameli roots as supplement treatment
along with main treatment. The traditional healers of this region are also aware of this
use. They confirmed its promising effects. They added that black coloured string must be
used for the preparation of Locket. The healer of other regions are not much aware of this
use. Also in reference literatures, I have yet not found this use.
For the botany, traditional and reported medicinal uses of Chameli, please read my
previous articles.
147. Sundar Laika Prapti Bar Dawa.
Sundar Laika means beautiful child. In order to get beautiful child, the natives use many
herbs and herbal formulations both internally as well as externally at different stages of
pregnancy. These herbs and herbal formulations are traditional knowledge, transferring
from one generation to other. From Father to Son and Son to Grandson. Although there is
no scientific verification regarding these remedies is available but the natives have deep
faith in it and they are using it without any problem. It is the efficacy of the remedies that
they are still very popular among the natives. Through the Ethnobotanical surveys
conducted in different parts of Chhattisgarh, I have collected valuable information on
these remedies. The major part of this knowledge is still undocumented. The natives of
Chhattisgarh Plains use the roots of Bhatkatiya (Solanum xanthocarpum) in order to get
beautiful child. The pregnant women at second month of pregnancy are suggested by
them to take Bhatkatiya roots in form of aqueous paste. The roots spreading in north
direction are collected and after washing, rubbed strongly on stone with the help of cow
milk. The aqueous paste is given internally twice a day upto three days only. During this
use, the consumption of salt and Roti (Chapati) are restricted. The natives have deep faith
in this use. The traditional healers of Chhattisgarh are also aware of this use but they have
specific criteria for the selection of herb and cow. The white flowered, rare, species of
Bhatkatiya is preferred. The milk of black coloured cow is used only. The natives do not
follow these rules strictly and this is the reason, the traditional healers do not give much
weightage to this use. Bhatkatiya is well known medicinal weed in Chhattisgarh. As it
grows everywhere there is no problem of its availability. In reference literatures related to
different systems of medicine, I have found this use with much variations. This is a
matter of proud that the natives have kept this formulation safe from generation to
generation, since time immemorial.
For the botany, traditional and reported medicinal uses of Bhatkatiya, please read my
previous articles.
148. Bael Ke Banda Ke Upyog.
Bael Ke Banda means any plant growing spontaneously on Bael (Aegle marmelos) tree. I
have mentioned in previous articles that the Banda collected from different trees are used
traditionally both as a sign of good luck and source of valuable medicine. Although both
Bael and its Banda are common in nature but surprisingly there is little traditional
knowledge available about it with the natives and traditional healers. Through the
Ethnobotanical surveys conducted in different parts of Chhattisgarh, I have tried hard to
gather information on this aspect. The traditional healers of Dhamtari region use the
Banda of Bael both internally as well as externally in treatment of kidney related troubles
specially for Renal Calculi (Pathri). Internally, Banda is used in powder form. The freshly
collected Banda is dried in shade and after drying crushed into powder. A fistful of
powder is given with cow milk once in a day, as a single dose. The use is continued till
complete cure. The healers are not in favour of its long term use. The healers informed
that within a week this use flushes out the calculi effectively. Few healers use Banda in
combination with other herbs but it is a thumb rule for Banda of different types, that it is
not used in combination. Most of the traditional healers follow this thumb rule. After
flushing of the calculi, the healers suggest the patients to wear a special Locket having a
piece of Banda and put it in a way so that the piece will remain in contact with body.
According to the healers, this locket prevents the reformation of calculi. The healers have
practicing it without modification. The healers of other regions are not aware of this use.
For the botany, traditional and reported medicinal uses of Bael, please read my previous
articles.
149. Mulethi Ke Banda Ke Upyog.
Mulethi is a local name of Licorice (Glycyrrhiza glabra). Although Mulethi is not a

native to Chhattisgarh and also it is not under cultivation as medicinal crop but the
traditional healers of Chhattisgarh have rich traditional medicinal knowledge about it. It
is one of the frequently used medicine. Many herbal formulations are considered
incomplete without Mulethi. The traditional healers are dependent on the herb vendors
coming from neighbouring states for the supply of Mulethi. Although adulteration is a big
problem but the traditional healers have developed identification methods. During the
Ethnobotanical surveys conducted in different parts of Chhattisgarh, I have noted a
special material with the herb vendors known as Mulethi Ke Banda. In general Banda
means any plant growing on another (main) plant as epiphyte but botanically Mulethi is a
perennial herb and it is not possible that any herb can grow on this herb. But the herb
vendors of neighbouring states claim that in nature many plants grow in close association
with Mulethi. These are dependent on Mulethi in many ways. This is the reason that these
plants are considered as Banda. The traditional healers of Chhattisgarh are aware of
medicinal properties and uses of this Banda. They claim that it possess superior
properties than the Mulethi, particularly it is rich in natural chemical that can cure the
throat and respiratory trouble more efficiently. The healers use it in place of Mulethi
when it fails to give desirable effects. In majority of cases, it acts as promising alternative
to Mulethi. Mulethi is not used in form of Herbal Mala and Locket but the traditional
healers use its Banda in this form with belief that its presence near or in touch with body,
can prevent the body from respiratory system related troubles. The herb vendors coming
from neighbouring states have confirmed these uses by the traditional states of other
states. I have tried it successfully many times. I am eager to see this Banda in natural
condition. Through the on-going surveys I am trying my best to gather more information
on this aspect. In reference literatures related to different systems of medicine, I have yet
not found this use.
For the botany, traditional and reported medicinal uses of Mulethi, please read my
previous articles.
150. Jangli Suar Ke Dant Ke Upyog.
Jangli Suar means wild bear. It is a commonly found animal in wild. It is considered as
farmer's enemy as every year, many hactors of crop is damaged by these animals. Jangli
Suar is consumed as food in many parts of Chhattisgarh. Although it is not used as
medicine but in many parts of the state, its different body parts are used externally in
form of Mala and Locket. Its teeth are used mainly. The teeth can be seen with the herb
vendors easily. Its use is popular among natives also. In early days there was belief that
the presence of Suar Dant (teeth) on neck means cent present guarantee of victory in war.
Many traditional healers recommend its use in form of Locket as supplement treatment
along with main treatment. Through the Ethnozoological surveys conducted in different
parts of Chhattisgarh, I have collected valuable information on this aspect. The traditional
healers of Biladi forest region informed that the locket having Sugar Dant is very useful
for the patients having mental troubles. Its regular use brings sound sleep. The traditional
healers of Gandai-Salewara region suggest the newly wed couples specially the male
partners to tie the Dant with the help of red string, around the waist during intercourse as
it increase the retention time and performance. I am trying to search the science behind it.
The healers have deep faith in this use. They have acquired this knowledge from their
ancestors and practicing it sincerely without any modification. Its popularly among them
and natives clearly indicates its efficacy. In reference literatures related to different
systems of medicine in India, I have yet not found this use. Its uniqueness and
effectiveness, motivated me to include these uses in present series.
151. Bans Ke Jadi Ke Upyog.
Bans is a local name of Bambusa bambos. It is well known herb in Chhattisgarh. Its
different parts are having industrial uses. The natural forests are rich in its natural
population. Also, it is under cultivation in many parts of the state. Bans holds a reputed
position as medicinal herbs among the traditional healers of Chhattisgarh. I have written a
lot on its different aspects in my previous articles. During the Ethnobotanical surveys
conducted in recent past, I have noted new use of Bans Jadi (Roots). The traditional
healers of Pendra region consider it as a boon for the patients having the problem of high
blood pressure (hypertension). The roots are not used internally. The roots collected on
specific day and time, after worship, are given to the patients to keep it safely and
secretly. The roots are tied in Mala or Locket with care that it must remain in contact with
the human body. During the attack, the root piece is tied at the root of index finger with
the help of red string. According to the healers in most of the cases, the patients feel great
relief from this simple but effective treatment. I have tried it successfully many times. As
scientist, it is not correct to write it but I have experienced that all roots do not give same
results. Only the roots given by the healers act in miraculous way. The healers deny the
dipping of roots in specific solution after collection. According to the healers the
collection time and process, play important role in making the roots medicinally rich. The
healers have deep faith in their use. I have yet not observed this use in other regions of
Chhattisgarh. Many senior traditional healers of Pendra region informed that in early
days even soldier was advised to wear a locket having Bans roots. It was considered as a
sign of good luck and fortune.
For the botany, traditional and reported medicinal uses of Bans, please read my previous
articles.
152. Bicchu Bhagaiy Ke Upay.
Bichhu means scorpion locally. It is found in abundance in Chhattisgarh. As it is present

in large number, the problem of scorpion bite is very common and also, the natives and
traditional healers have developed and discovered many herbs and herbal formulations in
order to get rid from it. Through the Ethnobotanical surveys conducted in different parts
of Chhattisgarh I have collected valuable information on this aspect. I have mentioned in
previous articles that Scorpion is an integral part of traditional medicine in Chhattisgarh.
The ash collected by burning the scorpion is used to treat the problem of Pathri (Renal
Calculi). It is also used externally to treat Nasoor (Carbuncle). During recently conducted
surveys, the healers of Gandai-Salewara region informed that they use this ash as main
ingredient in popular herbal combinations used in treatment of Diabetes. This was new
information for me. The healers claim that the ash is having direct effect on Agnashaiy
(Pancreas). The natives of Tilda region burn the live scorpion in homes in order to repel
away the other scorpions. It is an age old practice and in existence since time
immemorial. It is promising as well as simple method. The healers of Bagbahera region
suggest the natives to prepare aqueous solution using Scorpion ash and spray it in areas
having scorpion population. Within an hour, the remaining population will leave that
place. The natives of Narharpur region use the herbs and herb parts resembling Scorpion
or Scorpion body part in order to repel away the Scorpion. The natives of Kondagaon
region are aware of many herbs disliked by Scorpion. They use it as guard plant and plant
it in front of their homes in order to repel away the scorpions. The popularity of herbs
having repellent action, clearly indicates that the natives and healers do not want to kill
this creature although it can cause great cause to their family members specially children.
The above mentioned information is new for the world community and coming among
them for the first time through present article.
153. Hawa Shuddh Kare Bar Upaiy.
Hawa Shuddh Kare Bar Upaiy means measures to purify the air or atmosphere. In
Chhattisgarh, there are hundreds of herbal combinations used by the natives and
traditional halers to purify the air. Every combination is having specific time for use and
the natives and healers have rich traditional medicinal knowledge about these air
purifiers. I have written a lot on this aspect in my previous articles. In early days the use
of these air purifiers were very common. The herbal combinations were in use in
religious ceremonies. Now its use is limited to specific occasion only. The traditional
healers still give the combination to the patients with instruction to burn it in their homes
in order to kill harmful micro-organisms. In many parts of Chhattisgarh, the natives are
using these herbal combinations to repel away the flies and mosquitoes successfully. I
personally feel that these herbal combinations can become a boon for the natives of
metropolitans living in poor hygienic conditions and in polluted environment. There is a
strong need for systematic research on this aspect. From the traditional healers of GandaiSalewara region I got new information on unique herbal combination. The healers
suggest the patients to mix the whole herb of Bhatkatiya (Solanum xanthocarpum),
branches of Parsa (Butea monosperma) and Andi (Ricinus communis) in equal
proportion, in dry form. In this combination the seed oil of Ankol (Alangium salvifolium)
is added. Pure cow ghee is also added. The combination is burnt and the fumes are spread
in all over the homes, in every corner. This burning is done at evening hours till the
complete cure of the trouble. In general the healers instruct the natives to use this
combination in any part of the year particularly at transitional periods and at rainy season.
I have found this combination effective against many agricultural pest also. The detailed
studies are in progress at farmers fields. The healers have deep faith in this use. They are
practicing this traditional knowledge without any modification, since generations.
Aag Se Bache Ke Upaiy means the measures to get protection against fire. I have
mentioned in previous articles that in early days the natives engaged in wars and conflicts
were using different herbal paste in order to protect themselves from fire, as the fighting
through torches were common. This traditional knowledge is of great help to the fire
fighters of modern age. Through the Ethnobotanical surveys conducted in different parts
of Chhattisgarh, I have collected valuable information on this aspect. The traditional
healers of Bhopalpatnam region use a special herbal combination for this purpose. In this
combination Ghikuar (Aloe vera pulp) Guda and Fudhar Doodh (Calotropis gigantea
latex) are used. Both pulp and latex are mixed in equal proportion and thick paste is
prepared. This paste is applied in body. After drying, the body is considered safe from all
types of fire. The use of Aloe vera pulp in treatment of burn is known worldwide but its
use to protect the body from fire is unique. During the application of paste, the traditional
healers utter Mantras. The Mantras are related to worship of God to protect the body from
fire. In modern time, for the traditional healers, this combination is of no use. This is the
reason they showed surprise when I asked about these formulations. The senior healers
informed that this herbal combination is having good effect on skin but as other
alternatives are available, the healers use it less commonly. They have deep faith in its
traditional use. They have acquired this knowledge from their ancestors and in earlier part
of their life they have used it in wars successfully. On special request, the healers
demonstrated its miraculous effects to protect the body from fire. This observation forced
me to inform the world community about this unique knowledge. Through this article I
would like to request the researchers working for the fire fighters and on other related
aspects to pay special attention on this knowledge. This knowledge is specific to these
healers only. The healers of other regions are not aware of this use.
For the botany, traditional and reported medicinal uses of Aloe and Fudhar, Please read
155. Aag Se Bache Bar Jadi Ke Upyog.
In previous article titled 'Some less known but promising traditional formulations of
Chhattisgarh, India. 154. Aag Se Bache Ke Upaiy, I have mentioned how the traditional
healers of Bhopalpatnam region use the combination of Aloe and Calotropiss in order to
protect the body from fire. From the traditional healers of Narharpur region I got
information on new use. They use the juice of Kela (Banana) stem in place of Fudhar
latex. They mix Ghikuar Guda (Aloe vera pulp) and Kela Stem juice in equal proportion
to make a thick aqueous paste. This paste is applied on body and allowed to dry. The
healers informed that the presence of thick layer of paste protects the body from all types
of fire. Unlike the traditional healers of Bhopalpatnam region, they use this traditional
knowledge to collect the valuable herbs during and at the end of intense forest fire. I have
mentioned in previous articles that the herbs injured by heat of forest herbs are
specifically used for certain diseases by the traditional healers but to enter the forest
during this time, is always dangerous. The traditional knowledge regarding the
combination of Aloe and Kela, protects the healers from fire. When I informed them
about the combination of Aloe and Calotropis used by the traditional healers of
Bhopalpatnam region, they replied that Calotropis latex is not suitable for every one's
skin. In soft skin it causes irritation whereas there is no such problem in case of Kela
stem juice. Now I will try to inform the healers of Bhopalpatnam region, about this new
combination. The traditional healers of Narharpur region have acquired this knowledge
from their ancestors and still practicing it successfully without any modification. They do
not utter mantras while applying the paste like the healers of Bhopalpatnam region. They
disclosed the formulation easily as they know that there is no use of this formulation for
the common person. In reference literatures related to different systems of medicine in
India, I have yet not found any detail regarding this use.
For the botany, traditional and reported medicinal uses of Aloe and Kela, please read my
previous articles.
156. Aag Se Bache Ke Aik Au Upaiy.
Aag Se Bache Ke Aik Au Upaiy means one more measure to get protection from fire. I
have mentioned in previous two articles that the traditional halers of Bhopalpatnam
region were using Aloe based herbal combination in early days in order to protect the
body from fire where as the healers of Narharpur region still use another Aloe based
combination to get protection from Fire while collection of herbs during forest fire. From
the traditional healers of Saraipali region I got information on new formulation. The
healers collect the fat from Mechka (Frog) body and in combination with Kapoor
(Camphor), prepare a special combination. This combination is applied on body and
allowed to dry. According to the healers this combination gives protection against fire.
These healers are well known in the region for their expertise in Kayakalp in which the
old bodies are converted into young through specific traditional methods. In these
methods, the patients are kept inside to hollow trunk of Parsa tree filled with valuable
herbs like Aonla and from bottom intense heat is provided. To protect the body from
heat, the healers use the above mentioned combination. The healers of Saraipali do not
use it for forest fire or war. The healers have deep faith in this combination. During
interaction, they applied the paste on my body and exposed it to intense heat but the
effects were miraculous. In high temperature, my skin remained intact and also I was in
good condition. When I discussed with them about its possible use for the fire fighters
they replied that when fire takes place in any ones house, they enter the burning houses
simply after applying this combination. The healers suggest the application of thick paste.
Although the Charbi (Fat) of frog is easily available in herb shops but the healers collect
it from their own and prepare the combination under their strict supervision. After all it is
a matter of safety of human body, very sensitive to fire. I informed them about the
combinations used by the healers of Bhopalpatnam and Narharpur regions. They were not
aware of these combinations. They assured me to try it. They also suggested me to meet
and interact with the traditional healers of Bagbahera region as they are aware of another
herbal combination. The healers of Saraipali region have acquired this knowledge from
their ancestors and practicing it sincerely without any modification.
157. Khair Ke Lakdi Se Aag Se Bache Ke Upaiy.
Khair Ke Lakdi Se Aag Se Bache Ke Upaiy means the measure to get protection from
fire with the help of Khair wood. I have mentioned in previous article that the traditional
healers of Saraipali instructed me to meet with the traditional healers of Bagbahera region
in order to get information on new formulation used by them to get protection from fire
and intense heat. The traditional healers use the wood of well known tree Khair (Acacia
catechu). The wood piece is rubbed in stone with the help of water and thick paste is
prepared. This paste is applied on body and allowed to dry. After drying, the body is
considered safe against all types of fire. The healers informed that this paste is not
harmful to skin. During application of paste, the traditional healers utter mantras like the
traditional healers of Bhopalpatnam region. The healers collect the Khair wood at
specific time and day. The healers use this paste when they visit to natural forests in
summer days for the collection of herbs. During summer days, the incidences of forest
fire are very high. The healers are satisfied with its performance. They informed that this
thick paste is very useful for the patients suffering from sun stroke. It gives cooling effect
on body and cures the patients speedily. Khair wood paste is also used against poisonous
insect bites. The healers have acquired this knowledge from their ancestors and practicing
it sincerely. Khair is well known tree of medicinal, religious and industrial importance in
Chhattisgarh. Although many herbs can be added in Khair wood paste but the traditional
healers are satisfied with its performance. They are not aware of other herbal
combinations used by the traditional of different regions for the same purpose.
For the botany, traditional and reported medicinal uses of Khair, please read my previous
articles.
158. Demag Thanda Rakhe Bar Dawa.
Demag Thanda Rakhe Bar Dawa means the remedy to keep the mind cool. The natives
and traditional healers of Chhattisgarh use many herbs and herbal formulations for this
purpose. These herbs and herbal formulations are used both internally as well as
externally. Through the Ethnobotanical surveys conducted in different parts of
Chhattisgarh I have collected many valuable information on this aspect. I have collected
much information on herbal remedies used externally. According to the traditional
healers the external application is having many other health benefits also. In general, the
natives of young generation are suggested by the healers to apply these combinations on
forehead in order to remain cool. From the traditional healers of Bagbahera region I got
information on specific formulation. In this formulation, Jimikand (Amorphophallus
campanulatus), Chirchita (Achyranthes aspera), Sahadevi (Vernonia cinerea), Safed
Sarson (Brassica species) and Bach (Acorus calamus) are used as main ingredients. All
herbs and herb parts are mixed in equal proportion and aqueous paste is prepared. The
patients are advised to apply this paste on forehead once in a day. Most of the healers are
in favour of its long term use. The patients having poor vitality are not allowed to use this
combination. All herbs and herb parts are used fresh. In order to make the combination
more promising the traditional healers put the combination in iron vessel whole night.
ancestors and practicing it sincerely without any modification. As all the ingredients are
well known herbs, the healers have no problem regarding its availability. The healers of
other regions are not aware of this use.
159. Awaj Laye Ke Dawa.
Awaj Laye means to bring the voice back. Although the problem of total voice loss is not
much common in Chhattisgarh but the among the folk singers and the natives using their
voice extensively, this problem is common. Although the natives try home remedies at
initial stage and in case of failure approach to the healers for systematic treatment but the
traditional healers are not happy with the use of home remedies. According to them,
proper attention is needed from initial stage without any delay. Through the
valuable information on this aspect. In majority of the cases the traditional healers use the
Bach (Acorus calamus) based herbal combinations but from the traditional healers of
Chhattisgarh Plains, I got new information on use of Koha (Terminalia arjuna) bark and
roots for this purpose. The outer bark and roots approaching in north direction are
collected and crushed into thick paste with the help of water. The thick paste is given a
shape of small globules. The patients are advised to keep this globule inside the mouth as
long as possible and swallow its juice. More than twelve globules are not allowed in a
day. The healers claimed that they have treated many patients through these globules
successfully. During the surveys I got opportunity to meet these patients. The results
were encouraging. As Koha is common tree in Chhattisgarh, the healers have no problem
in its collection. They are not in favour of adding more herbs with Koha. The healers
have acquired this knowledge from their ancestors and practicing it sincerely without any
modification. Although Koha trees are present all over Chhattisgarh but the healers of
other regions are not much aware of this use. Also, in reference literatures related to
different systems of medicine in India, I have yet not found this use.
For the botany, traditional and reported medicinal uses of Koha, please read my previous
articles.
160. Amli Beeja Ke Upyog.
Amli Beeja means Tamarind seeds. I have mentioned in previous articles that the
traditional healers of Chhattisgarh are having many valuable gifts for the newly wed
couples, in form of herbal combinations useful both internally as well as externally, in
order to increase the sexual performance. Through the Ethnobotanical surveys conducted
in different parts of Chhattisgarh I have collected valuable information on this aspect. I
have identified a group of traditional healers having expertise in such herbs and herbal
combinations. Their popularity in different regions clearly indicates the efficacy of
remedies they use. From the traditional healers of Southern Chhattisgarh I got new
information for male partners. The healers use the immature pod of Amli with delicate
seeds. The pods are dipped in water for two days and after it the delicate seeds are
collected. The cover from seeds are removed. The seeds are crushed and equal amount of
Gud (Jaggery) is added in it. The combination is given a shape of small globules. The
male partners are suggested to take these globules, one at a time, twice in day. According
to the healers, this use not only improves the sexual performance but also increases the
retention time. The healers suggest the patients to use it upto initial two months. They are
not in favour of its long term use. They do not disclose it to any one and always give
limited numbers of globules to the patients in order to avoid its commercial misuse. The
healers use these globules for other patients also but under strict supervision. The healers
have deep faith in this use. They are not in favour of adding more herbs in it. The healers
of other regions use it less commonly.
articles.
161. Bhookh Roke Ke Dawa.
Bhookh Roke Ke Dawa means the remedies that can suppress the Appetite. In
Chhattisgarh, the traditional healers are having rich traditional medicinal knowledge
about herbs and herbal combinations that can suppress the appetite upto very long time
but they do not disclose it to any one. This is the reason very few formulations are
available in form of written document. In Chhattisgarh, these formulations are used for
different purposes. In early days when the saints were going to hilly regions far from
human population for Tapasya, they were using these formulations. In war time, the
soldiers specially the senior officials from arm forces were given these formulations in
order to survive in odd conditions. The healers are also using these formulations to treat
obesity because the use of these formulations suppresses the appetite but maintains the
vigour of human body. In general, the traditional healers use the seeds of common
medicinal weed Chirchita (Achyranthes aspera) for this purpose. From the traditional
healers of Chhattisgarh Plains I got information on use of new Chirchita based
formulation. In this formulation, Chirchita, Kamal (Lotus), Chhatri and Tulsi (Ocimum
sanctum) seeds are used as maid ingredients. All seeds are mixed in equal proportion and
the combination is given internally to the patients with a glassful of cow milk. According
to the traditional healers one dose is sufficient to suppress the appetite upto one week. It
depends on patient's body condition. During the use of this combination the patients are
instructed to utter special mantras. The healers believe that this Mantra increases the
performance of the combination. In this formulation the seed of Chhatri is new for me. I
am trying to get its correct botanical identity. The healers are aware of use of Chirchita
seeds alone. They informed that the use of Chirchita seeds alone is not suitable for every
one. In the combination, the presence of other seeds suppress the harmful effects of
Chirchita seeds. The healers have deep faith in this use. They have acquired this
knowledge from their ancestors and practicing it sincerely without any modification.
Through this research article, I would like to request the researchers around the world
working on this important aspect to pay special attention on this formulation.
162. Nind Bhagaiy Ke Upaiy.
Nind Bhagaiy Ke Upaiy means the measure for avoiding sleep. I have mentioned in
previous articles that besides night watchmen, the formulations having the capacity to
avoid the sleep are used by the drummers of the Chhattisgarh. The traditional healers as
well as natives are well aware of many herbs and herbal combinations useful for this
purpose. These herbs and herbal formulations are used both internally as well as
externally. Through the Ethnobotanical surveys conducted in different parts of
Chhattisgarh I have collected valuable information on this aspect. The traditional healers
of Chhattisgarh Plains use the fruits of Kakri (Cucumis melo var. utilissimus) and roots
of Mahua (Madhuca longifolia). Both plant parts are mixed in equal proportion and
combination is given to the interested persons with suggestion to inhale the smell coming
from it in every half an hour in order to avoid sleep. The interested persons in general
keep it in their packet inside the cloth bag and inhale it time to time. I have tried this
combination and experienced its miraculous effects. As fruits of Kakri and Mahua roots
are commonly available everywhere, the healers face no problem in its collection. The
healers readily disclose this formulation to the interested persons but the person want to
take it from the healers hands as there is belief that the healers prayer makes the
combination really effective. The healers are not in favour of its long term use. They have
practicing it sincerely without any modification. The traditional healers of other regions
are not much aware of this use.
For the botany, traditional and reported medicinal uses of Kakri and Mahua, please read
163. Nind Bhagaiy Bar Kajal Ke Upyog.
In previous article title some less known but promising traditional formulations of
Chhattisgarh, India. 162. Nind Bhagaiy Ke Upaiy, I have mentioned that the traditional
healers of Chhattisgarh Plains use the combination of Kakri and Mahua externally in
order to avoid sleep upto many days. From the traditional healers of Northern
Chhattisgarh I got information on new formulation. The healers mix the excreta of Pareva
(Pigeon), Ghoda (Horse), Sonth (dried ginger) and Namak (Salt). The Pareva excreta and
Namak are taken in very small quantity. In major parts Horse excreta and Sonth are
taken. The combination is applied into the eyes in form of Kajal (Surma). According to
the traditional healers, one time application is sufficient to avoid sleep upto many nights.
The healers of this region have difference in opinion regarding its use as eyes are delicate
organs, the healers prefer other combinations used internally. The healers that are in
favour of its use informed that they use the combination in very small amount as it causes
no harm to the eyes. According to them, the application of combination is like art and it is
not possible for every one. During the surveys I got opportunities to meet and interact
with the persons that are using this combination from many years. They use it under the
strict supervision of the healers. The healers applied it into my eyes. After little irritation,
it caused no problem and I attended their marriage ceremony many nights without sleep.
Its effectiveness motivated me to include it in present series. The healers are in favour of
its occasional use. They do not prefer its long term use. They have deep faith in this
formulation and practicing this knowledge honestly, instead of all oppositions, without
any modification. The healers of other regions are not much aware of this use. In
reference literatures related different systems of medicine in India, I have yet not found
this use.
For the botany, traditional and reported medicinal uses of Sonth, please read my previous
articles.
164. Angara Se Bache Ke Upaiy.
The traditional healers of Chhattisgarh engaged in Tantra activities many times put a
piece of burning coal inside the mouth. As common native, it is hard to believe that this
pieces causes no harms to their mouth. Since childhood I am observing this act carefully
and it was my dream to learn this process from the healers. In circus the jugglers also
show fire show in which they put a small fire torches inside the mouth and it is known as
the fire eating show. The jugglers do it by trick and as member of Andh Shradha
Nirmularn Samittee (ASNS), a non-governmental organization, now I am aware that by
putting the flame inside the mouth, it ends due to the lack of oxygen. In our road shows I
have performed it many times. But keeping burning coal piece is beyond the imagination.
During the Ethnobotanical surveys conducted in different parts of Chhattisgarh, I tried
hard to get the secret. I got little but promising information on this aspect. I am giving the
details in present article. The traditional healers of Chhattisgarh Plains informed that after
taking cow ghee with sugar in bulk quantity and chewing a piece of Sonth (Dried Ginger)
upto long time makes the inner layer of mouth enough resistant to tolerate the high
temperature. During the eating of burning coal pieces they utter mantras. According to
them the uttering of mantras gives much self confidence. They do not swallow the coal
for show or demonstration but it is their traditional practice in order to get good health.
They do not tell anything about how burning coal piece (Angara) helps in getting good
health. The traditional healers of Southern Chhattisgarh, chew the combination of Sonth,
Kali Mirch (Piper nigrum) and Pipal (Ficus religiosa) leaves upto longtime before
swallowing the coal pieces. I have seen its use many times but not dare to try it by own.
At present I am not aware about the importance of this knowledge for the world
community but I am confident that this knowledge is very important for the researchers
working on fire injuries and its management. The healers have deep faith in this use.
They have acquired this knowledge from their ancestors and practicing it sincerely
New comments added on April 17, 2007
Few months back I met a faith healer performing it. After long interaction he informed
that they have to demonstrate such daring plays in order to assure the patients that they
are capable of treating their complicated troubles. After this performance they start
treatment of patients. I have noted during surveys that the Traditional Healers having
expertise in treatment of cancer, practice this play. Most of them informed that it is used
to convince the patients that are having special power than common people. Few of them
claimed that this practice is useful for the patients having poor vitality. This play gives
warmth to body but they added that in most of the cases patients refuse to perform it. I
have searched the reference literatures related to different systems of medicine in India
but failed to get any information about its therapeutic values. Fire walkers use Aloe gel in
order to protect themselves from fire. Aloe is not used in this practice. The faith Healers
of Bastar region however claim that they smear wild oils like Sal butter before
performing such play. I have yet not seen its practical use. Through TV channels I have
seen that the natives of different parts of world also perform this play. I feel that there is
need to compile information around the world on this aspect in order to explain the
science of this play to the new generation.
166. Bukhar Utare Ke Upaiy.
Bukhar means fever and Bukhar Utare ke Upaiy means the measure to lower down the
fever. I have mentioned in previous articles that the natives and traditional healers of
Chhattisgarh are having rich traditional medicinal knowledge about herbs and herbal
formulations useful in treatment of fever. Besides internal remedies the traditional healers
use Herbal Mala and Lockets. Many types of roots are also tied around different body
parts. Through the Ethnobotanical surveys conducted in different parts of Chhattisgarh I
have collected valuable information on this aspect. During the surveys in Gandai-Salewa
region I got high temperature due to over-exertion in mid forest, far from modern medical
facilities. The traditional healer traveling with me searched the plant named Hurhur
(Cleome viscosa) at day time and marked the spot. At night exactly around twelve 'O'
clock, he collected the roots of Hurhur and brought it back to our camp. At that time I
was having very high temperature. He crushed the roots and collected the juice. Few
drops of juice are applied into the ears (On both ears). The application is repeated in
every fifteen minutes till the temperature came to normal. Next morning, I felt much
better. He boiled the whole herb in water and prepared a decoction. I took bath with this
decoction and by taking herbal combinations as tonic, I got rid from it in two days. The
surprising effect of Hurhur roots motivated me to include this unique use in present
series. The healers have a constraint in its use. As Hurhar is not available round the year,
this use can not be practised round the year. The healer is not in favour of its off season
use. Hurhur grows as wasteland weed in Chhattisgarh. The healer have deep faith in this
use. He has acquired this knowledge from his ancestors and practicing it sincerely
without modification. He readily inform the secret of its use to interested natives but in
general the patients want to use is under his supervision. The healers of other regions are
For the botany, traditional and reported medicinal uses of Hurhur please read my
previous articles.
167. Bukhar Ke Rogi Bar Dhooni.
Bukhar Ke Rogi means the patients suffering from fever. I have mentioned in previous
articles that the natives and traditional healers of Chhattisgarh burn many types of herbal
combinations, locally known as Dhooni inside the patient's room in order to purify the
air. The patients are also advised by the healers to inhale the fumes of Dhooni, in order to
get rid from fever. It is used as supplement treatment along with main treatment but many
times the healers cure the patients only with the help of Dhooni. Through the
valuable information on this aspect. The traditional healers of Nagri-Sihawa region are
well known for their expertise in treatment of fever. From the senior healers of this
region, I got information on unique Dhooni. In this combination, the excreta of Kukri
(Hen), Sanp Ke Kechuli (Outskin of snake), Bendra Ke Chundi (Monkey's hair), Lason
(Allium sativum), Cow ghee, excreta of Pareva (Pigeon) and Guggal (Commiphora
mukul) are mixed in equal proportion. One fistful of combination is burnt twice a day in
patients room. The patients are instructed to take deep breathe during the burning
process. The healers claim that many times this Dhooni alone cures the trouble.
According to them, all ingredients, play important role in making the combination
medicinally rich and in absence of in any ingredient, the combination is considered as
incomplete. The healers have deep faith in this combination. They collect the ingredients
in bulk for the year round use. They do not disclose the ingredients to anyone. The
healers aware of the importance of my on-going documentation work, readily disclosed
the contents. They are not in favour of its commercial exploitation. They have acquired
this knowledge from their ancestors and practicing it sincerely without any modification.
The healers of other regions are not much aware of this use. Also in reference literatures
related to different systems of medicine in India I have yet not found any detail regarding
this use.
For the botany, traditional and reported medicinal uses of Lason and Guggal, please read
168. Bukhar Bar Kajal.
The traditional healers of Southern Chhattisgarh use specific herbs to prepare a herbal
combination that is applied into the eyes as Kajal (Surma) in order to cure fever. This
herbal combination is popular among them as Bukhar Bar Kajal. It is hard to believe but
many such herbal combinations are in use in Chhattisgarh and fortunately we have many
traditional healers still with us having this unique traditional knowledge. Through the
Ethnobotanical surveys conducted in different parts of the state, I have collected many
valuable information on this aspect. The traditional healers of Bastar region are aware of
this use. From them I got information on unique herbal combination. In this combination,
Neem (Azadirachta indica) leaves and Bemchi (Psoralea corylifolia) leaves and Tagar
(Valerina hardwickii) dried rhizomes are used as main ingredients. All ingredients are
taken in dry form and mixed in equal proportion. The combination is made into paste
with the help of Gulab Jal (Rose water) and applied into the eyes of patients having high
fever, in form of Kajal (Surma). It is applied many times a day. The healers claim this use
cures the trouble effectively in very less time (in two-three days). Although the
combination is considered safe for eyes but the healers are not in favour of its long term
use. If this remedy fails, they try other herbal remedies. I have yet not seen this use in
other parts of Chhattisgarh. The main ingredients Neem and Bakuchi are available easily
but for Tagar, the healers are dependent on herb vendors. In reference literatures related
to different systems of medicine in India, I have yet not found this use.
165. Sharir La Majboot Banay Ke Upaiy.
Sharir La Majboot Banay Ke Upaiy means the measures to make the body strong.
Although it is hard to believe that the application of many types of herbs on human body
makes it enough strong to resist the attack of sharp arms like sword but many senior
traditional healers of Chhattisgarh claim it. As Ethnobotanist, it is my moral duty to write
about all information I have collected through surveys. According to the traditional
healers in early days this traditional knowledge was of great use specially for the soldiers.
Now we have very few healers aware of this use and also the modern soldiers are not
interested in it. The traditional healers of Chhattisgarh Plains use the roots of Chameli
(Jasminum arborescens), Khajoor (Phoenix dactylifera) and Chirchita (Achyranthes
aspera). The roots are collected by performing specific worship and separately, converted
into aqueous paste. The interested persons are advised to take bath with well water and at
first, the paste of Chirchita roots in applied. The paste is allowed to dry and after drying it
is washed with water. After this application the paste of Chameli is applied and same
procedure is repeated. At last the paste of Khajoor is applied. The same procedure is
repeated upto one month. According to the healers after this course, the human body
becomes enough strong to resist injuries. This process also makes the skin enough
capable to avoid the entry of germs. The healers introduced me a person who have tried
this course. The person informed that when he works in crop fields without wearing any
shirt, the poisonous insects do not cause any harm to the body. Even mosquitoes avoid
the sucking of blood. He further informed that whenever he gets the injury, the bleeding
is less and wound heals more fastly than the common person. One month course is
considered sufficient for two years. The healers informed that in early days the soldiers
were taking this treatment regularly upto six months. The healers have deep faith in this
traditional knowledge. I personally feel that this knowledge is equally important for the
natives of present generation and there is a strong need for systematic research. I am
confident that by systematic research we can develop different such courses for our
young ones to the soldiers. I have noted during the surveys that the healers of other
regions are not aware of this use. Also in reference literatures related to different systems
of medicine in India, I have yet not found any detail regarding this use.
169. Bukhar Bar Nirgundi Ke Upyog.
Bukhar means fever and Bukhar Bar Nirgundi Ke Upyog means use of Nirgundi herb in
treatment of fever. Nirgundi (Vitex negundo) is well known herb in Chhattisgarh. It is
popularly used both internally as well as externally in treatment of rheumatism and
related troubles. In many parts of Chhattisgarh it is added in herbal combinations useful
in treatment of different types of fever. I have written a lot on various aspects of this
useful herb in my previous articles. From the traditional healers of Ambikapur region I
got information on new use of Nirgundi. The healers use this herb in treatment of hyper
pyrexia in unique way. The bark and flowers of Nirgundi are collected and crushed to
prepare an aqueous paste. This paste is applied on arms of patients in form of thick paste
and after drying, fresh paste is applied again. The process is repeated till temperature
goes down. According to the healers, it is one of the promising treatment and they use it
generally when all remedies fail. The success rate is very high. I have tried it with good
results. The encouraging results motivated me to include this simple but promising use in
present series. The healers claimed that in general they do not use it at initial stage but it
is very useful at initial stages also specially when fever is with intense bodyache. The
healers have acquired this knowledge from their ancestors and practicing it sincerely
without any modification. It is its efficacy that it is still very popular among them. The
healers of other regions are not much aware of this use.
previous articles.
170. Purana Bukhar ke Dawa.
Purana Bukhar means old fever. The patients having old fever are treated with full care
by the traditional healers of Chhattisgarh. They use herbs and herbal formulations both
internally as well as externally. In treatment of mild old fever the traditional healers use
the herb parts in form of Herbal Mala and Locket. I have observed these uses in almost
all parts of Chhattisgarh during my Ethnobotanical surveys. The healers have deep faith
in use of herb parts in this way. Although they are unable to explain its science but it is
high success rate that these use are still very popular in the state. From the traditional
healers of Bilaspur region, I got new information of this aspect. The healers of this region
use the roots of well known medicinal weed Makoi (Solanum nigrum). The roots are
collected at specific time and day and kept for future use carefully. The patients having
mild old fever are advised to tie the Makoi roots in both ears with the help of red string.
The use is continued till complete cure. According to the healers, the roots are tied in way
so that it will remain in contact with human body. Its presence suppresses the symptoms
of mild fever and very soon the patients feel immense relief. Many times the healers treat
the patients with the help of this root piece only. In case of poor response, they suggest
the patients to tie the root piece of Makoi in one ear and root piece of Bhengra (Eclipta
alba) on another ear and change it every one day. Bhengra is also well known medicinal
weed in Chhattisgarh. To tie Bhengra roots red string is used. The healers have deep faith
in this use and they are practicing this traditional knowledge without any modification.
During the surveys, I saw many herb vendors having both root pieces available for sale.
In reference literatures related to different systems of medicine in India I have not found
any detail regarding this use.
For the botany, traditional and reported medicinal uses of Makoi and Bhengra, please
171. Purana Bukhar Bar Durlabh Prayog.
Purana Bukhar Bar Durlabh Prayog means rare use to cure old fever. During the
Ethnobotanical surveys in different parts of Chhattisgarh, many times I heard and
observed many unique uses of herbs and animal parts having no scientific base. From
surface it seems that the healers are fooling us and the remedies they are suggesting are
nothing but fake but when the healers introduce long list of patients benefited from this
traditional knowledge, there is no way except to document this knowledge. I have written
a lot on these unique uses in my research articles at Botanical.com. The only purpose of
this documentation is to inform the researchers around the world to pay special attention
on these unique uses and try to give scientific explanation so that our young and coming
generation can accept it easily. One such unique use I observed during my Ethnobotanical
surveys in Jashpur region. The traditional healers of this region are well known for the
treatment of different troubles when all remedies fail to give benefit. This is the reason a
long queue of patients can be seen in front of their homes who have visited to them as last
hope. These healers are specialized in treatment of old fever (Purana Bukhar). You will
be surprised to know that when patients having old fever approach to the traditional
healers, they try to inject or enter, freshly collected blood of Bakri (she goat). The healers
claim that once the fresh blood enters into the body, the patients get immense relief and
one time treatment cures the trouble effectively in very less time. The healers have deep
faith in this use. They have acquired this knowledge from their ancestors and practicing it
sincerely without any modification. The healers of other regions are not aware of this use.
Also in reference literatures related to different systems of medicine I have yet not found
172. Vidya Se Bukhar Utare Ke Upaiy.
Vidya Se Bukhar Utare Ke Upaiy means to lower down the fever with the help of Vidya
tree. Vidya is a local name of Thuja occidentalis. It is an ornamental herb planted in
home gardens. Its presence is considered as a sign of good luck. The natives are less
aware of its medicinal properties and uses but for the traditional healers of Chhattisgarh
different parts of Vidya are valuable source of medicine. Through the Ethnobotanical
surveys conducted in different parts of Chhattisgarh I have collected many valuable
information on this herb. From the traditional healers of Raigarh region I got information
on new use of Vidya. The healers use it in treatment of fever in unique way. The healers
visit to the plant and after worship inform the plant that they will come again next
morning to uproot the plant. This worship is done generally on Saturday and plant is
uprooted on Sunday. The roots are collected and cut into small pieces. The root pieces are
tied around the neck or wrist of the patients having continuous fever. The root pieces are
kept as such till complete cure. Its application on neck is preferred. Many times the
healers crush the roots with the help of stone and prepare an aqueous paste. This paste is
applied on forehead and washed after drying. According to the healers, these various uses
at a time cure the fever efficiently in very less time. It is an age old practice and since
generations, the knowledge is transforming from father to son and son to grandson. The
healers have deep faith in this traditional use. For one time use one tree is destroyed as
the use of old or stored roots are not preferred by the healers. To avoid the destruction of
whole tree, the healers collect the roots spreading in north direction at the surface. When
it is necessary to uproot whole tree then the healers use its all parts as medicine. No part
is left useless. The use of Vidya roots in treatment of fever was new information for me.
The healers of other regions are also not aware of this use. In reference literatures related
to different systems of medicine in India, I have yet not found any detail on this aspect.
For the botany, traditional and reported medicinal uses of Vidya, please read my previous
articles.
173. Lason Ke Durlabh Prayog.
Lason Ke Durlabh Prayog means rare use of Lason (Garlic, Allium sativum). Lason is
well known herb for the natives and traditional healers of Chhattisgarh. Its bulbs are used
as condiment and flavouring substance. It is used as home remedy in daily life. The
traditional healers use Lason both internally as well as externally in treatment of many
common diseases. I have written a lot on this aspect in my previous articles. Lason is
under cultivation in many parts of Chhattisgarh. Through the Ethnobotanical surveys
conducted in different parts of Chhattisgarh I have collected much information on Lason.
From the traditional healers of Raigarh region I got information on new and unique use of
Lason bulbs. The healers use it in treatment of Malarial fever. The bulbs are neither used
internally not it are used in form of Herbal Mala or Locket. The healers take seven buds
(Kali) of Lason and crush it to prepare a paste. This paste is applied externally on thumbs
of leg and after application the thumbs are covered with black cloth. Three hours after
application, the paste is removed. The healers claim that this paste is very effective as on
time application cures the trouble effectively but in case of need the healers repeat the
same procedure two to three times in a day till complete cure. The healers cure the fever
only with the help of this unique use. The internal remedies are not used. I have met the
patients getting this treatment. The results were encouraging. I was eager to know the
significance of black cloth but the healers failed to give the explanation. As traditional
knowledge they are practicing it sincerely without any modification. They do not use it in
treatment of other types of fever. The healers do not want to disclose this use to any one
but it is a pungent smell of Lason, that discloses all the secret but the patients take this
treatment under the supervision of traditional healers. They are considered as blessed
persons.
For the botany, traditional and reported medicinal uses of Lason, please read my previous
articles.
174. Jachki Bar Amli Ke Prayog.
Jachki Bar Amli Ke Prayog means the use of Amli (Tamarind) for child birth. I have
mentioned in previous articles that the natives and traditional healers of Chhattisgarh use
the roots of many herbs in form of locket and Herbal Mala or in form of paste, externally
in order to hasten the process of delivery (i.e. child birth). The use of Chirchita
(Achyranthes aspera) root is very common in almost all parts of the state. It is tied in
waist or in hair and after the delivery, removed and buried in soil. I have written a lot
about Chirchita roots and other roots in my previous articles. Like Chirchita roots, Amli
roots are also used particularly in Southern parts of Chhattisgarh, bur during the surveys
many natives as well as traditional healers of present generation complained that Amli
roots are not much effective as Chirchita roots. This is the reason its use is becoming a
thing of past in these regions. Fortunately, from the senior traditional healers of Keshkal
region, I got the reason for the poor performance of Amli roots. The healers informed that
the healers of present generations are not aware of detailed method of its use. For the
collection of Amli roots small trees are selected. Trees attended the flowering stage
(although once) are not considered suitable for this use. The roots are collected at specific
day and time and also after specific worship. For off-season use the roots are stored in
proper conditions by adopting traditional methods. The healers of present generation tie a
root piece in head. But the senior healers of Keshkal region corrected it by saying that as
many as possible root pieces should be tied in different hairs. It gives real effect. After
safe delivery, the root piece should be removed along with hairs. The senior healers
claimed that through proper use one can definitely get the promising results. The senior
healers are still using Amli roots in this way successfully. I thanked them and now I am
regularly informing the healers of present generation about detailed method. In reference
literatures related to different systems of medicine in India, I have yet not found any
detail of this use.
articles.
175. Jachki Bar Bhindi Ke Upyog.
Jachki Bar Bhindi Ke Upyog means the use of Bhindi herb for child-birth or delivery.
Bhindi is well known herb in Chhattisgarh. Its scientific name is Abelmoschus
esculentus. It is under cultivation as vegetable crop in Chhattisgarh. Although it is not
cultivated for medicinal purposes but the natives and traditional healers have in depth
traditional medicinal knowledge about Bhindi. Its all parts are used as medicine both
internally as well as externally. Through the Ethnobotanical surveys conducted in
different parts of Chhattisgarh I have collected much information on this herb. From the
traditional healers of Jashpur region I got new information about its use. The healers of
this region use Bhindi root bark in order to hasten the process of child-birth (delivery).
Bhindi herb is collected before flowering and fruiting stage and bark is removed from its
roots. Bark is crushed and juice is extracted. The juice is given internally with Kali-Mirch
(Piper nigrum) and sugar. In general, half cup of juice constitutes a single dose. The
healers claim that one or two dose are enough to give desirable effects. According to
them Kali Mirch and sugar are not added for mere taste. Both play important roles in
making the combination more promising. Bhindi is under cultivation in chemical
farming. They healers avoid the use of chemically raised Bhindi herb. For medicinal use,
they either grow Bhindi organically in home gardens or use the wild species of Bhindi
herb. The roots approaching in Eastern direction are considered potential to prepare the
combination. The healers have no scientific reason for this specific use as they are
practicing it sincerely as traditional knowledge without much question. The healers have
deep faith in this use. I have observed its practical uses many times. The results were
encouraging. The healers of other regions are not much aware of this use. Also in
reference literatures related to different systems of medicine in India, I have not found
any information on this use.
For the botany, traditional and reported medicinal uses of Bhindi, please read very
previous article.
Gabhpat Roke Ke Dawa means medicine to prevent Abortion. In Chhattisgarh hundreds

of herbs and herbal combinations are used by the natives and traditional healers to avoid
the chances of Abortion. In general, the natives avoid the use of herbs and herbal
combinations themselves. They take it under strict supervision of the traditional healers.
During the Ethnobotanical surveys conducted in different parts of Chhattisgarh I have
observed that almost all healers are aware of herbal remedies to avoid Abortion but there
are specialist healers also. They use specific herbs and well known in their regions for
their expertise. From the expert traditional healers of Pendra region, I got information on
unique herbal formulation. In this formulation, Fitkari (Alum) and Bark of Bans
(Bambusa bambos) are used as main ingredients. Both ingredients are mixed and crushed
into fine powder. This fine powder is boiled upto long time in low flame to prepare a
decoction. 100 ml. of this decoction constitutes a single dose. It is given internally once
in a day. The decoction is given regularly upto seven days. The healers claim that its
regular use upto seven days avoid all chances of Abortion successfully. The healers have
deep faith in this use. They are practicing this traditional knowledge since generations
without any modification. Pendra region is rich in natural population of Bans. Hence, the
healers have no problem to collect the fresh Bans bark. The healers are not in favour of
adding more herbs in it. I have yet not observed this use in other parts of Chhattisgarh.
Also, no information is available regarding this use in literatures related to different
systems of medicine it in India. The uniqueness and effectiveness of this formulation
motivated me to include it present series.
For the botany, traditional and reported medicinal uses of Bans, please read my previous
articles.
Laika Prapti Bar Dawa means the medicine to get male child. Like other parts of India,
atleast one male child is considered a must in common family particularly in poor family
as it is common believe that boys are more capable then girls and can bear the
responsibilities of house hold more efficiently. Although the education of urban natives is
making them aware but in rural and forest areas, the natives invest much in order to get
male child. Many times they become victims of quacks but fortunately, we are having
many genuine traditional healers having capacity to fulfill the demand of the natives.
They use many herbs and herbal combinations both internally as well as externally for
this purpose. Through the Ethnobotanical surveys conducted in different parts of
Chhattisgarh, I have collected the information on hundreds of such herbs and herbal
combinations. The traditional healers of Jashpur region use two unique formulations for
this purpose. In first formulation they use the leaves of Kadam (Anthocephalus cadamba)
and roots of Bhatkatiya (Solanum xanthocarpum). Both herb parts are mixed in equal
proportion and given internally with a glassful of cow milk to the female partners of
couples. The use is continued upto long time. Although the white flowered species of
Bhatkatiya is rare but the healers prefer its use in order to get promising results. In
another formulation, the healers use the seeds of Gokhru (Tribulus terrestris) and leaf
juice of Nirgudi (Vitex negundo). The combination is given internally upto five days
only. Both herb parts are mixed in equal proportion. The healers prefer the use of first
formulation although it is slow in action. Both formulations are considered important by
the healers. Many healers select the combinations on the basis on vitality of the patients.
The patients having poor vitality are given the second combination. The healers have
acquired this knowledge from their ancestors and practicing it sincerely without
modification. All the herbs used as ingredients are easily available in natural forests of
Chhattisgarh. In reference literatures related to different systems of medicine in India I
have yet not found any detail regarding this use.
178. Laika Prapti Bar Parsa Ke Prayog.
Laika Prapti Bar Parsa Ke Prayog means the use of Parsa herb in order to male child.
Parsa (Butea monosperma) is well known medicinal tree in Chhattisgarh. Its all parts
used very frequently in traditional systems of medicine. For both natives and traditional
healers Parsa is a valuable medicinal plant. Through the Ethnobotanical surveys
conducted in different parts of Chhattisgarh, I have collected much information on
different aspects of Parsa tree. From the traditional healers of Keshkal region I got
information on new use of Parsa. I have mentioned in previous articles of this series, that
how the natives of Chhattisgarh are crazy for getting male child. The healers of Keshkal
solve the problems of such couples through the simple but promising use of Parsa leaves.
The female partners are advised by the traditional healers to take the leaves internally. At
first the freshly collected leaf is dipped in breast milk of pregnant women upto eight
hours. After this duration, the female partners are advised to take the leaf internally. One
leaf is taken in a day. The procedure is continued till one week. After this duration the
treatment is considered over. The healers claim that in most of the cases this simple
treatment gives promising results. In case of failure, they try other herbal combinations.
ancestors and practicing it sincerely without any modification. In general, the healers do
not disclose the ingredient and to hide the identity of Parsa leaf add more leaves in it. The
healers aware of the importance of my on-going documentation work, disclosed the
formulation for the world community. In reference literatures related to different systems
of mediate, I have yet not found this use.
For the botany, traditional and reported medicinal uses of Parsa, please read my previous
articles.
179. Garbhpat Roke Bar Bariyara Ke Prayog.
Garbhpat Roke Bar Bariyara Ke Prayog means the use of Bariyara herb to avoid the
chance of Abortion. Bariyara grows as medicinal weed in Chhattisgarh. Its scientific
name is Sida acuta. Sida holds a reputed position a medicinal herb among the natives and
traditional healers of Chhattisgarh. In many parts of Chhattisgarh it is known as
Vajramuli because of its well developed roots it is very difficult to uproot it manually.
collected much information on its different uses. From the traditional healers of Jashpur I
got information on new use of Bariyara. The healers use it in order to avoid abortion. Its
roots are used externally for this purpose. The roots are cut into small pieces and Herbal
Mala is prepared. This Mala is tied around the waist of the pregnant women. To prepare
Herbal Mala blue string is used. The use of other coloured strings results in harmful
results. The healers informed that the presence of this Herbal Mala reduces the chance of
Abortion to great extent. Many senior traditional healers informed that the Herbal Mala
prepared by the virgin is considered more useful. The roots of Bariyara spreading
spontaneously in north direction are used. Bariyara herb growing in Murrum (Leterite
soil) is not considered suitable for this use. The healers utter Mantras while collection of
Bariyara. The healers follow these rules very strictly. I am trying to understand the
science behind it. The healers have deep faith in this use. Many natives benefited by this
Mala informed me that many herb vendors also sell this Mala but it is less effective. In
general, the natives take this Mala from the healers as they are aware of the strict rules
the healers follow sincerely. The healers of other regions are not much aware of this use.
Also, in reference literatures related to different systems of medicine in India, I have yet
not found any information on this aspect.
For the botany, traditional and reported medicinal uses of Bariyara, please read my
previous articles.
180. Jachki Bar Kela Ke Upyog.
Jachki Bar Kela Ke Upyog means the use of Kela plant for child-birth (delivery). Kela is
well known herb in Chhattisgarh. It is known for its delicious fruits. For the traditional
healers of Chhattisgarh all parts are the source of medicine. Its different parts are also
used as home remedies by natives. Both natives and traditional healers have rich
traditional medicinal knowledge about Kela. Kela is under cultivation in the state in fairly
large areas. The natural forests are also rich in its wild population. Through the
much knowledge on this herb. From the traditional healers of Jashpur region I got
information on its new use. The healers use the Kela roots externally in order to hasten
the process of delivery. The roots are collected and tied around the waist with the help of
red coloured cordage, just after the start of labour pain. Wild population of Kela herb is
preferred for the collection of roots. Very old roots are not preferred. Before using the
roots, it are crushed slightly so that the juice can come in surface and during use this juice
can remain in touch with body. Many healers tie the roots of Sarphonk (Tephrosia
purpurea) with Kela roots in order to increase its effectiveness. But Sarphonk roots are
used in rare cases. The healers are well known is the region for their expertise in this
field. The healers have deep faith in this use. They have acquired this knowledge from
their ancestors and practicing it sincerely without any modification. Both herb parts are
available easily. The healers of other regions are not aware of this use. The healers of
Chhattisgarh plain use the Kela stem juice for the same purpose but they are not aware of
use of Kela roots.
For the botany, traditional and reported medicinal uses of Kela and Sarphonk please read
181. Mahavari Ke Dard Bar Dawa.
Mahavari Ke Dard means Dysmenorrhoea, a common problem among the women.

Although in hesitation, very few patients come forward to take herbs and herbal
combinations from the traditional healers and most of them rely on home remedies, but
the traditional healers consider it as a trouble requiring immediate attention. According to
them, although the trouble is complicated but the treatment in very simple. I have written
a lot on these simple treatments in my previous research articles. The traditional healers
are having rich traditional medicinal knowledge on this aspect. From the traditional
healers of Bilaspur region I got information on unique use of Munj grass (Saccharum
munja) for the treatment of dysmenorrhoea. It is locally known as Sarkanda. Its stem
fibre is used for making baskets, mats and cordage. The cordage is used medicinally by
the traditional healers of Bilaspur region. The female patients having the problem of
Dysmenorrhoea are suggested by the traditional healers to tie this cordage around the
waist at night specially on the nights of Tuesdays and Sundays. The use is continued till
complete cure. The healers are well aware of its miraculous effects. According to them,
within a week the patients feel immense relief. Many healers use it as supplement
treatment along with main treatment but most of the healers claimed that Dysmenorrhoea
can be treated easily only with the help of this cordage. The healers have acquired this
knowledge from their ancestors and practicing it without any modification. They have
deep faith in this knowledge. I have mentioned in previous articles about other traditional
medicinal uses of Munja Cordage. The healers disclose the use of Munja easily to the
patients. They suggest the patients to prepare the cordage by themselves as the cordage
available in market for commercial purpose may have adulteration. In general the patient
collect the cordage from the healers and after use give it back to the healers. The healers
dispose it off with the help of the traditional method. I have observed this specific use in
Bilaspur region only. The healers of other regions are not much aware of this use.
For the botany, traditional and reported medicinal uses of Munja, please read my
previous articles.
182. Dast Roke Ke Upaiy.
Dast means Diarrhoea locally. In general the natives manage this trouble with the help of
home remedies successfully and it is not considered as problem. In case of complication,
they approach to the traditional healers for systematic treatment. During the
Ethnobotanical surveys conducted in different parts of Chhattisgarh I have noted that
beside the natives and traditional healers, herb vendors are also having rich traditional
medicinal knowledge about herbs and herbal formulations useful in treatment of
Diarrhoea. From the herb vendors of Korur region, I got information on unique use of
Sahadevi (Vernonia cinerea) roots. These roots are neither used internally nor used
externally in form of paste etc. The vendors recommend its use in form of Herbal Mala.
The roots are collected before flowering and cut into seven small pieces. These pieces are
tied around the waist with the help of blue string. This simple use is considered promising
in treatment. Although the herb vendors failed to explain its mode of action but when I
have tried it, its effectiveness force me to accept its miraculous effects. The root pieces
less than or more than seven are not used. The freshly collected and slightly crushed roots
are preferred. Sahadevi grows as winter season weed in wastelands. The herb vendors
collect its roots in bulk and sell the Herbal Mala round the year. When I asked about this
unique knowledge to the traditional healers of Korur region they replied that the mother
nature has given us this herb and its unique use for only winter season when this herb
grows in abundance. They are not in favour of its off season use. I have also experienced
less promising effects of stored roots. In order to make it effective to some extent the
herbs vendors dip it in well water for few hours. The herb vendors have acquired this
knowledge from their ancestors and earning much from it, by selling this Mala, to the
healers and interested persons of Chhattisgarh and neighboring states. I have yet not
found this use in reference literatures related to different systems of medicine in India.
For the botany, traditional and reported medicinal uses of Sahadevi, please read my
previous articles.
183. Laika mun ke Dant Ke Samasya.
Laika mun Ke Dant Ke Samasya means the problem of dentition in small children. The
natives use many home remedies in order to ease the process of dentition. it is not
considered as complicated trouble and in most of the cases it is successfully managed by
the home remedies. In case of complication, the natives approach to the traditional
healers for systematic treatment. The healers use herbs and herbal formulations both
internally as well as externally. Many times they manage this trouble with the help of
simple remedies. Through the Ethnobotanical surveys conducted in different parts of
Chhattisgarh. I have collected much information on these simple remedies. The
traditional healers of Ambikapur region use the roots of Nirgundi (Vitex negundo) for
this purpose. The roots are collected on Sundays after worship. With the help of root
piece the traditional healers prepare a special locket. Red coloured string is used in this
locket. The children having the problem in dentition are advised to wear this locket till
complete cure. Tuesday is considered best day to wear this locket. Besides this use, the
small children are advised to gargle (if possible) with the decoction of Nirgundi roots. In
different spots inside the mouth, thick paste of Nirgundi roots is massaged by the parents.
The healers claim that these multiple uses cure the trouble effectively in very less time.
During the surveys I observed the Lockets in neck of many small children. This use is
very popular in this region. Although the knowledge about this Locket and Nirgundi roots
both are available but natives take the Lockets from the healers only. The healers have
acquired this knowledge form their ancestors and practicing it sincerely without
modification. The healers of other regions are not much aware of this use. In reference
literatures related to different systems of medicine in India I have yet not found any detail
regarding this use.
For the botany, traditional and reported medicinal uses of Nigundi, please read my
previous articles.
184. Mirgi bar Dawa.
Mirgi means Epilepsy locally. In previous articles, I have written a lot on rich traditional
medicinal knowledge about herbs and herbal formulations useful in treatment of Mirgi in
Chhattisgarh, but written less on the problem of Mirgi in small children. In Chhattisgarh
very few senior traditional healers are aware of treatment of Mirgi in small children.
Through the Ethnobotanical surveys conducted in different parts of Chhattisgarh I have
identified only seventy such healers. Most of the healers are very old in age and we are
loosing them one by one. This observation forced me to document the knowledge without
any delay. From the traditional healers of Bastar region I got information on use of
special locket used in treatment of this trouble. In this locket the roots of common herbs
Akarkara (Spilanthes acmella) are used. I have mentioned in previous articles that in
Chhattisgarh rare white flowered species of Spilanthes grows naturally and the healers
use it as valuable folk medicine. For the treatment of Mirgi in small children, white
flowered Akarkara is preferred. The roots growing spontaneously on eastern direction are
collected and put a piece in Locket. The child patients are advised to wear this locket.
Black string is used to prepare the Locket. Although there is difference in opinion but
most of the healers suggest the patient to wear it life long. The healers of this region use
Akarkara plant internally in treatment of Mirgi. The locket having its roots are used as
supplement treatment along with main treatment. The healers have deep faith in this use.
They have acquired this knowledge from their ancestors and practicing it without any
modification. The healers of other regions are not much aware of its use in form of
Locket. Also, in reference literatures related to different systems of medicine in India, I
For the botany, traditional and reported medicinal uses of Akarkara, please read my
previous articles.
185. Bukhar Bar Jangli Chaulai Ke Upyog.
Bukhar Bar Jangli Chaulai Ke Upyog means the use of Jangli Chaulai for treatment of
fever. Jangli Chaulai grows as wasteland weed in Chhattisgarh. It scientific name is
Amaranthus spinosus. For the natives and traditional healers of Chhattisgarh it is not a
weed. Its all parts are used both internally as well as externally in treatment of many
common diseases. In many properties, it is considered as far superior than the cultivated
species of Chaulai i.e. Amaranthus virdis. The information on its use in treatment of fever
is new for me. I got this information from the traditional healers of Baghbahera region. In
this region the population of Jangli Chaulai is specially rich. The traditional healers use
its roots in treatment of intermittent fever. It is used as supplement treatment with main
treatment of fever. The roots are collected and crushed into paste. This paste is applied
externally on forehead specially during the time of high fever. According to the healers,
this application helps in reducing the fever. Also, it reduces the headache. Many senior
healers advocated the use of Herbal Mala having several small pieces of roots. The
Herbal Mala is tied around the head with the help of blue coloured string. The senior
healers claim that it acts in more promising way than the paste. Both uses are popular
among the healers. Many times the healers use both ways simultaneously. They have
deep faith in this use. The healers of other regions are aware of this use but they have
other promising herbal alternatives. In reference literatures related to different systems of
medicine in India, I have yet not found any detail regarding this use. The healers limit its
use upto cure of fever. They are not in favour of its long term use. After use, the Herbal
Mala is buried near the Pipal (Ficus religiosa) tree.
For the botany, traditional and reported medicinal uses of Jangli Chaulai, please read my
previous articles.
186. Malaria Bukhar Ke Upchar.
Malaria Bukhar Ke Upchar means the medicine for the treatment of Malarial fever.
Malarial fever is very common in Chhattisgarh and the state authorities have identified
many areas having high incidences of this fever. The patients far from modern medical
facilities are dependent on local knowledge about herbs and on the traditional healers
having expertise in treatment of Malarial fever. I have collected the information on
hundreds of traditional healers having expertise in this field. Most of the healers are using
specific traditional formulations since time immemorial. It is a matter of surprise that this
knowledge is still very useful. It also indicates that Malarial fever is present in
Chhattisgarh from very long time. In general, the healers use herbal combinations in form
of decoction to manage this trouble. The use of Herbal Mala and special lockets having
herb parts is also very common. Form the traditional healers of Saraipali region I got
information on unique use of herbs and insect in treatment of Malarial fever. The healers
take one housefly (Musca domestica), small amount of Hing (Asafoetida) and half Kali
Mirch (Piper nigrum) fruit and mix is to prepare an aqueous paste. During the time of
fever, the paste is applied into the patient's eyes like Surma (Kajal). This paste is used as
supplement treatment along with main treatment. The healers claim that this simple
treatment helps in many ways. It reduces the intensity of shivering and duration of fever.
Also, it gives strength (?) to the patients. This paste do not cause any harm to eyes. After
the end of fever, the patients are advised to wash the eyes. This unique use is specific to
this region. I have yet not observed this use in other parts of Chhattisgarh. The healers
have deep faith in this use. This is the reason it is still very popular among them. In
reference literatures related to different systems of medicine in India. I have yet not found
For the botany, traditional and reported medicinal uses of Hing and Kali Mirch, please
187. Saap Se Bache Ke Upaiy.
Saap Se Bache Ke Upaiy means the measure to get protection from snakes. The problem
of snake bite is very frequent in rainy season particularly at the start of rainy season. This
is the reason the natives and traditional healers have discovered many herbs and herbal
formulations having anti-venom properties. Although the natives and traditional healers
are having rich traditional medicinal knowledge about herbs but they believe in
prevention of snake bite. To protect their homes they plant many herbs in surroundings. I
have written a lot on this aspect in my previous articles. The herb collectors who visit to
dense forests bare foot always feel insecure. During the Ethnobotanical surveys
conducted in different parts of Chhattisgarh I have found much information from the herb
collectors regarding use of herbs and herb parts to repel away the snakes. The herb
collectors of Southern Chhattisgarh use the roots of Isharmul (Aristolochia indica) for
this purpose. You will find a piece of Isharmul root around wrist of right hand in almost
every herb collector of Southern Chhattisgarh. In general the herb collectors tie it in the
month of June specially on Sundays when moon is in brighter phase. This time is very
critical for them because in Chhattisgarh rain commences in June and incidences of snake
bite increases. It is common belief among the herb collectors that the presence of
Isharmul root piece on wrist repel away the snakes. I have mentioned in previous articles
that the roots of Isharmul are used traditionally to cure snake bite. It is used both
internally as well as externally. The herb collectors informed that they are safe from time
immemorial due to Isharmul roots. Every year they change the root piece. Red colour
string is used to tie the roots. Many herbs collectors tie it near to the toe specially when
they walk bare footed. The traditional healers of this region are also aware of this use.
They confirmed its promising repelling properties.
For the botany, traditional and reported medicinal uses of Isharmul, please read my
previous articles.
188. Nagphani Jadi Ke Durlabh Upyog.
In Chhattisgarh, the liver related troubles are very common. Among these troubles,
Jaundice (Pelea) is most common and every year thousands of natives get affected with
this trouble. As the incidences of Jaundice are high, the traditional medicinal knowledge
about herbs and herbal formulations useful in treatment of Jaundice is also very rich.
These herbs and herbal formulations are used both internally as well as externally.
Besides, these herbal remedies, the use of Herbal Mala and Lockets having many herb
parts is also very popular. The healers claim that the presence of Herbal Mala and
Lockets in touch with human body cures Jaundice effectively. I have observed its
practical uses many times. After complete cure the Mala and Lockets are collected and
buried near specific trees. I have conducted the series of Ethnobotanical surveys focused
on this aspect and written a lot about it in previous articles. In present article I am giving
the details of unique use I have observed during my surveys in Chhattisgarh Plains. The
traditional healers of this region use the freshly collected roots of Nagphani (Opuntia
dillenii). Even number of root pieces are tied in Herbal Mala and the patients are advised
to wear this Mala. Most of the healers use it as supplement treatment along with main
treatment, but the healers claim that in early stage of Jaundice, in many cases, the use of
this Herbal Mala alone results in miraculous effects many times. The Mala is changed in
every three days. The Mala is put in the neck of the patients in a way so that the root
pieces will remain in touch with the body. I got opportunity to observe this use. The
healers showed that after three days the colour and appearance of roots change and this
change in colour indicates that the job of root is over and there is a need of new Herbal
Mala. The old Mala is buried near the Fudhar (Calotropis gigantea) herb. Although the
healers failed to give the details regarding its mode of action but they informed that the
presence of root pieces in touch of body is having positive effect on Liver. Many healers
consider this Mala useful for spleen related disorders also. Nagphani is a native to South
America and introduced to India in recent past. This is a matter of appreciation that in
this short period the traditional healers have discovered its miraculous effects. Its
popularity among them clearly indicates its efficacy. This knowledge is specific to this
region only.
For the botany, traditional and reported medicinal uses of Nagphani, please read my
previous articles.
189. Mirgi Bar Dhooni.
Mirgi is a local name of Epilepsy. To manage this complicated trouble the traditional
healers of different parts of Chhattisgarh use hundreds of herbs and herbal formulations
both internally as well as externally. During attack, the healers burn the herbal
combinations (Dhooni), and the fumes are directed to the patients nose. The use of
Dhooni is popular in almost all parts of the state but the healers of different regions use
different herbal combinations. After cure, the healers suggest the patients to use certain
herbs internally as well as in form of Dhooni life long. These herbs help in regularizing
the function of nervous system and prevent further attack life long. Through the
much information on this aspect. From the traditional healers of Bilaspur region I got
information on new use of Dhooni. In this Dhooni, Chandan (Santalum album), Bach
(Acorus calamus), Kuth (Saussurea lappa), Namak (Salt), Ghee and Tel (Oil), and fat
deposit (Charbi) of frog are used as main ingredients. All ingredients are mixed in equal
proportion and patients are advised to burn it daily evening in their living rooms, life
long. All ingredients except Chandan and Kuth are cheap and easily available. This is the
reason the patients use Chandan and Kuth once in every three month. For Kuth they are
dependent on the local herb shops where adulteration is very common practice. The
healers consider the Dhooni incomplete without Chandan and Kuth. According to them,
the presence of these ingredients are required although in small amount. Many healers
prepare this combination at their homes and give it to the patients for year round use. The
healers have deep faith in this use. They have acquired this knowledge from their
ancestors and practicing it sincerely without any modification.
190. Bukhar Bar Bambri Jadi Ke Upyog.
Bukhar Bar Bambri Jadi Ke Upyog means use of Bambri roots for treatment of Fever.
Bambri or Babool is well known tree in Chhattisgarh. Its all parts are used for various
purposes by the natives. For the traditional healers Bambri is a valuable source of
medicine. Its different parts are used both internally as well as externally in treatment of
many common diseases. Its scientific name is Acacia nilotica. I have written a lot on its
various aspects in my previous articles. From the traditional healers of Durg region I got
information on its new use. The healers use Bambri roots in treatment of fever specially
Malarial fever. Freshly collected root is cut into small pieces and with the help of white
string tied around the right arm. It is common belief among the healers that this simple
use helps in reducing body temperature. In general, its use is limited upto fever only, but
many healers are in favour of its long term use. Although they are unable to describe its
mode of action but they claim that the presence of this root piece protects the body from
harmful micro-organisms and in this way helps in getting good health. The healers have
deep faith in this use. The roots from old trees are preferred. The trees growing near
paddy fields are considered suitable for the collection of roots. The roots growing
naturally in North direction are collected. The roots are collected after worship. The
healers have acquired this knowledge from their ancestors and practicing it sincerely
without any modification. In Chhattisgarh many species of Acacia are present but the
healers prefer only Acacia nilotica for the roots.
For the botany, traditional and reported medicinal uses of Bambri, please read my
previous articles.
191. Bavasir Bar Dawa.
Bavasir means Piles. In previous articles I have mentioned that the natives and traditional
healers of Chhattisgarh have rich traditional medicinal knowledge about herbs and herbal
formulations useful in treatment of Piles. These herbs and herbal formulations are used
both internally as well as externally. Through the recently conducted Ethnobotanical
surveys in different parts of Chhattisgarh. I got information on use of animal parts for
Piles. The healers of Raigarh region use the Kenchuli (Shredded outskin) of snakes in
treatment of Piles. Kechuli is collected from wild and burnt. The ash is collected and
stored for future use. The ash is applied externally on Piles. According to the traditional
healers, this ash is a boon for the patients having the problem of bleeding Piles. This
application stops the bleeding effectively in very less time. In order to increase the
efficacy of this ash, while burning the Kechuli, the healers add the dried roots of
Sahadevi (Vernonia cinerea). The combination is used in same way. Many times the ash
of Kechuli and Sahadevi are collected separately and mixed in equal proportion.
Sahadevi grows as wasteland weed in Chhattisgarh. It is winter season weed. As its off
season is also recommended the healers have no problem about its use. The healers have
deep faith in this use. The healers do not inform that Kechuli of which species of snake is
more effective. In general, they do not disclose this secret knowledge to any one. During
the Ethnobotanical surveys, I have observed this combination with the herb vendors.
These herb vendors sell it to healers of neighbouring states. Its popularity clearly
indicates its effectiveness. The healers of other regions are not aware of this use. Also in
For the botany, traditional and reported medicinal uses of Sahadevi, please read my
previous articles.
Mirgi is Epilepsy, locally and Mirgi Ke Upchar means treatment of Epilepsy. In

Chhattisgarh, the problem of Mirgi is very common and this is the reason that the
traditional healers have discovered and developed many herbs and herbal formulations in
order to manage this problem. During attack mostly the external remedies are given. In
majority of cases, the healers burn herbal combinations and fumes are directed into the
nose of patients. But after attack, Mirgi is treated systematically with the help of internal
remedies. These internal remedies are given upto long time. Although in modern systems
of medicine, complete cure of Mirgi is considered next to impossible but the traditional
healers of Chhattisgarh claim that this problem is manageable in most of the cases.
collected much information on various traditional formulations for Mirgi. From the
traditional healers of Dongargarh region I got information on new herbal combination. In
this combination flowers of Kumhra (Cucumis pepo) and Haldi (Turmeric) powder are
used as main ingredients. The flowers are crushed to extract the juice. In this juice, Haldi
powder is mixed thoroughly. This combination is applied into the eyes in form of Kajal
(Surma). According to the healers in long term use, it gives promising results. It is
applied once in a day in this manner. Although it can be used during the attack and at
normal time both but its use in normal time is practised in general. This is new
information for me as the healers of other regions are not aware of this use. During the
surveys in Dongargarh region I got opportunity to meet the patients getting relief from
this unique use. Their encouraging response motivated me to include this use in present
series. The healers have deep faith in this use. They have acquired this knowledge from
their ancestors and practicing it sincerely without any modification.
For the botany, traditional and reported medicinal uses of Kumhra, please read my
previous articles.
193. Mirgi Bar Aparajita Ke Upyog.
Mirgi Bar Aparajita Ke Upyog means the use of Aparajita herb for treatment of
Epilepsy. I have mentioned in previous articles that the information on traditional
remedies used during the attack of Mirgi is comparatively less than the information
available for normal days. To prevent the attack, the use of Herbal Mala and Lockets
having herb parts is popular. During attack the healers as well as natives have little
choice. In order to list out the folk remedies used during the attack of Mirgi, by the
natives and traditional healers of Chhattisgarh, I conducted the series of Ethnobotanical
surveys in different parts since year 1994. The surveys are still in good progress. Through
the surveys I got information on some unique traditional uses. From the traditional
healers of Charama region I got information on use of Aparajita (Clitoria tinctoria) leaf
juice in treatment of Mirgi. It is used in combination with Jaiphal. Jaiphal kernels are
mixed with Aparajita leaf juice and thick solution is prepared. Few drops of this solution
are applied into the patient's nose during the attack. This use provides great relief to the
patients and they return back to conscious stage. The combination is also massaged
vigorously on forehead, palm and soles. The healers claim that this simple use helps the
patients in great way. Its use is limited to attack time only. In normal times, it is not used.
The traditional healers have disclosed this traditional knowledge to the common natives
for the sake of humanity. Both Aparajita and Jaiphal are easily available. Aparajita is
planted in home gardens as ornamental plant whereas Jaiphal is available in almost every
Kitchen. The healers informed that in absence of Jaiphal, one can use Aparajita leaf juice
alone with promising results. I have tried it successfully many times. Many senior
traditional healers informed that this combination is also beneficial for the patients having
nervous system related disorders but as other promising alternatives are available, the
healers use it less commonly. The healers have deep faith in this use. The healers of other
regions are not aware of this use. Also, in reference literatures related to different systems
of medicine in India, I have yet not found this use.
For the botany, traditional and reported medicinal uses of Aparajita and Jaiphal, please
Garbhpat Roke Ke Dawa means remedy to stop Abortion. Although in

Chhattisgarh the natives are also having rich traditional medicinal knowledge about herbs
and herbal formulations useful to prevent Abortion but they prefer to take the services of
the traditional healers as they do not want to take the risks. The traditional healers use the
herbs and herbal formulations both internally as well as externally in treatment of this
trouble. They also take the help of Herbal Mala and Lockets having herb parts. The
healers claim that Abortion or chances of Abortion can be avoided successfully with the
help of herbs but time is main factor. Through the Ethnobotanical surveys conducted in
The traditional healers of Mahasamund region use the roots of Kala Dhatura (Black
Datura) in form of Herbal Mala externally. The roots are collected on specific day and
time and cut into 21 small pieces. The patient's body is divided into 21 equal parts. The
twenty one root pieces are tied with the help of red string in equal parts separately. Daily,
patients are advised to remain these pieces as long as possible and at least upto five
hours. The healers have deep faith in this use. Although this treatment is very effective
but its use requires much patience. The presence of 21 root pieces, causes much
disturbances in routine life. The healers explained its miraculous effects. According to
them, besides medicinal effect, the presence of so many root pieces force the patience to
avoid over exertion and sit at one place. Less movement is very essential at this stage-the
healers informed. This use is limited to the traditional healers of this region only. It is its
efficacy that the healers are still using this traditional formulation without any
modification. In reference literatures related to different systems of medicine in India, I
have yet not found any detail on this use.
For the botany, traditional and reported medicinal uses of Datura, please read my
previous articles.
195. Garbhpat Roke Bar Mati Ke Prayog.
Garbhpat Roke Bar Mati Ke Prayog means the use of Mati (Soil) to prevent Abortion. I
have mentioned in previous articles that besides herbs and herbal formulations the natives
and traditional healers of Chhattisgarh are having rich traditional medicinal knowledge
about medicinal insects, animal parts and different types of soil. Different soils possess
different medicinal properties. These soils are used both internally as well as externally,
alone and in combination with other herbs. The use of rice soils is very common. The soil
collected from termite mound is also used internally and externally to treat human and
cattle diseases. Through the Ethnobotanical surveys conducted in different parts of
Chhattisgarh I have collected much information on this aspect. From the Kumhar (Potter)
of Chhattisgarh, I got information on unique use of soil they use, in order to prevent
Abortion. During the process of pottery making, the soil from upper portion of Chak
(Wheel in motion, traditionally used by them), is collected and in combination with goat
milk given to the patients internally as measure to prevent Abortion. There is no
standardize dose. This combination is given once in a day. One week use is considered
sufficient. This use is not recommended by the traditional healers. It is popular in
Kumhar community. During the surveys, I got opportunity to meet and interact with the
patients having the problem of habitual abortion and benefited by this simple but
promising use. The encouraging results motivated me to include this traditional use in
present series. I am confident that this use will be of great help to the world community.
The healers of other regions are not aware of this use. Also, in reference literatures
related to different systems of medicine in India, I have yet not found any detail regarding
this use.
196. Banjhpan Bar Andi Ke Prayog.
Banjhpan Bar Andi Ke Prayog means the use of Andi herb for the treatment of sterility.
Andi is a local name of Castor (Ricinus communis). For the natives Andi is a source of
useful oil. Andi is under cultivation as oil seed crop in many parts of Chhattisgarh. From
crop fields it has escaped in wild and this is the reason, Andi plants can easily be seen in
wastelands. The traditional healers have in depth traditional medicinal knowledge about
Andi herb. They use its all parts both internally as well as externally in treatment of many
common diseases. Through the Ethnobotanical surveys conducted in different parts of
Chhattisgarh, I have collected much information on this aspect. The traditional healers of
Pendra region use the roots of Andi, in order to cure the problem of sterility in women.
The roots are used in form of Herbal Mala. Only black coloured roots are used for this
purpose. Although it is hard to get the black coloured roots but the healers consider it
very valuable and this is the reason they invest much time in its search. In general the
search operation is performed during rainy season because this time is considered best for
the preparation of Herbal Mala. The roots are collected by special worship. While
worship, the healers utter Mantras. The root is cut into pieces and in even number tied in
Herbal Mala. Black coloured string is used to prepare the Mala. The female patients
having this problem are advised by the healers to wear this Mala upto very long time. The
healers have deep faith in this use. In general, they recommend Herbal Mala along with
main treatment of sterility. They claim that this Herbal Mala increases the efficacy of
herbs used in main treatment. I have noted during the surveys that this information is
limited to few healers and unfortunately most of them are very old in age. This
observation motivated me to document this important traditional medicinal knowledge
without any delay. The healers have acquired this knowledge from their ancestors. They
complained that the healers of young generation are not taking interest in this use.
For the botany, traditional and reported medicinal uses of Andi, please read my previous
articles.
197. Fudhar Ke Durlabh Upyog.
Fudhar Ke Durlabh Upyog means the rare use of medicinal herb Fudhar (Calotropis
gigantea). Fudhar grows as wasteland herb in Chhattisgarh. Although the researchers
consider it as problematic weed but for the natives and traditional healers of Chhattisgarh,
it is valuable medicine. It is having wide medicinal, industrial and Allelopathic uses. Its
all parts are used as medicine alone or in combination with other herbs in treatment of
common as well as complicated diseases. There are hundreds of herbal formulations in
Chhattisgarh that are considered incomplete without Fudhar plant parts. Through the
much information on traditional medicinal uses of this herb. During the recent surveys in
Southern Chhattisgarh, I got information on rare use of Fudhar. The traditional healers
visit to the white flowered Fudhar herb on Saturday and perform worship. On next day
(i.e. Sunday), they visit again the same spot and collect the fruit of Fudhar. Floss from
fruit is collected and burnt in earthen lamp. The newly wed couples are instructed by the
healers to burn the floss in this way daily night in their rooms where they sleep. The
fumes coming from earthen lamp are considered beneficial for their sexual health.
According to the healers, the fumes are equally beneficial for both sexes. Many of them
claim that the fumes are having capacity to avoid the growth the harmful germs in the
rooms. In early days, this use was very common particularly in royal families but now a
days this valuable knowledge is limited to few traditional healers. The healers informed
that the young generation is not understanding the importance of this floss. The healers
further informed that it is not suitable for other natives. Is there any relation between
burning of floss and sexual performance? The healers have no satisfactory answer. They
have deep faith in this traditional use. They are recommending this traditional practice to
the interested natives without any modification. I have yet not observed this use in other
parts of Chhattisgarh. Also, in reference literatures related to different systems of
medicine in India, no such use is mentioned.
previous articles.
201. Tilli Bar Dawa Ke Upyog.
Tilli Bar Dawa Ke Upyog means the use of medicine for Tilli (Spleen) related troubles
particularly the problem of spleen enlargement. I have mentioned in previous articles that
the natives and traditional healers of Chhattisgarh are having rich traditional medicinal
knowledge about herbs and herbal formulations useful in treatment of spleen
enlargement. This is the reason this trouble is not considered as problematic trouble in
Chhattisgarh. These herbs and herbal formulations are used both internally as well as
externally. The external uses are most common. Through the Ethnobotanical surveys
conducted in different parts of Chhattisgarh, I have collected much information on this
aspect. From the traditional healers of Pendra region I got new information. They use the
Kenchuli (Shredded out skin) of specific species of snake in order to manage this trouble.
This snake species is locally known as Asodhia. This snake species is very common in
Chhattisgarh. It is considered as poisonous (mild) snake. It is commonly seen at the start
of rainy season. Its high population is present in wild forest. The traditional healers visit
to the forests and collect its Kenchuli as much as possible. After coming back they
prepare small cloth bag filled with this Kenchuli. The patients having the problem of
spleen enlargement are suggested by the healers of tie this bag in stomach region as long
as possible. The healers claim that this application not only cures the trouble of spleen
enlargement but also regularizes the function of stomach. In general, the healers do not
disclose the material present inside the cloth bag to the patients and add many other herbs
in order to make the confusion. They do not want its commercial exploitation. The
healers aware of the importance of my ongoing documentation work readily disclosed the
secret formulation. They further informed that the direct contact of Kenchuli with the
human body can cause harmful effects in many patients. This is the reason they use cloth
bag. Although they are unable to explain its mode of action but they have deep faith in
this formulation. I am trying my best to identify the zoological name of Asodhia snake.
The healers of other regions are not much aware of this use. They use Kenchuli for other
purposes. In reference literatures related to different systems of medicine in India, I have
yet not found, any detail regarding this use.
198. Pani Ke Nuksani Se Bache Ke Upaiy.
Pani Ke Nuksani Se Bache Ke Upaiy are the traditional formulations recommended by

the traditional healers of Chhattisgarh to the natives who lives in regular contact with the
water, like the sailors, and prone to troubles (Pani Se Nuksani) due to regular contact
with water. These formulations are hundreds in number and healers of different regions
recommend different formulations. Through the Ethnobotanical surveys conducted in
different parts of Chhattisgarh I have collected much information on this aspect. The
traditional healers particularly the senior traditional healers of Chhattisgarh Plains are
having unique formulation for these natives. In this formulation both herbs and animal
parts are used. The healers take the legs, teeth and blood of Kekra (Crab), heart of
Kachhua (Tortoise) and mix it thoroughly. The combination is mixed in the seed oil of
Bhelwa (Semecarpus anacardium). The oil is allowed to burn till the evaporation of
watery content. After filtration the special oil is kept for future use. The natives who
come in regular contact with water are advised by the healers to massage this oil in small
quantity all over the body and wash it after one hour. In general, the healers give this
special oil without disclosing its contents. The heavy demand of this oil clearly indicates
its effectiveness. As you know, Chhattisgarh is known as Rice Bowl of India and the
farmers have to stay in submerged fields upto long time. This special oil protects them
from the harmful effects of standing in water. The healers have deep faith in this use.
without any modification. The healers of other regions are not aware of this formulation.
They use other formulations. In reference literatures related to different systems of
medicine in India, I have yet not found any information regarding this use.
For the botany, traditional and reported medicinal uses of Bhelwa, please read my
previous articles.
199. Sharab Chhode Ke Upaiy.
Sharab Chhode Ke Upaiy means the measures to get rid from the bad habit of liquor
(alcoholic drink) consumption. In Chhattisgarh there are hundreds of natives, mostly the
parents and young wives of youths that are in search of such measures. Although liquor is
popular both in rural and urban areas and every year many natives get affected due to
over consumption but unfortunately, we have very few traditional healers having herbs
and herbal formulations that can help the patients to get rid from this habit. In previous
articles I have mentioned that how the traditional healers of Bhopalpatnam region use the
excreta of Tigress for this purpose. Through the Ethnobotanical surveys conducted in
different parts of Chhattisgarh I have collected less but promising information of this
aspect. From the traditional healers of Chhattisgarh Plains I got information on new
therapy. The healers informed that Fudhar (Calotropis gigantea) is having the capacity to
help such patients. They suggest the parents and natives of the patients to introduce
Fudhar herb in the daily life of them. Plant as many herb as possible in surroundings of
bed room of the patients. Use the pillow having floss of Fudhar fruit. Put the leaves inside
the bed. Burn the dry shoots in room. The healers informed that the presence of Fudhar
produces allergy to alcoholic drink. One can experience this effect within a week and
healers claim in fifteen days the patients get rid form this habit. During the surveys I got
opportunity to meet few patients benefited by this therapy. The results were encouraging.
Although it is hard to believe its miraculous effects but the enthusiasm of both patients
and healers motivated me to include it in present series. I have written over hundreds of
research articles on Fudhar based on my surveys but never got this information. This
information is specific to this region only. The healers are having deep faith in this use.
without any modification. For promising results they prefer the white flowered species of
Fudhar.
previous articles.
200. Banjhpan Sudhare Ke Upaiy.
Banjhpan Sudhare Ke Upaiy means the measures to cure the problem of sterility in
women. I have mentioned in previous articles that the natives and traditional healers of
Chhattisgarh try to manage this trouble with the help of herbs and herbal formulations,
but all herbs and herbal formulation do not give desired results. The traditional healers
blame the complexity of trouble increased in modern days. They are now changing the
traditional formulations into new promising formulations. The senior traditional healers
are not in favour of its modifications. They have still many promising formulations.
Through the Ethnobotanical surveys conducted among these senior traditional healers I
got information on use of Bar (Ficus benghalensis) tree for this purpose. The healers
consider this tree as a boon for the women patients having the problem of sterlity. They
suggest the patients to pass more and more time under or near to the Bar tree. The roots
of Bar collected on specific days are used in from of Locket. The patients are advised to
tie the root pieces in locket and wear it till complete cure. The root pieces are also tied in
same manner on arms. The patients are also advised to take food using the platters
prepared from Bar leaves. Besides these the women are suggested to worship Bar tree
twice a day and plant new seedlings of Bar. They are also suggested to take long sleep
under Bar Tree the healers claimed that the close association with Bar tree helps the
patients to get rid from sterility effectively in very less time. In previous articles on Tree
shade Therapy I have mentioned similar association of other trees. That results in cure of
many chronic diseases . As Bar is a tree of religious importance, it is not difficult to get it
in surrounding. For women, particularly in rural areas, it is very difficult to do all these
practices near or under the Bar tree as Bar is planted in public places. In such conditions,
the healers suggest them to do the maximum things as possible. Many times they keep the
patients under their supervision for sincere practices. The healers have deep faith in this
use. They have acquired this knowledge from their ancestors and practicing it sincerely
without any modification.
For the botany, traditional and reported medicinal uses of Bar, please read my previous
articles.
202. Mirgi Bar Upaiy.
Mirgi Bar Upai means the measure for the treatment of Mirgi (Epilepsy). The long list of
herbs and herbal formulations used externally as well as internally in treatment of Mirgi
clearly indicates that Mirgi is a common problem in Chhattisgarh and also the traditional
healers and natives are having remedies for its management. After writing much on these
remedies, still my field diaries are packed with the information regarding the potential
remedies. The natives and traditional healers use Herbal Mala and Lockets having herb
parts to cure this trouble. It is common belief that the presence of Herbal Mala and
Lockets help in prevention of further attack. Through the Ethnobotanical surveys
aspect. The traditional healers of Dhamtari region recommend the use of Cow horn as
preventive measure to Mirgi. I have mentioned in previous articles that Cow holds a
reputed and prestigious position among common natives. It is worshipped by saying it as
Mother cow 'Gaumata'. Different body parts of cow are used for various purposes. These
parts are used very common in traditional medicine. The traditional healers of Dhamtari
region use the left side horn of white coloured cow as medicine. A piece of horn is taken
and in form of ring (Angoothi) wore in small finger. Many healers recommend its use in
form of Herbal Mala. In this Mala four pieces of horn tied in equal distance are used. In
both Angoothi and Mala, the horn pieces are arranged in a manner so that it will remain
in contact with the body. Although the healers are unable to explain its mode of action
but they have deep faith in this traditional use. During the surveys, I have observed this
Angoothi on the fingers of many natives. The herb vendors of this region are also aware
of this use. They collect this Angoothi from the traditional healers and supply it to
interested persons and healers of neighbouring states without describing its secret. The
traditional healers of Dhamtari region informed that horn piece of Angoothi must be
replaced in every six month in order to get promising results. In reference literatures
related to different systems of medicine in India, I have not found any detail regarding
this use.
203. Kaam Shakti Badhay Ke Upaiy.
Kaam Shakti Badhay Ke Upaiy means the measure the increase the sexual potential. Like
other systems of medicine around the world, the traditional system of medicine in
Chhattisgarh, is also rich in knowledge about herbs, animal parts, insect, soil etc. that can
be used to increase sexual performance. My hundreds of previous articles are not capable
of documenting all this information. Every time when I conduct new survey, I got plenty
of new information on this aspect and in most of the cases the natives and traditional
healers show great interest in information exchange. Most of the formulations are
effective and this is the reason, these traditional formulations are still very popular in the
state. During the recent surveys in Bilaspur region I got information on new formulation
used in different ways. In this formulation, the tongue of Ullu (Wild owl) and Golochan
(medicinal product collected from cow) are used as main ingredients. Both ingredients
are mixed thoroughly. The mixing is continued upto very long time in small intervals.
After complete mixing the combination is used in many ways. In one method, this
combination is filled in locket made up of copper piece. During intercourse, the natives
are advised to keep this locket inside the mouth in order to increase the performance and
retention time. The healers have many surprising claim regarding it. In another method,
the combination is mixed with wet clay soil and aqueous paste is prepared. This paste is
applied in male genitals many times a day. It is considered aphrodisiac in nature. Both
methods are popular among the healers. As the collection of wild Ullu tongue is not easy,
this combination is beyond the reach of common natives. This formulation is for the rich
natives. Also, the healers recommend its use in special occasion. The healers have deep
sincerely without any modification. The healers of other regions are not aware of this use.
Also, in reference literatures related to different systems of medicine, I have get not
found any detail regarding this use.
204. Dama Bar Dawa.
Dama Bar Dawa means the remedy for Asthma. Asthma is well known and common
respiratory trouble in Chhattisgarh. At initial stage, the natives try to manage this trouble
with the help of home remedies but if home remedies fail, they immediately approach to
the traditional healers for systematic treatment. The healers have rich traditional
medicinal knowledge about herbs and herbal formulations useful in treatment of Asthma.
These herbs and herbal formulations are used both internally as well as externally. In
general during attack external remedies are used whereas for systematic treatment
internal remedies are used. Through the Ethnobotanical surveys conducted in different
parts of Chhattisgarh I have collected much information on this aspect. From the senior
native of Raipur region I got information on new way to manage the Asthma. This senior
native was working in chemistry laboratory of well known school as laboratory incharge.
He is aware of my on-going documentation work on medicinal herbs and also about my
Asthma problem due to Parthenium pollens. According to him, the combination of
Sokhta paper and Soda if used externally, it can give much relief during acute attack. The
English name of Sokhta Paper is Blotting paper. The Sokhta paper is dipped in Soda and
dried in shade. The patients having the problem of Asthma are advised to keep this dry
piece of paper with them. In case of attack, burn the paper and inhale the fumes coming
from it. The fumes act in promising way and patients feel great relief within no time. I
have tried it successfully and also demonstrated its miraculous effects among my friends
practicing modern system of medicine. Many of them have declared it as promising first
aid measure and recommending it to their patients but also there are few, that are not in
favour of this use but they have no scientific explanation for it. The senior native claimed
that he has developed this use while working in chemistry laboratory and used life long
without any harm. Its uniqueness and effectiveness motivated me to include this use in
present series. As Asthma is a problem present in almost all parts of the world, I am sure
that this information is of great importance to the researchers working on this aspect. In
reference literatures related to different systems of medicine in India I have yet not found
205. Laika Mun Ke Nind Ke Samasya.
Laika Mun Ke Nind Ke Samasya means sleeping problem in small children. The problem
of poor sleep and restless night is common among the little children. Many times they do
not get sound sleep due to an unknown fear. In general, the natives use Herbal Mala and
Lockets having herb and animal parts to manage this trouble. Also, they massage Til
(Sesamum seed) oil or Sarson (Mustard seed) oil in soles. This application results in
sound sleep. I have mentioned in previous articles that many times the traditional healers
suggest the child patients to wash the hands and legs thoroughly before sleep. This simple
treatment acts in promising way. The senior natives and traditional healers of Southern
Chhattisgarh use the feathers of well known bird Neelkanth (Blue Jay Roller). In
Chhattisgarh, this bird is considered as a sign of good luck. It is also considered as
fearless bird and it is common belief that it protects from evil spirits. The feathers are
collected and tied around the bed of the child patients in a manner so that it will remain in
touch with their bodies. The patients are informed in detail about various aspects of this
bird with the help of stories. The healers and senior natives claim that the use of feathers
in this way solves the problem effectively in very less time. It is more than the
psychological treatment. The healers have deep faith in this use. It is its effectiveness that
it is still very popular among them. This knowledge is coming from generation to
generation and healers are practicing it without any modification. Impressed by this
traditional use I am trying my best to search the science behind this use. In reference
detail regarding this use.
Garbhpat Roke Ke Dawa means remedy to prevent Abortion. In previous articles, I have
written a lot on this aspect as the natives and traditional healers both have rich traditional
medicinal knowledge about herbs and herbal formulations useful for this trouble. Most of
the these herbs and herbal formulations are used internally whereas Herbal Mala or
Lockets having herb parts are used externally. During recent Ethnobotanical surveys in
Keshkal region I got information on new herb used by the traditional healers of this
region. The healers use the seeds of Shivlingi herb (Bryonia lacinosa) for this purpose.
The female patients are advised by them to take one seed of Shivling once in a day just
after the start of menses. The use is continued upto one week in same manner. The
healers claim that this short term treatment is sufficient to nullify all the possible chances
of Abortion. During the surveys I got the opportunity to meet and interact with the
patients benefited by this simple treatment. The results were encouraging. The healers
have deep faith in this use. They have acquired this knowledge form their ancestors and
practicing it sincerely without any modification. Shivlingi is a common medicinal herb in
this region. The natural forests are rich in its wild population. Shivling is popularly used
by the traditional healers of other parts of Chhattisgarh in order to get male child. It is
also used in combination with other herbs in treatment of gynaecological troubles. But
the use of Shivling for Abortion is new information for me. This information is limited to
this region. The healers of other regions are not much aware of this use. Also, in
For the botany, traditional and reported medicinal uses of Shivlingi, please read my
previous articles.
Jachki Bar Dawa means the remedy to hasten the process of delivery (Child birth).
Although it is a mater of surprise but it is a truth that in Chhattisgarh both natives and
traditional healer use many herb and animal parts internally as well as externally in order
to hasten the process of child birth. From the roots of Achyranthes to the horns of cow,
all traditional things are used by the natives with deep faith and sincerity. I have not
found such uses and long list of herbs and animal parts used for this purpose, in any other
parts of the world. This is the reason I feel proud to document this knowledge and thank
the God for giving me opportunity to live and work in this part of earth. During the
recently conducted Ethnobotanical surveys in Chhattisgarh Plains, I got additional
information on this aspect. The traditional healers of Durg region informed that the
Kenchuli (Shredded outskin of snake) is having the capacity to hasten this process. They
suggest the pregnant woman to tie Kenchuli around hips. Kenchuli is removed after safe
delivery. There is no specification regarding the species of snake but I have noted that
always the healers give Kenchuli from their stock. The patients are not advised by them
to collect it from wild. The traditional healers of Raipur region suggest the pregnant
women to tie the horns of Bison near the breast for the same effect. As the collection of
Bison horn is banned by the state authorities and many other promising alternatives are
available, this use is becoming a thing of past. But from documentation point of view it is
an important information. The healers still have deep faith in this use and they have no
doubt about its efficacy. From the traditional healers of Dhamtari region I got information
on strange use. The pregnant women are suggested by them to tie a red cloth bag filled
with Namak (Salt) in left hand in order to hasten the process of child birth. This use is
still in use in this region. All these three uses are more or less in use in Chhattisgarh
Plains. Its popularity among the healers clearly indicates its efficacy. As Ethnobotanist I
am documenting this knowledge without any hesitation but as a student of science, I am
eager to know the science of these uses.
208. Banjhpan Sudhare Ke Dawa.
Banjhpan Sudhare Ke Dawa means to cure the problem of sterility in women. I have
mentioned in previous articles that in Chhattisgarh the natives and traditional healers
have rich traditional medicinal knowledge about herbs and herbal formulations useful in
treatment of sterility. Besides, herbs and herbal formulations, animal parts, soils etc. are
also used traditionally for this purpose. Although all healers are having the formulations
to manage this trouble but through the Ethnobotanical surveys conducted in different
parts of Chhattisgarh, I have identified expert traditional healers. From the expert
traditional healers of Bilaspur region I got information on unique treatment. In this
treatment herbs are not used. The healers treat it with the help of water. They suggest the
patients to go to different wells daily with earthen pot and fill it with well water by their
own effort and use the water in one day. If the wells of their own village are completed
then take water from ponds and rivers. This process is continued as long as possible. The
healers claim that this change in water cures the trouble effectively in very less time. The
senior traditional healers informed that besides different types of water, the physical
exercise of water extracting and use also plays important role. I am much impressed by
this simple but promising use. This treatment requires lot of patience. Many times healers
give some herbs as placebo during this treatment. The healers explained that in modern
life we are going far from physical exercise and as result the natives of present generation
are facing much problem. Besides treating sterility, this treatment also provides many
benefit to the patients. The healers have deep faith in this use. They have acquired this
knowledge form their ancestors and practicing it sincerely without any modification. This
treatment is still in use in rural and forest areas where different types of water is available
in plenty. The natives of urban areas can not use this treatment. This treatment is specific
to these traditional healers. The healers of other regions are not much aware of this use.
In reference literatures related to different systems of medicine I have yet not found any
Bukhar Ke Dawa means remedy for fever. For different types of fever the traditional
healers of Chhattisgarh use different herbs and herbal formulations. Whereas the natives
use specific Herbal Mala and Lockets having herb parts for all types of fever. I have
observed during the Ethnobotanical surveys conducted in different parts of Chhattisgarh
that the natives as well as traditional healers use the roots of different herbs to treat fever.
The roots are tied in different body parts. In most of the cases this application results in
miraculous effects and the patients get rid from high temperature effectively in very less
time. The healers are unable to explain the science of this effect and its mode of action
but as traditional practice they are practicing it sincerely. The roots are tied with the help
of strings of different types and colour. The healers believe that the colour of string plays
on important role in increasing the effect of particular root. This 'Colour therapy' also
requires proper scientific attention and explanation. From the traditional healers of NagriSihawa region I got information on new use of Bhatkatiya (Solanum xanthocarpum)
roots. The roots are tied in form of Herbal Mala around the forehead. The roots are used
generally, when all other remedies fail. Many senior traditional healers informed that
during high temperature, aqueous paste of root is also applied on forehead. This
application is considered useful for continuous fever. The roots are tied with the help of
black coloured string. Bhatkatiya grows as wasteland weed in Chhattisgarh. As it is
available easily the healers have no problem regarding its use. They readily disclose its
use to the patients but the patients prefer to take the roots from the healers as the healers
collect it after specific worship and also they are having the understanding of potential
roots. The healers have deep faith in this use. They are not in favour of use of same root
upto long time. For every patients newly collected roots are used. The healers have
modification.
For the botany, traditional and reported medicinal uses of Bhatkatiya please read my
previous articles.
210. Bukhar Bar Durlabh Prayog.
Bukhar Bar Durlabh Prayog means the rare use for fever. I have mentioned many rare
uses of common herbs and herbal formulations used traditionally in Chhattisgarh to treat
many common diseases including fever. These uses are not considered rare because it are
less popular and less effective but in fact, we have very few traditional healers having
knowledge of its true uses. Most of these traditional healers are very old in age.
Unfortunately, their young generation is not taking interest in this knowledge and if these
uses are not documented, we will loose it very soon. These traditional healers are eager to
share their knowledge but want to give this knowledge in proper hand. Most of the rare
uses are very complicated. The ingredients used are not available easily. Many times
when the healers inform about these formulations, as researcher it is very hard to believe
this knowledge but when they demonstrate its use on patients, the miraculous effects
force me to document this important traditional medicinal knowledge. From the
traditional healers of Gandai-Salewara region, I got information on one such rare use.
The healers of this region use it in treatment of all types of fever. This treatment is
practiced generally when all available remedies fail to give desirable effects. The healers
mix the feathers of Ullu (Owl) and Guggul (Commiphora mukul) in equal proportion and
with the help of cloth cover it in bag form. This cloth bag is dipped in vessel filled with
cow ghee. The combination is burnt and after complete burning black remaining are
collected. This black remaining is applied into the patients eye in form of Kajal (Surma).
It is applied ones in a day under healer's supervision. The healers claim that this
application reduces the temperature and cures the trouble within a week. This application
is having many other beneficial effects also. In general, the healers inform the healers
about its ingredients. These healers are well known in the region for their expertise in
treatment of fever. The healers of other regions are not much aware of this use. Also, in
any information on this use.
For the botany, traditional and reported medicinal uses of Guggul, please read my
previous articles.
211. Makri Ke Jala Ke Durlabh Prayog.
Makri Ke Jala Ke Durlabh Prayog means the rare use of Spider's web. I have mentioned
in previous articles that besides herbs, the natives and traditional healers of Chhattisgarh
are having rich traditional medicinal knowledge about insects, mite, animals parts, soils
etc. Even Spider's web is also used as medicine both internally as well as externally. It is
used externally to stop the bleeding whereas taken internally to treat respiratory troubles.
These unique and effective traditional uses motivated me to conduct a special surveys
focused on these uses in different parts of Chhattisgarh. As a result, I got many new
information. The traditional healers of Chhattisgarh Plains use Makri Jala in treatment of
fever. The Jala (web) of specific species of Makri is not used. The healers collect it from
any house. Many times Jala is collected from Rice fields. The Jala collected from Rice
fields is considered more promising. For preparation of medicine, the healers take Jala
and cover it with red coloured cloth. The cloth bag is dipped in Sarson (Mustard) seed oil
and burnt. After complete burning the black remaining are collected and applied into the
eyes as Kajal (Surma). This application is considered useful in treatment of Malarial
fever. The healers claim that this application reduces the intensity of shivering and high
temperature. In general it is applied only once in a day but based on the condition of
patients it is applied more than ones also. This treatment is practised as supplement
treatment along with main treatment of Malarial fever. I have noted during the survey
that the information regarding this use is limited to few traditional healers and the healers
of present generation is not taking interest in it as they are having other promising
alternatives. The senior healers have deep faith in this use. They have acquired this
healers of other regions are not aware of this use. This treatment is not considered
harmful to eyes.
Bukhar Bar Dawa means the medicine for fever. In the long list of herb and animal parts
used in form of Herbal Mala and Lockets traditionally in order to got rid from different
types of fever, I got new addings during recent Ethnobotanical surveys conducted among
the senior traditional healers of Chhattisgarh Plains. These healers use the Girgit
(Camelion) and Bhengra (Eclipta alba) roots in order to manage Chouthia fever which,
according to them, comes in every four days. I have yet not identified the name of this
fever medically. The tail of Girgit is used at initial state. The tail is collected on Sunday
and tied it with the help of red string around the right arm of the patient. It is common
belief among the healers that this application reduces the fever effectively at initial
stages. Girgit is common animal in Chhattisgarh. It is locally known as Tetka. Its meat is
consumed with taste. It is used traditionally as medicine also. I have written a lot on its
traditional medicinal uses in previous articles but the use of its tail in treatment of fever is
new information for me. In case of its poor response, the traditional healers suggest the
patients to tie a piece of Bhengra (Eclipta alba) roots on left arm. According to the
healers the application of both Girgit tail piece and Bhengra root piece cures the trouble
effectively in very less time. The healers informed that there is unique relationship of this
animal with Bhengra herb in nature. I have observed the good population of Girgit near
the weeds particularly around Eclipta population. The healers have deep faith in this use.
Although the healers of young generation is not much keen to use this treatment but the
senior healers are practicing this knowledge, acquired by ancestors, sincerely without any
For the botany, traditional and reported medicinal uses of Bhengra, please read my
previous articles.
213. Jaiphal Au Reetha Ke Durlabh Prayog.
Jaiphal Au Reetha Ke Durlabh Prayog means the rare use of Jaiphal (Myristica fragrans)
and Reetha (Sapindus emarginatus). Both herbs are well known in Chhattisgarh. Jaiphal
is used as spice and condiment whereas Reetha grows as medicinal herb in natural forests
and it all parts used as medicine. The Kernel of Jaiphal and fruits of Reetha are used most
commonly. Through the Ethnobotanical surveys conducted in different parts of
Chhattisgarh, I have collected much information on various aspects of these herbs. From
the traditional healers of Chhattisgarh Plains I got information on new use of these herbs.
The healers prepare a special Herbal Mala from these herbs. The Jaiphal Kernels and
Reetha fruits are tied in alternate sequence in this Herbal Mala. The Kernels and fruits are
taken in odd numbers. Black coloured string is used to prepare this Mala. The traditional
healers of different parts of Chhattisgarh Plains recommend this Herbal Mala to different
patients. The healers of Raipur region recommend its use for the patients suffering from
Mirgi (Epilepsy). They suggest the patients to wear it life long. Every year new Mala is
given to them. The healers claim that this Herbal Mala is a boon for the patients having
Mirgi and associated troubles. The patients are advised to tie it around arm or wear it in
neck. The traditional healers of Durg region give this Herbal Mala to the child patients
having the problem of Scrofula. It is considered as one of the promising treatments. The
child patients are advised to wear it till complete cure. Every week new Mala is given.
The traditional healers of Dhamtari region give it to the natives in order to protect them
from evil spirits. The traditional healers of Nagri-Sihawa region use this Herbal Mala to
treat the patients having the problem of Hichki (Hiccough) specially when all the other
remedies fail, as last hope. The healers of different parts use it in different ways. But you
will be surprised to know that the healers of one part are not aware of uses that are in
existence in other parts of the state. When I informed them, they tried and got
information on more than are uses of same Herbal Mala. All healers have deep faith in
these uses. During the surveys, I observed these Mala in natives necks. Its popularity
clearly indicates its efficacy. In reference literatures related to different systems of
medicine in India, I have yet not found any information regarding these uses.
For the botany, traditional and reported medicinal uses of Jaiphal and Reetha, please read
214. Kaner Jadi Ke Upyog.
Kaner Jadi Ke Upyog means the use of Kaner (Nerium indicum) roots. Kaner is well
known shrub in Chhattisgarh. Although it is a native to Mediterranean region but the
natives and traditional healers are having rich traditional medicinal knowledge about this
herb. Its all parts are used internally as well as externally in treatment of many common
diseases. In general, it is grown in gardens for its fragrant flowers. Through the
much information on traditional medicinal uses of this herb. From the traditional healers
of Bilaspur region I got new information on its use. These healers use Kaner roots in
form of Herbal Mala to treat different types of fever. The strings of different colours are
used in different fever. For the treatment of Malarial fever, the traditional healers take the
root pieces in even number and use blue coloured string. The patients having the Malarial
fever are advised by the healers to tie it in right arm. The use is continued till complete
cure. Many healers claim that in most of the cases this simple use provides great help of
the patients whereas other healers use it as supplement treatment along with main
treatment of Malarial fever. For the treatment of Intermittent fevers, the odd numbers
roots are tied in Herbal Mala and black coloured string is used. The patients are advised
to wear this Mala in neck or tie it around the head. Both uses are very popular among the
healers. Although they are unable to explain the science and give its correct mode of
action but they have deep faith in this use. They have acquired this knowledge from their
ancestors and practicing it sincerely without any modification. During the surveys I have
noted that many herb vendors collect this Herbal Mala from the traditional healers and
sell it to the interested persons and traditional healers of other states. Its popularity clearly
indicates its efficiency. The healers are not in favour of its commercial utilization. In
For the botany, traditional and reported medicinal uses of Kaner, please read my previous
articles.
Bicchu Kate Ke Dawa means the medicine for scorpion bite. As you know, due to natural
forests and thick vegetation, the problem of scorpion bite is common is almost all parts of
Chhattisgarh particularly in rainy season. Like scorpion bite, snake bite is also very
common but scorpion bite is considered as serious trouble because the natives are well
aware of common herbs present in surrounding that can be used to manage this problem
successfully. I am fond of researching attitude of the natives and traditional healers of
Chhattisgarh. Due to their this attitude they have discovered many unique medicinal
properties of exotic herbs. Through the Ethnobotanical surveys conducted in different

parts of Chhattisgarh I have collected much information on the herbs used traditionally to
manage the problem of scorpion bite. From the traditional healers of Bagbahera region I
got new information regarding its treatment. When the patients having scorpion bite
approach to the traditional healers, they collect a specific herb from surroundings and cut
its roots by sharp knife. The patients are advised to smell the roots regularly in interval of
ten minutes. The process is continued till they get rid from the harmful effects of scorpion
bite. The healers do not want to disclose the identity of this specific root. I tried to
convinc them about the importance of my on-going documentation work for future
generation but they refused to inform me about the roots. I visited and searched the plants
present in their surrounding but failed to get the true root. Fortunately, I got a piece of
root from them and when I showed it to the other healers, they identified it as the root of
Hurhur (Cleome viscosa) herb. Hurhur grows as wasteland weed in rainy season. I have
mentioned in previous articles that Hulhul of Hurhur roots and other plant parts are used
both internally as well as externally in treatment of scorpion bite, but its use in this form
as I observed in Bagbahera region was new use. The healers have deep faith in this use.
This knowledge is a traditional knowledge and they are practicing it sincerely without
any modification. The healers of other region informed that the healers of Bagbahera
region irrigate Hurhur plant through specific herbal solution in order to make its roots
medicinally potential. Through the on-going surveys, I am trying my best to get the
contents of this herbal solution. I would like to mention here that in many cases I have
found the roots of Hurhur equally effective without any such irrigation. In reference
For the botany, traditional and reported medicinal uses of Hurhur, please read my
previous articles.
217. Boddi Khaske Ke Dawa.
Boddi Khaske Ke Dawa means the medicine to cure the problem of displacement of
Umbilicus. This is less common problem in Chhattisgarh. This is the reason I have not
written much on this trouble in my previous articles. In general, the natives try to manage
this trouble with the help off home remedies but in case of complication they approach to
the traditional healers for systematic treatment. The healers manage this trouble with the
help of herbs and herbal formulations. Through the Ethnobotanical surveys conducted in
different parts of Chhattisgarh, I have collected much information on this aspect. The
traditional healers of Sarguja region use Shankhpushpi (Evolvulus sp.) herb for this
trouble. This herb is used in special way. Two days before the collection of herb the
healers visit to the herb and apply rice grains and Haldi (Turmeric powder) near the roots
of Shankhpushpi. Next day the healers again visit to the selected herb and apply raw cow
milk at the base of plant. Next day, they collect the herb and bring it back. The patients
are advised to tie the whole herb around the waist. The use is continued till complete
cure. Some healers use it as main treatment whereas many healers use it as supplement
treatment with main treatment. The senior traditional healers of Sarguja region informed
that the application of rice, Haldi and milk increase the medicinal properties of
Shankhpushpi plant. They have deep faith in this use. During the surveys I got
opportunities to meet and interact with the patients benefited from this simple but
promising treatment. The results were encouraging. Its uniqueness and effectiveness
motivated me to include this article in present series. The healers of other regions are not
aware of this use although Shankhpushpi herb is present throughout Chhattisgarh.
For the botany, traditional and reported medicinal uses of Shankhpushpi and other herbs,
216. Saap Ke Jahar Utare Ke Dawa.
Saap Ke Jahar Utare Ke Dawa means the medicine to nullify the harmful effects of snake
poison. In general, in case of snake bite the natives approach directly to the traditional
healers after adopting first aid measure. As first aid measure they apply the herbs present
in surroundings. You will be surprised to know that many times the first aid measures
provide great relief to the patients and they have not to go to the traditional healers. The
healers informed that the miraculous effects of herbs are due to its medicinal properties
and also many times the snakes are less poisonous. Through the Ethnobotanical surveys
conducted in different parts of Chhattisgarh. I have collected much information on these
first aid measures. From the traditional healers of Bilaspur region, I got information on
new use. The traditional healers are aware that Mor (Peacock) is a well known enemy of
snakes and its all body parts are having the capacity to repel away the snakes. In
treatment of snake bite they use the feathers of Mor. The feathers are burnt and the
patients are advised to inhale the fumes coming from it. Although the traditional healers
of young generation claim that the fumes are capable of nullifying the harmful effects in
most of the cases but the senior traditional healers informed that after the snake bite
dullness, dizziness and drowsiness are common symptoms and in order to avoid these
symptoms, the use of feathers is promising. The use of feather in this way is good first
aid measure but for systematic treatment it is essential to consult the traditional healers
having expertise in treatment of snake bite. During the surveys, I have observed its
practical uses many times. The healers have deep faith in this use. They have acquired
The healers of other regions are not much aware of this use. Also, in reference literatures
218. Bukhar Bar Jadi Ke Prayog.
Bukhar Bar Jadi Ke Prayog means the use of herbs for the treatment of fever. I have
mentioned in previous articles that the natives and traditional healers of Chhattisgarh are
having rich traditional medicinal knowledge about herbs and herbal formulations useful
in treatment of different types of fever. Besides, the use of herbs and herbal formulations,
the use of Herbal Mala and Lockets having herb parts is also very popular in the state.

collected much information on this aspect. From the traditional healers of Keshkal region,
I got new information on this aspect. The healers use the roots of Nirgundi (Vitex
negundo), Sahadevi (Vernonia cinerea) and Fudhar (Calotropis gigantea) in form of
Herbal Mala to treat the Malarial fever. It is used when all remedies fail. The healers
prepare three different types of Herbal Mala for each herb. The roots of all three herbs are
used. The root pieces of Nirgundi and Sahadevi are taken in odd number whereas the root
pieces of Fudhar are used in even number. Black coloured string is used for the Herbal
Mala of Nirgundi and Sahadevi whereas blue coloured string is used to prepare the
Herbal Mala of Fudhar. The patients are advised by the healers to wear these Herbal
Mala, one at a time for every four hour. The day is started with Nirgundi and Sahadevi
and Fudhar follow it. The process is continued till complete cure. The healers claim that
this specific treatment cures the fever effectively in very less time. The healers have deep
without any modifications. Its popularity among them clearly indicates its efficacy. The
healers of other regions are aware of this use. In reference literatures related to different
systems of medicine in India, I have yet not found any detail regarding this use. As all
herbs are common and present in surrounding the healers have no problem in this use.
After use, all Herbal Mala are buried deep near to the Pipal (Ficus religiosa) tree.
For the botany, traditional and reported medicinal uses of Nirgundi, Sahadevi and
Fudhar, please read my previous articles.
219. Chakmak Patthar Ke Upyog.
Chakmak Patthar is a local name of Quarzite. According to reference literatures on

Geology, Chakmak Patthar is abundant occurring mineral associated with almost all types
of rock. As regard genesis it is of igneous origin and it is of secondary origin when
silicious solution undergoes digenetic change. It has dielectric constants. It is having a
tendency to change from alpha to beta Quartz when it is electrically charged. In
Chhattisgarh, Chakmak Patthar is used as a source of medicine. It is used both internally
as well as externally in treatment of many diseases. Through the Ethnobotanical surveys
conducted in different parts of Chhattisgarh I have collected much information on its
traditional uses. The traditional healers of Chhattisgarh Plains use Chakmak Patthar in
order to hasten the process of child birth, externally. It is tied on the hips of pregnant
women with the help of red coloured cloth and after delivery, the cloth as well as
Chakmak Patthar are removed. Although the healers are unable to explain the mode of
action and the science behind this use but they have deep faith in this use. They have
modification. The healers of other regions confirmed its miraculous effects but they use
other promising alternatives. In reference literatures related to different systems of
medicine in India, I have yet not found any detail regarding this use. I personally feel that
there is a need for scientific investigation on this important aspect.
220. Tilli Ke Dawa.
Tilli Ke Dawa means the remedy for spleen related disorder particularly the troubles
related to spleen enlargement. In general the natives manage this trouble with the help of
home remedies but in case of complications they take the services of traditional healers
without any delay. The healers manage this trouble with the help of herbs and herbal
formulations. Many times these herbs and herbal formulations are used in interesting
ways. The healers use Herbal Mala and Lockets having herb parts for this trouble.
collected much information on these traditional uses. The traditional healers of Bastar
region manage this trouble with the help of Rambel (Trichosanthes cucumerina). Its roots
are collected after worship ceremony on specific day. The roots are kept near to the
patients and fire is set. According to the traditional healers these fames provide much
relief to the patients. The roots are burnt in a way so that the burning process should
continue upto long time. The burning of roots is continued till complete cure. The healers
claimed that in most of the cases the patients get cured only with the help of fumes
whereas in complicated cases the fumes are used as supplement with main (internal)
treatment of spleen enlargement. The senior traditional healers informed that the roots of
Rambel having sterility are considered more promising. The roots approaching to north
direction are preferred. Although the healers are having no scientific explanation but they
avoid the collection of roots on Sundays. When they have to store the roots upto long
time, they keep it inside the red cloth. The roots are kept in sand. But as Rambel is
common medicinal herb present in abundance in surroundings the healers prefer to use
fresh roots. The healers have deep faith in this use. They have acquired this knowledge
from their ancestors and practicing it sincerely without any modification. The healers of
other regions are not much aware of this use. Also, in reference literatures related to
different systems of medicine in India, I have yet not found any detail regarding this use.
For the botany, traditional and reported medicinal uses of Rambel, please read my
previous articles.
221. Motapa Kum Kare Ke Dawa.
Motapa Kum Kare Ke Dawa means the remedy to reduce obesity. The problem of obesity
is common throughout the world. The reference literatures are full of information
regarding academic works and research papers on measures to manage obesity. The
internet is also full of advertisements of herbal and synthetic products with claims that
there products can solve the problem of obesity effectively in very less time. In
Chhattisgarh, among the hard working natives living in rural and forest areas obesity is
not a problem. Hence, the traditional healers are having very few traditional formulations
for this trouble. Now the natives of urban regions are approaching to the traditional
healers with this problem. According to the traditional healers, the number of such
patients is increasing at alarming rates. The healers are searching old formulations and
making it new with the help of new herbs. I have mentioned in previous articles that
sleeping under the Bambri (Acacia nilotica) is considered beneficial for the natives
having the problem of obesity. Through the Ethnobotanical surveys conducted in
different parts of Chhattisgarh, I have collected much information on these interesting as
well as promising uses. The traditional healers of Chhattisgarh Plains manage this
problem with the help of ring (Angoothi) made up of Ranga (Tin). The patients are
advised to wear this ring on middle finger of right hand. The tight ring is used. The
healers claim that its long term use reduces the fat content of the body effectively.
Although the healers are unable to give scientific explanation but they have deep faith in
this use. Many healers associate this ring to the religious faith. The healers do it so that
the patients can wear it seriously and sincerely upto long time. During the surveys I saw
these rings in the hands of many natives. I have tried it but as I am adopting other
measures also, I am not much sure about its efficacy. I personally feel that there is a need
of scientific investigation regarding this use. The healers have acquired this knowledge
other regions have confirmed its effectiveness. In reference literatures related to different
systems of medicine in India, I have yet not found any detail regarding this use.
222. Nind Bar Upaiy.
Nind Bar Upaiy means the measure to get sound sleep. In order to solve the problem of
Insomnia, the natives and traditional healers of Chhattisgarh use many herbs and herbal
formulations both internally as well as externally. They also use Herbal Mala and Lockets
having herb parts. I have mentioned in previous articles that in Chhattisgarh, particularly
in Southern parts of Chhattisgarh, the healers also use the animal parts. In general, the
natives as well as the traditional healers of rural and forest regions do not consider the
problem of Insomnia as serious problem. According to them, in hardworking, regular and
tension free life, Insomnia is not a problem. But the traditional healers of urban areas
informed that in their areas, the patients having the problem of Insomnia are increasing at
alarming rate and the traditional formulations are showing less effects as most of the
patients reach to the healers after taking modern drug. The healers of these regions are in
process of developing new formulations. They are also trying very old formulations.
collected much information on this aspect. From the senior traditional healers of Bastar
region I got information on traditional medicinal uses of Charbi (Fat deposit) of Kaua
(Crow). The healer use it in treatment of Insomnia. The Charbi is massaged gently an
palms and soles, before going to bed. The healers claim that this use continuously upto
one week cures the trouble effectively in very less time. The healers informed that in
early days they were using this traditional knowledge for the drummers exhausted from
vigorous performance and requiring sound sleep. The healers further informed that from
long time this knowledge is not in use. Now, they are planning to use it on the natives of
urban areas. Many senior traditional healers are aware that the natural population of Crow
is decreasing at alarming rate and promotion of its new use as medicine will put more
pressure on its natural population. This is the reason they are suggesting other herbal
alternatives. As other options, the Charbi can be used at advanced stage when all
remedies fail or it can be applied once in a week or in fifteen days. I am much impressed
by the traditional healers and their attitude. They have deep faith in this use. They have
have yet not found any information regarding this use.
223. Kaam Shakti Bar Upaiy.
Kaam Shakti Bar Upaiy means the measure to improve the sexual health and
performance. The reference literatures related to different systems of medicine in India
are full of information regarding medicinal herbs, insects and animal parts useful for this
purpose. In India, the natives and traditional healers are having rich traditional knowledge
about the herbs useful in increasing the sexual health and performance. Through the
much information on this aspect. During the surveys I have noted that the herb vendors
are also having rich traditional medicinal knowledge about potential remedies. They visit
to many healers and discuss with them. It is a part of their job. Through regular meetings
and interactions with these herb vendors I have collected valuable information on this
aspect. From the herb vendors of Rajasthan region who visit to Chhattisgarh very
frequently, I got information on use of Unt ke Haddi (Bone of Camel) for increasing
sexual performance and health. The herb vendors keep the Mala having a piece of Camel
bone with them. Black coloured string is used to prepare this Mala. The Mala is given to
the natives having poor sexual health to wear it upto long time. The herb vendors are not
in favour of its use for amusement. Although the herb vendors are unable to give the
scientific reason and its mode of action but they have deep faith in this use. They do not
want to inform that which bone of Camel is used for this purpose. They informed that
they sell over one thousand Mala every year. Its popularity clearly indicates its
effectiveness. The healers have acquired this knowledge from their ancestors and
practicing it sincerely without any modification. As camel is not found in Chhattisgarh,
the healers of the state are not much aware of this use. When I presented them this Mala,
they tried and found it very effective. In reference literatures related to different systems
of medicine in India, I have yet not observed any detail regarding this use.
224. Chhapaki Bar Geru Ke Upyog.
Chhapaki Bar Geru Ke Upyog means the use of Geru for treatment of Chhapaki
(Urticaria). Although the natives of Chhattisgarh consider Chhapaki as common trouble
and try to manage it with the help of home remedies but the traditional healers consider it
as complex disease. They informed that the patients having the problem of Utricaria are
also having liver and kidney related troubles and also to some extent, the respiratory
troubles. This is the reason they use herbs and herbal formulations having wider effects
on these organs. Through the Ethnobotanical surveys conducted in different parts of
Chhattisgarh I have collected much information or this aspect. In present article, I am
giving the use of Geru, which is popular among both the natives and traditional healers.
The English name of Geru is Red Ochre. According to reference literature, it is weathered
product of Iron rich minerals. It is actually oxidized product when Iron is acted upon by
rainwater. Its formation is favourable under flat topographical structure. Also, in the
downstream direction of alleviated land it is aggregated as residue of Iron Oxide. It is
commonly found in lateritic zone which when fully weathered gives rise to pockets of
Red Ochre deposit. It is having wide uses in paint industries. It is popularly used for wall
writing. The patients are advised by the traditional healers to take Geru internally in small
amount. According to the healers few doses cure the trouble and provide great relief to
the patients. The natives are not very specific about doses but they also use it in same
manner. As it is traditional formulation and still very popular in almost all parts of the
state, there is no question regarding its promising effects, although no scientific work has
been done on this aspect. In reference literatures related to different systems of medicine
in India, I have yet not found any detail regarding this use.
225. Chandal Kand Ke Prayog.
Chandal Kand Ke Prayog means the use of Chandal Kand herb. Chandal Kand is a
rhizomatous herb present in different parts of Chhattisgarh. It is rare in occurrence.
Although it is present in almost all parts but I have found that the traditional healers of
Gandai-Salewara region are much aware of its medicinal properties and uses. They are
using Chandal Kand in their routine practice. According to them, five types of Chandal
Kand grows naturally in their region. All Chandal Kand are of different medicinal uses.
Although the healers claim that its all parts are useful but they use its rhizomes only. The
rhizomes are used both internally as well as externally. In general, the healers use it in
treatment of snake poison. The rhizomes are cut into small pieces and given to the
patients upto very long time. According to the healers, its long term use nullifies the
residual effects of snake venom. It is generally given after systematic treatment of snake
bite. The healers also claim that the internal use of Chandal Kand in this way flushes out
the toxins from human body and develops natural resistance. Out of five types, only one
type is used internally. The healers recognize different types from the colour of rhizomes.
Darker the rhizome more will be the poisonous properties. Light coloured Chandal Kand
is used internally. The darkest rhizomes are used for spiritual purposes. When the evil
spirits attack on any person, the healers burn the darkest rhizomes and suggest the
patients to inhale the fumes coming from it. During the surveys I have also observed the
Lockets having the rhizome pieces of Chandal Kand. It is given to the natives having
poor health and resistance power. Many senior healers informed that the five types of
Chandal Kand are of one types and five types are different stages of maturity. The herb
collectors deny this explanation. According to them, they collect different types of
Chandal Kand from different locations. During the surveys, I got opportunity to see
Chandal Kand rhizomes. I have yet not seen the young plant. This is the reason I am not
sure about its botanical identity. The healers have deep faith in this use. They have
have yet not found any detail regarding herb named Chandal Kand. The search is on.
226. Sangmarmar Ke Durlabh Upyog.
Sangamarmar Ke Durlabh Upyog means the rare use of Marble. The natives and
traditional healers of Chhattisgarh are aware of less but promising traditional medicinal
uses of Sangamarmar. I have given the information about these traditional medicinal uses
in my previous articles. From the traditional healers of Chhattisgarh Plains, I got
information on new traditional use of Sangamarmar. They use it in treatment of
Nymphomania. Nymphomania is the disease I am aware of, from my student life
particularly when I was studying Homoeopathy. As Homoeopath I am aware of many
drugs used to treat Nymphomania but I have yet not seen the patient of Nymphomania.
Also not used my knowledge of Homoeopathic drugs. According to the traditional
healers of Chhattisgarh, Nymphomania is not a common problem in Chhattisgarh and this
is the reason they have very few herbs and herbal formulations available to treat this
trouble. The traditional healers of Chhattisgarh Plains use Sangamarmar in crude form.
They crush it into fine powder and mix it with water. The water is given to the affected
persons internally without telling them about its content. One dose is considered
sufficient for cure. Many times the healers use more doses but they are strictly against its
long term use. This use is considered beneficial both for male and female patients. The
healers informed that this remedy acts in promising way during the time of attack.
Although they are unable to give the scientific explanation and its mode of action but
they have deep faith in this use. They have acquired this knowledge from their ancestors
and practicing it sincerely without any modification. The healers further informed that
they have treated twenty three patients in their life time successfully. From the research
point of view although it is not sufficient number of cases but I am convinced with the
results. Through this article I would like to request the researchers around the world to
focus their studies in this promising traditional use.
227. Gorochan Ke Prayog.
Gorochan Ke Prayog means the use of Gorochan. Gorochan is animal part collected from
the head of cow. Gorochan is well known animal part in Chhattisgarh. The natives and
traditional healers consider it very useful. The healers informed that Gorochan is not
present in every cow. There are many symptoms by which the healers identify the cow
having Gorochan in its head. Although in general the colour of Gorochan is yellow but
during the surveys I have seen yellow Gorochan with pinkish and blackish spots. It is also
known as Gopitta as it is considered as gall bladder of cow. When it is collected from
cow's body its appearance resembles to the Mom (Wax) but very soon it becomes very
hard. In the name of Gorochan, many similar products are available in herb shops but the
traditional healers easily identity the potential Gorochan from their specific traditional
methods. The natives engaged in Tantra activities are having special importance to
Gorochan. It is considered as a sign of good luck and fortune. The rich natives are
advised by them to keep it in their cash lockers. For the traditional healers of
Chhattisgarh, Gorochan is a source of valuable medicine. They use it both internally as
well as externally in treatment of many common diseases. Through the Ethnobotanical
surveys conducted in different parts of Chhattisgarh I have collected much information

on traditional medicinal uses of Gorochan. The traditional healers of Chhattisgarh Plains
recommend the use of Gorochan as beauty product. They advise the natives to apply
Gorochan in form of paste all over body. After drying it is washed. According to the
traditional healers its regular use improves the complexion of human body and gives new
life to the skin. It is also considered useful for black spots. As Gorochan is costly product,
the natives use it once in a month for this purpose. The healers have deep faith in this use.
without any modification. I have found this use in reference literatures related to different
systems of medicine in India. This is a matter of proud that this traditional use is still in
practice in Chhattisgarh.
228. Motapa Badhay Ke Dawa.
Motapa Badhay Ke Dawa means the remedy to increase fat in body. The thin natives
interested to add more fat in body, are in great number in Chhattisgarh. In previous
articles I have written a lot on traditional medicinal knowledge about herbs and herbal
formulations having capacity to reduce fat in body and to treat obesity but written very
less on other aspect. The traditional healers are having few but promising remedies that
can increase the fat content of body. Through the Ethnobotanical surveys conducted in
different parts of Chhattisgarh, I have not only noted the information about these
remedies but also got chance to see its practical uses. The traditional healers of Southern
Chhattisgarh manage this problem with the help of Gorochan. For detailed information
about Gorochan, I suggest you to read my previous article titled some less known but
promising traditional formulations of Chhattisgarh, India. 227. Gorochan Ke Upyog. The
traditional healers suggest the interested natives to mix Gorochan and Chironji
(Buchanania lanzan) seed in equal proportion and massage the body with the help of this
paste. The healers claim that within three weeks the natives can observe desirable effects.
The use is continued till the fulfillment of requirement. The healers also recommend the
internal use of this combination. According to them both internal as well as external uses
of same combination result in more promising effects. The healers have deep faith in this
use. This is traditional formulation and the healers are practicing it sincerely without any
modification. The healers of other regions are not much aware of this use. In reference
literatures related to different systems of medicine in India, I have found information on
similar uses. The healers of North India use this combination internally but they use
Badam (Almond) in place of Chironji. Possibly due to poor availability of Badam in
Chhattisgarh, the healers have started the use of Chironji.
For the botany, traditional and reported medicinal uses of Chironji, please read my
previous articles.
229. Mirgi Ke Shartia Upchar.
Mirgi Ke Shartia Upchar means promising cure of Epilepsy. I have mentioned in

previous articles that Mirgi is a very common trouble in Chhattisgarh and also the natives
and traditional healers are having rich traditional medicinal knowledge about herbs and
herbal formulations useful in treatment of Mirgi. These herbs and herbal formulations are
used both internally as well as externally. The natives and healers also use Herbal Mala
and lockets having herb parts in order to prevent the attack of Mirgi. Through the
much information on herbs used in treatment of this trouble. The traditional healers of
Basna region use the animal part Gorochan for the treatment of Mirgi. For detailed
information on Gorochan, I suggest you to read just previous two articles of this series.
Gorochan is obtained from cow's head. The healers of Basna region use Gorochan both
internally and externally. They mix the Gorochan with rose water thoroughly and prepare
a combination. This combination is massaged on soles and palms of the patients during
the time of attack. The same combination is given internally in small doses as treatment
of Mirgi. You will be surprised to know that this combination is used upto three days
only. The healers claim that three days are sufficient to cure the trouble effectively. The
external use requires much time. I have noted during the survey that very few traditional
healers are aware of this promising use. Most of these healers are crossing the age of 80
years. They informed that the healers of young generation are not showing interest in this
traditional knowledge. This observation motivated me to document the information
regarding this formulation without any delay. The healers of other regions are not aware
of this use. Also, in reference literatures related to different systems of medicine in India,
I have yet not found any detail regarding this use. The healers have acquired this
230. Pagalpan Ke Upchar.
Pagalpan Ke Upchar means the treatment of insanity. Although this trouble required
special medical attention from the expert traditional healers but during the Ethnobotanical
surveys conducted in different parts of Chhattisgarh, I have observed that much
information regarding the treatment of Pagalpan is available with the natives, herb
vendors and herb collectors of Chhattisgarh. I have listed out these traditional uses. They
use herb and animal parts both internally as well as externally to manage insanity. The
major objective behind the use of herb and animal parts is to prevent the attack. These
remedies keep the mind cool and in this way help the patients in getting rid from this
trouble. The herb vendors of Gandai-Salewara region are aware of use of Gorochan for
this trouble. Gorochan is animal part collected from cow's head. For more information
regarding Gorochan, I suggest you to read the article no. 227, of present series titled
'Some less known but promising traditional formulations of Chhattisgarh, India'.
According to the vendors the application of Gorochan externally helps in managing this
trouble. Thrice a day, Gorochan in form of aqueous paste is applied on forehead. During
the attack, this aqueous paste is applied on soles and palms. They are in favour of its long
term use. As Gorochan is costly product, the patients use it less commonly but during the
surveys I have noted that the patients are satisfied with its performance. I have mentioned
in previous articles that Gorochan is considered useful for skin when applied externally.
So, when it is applied on forehead, it results in dual advantages. The herb vendors have
deep faith in this use. The traditional healers of Gandai-Salewara region, aware of this
use, have confirmed its efficacy. They consider it as promising supplement treatment
along with main treatment of Mirgi. The healers of other region are not must aware of
this use. In reference literatures related to different systems of medicine in India, I have
noted similar uses of Gorochan. It is a matter of proud that this traditional use is still
popular in Chhattisgarh. Its popularity clearly indicates its effectiveness.
231. Ratti Jadi Ke Durlabh Upyog.
Ratti Jadi Ke Durlabh Upyog means the rare use of Ratti roots. Many times we read and
heard the news that the healers have given new life to the dead person, declared dead by
modern system of medicine, but we donot believe in these news. I was also very curious
of these type of news since childhood. Later when I joined Andh Shradha Nirmulan
Samittee (ASNS), working against blind faith, the members informed that it is not
possible and these news are not more than the gossips. When I started documentation of
traditional medicinal knowledge about herbs in Chhattisgarh and put this question to the
respondents, I got very poor response. During my surveys in Keshkal region, few senior
traditional healers informed that they have also heard about this miraculous cure. They
instructed me to meet the specific traditional healers of Gandai-Salewara region. I visited
the healers of Gandai-Salewara region but it was already late. I got opportunity to meet
the son of one such traditional healers who was practicing this knowledge till few years
earlier. Now, this healer is not with us. From his son I tried to extract the information but
he informed that this father has never told him the method to cheat the death. Whatever
he knows, is the information collected through the observation and discussion with his
uncles, the friends of his father. He further informed that his father was having the
information about one hundred and fifty such herbal formulations. Fortunately, I got
information on one formulation. He claimed that the roots of Ratti (Abrus precatorius)
collected from specific location at specific time and day are having the capacity to make
the dead person live although for few moments. He is not aware of the location, day and
time of collection but knows the method of application. By mixing the aqueous extract of
Ratti roots and Gulab (Rose) roots in equal proportion, a combination is prepared. This
combination is rubbed on the wrists of both hands vigorously. This application acts
differently on different dead bodies. It also depends on the time of death. I have yet not
seen its practical use but I have confidence regarding this traditional knowledge. I am
eager to understand the science of this use. I am feeling proud that this information is
coming among the world community for the first time through this research article. I am
expecting that the researchers around the world will come forward to understand and
experiment, this unique traditional knowledge. The senior traditional healers of Keshkal
region informed that these herbal formulations can also be used at the final stage of any
lethal disease, as last hope and many times it extents the life of the patients upto few
hours. I am sure that through systematic research we can prolong this critical time to
several hours and hopefully to several years.
For the botany, traditional and reported medicinal uses of Ratti and Gulab, please read
232. Dama Ke Dawa.
Dama ke Dawa means the remedy for Asthma. The natives and traditional healers of
formulations useful in treatment of Asthma. These herbs and herbal formulations are used
both internally as well as externally. Although I have written a lot on this aspect but still
there is plenty of information available in surroundings. Every time I visit to meet and
interact with the traditional healers of Chhattisgarh, I get new information. I am trying
my best to document this endless information in its original form without any delay.
During the recent Ethnobotanical surveys in Kanker region, I got information on new use
of Muscaini (Ipomoea reniformis). Muscaini is popularly known as Muscaini Bhaji and
used as pot herb. I have written a lot on its traditional uses. Due to the shape of its leaves,
it is used mainly in treatment of Kidney related troubles. The traditional healers of
Kanker region informed that its leaves can be used for the treatment of respiratory
troubles specially in treatment of Asthma. The leaves are collected and dried in shade.
The patients having such troubles are advised by the healers to burn the leaves and inhale
the fumes coming from it. It acts as both preventive and curative. The healers have strict
rules for the collection of potential herb. Muscaini growing in field bunds are preferred.
Muscaini growing near Datura herb is not preferred. Although the healers are unable to
give scientific reasons behind these instruction but as traditional knowledge they are
practicing it sincerely and without any question. Many senior traditional healers informed
that the combination of Muscaini and Kukronda (Blumea lacera) leaves mixed in equal
proportion gives more promising effects. The combination is used in the same way. But
the question comes in mind that Muscaini grows as rainy season weed whereas Kukronda
grows as winter season weed, then how it is possible to use the recently collected leaves
of both herbs, on which the healers give emphasis. The healers smiled on my question
and replied that for best performance one should use the older leaves of Muscaini and
newly emerged leaves of Kukronda. The healers have deep faith in this use. The use of
Ipomoea reniformis in treatment of Asthma is new information for me. Few hours back I
got information on traditional medicinal uses of another Ipomoea species i.e. Ipomoea
carnea, from Dr. S. Saraf; Prof. and Head, Institute of Pharmacy, Pt. Ravishankar Shukla
University, Raipur. He informed that in his region the natives use the leaves of Ipomoea
carnea, locally known as Beshram, in same way like the leaves of Ipomoea reniformis. In
India, Beshram is considered as problematic weed. Any information regarding its
utilization is of great importance for me.
For the botany, traditional and reported medicinal uses of Muscaini, Kukronda and
Beshram, please read my previous articles.
Jahar Khatam Kare Ke Dawa means the medicine to nullify the effects of poison. In
Chhattisgarh, the incidences of snake and scorpion bite are very high and also the natives
and traditional healers are having rich traditional medicinal knowledge about herbs and
herbal formulations useful in treatment of such cases. Many times after complete
treatment the patients complaint that they feel dizziness, drowsiness and dullness.
According to the traditional healers these symptoms are due to residual effects of poison
present inside the body. In general, the patients are advised to take plenty of cow ghee
life long but the specialist healers are having many unique herbal formulations that can
root out this trouble effectively in very less time. Through the Ethnobotanical surveys
conducted in different parts of Chhattisgarh I have collected much information on this
aspect. The traditional healers of Southern Chhattisgarh recommend the use of Gunja
(Abrus precatorius) roots for this purpose. The patients are advised to take the aqueous
extract of fresh collected roots upto very long time. When the symptoms of dull ness,
dizziness and drowsiness disappear, the use is stopped. The natural forests of
Chhattisgarh are rich in wild population of Gunja. The roots of white seeded species of
Gunja, spreading in eastern direction. The stored roots are not used. The healers give the
aqueous extract under their supervision because many times, its use results in harmful
effects. The healers have deep faith in this use. They have acquired this knowledge from
their ancestors and practicing it sincerely without any modification. The healers of other
regions are not aware of this use. Also, in reference literatures related to different systems
of medicine in India, I have yet not found any detail regarding this use.
articles.
234. Garbhpat Roke Bar Dawa.
Garbhpat Roke Bar Dawa means the remedy to prevent Abortion. In previous articles I
have mentioned about many herbs and herbal formulations useful in prevention of
Abortion by the natives and traditional healers of Chhattisgarh. Besides, herbs and herbal
formulations the use of Herbal Mala and lockets is also popular in the state. Through the
much information on this aspect. From the traditional healers of Rajnandgoan region I got
information on use of Padmak (Prunus puddum) wood for this purpose. Padmak is well
known medicinal plant among the traditional healers and also it holds a reputed position
as medicinal herb in different systems of medicine in India. Padmak is not found in
Chhattisgarh. The healers depend on the herb vendors coming from other states for
different parts of Padmak. Padmak fruit is edible and I have mentioned in previous
articles that it is used to prepare traditional Shurbut. Its stones (endocarp) are made into
rosaries and necklaces and wood is used for walking sticks. The traditional healers of
Rajnandgaon region use Padmak wood both internally as well as externally. Internally,
the wood is rubbed hardly on stones and aqueous paste is prepared. The patients are given
this paste internally. Based on the severity of trouble, the healers decide the time of its
use and doses. In general, its use in this way once in a day upto fifteen days is considered
sufficient. Externally, the patients are advised to put a piece of Padmak root in locket and
wear it on neck. The healers claim that both internal as well as external uses cure the
trouble effectively and prevent all the chances of Abortion. The healers have deep faith in
this use. They have acquired this knowledge from their ancestors and practicing it
sincerely without any modification. I have noted during the surveys that this use is
specific to this region only and the healers of other parts of Chhattisgarh are not much
aware of this use. Also, in reference literatures related to different systems of medicine in
India, I have found very little information on this aspect.
For the botany, traditional and reported medicinal uses of Padmak, please read my
previous articles.
235. Kuru Ke Upyog.
Kuru Ke Upyog means the use of Kuru herb. Kuru is a local name of Picrorhiza kurroa. It
is well known herb and its roots are used as stomachic, tonic, stimulant, improves
appetite and stimulates gastric secretion. It holds a reputed position as medicinal herb in
different systems of medicine in India. Although the reference literatures on flora claim
that Kuru is not found in Chhattisgarh but the traditional healers and herb collectors of
the state claim that it is not only present at specific locations but also it is an integrated
part of traditional system of medicine in Chhattisgarh. Through the Ethnobotanical
surveys conducted in different parts of Chhattisgarh, I have collected much information
on traditional medicinal uses of this herb. It is mainly used in form of Shurbut, a health
drink. I have mentioned in previous articles that the traditional healers of the state use
Koha (Terminalia arjuna) tree bark and other parts very frequently for the heart troubles.
The traditional healers of Southern Chhattisgarh consider the Shurbut prepared from
Kuru roots even more promising than use of Koha plant parts. They instruct the common
natives to consume this Shurbut upto one month in any part of the year in order get
several health benefits. According to them, its use in this manner protects the body from
all types of fever and liver related troubles. It also flushes out the intestinal worms and
purifies the blood. Kuru Ke Shurbut is prepared by mixing the aqueous extract of its roots
with sugar syrup. Once prepared in bulk it is consumed upto long time by diluting it with
water. Many senior traditional healers informed that its use is not so easy as it seems.
This is the reason they give shurbut under their strict supervision specially to the natives
having heart troubles. The healers have deep faith in these uses. During the surveys, I got
opportunity to meet and interact with the natives using it since many years. Their
encouraging responses motivated me to try it and also to document this important
traditional medicinal knowledge without any delay. The healers have acquired this
traditional knowledge form their ancestors and practicing it sincerely without
modification. I personally feel that there is a need of scientific investigation on this
important traditional use.
For the botany, traditional and reported medicinal uses of Kuru, please read my previous
articles.
236. Pani Se Bache Ke Upaiy.
Pani Se Bache Ke Upaiy means the measure to get protection from water. This protection
is the protection from skin related troubles resulted after standing long time in water or
common among natives who have to stay in contact with water upto long time. These
troubles are common in farm workers particularly the workers engaged in paddy
cultivation and have to work day long in submerged paddy fields. In general, these
troubles are managed successfully with the help of home remedies but in case of
complications the natives approach to the traditional healers for systematic treatment. The
healers use herbs and herbal formulations to manage this trouble. Many times they use
herbal combinations that are applied on extremities before entering in crop fields, as
preventive measure. Through the Ethnobotanical surveys conducted in different parts of
Chhattisgarh I have collected much information on this aspect. The traditional healers of
Bagbahera region recommend the use of Lasora (Cordia dichotoma) and Lauki
(Lagenaria siceraria) seeds and fruits. These ingredients are mixed and thick aqueous
paste is prepared. This paste is used as both curative and preventive. The healers claim
that once applied properly, it protects the skin from the bad effects of water upto very
long time but the natives apply it once in a day and specially before going into the fields.
This use is very popular among the natives. Its popularity clearly indicates its efficacy.
The healers have deep faith in this use. Both herbs are available easily. This is the reason
the natives and healers have no problem in its use. The healers have deep it faith in this
Also, in reference literatures related to different systems of medicine in India, I have yet
not found much detail regarding this use.
For the botany, traditional and reported medicinal uses of Lauki and Lasora, please read
237. Pani Ke Nuksani Se Bache Bar Padmak Ke Upyog.
Pani Se Nuksani Ke Bache Bar Padmak Ke Upyog means the use of Padmak herb in
order to get protection from water. In previous article, I have mentioned that how the
traditional healers and natives of Bagbaera region use the combination of Lasoora and
Lauki to protect the skin from troubles due to standing in water upto long time. This
combination is a boon for the field workers of Chhattisgarh who have to work in
submerged paddy fields upto long time. From the traditional healers of Northern
Chhattisgarh, I got information on use of Padmak (Prunus puddum) herb for the same
purpose. Its wood is used externally. The wood piece is rubbed hardly with the help of
water in stone and thick paste is prepared. This paste is applied on extermities
particularly in areas prone to come in contact with water. The healers use it as both
preventive and curative. They are in favour of its long term use. Padmak wood is not
available easily as Padmak is not a native to Chhattisgarh. The healers are dependent on
the herb vendors coming from neighbouring states for the Padmak wood. This is the
reason this use is not much popular among the natives. The healers prefer to use local
herb based formulations. But from documentation point of view, it is an important
information. The healers have no doubt regarding its use. They demonstrated its practical
uses to me during the surveys. Also, I got opportunity to meet and interact with the
natives using this formulation. The results were encouraging. Many senior traditional
healers informed that it use as curative is more important because it is generally used
when all remedies fail to give desirable effects. It is used as last hope. The healers have
India, I have yet not found any detail regarding use to Padmak wood in this way.
For the botany, traditional and reported medicinal uses of Padmak, please read my
previous articles.
238. Khoon Roke ke Dawa.
Khoon Roke Ke Dawa means the remedy to stop blood. Although the traditional healers
are aware that Haemophilia is genetic disorder and in modern system of medicine no
remedy is available for this trouble but when the patients approach to the traditional
healers with much hope, they try many herbs and herbal formulations and you will be
surprised to know that many times these herbs and herbal formulations act in promising
way. I have mentioned in previous article that how the healers of Chhattisgarh use the
liquor prepared from Mahua herb in order to stop the bleeding in Haemophilic patients.
collected many valuable information on this aspect. Few weeks back, one child patient
approached to me with his parents to get the name of traditional healer having expertise
in treatment of such troubles. With them I visited to the traditional healers of Southern
Chhattisgarh. The traditional healers of Keshkal region showed interest in the patients
and suggested us to wait for two days. After two days we visited again to the healers.
They gave many small root pieces to the parents of child patient with instruction to keep
one piece daily inside to mouth, whole day but do not swallow it. Total twenty five pieces
were given. The healers claimed that this use will help in clotting the blood oozing out
from any part. We came back and child patients started the use of root pieces. Very soon
we observed its miraculous effects. I approached to the healers again with hope to get the
information on this effective formulation. At first I described them about the importance
of on-going documentation work. Many healers readily disclosed the formulation.
According to them, they use the roots of white flowered Aparajita (Clitoria ternatea). The
roots alone are having the capacity to provide benefit but the healers dip it in specific
herbal solution for one day in order to make it more potential. The healers do not want to
disclose this specific herbal solution. They have deep faith in this use. They have
acquired this knowledge form their ancestors and practicing it sincerely without any
modification. Its encouraging (also miraculous) effects motivated me to document this
important traditional medicinal knowledge without any delay. Through this research
article I would like to request the researchers around the world to focus their studies on
this important aspect.
previous articles.
239. Sharir Saaf Kare Ke Dawa.
Sharir Saaf Kare Ke Dawa means the medicine used to make the body clean. In previous
articles I have mentioned that the natives and traditional healers of Chhattisgarh use
many herbs and herbal combination in order to clean the body both internally as well as
externally. The cleaning of body means to flush out the toxic material from the body and
to make it purified. I have written a lot on herbs used internally as blood purifier.
Besides, externally remedies the healers are having rich traditional medicinal knowledge
about herbs used internally. These remedies are used in form of Herbal bath. In general,
the patients having old skin related troubles are suggested by the healers to take the
special bath once in several months along with regular use of internal remedies. The
popularity of herbal bath taken during the morning of Deepawali festival is a promising
example to show that how these herbal bath are a part of our tradition. Through the
much information on this aspect. From the traditional healers of southern Chhattisgarh, I
got information regarding new type of herbal bath. This bath is taken from the decoction
of many common as well as rare herbs. To prepare the decoction, the healers mix Bach
(Acorus calamus), Haldi (Curcuma longa), Safed Musli leaves (Chlorophytum species),
Jatamansi (Nardostachys jatamansi), Deodar (Cedrus deodara), Sarson (Mustard), Jau
(Barley), Chhui-Mui (Mimosa pudica), Gondla (Cyperus rotundus), Champa (Michelia
champaca) and Chandan (Santalum album) in equal proportion and boil it in well water.
When half quantity (of initial quantity) of water remains the boiling is stopped and
decoction is used to take bath. The patients are advised to apply this decoction in all parts
of body. Most of the ingredients are available in Chhattisgarh but for many ingredients
the healers are dependent on herb vendors and local shop owners. The healers suggest the
patients to use this decoction once in a week but as the process is complicated and herbs
are costly the patients use in according to their economical status. The healers consider
the decoction incomplete in absence of any of the above mentioned ingredients. The
ancestors and practicing it sincerely without any modification. Many senior healers
informed that his decoction is beneficial the growth of hair and it gives new life to skin.
This use is specific to this region only. The healers of other regions are not aware of this
use.
240. Mirgi Se Bache Ke Upaiy.
Mirgi Se Bache Ke Upaiy means to get protection from Mirgi (Epilepsy). I have
mentioned in previous articles that traditionally the natives and traditional healers of
Chhattisgarh use many herbs and herbal formulations both internally as well as externally
in order to treat the patients during and after attack of Epilepsy. Besides this traditional
knowledge, they are also aware of many preventive measures use in order to prevent the
attack of epilepsy. These preventive measures are mostly in form of Herbal Mala and
lockets having herb or animal parts. Through the Ethnobotanical surveys conducted in
different parts of Chhattisgarh, I have collected much information on these preventive
measures. The traditional healers of Pendra region use many types of Herbal Mala and
locket for this purpose. The child patients are given lockets by the traditional healers for
this purpose. In this locket, pure Hing (Asafoetida) is kept inside the cloth bag and the
patients are advised to wear it life long. I have mentioned in previous articles that Hing is
used both internally as well as externally to treat Epilepsy but its use in form of locket is
new information for me. Surprisingly, the healers do not recommend this use to adult
patients. For adult patients they are having the nails of Jangli Suar (Wild boar). The Nail
is tied in locket and patients are advised to wear it upto long life. The healers collect the
nails by adopting specific traditional method and in general on Tuesday the patients are
advised to wear it. They are not aware of the science of this use and as traditional practice
following it sincerely without any question. They have deep faith in this use. During the
surveys I have observed both types of lockets on the necks of the natives. The natives
also have deep faith in healers as well as on lockets. The healers have acquired this
knowledge from their ancestors. This use is limited in Pendra region. Also, in reference
details regarding this use.
For the traditional and reported medicinal uses of Hing, please read my previous articles.
Pagalpan or Bahyapan Ke Dawa means the remedy for insanity. In Chhattisgarh, the
natives and traditional healers use many herbs and herbal formulations both internally as
well as externally in treatment of insanity. Although internal remedies are used more
commonly but the traditional healers are having rich traditional medicinal knowledge
about external remedies also. The healers claim that in many cases external remedies
show more promising effects than the internal remedies. Also, external remedies increase
the effects of internal remedies and vice-versa. Through to Ethnobotancial surveys
conducted in different parts of Chhattisgarh I have collected much information on the
external remedies. The traditional healers of Bastar region use the combination of Bar
(Ficus benghalensis) and Vidarikand (Pueraria tuberosa) plant parts as external remedy to
treat insanity. The prop roots of Bar and tubers of Vidarikand are used. Both herbs parts
are collected and mixed in equal proportion. With the help of stone the combination is
crushed and aqueous paste is prepared. This paste is applied on forehead as well as on
extremities. This paste is used during attack and also in normal time. According to the
traditional healers this use removes extra heat from body and makes the patient's mind
cool. It is used alone and in combination with internal remedies also. In general, the
healers suggest the patients about its life long use. For the patients living in rural and
forest areas , the availability of both herb parts is easy. The healers prefer the use of
freshly collected herbs parts. The use of stored parts are avoided. Although healers
disclose this formulation to the patients but they prefer to take it from the healers as the
healers are more aware of scientific collection of herb parts. The healers have deep faith
in this use. They have acquired this knowledge from their ancestors and practicing it
sincerely without any modification. This use is limited to Bastar region only. The healers
of other regions are not much aware of this use. Also in reference literatures related to
different systems of medicine in India, I have yet not found any information regarding
this use.
For the botany, traditional and reported medicinal uses of Bar and Vidarikand, please
242. Hutthi Ke Tatti Ke Durlabh Prayog.
Hutthi Ke Tatti Ke Durlabh Prayog means the rare use of the excreta of Elephant. In
many parts of Chhattisgarh, the nuisance of wild Elephant is very common. Although for
the common natives these Elephants are harm causing creatures and it cause much loss
but for the traditional healers both live and dead Elephants are the source of valuable
medicine. The use of Hatthi Dant (Ivory) is an integral part of traditional systems of
medicine in India. The reference literatures are full of information regarding traditional
medicinal uses of Ivory. The traditional healers of Chhattisgarh are also aware of its uses.
But as now its collection and trade have been banned, the healers are using other
alternatives. I have mentioned in previous research articles that the traditional healers of
Chhattisgarh are having rich traditional medicinal knowledge about excreta of different
animals. The excreta is used internally as well as externally in treatment of both common
and complicated troubles. Through the Ethnobotanical surveys conducted in different
parts of Chhattisgarh, I have collected much information on this aspect. The traditional
healers of Jashpur region use the excreta of Elephant alone or in combination with cow
dung as birth control measure. The female partners are advised by the healers to put
Elephant excreta or combination inside the vagina before intercourse. It is considered as
promising birth control measure. The healers informed that the use of freshly collected
excreta is recommended but in case of non-availability, old excreta can also be used. In
such cases, it is mixed with freshly collected cow dung, which is easily available, in equal
proportion. Many times the natives feel odd to use the excreta in this way. For these
natives the healers prepare a special herbal combination with Elephant excreta. All aroma
giving herbs are used in this combination. In this combination, the herbs do not play any
role. The healers informed that the slight modification has established this use among the
natives again. Although healers are unable to explain its mode of action but they have
deep faith in this use. Its popularity among the natives also clearly indicates its efficacy. I
have observed during the surveys that many herbs vendors collect this combination from
the healers in form of globules, and sell it to the interested persons of other regions. The
modification has been done by the traditional healers of present generation. This is
positive sign. During the surveys I met many interested healers of present generation
these were interested in further improvement. This use is limited to Jashpur region only.
The healers of other regions are not much aware of this use. Also, in reference literatures
related to different systems of medicine in India. I have yet not found any detail regarding
this use.
Jachki Bar Dawa means the remedy that can hasten the process of child birth (delivery).
After preparing a long list of herbs and herbal formulations used traditionally in
Chhattisgarh in order to hasten the process of child birth when I asked the senior
traditional healers that why there is an exhaustive list of herbs and herbal formulations is
with us and why there is a need to hasten the process of delivery? The senior healers
replied that Jachki Bar Dawa not necessary means the remedy used to hasten the process,
in fact it is remedy for safe delivery. The natural deliveries are not always safe deliveries.
Therefore, in order to make it safe, the natives and traditional healers have discovered
and developed many herbs. From common weeds to precious herbs are used for the same
purpose. Based on the availability and economical status, the natives use different herbs.
In general the common natives are aware of simple formulations and when they fail to get
the desirable effects, they approach to the healers without any delay. Through the
many interesting information on related aspects. I have mentioned in previous articles
that in many parts the traditional healers use the pod cover of Dhanbaher (Cassia fistula)
internally for safe delivery but from the traditional healers of Gandai-Salewara region I
got new information regarding this use, during recent surveys. The healers informed that
alone pod cover many times fail to give desirable effects. This is the reason the healers
prepare Dhanbaher pod cover based herbal combination. In this combination Dhanbaher
leaves, Gulab Pankhudi (Rose Petals) and Kusum Pankhudi (Safflower petals) are added.
All ingredients are mixed in equal proportion. All ingredients are used fresh. The
combination is given internally to the pregnant women. During the survey I got
opportunity to meet the natives who have used it successfully. The results were
encouraging. The healers informed that this is not their traditional knowledge. They have
developed this knowledge according to the need from traditional use in which Dhanbaher
pod cover alone was used. This is a matter of proud that the healers of present generation
are not only following the tradition but also they are in process of enriching their
knowledge in this regard. This use is specific use in Gandai-Salewara region. The healers
of other regions still use Dhanbaher pod cover. In reference literatures related to different
systems of medicine in India, I have yet not found any detail regarding use.
For the botany, traditional and reported medicinal uses of Dhanbaher, please read my
previous articles.
244. Nind Laye Ke Dawa.
Nind Laye Ke Dawa means remedy to bring sound sleep and to get rid from the trouble
of Insomnia. In previous research articles you have read that how the natives and
traditional healers of Chhattisgarh use many herbs and herbal formulations both
internally as well as externally. These herbs and herbal formulations are time proven and
this is the reason that it is still very popular among the natives and healers. The natives
and healers living in rural and forest areas do not consider Insomnia, a serious trouble.
Their natural routine life protects them from this trouble. Among the natives of urban
areas living with Hurry, Worry and Curry, Insomnia is becoming a serious problem and
they are in search of herbal remedies. They are approaching to the traditional healers for
systematic and permanent relief. The traditional healers informed that the number of such
patients is increasing at alarming rates. Most of the healers are trying to manage this
trouble with the help of traditional formulations. These traditional formulations are still
very effective even after the use of Allopathic medicines. Through the Ethnobotanical
on these traditional formulations. The traditional healers of Chhattisgarh Plains use the
seed oil of Alsi (Linseed) and Andi (Castor) in unique way to get sound sleep. The seed
oil are mixed in equal proportion and kept in contact with Full Kans (Kans is an alloy of
copper, zinc and Nickel and the utensils of Kans or Kansa are in use in Chhattisgarh).
The oils are kept for at least three hours. After this duration the medicated combination is
applied into the eyes. This application brings sound sleep within very less time. It is not
the formulation for permanent treatment. It gives immediate effect. Although the healers
consider it safe for eyes but they are not in favour of its long term use. I have tried it
successfully many times. The healers have deep faith in this use. They are satisfied with
its performance and feel no need to change it. This use is specific to Chhattisgarh Plains.
The healers of other regions are not much aware of this use. As both Alsi and Andi are
commonly available plants, the healers have no problem to prepare the combination.
They have acquired this knowledge from their ancestors. In reference literatures related
to different systems of medicine in India, I have noted many similar formulations. It is a
matter of proud that this traditional use is still very popular among the healers of the
state.
For the botany, traditional and reported medicinal uses of Alsi and Andi, please read my
previous articles.
245. Doodh Pachaiy Ke Dawa.
Doodh Pachaiy Ke Dawa means the remedy to digest milk. As you know, the digestion of
raw or boiled milk is not under the capacity of all natives. Many natives vomit the milk
just after its intake whereas in many cases they get severe loose motions after drinking
milk. The digestion of milk is common problem among small children also. As
Homoeopath, I am aware of many Homoeopathic drugs having capacity to cure this
trouble. Aethusa is one of such remedies. Its judicious use results in miraculous effects
and the patients get rid from this trouble forever. In Chhattisgarh, many herbs and herbal
formulations are in use since generations for this purpose and the natives and traditional
healers have rich traditional medicinal knowledge on this aspect. Through the
much information on these traditional uses. From the senior natives of Chhattisgarh
Plains, I got information on unique formulation. In this formulation, Ama Guthli (Mango
fruit stone), Paddy husk and Rock salt are used as main ingredients. Ama Guthli, Paddy
husk and Rock Salt are mixed in 4:2:1 ratio and fine powder is prepared. Few pinches of
this powder constitute a single dose. It is used as remedy for child patients only. Few
pinches of powder are given in combination with Shahad (Honey), many times in a day to
the patients. The senior natives claim this use cures the trouble effectively in very less
time. In general, it takes one week time. It gives temporary relief. The senior natives have
deep faith in this use. They have acquired this knowledge from their ancestors and its
popularity even in modern time clearly indicates its efficacy. The traditional healers of
Chhattisgarh Plains are also aware of this use. They confirmed its promising effects. In
For the botany, traditional and reported medicinal uses of Ama and Dhan (Paddy), please
246. Phoda Pakaiy Ke Dawa.
Phoda Pakaiy Ke Dawa means the remedy to mature the immature boil. The traditional
healers of Chhattisgarh are not in favour to suppress the growth of any boil. This is the
reason there is long list of herbs and herbal formulations in use to mature the immature
boil. The healers believe that the toxic materials present inside the body come out
through matured boils and in this way the body becomes free from impurities. They also
believe that the suppression of boils means giving birth to new troubles. They are not
happy with the modern system of medicine in which boils are suppressed any how
particularly by the use of strong anti-biotics. In previous articles I have written a lot on
these herbs and herbal formulations. Through the recently conducted Ethnobotanical
surveys I got new information. The traditional healers of Southern Chhattisgarh use
Indrayan (Citrullus colocynthis) and Kuchla (Strychnos nuxvomica) for this purpose. The
fruits and roots of Indrayan are used whereas the Kuchla fruits are used. All ingredients
are collected and mixed in equal proportion. This combination is given in form of
aqueous paste. This paste is applied many times in a day on immature boils. The healers
claim that after few doses the suppuration starts and very soon the patients get rid from
this trouble. The natural forests in surroundings are rich in natural population of Indrayan
and Kuchla herbs. Hence, the healers face no problem to collect it for use. In general, the
healers do not disclose it to their patients and instead of telling the herb, they prefer to
give the herbal combination. The healer have deep faith in this use. They have acquired
The healers of other regions are not aware of this use. Also, in reference literatures
this use.
For the botany, traditional and reported medicinal uses of Indrayan and Kuchla, please
247. Dama Bar Dawa.
Dama Bar Dawa means the medicine for Asthma. In my previous research articles I have
written a lot on traditional herbal cure of Asthma and given a long list of hundreds of
herbs and herbal formulations. Every time when I conduct new surveys I get new
information on this aspect. It seems that it is not possible to document all the available
information in one life. From the herb vendors of Chhattisgarh I got the information
regarding use of Isabgol (Plantago ovata) herb in treatment of Asthma. These herb
vendors visit to neighbouring states very frequently where Isabgol is under cultivation as
medicinal crop. In general, its dried seeds are used for chronic constipation, dysentery
and chronic diarrhea. It is well known laxative all over the world and every year India
earns much foreign exchange through this crop. As Isabgol is not under cultivation in
Chhattisgarh and also it is not present as wild plant, the traditional healers are not much
aware of its uses. The herb vendors informed that Isabgol seeds are boon for patients
having the problem of Asthma. It can be used both curative and preventive to Asthma.
They suggest the use of its seeds in form of decoction. The seeds are boiled in water and
when half quantity (of initial quantity) of water remains the boiling is stopped and after
cooling, it is consumed internally. The herb vendors informed that in most of the cases
the patients get immense relief from this decoction. In case of less effects, they add the
leaves of Tulsi (Ocimum sanctum) and roots of Kukronda (Blumea lacera) in it. Tulsi
leaves and Kukronda roots are taken in equal proportion and both are taken in half
quantity of Isabgol seeds. All herbs are boiled in same manner and decoction is taken.
The herb vendors also use it in treatment of common cough and cold and also in case of
body ache. The healers of Chhattisgarh were not aware of this decoction. When I
informed them, they tried and found it effective. The herb vendors have acquired the
information on its use from the herb vendors coming from neighbouring state. The
addition of Tulsi and Kukronda is a part of their contribution and experimentation. In
any information regarding this decoction.
For the botany, traditional and reported medicinal uses of Isabgol, Tulsi and Kukronda,
248. Daad Ke Dawa.
Daad Ke Dawa means the remedy for Ringworm. Ringworm is a common skin related
trouble in Chhattisgarh, particularly in rainy days. During the Ethnobotanical surveys
conducted in different parts of Chhattisgarh I have noted that although Ringworm is
common trouble in almost all parts of Chhattisgarh but the natives and traditional healers
are having many herbal remedies to manage this trouble successfully. These herbal
remedies are used both internally as well as externally. The natives use the common
herbs present as weed in their surroundings. Many herbs are consumed as potherb in
order to get protection from skin related troubles common in rainy season including
Ringworm. In general, the natives manage this trouble at their level and in rare cases they
approach to the traditional healers for systematic treatment. Many times the herbal
formulations used by the healers also fail to give desirable effects. In such cases, the
healers consult to their seniors and many times, they suggest the patients to meet the
expert healers. Through the surveys I have listed out hundreds of such expert healers in
Chhattisgarh. They have all remedies for skin related trouble but they do not disclose it to
any one even to their son. Since year 1994, I am trying my best to convince them about
the importance of documentation of traditional knowledge. I got very little success in this
venture and as result, I have only few herbal formulations available for documentation.
One such formulations available for documentation. One such formulation, I got from the
traditional healers of Chhattisgarh Plains. In this formulation Kaner (Thevetia nerifolia)
leaves and Charota (Cassia tora) leaves are used as main ingredients. The leaves are
collected fresh and mixed in equal proportion. This mixture is boiled in Sarson (Mustard
seed) oil. when all watery contents evaporate the boiling is stopped and after filtration
special oil is stored for future use. In this special oil equal amount of Mitti Tel (Kerosine)
is added. The combination is given to the patients for external application on affected
parts. The healers claim that after one or two applications the patients get rid from
Ringworm. I have observed its miraculous effects. Many healers use the seeds of Charota
in place of leaves for more better results. The healers prepare this combination by their
own and do not inform the patients regarding this secret formulation. The healers have
disclosed it for the purpose of documentation. They are not in favour of it commercial
exploitation. This remedy is not used at initial stage. The healers further informed that
many times its application results in black spots in affected part, but it is not a matter of
worry. These spots can be erased easily with the help of raw Lemon juice. The healers
have deep faith in this use. They have acquired this knowledge from their ancestors and
practicing it sincerely without any modification. In reference literatures related different
systems of medicine in India, I have yet not found any information regarding this use.
249. Kapas Ke Durlabh Upyog.
Kapas Ke Durlabh Upyog means the rare use of Cotton herb. Have you ever heard that
the leaves of Cotton herb are having the capacity to treat all the gynaecological troubles?
The traditional healers of Chhattisgarh claim it. Cotton is well known herb in
Chhattisgarh. Although it is not under cultivation in Chhattisgarh presently but in early
days it was under cultivation. The closed cotton mills are proof of its cultivation. Also,
the rich traditional medicinal knowledge about Cotton present in the state, is another
strong proof. Traditionally all parts of Cotton plant are used both internally as well as
externally in treatment of many diseases. The healers only use the plant parts of
organically grown cotton herb. I have written a lot on various aspects of Cotton in
Chhattisgarh. Through the recent surveys I got opportunity to meet the traditional healers
of Chhattisgarh Plains having expertise in the use of Cotton. They claim that Cotton
leaves are having the potential to treat all the gynaecological troubles. To the normal
female natives they suggest the use of Cotton leaves in different ways in order to protect
their bodies from troubles. At morning, they are suggested to take few teaspoonful of
Cotton leaf juice empty stomach. After lunch, they are suggested to take the decoction of
Cotton leaves. For preparation of decoction the leaves are boiled in water and when half
quantity (of initial quantity of water) of water remains the boiling is stopped and after
cooling, the decoction is taken internally. At evening, the Cotton leaf juice is given
internally with equal amount of Tulsi (Ocimum sanctum) leaves. At night the leaves are
boiled in cow milk and milk is given internally after filtration. This cotton leaf therapy is
continued upto one month in any part of the year. The healers claim that this therapy
keeps the body free from all gynaecological troubles whole year. For specific trouble,
specific part of this therapy is used. For example, the patients having Leucorrhoea are
advised to take the Cotton leaf with cow milk many times in a day till complete cure. The
lactating women are suggested to take raw juice of Cotton leaves many times a day. I
have never heard about this unique therapy. Fortunately, I got opportunity to observe its
practical uses. The results are miraculous. The results motivated me to document the
information regarding this therapy without any delay. The healers have acquired this
knowledge from their ancestors and practicing it without any modification. Many of them
are eager to make more improvement in this traditional use. The healers of other regions
are not aware of this use. Also, in reference literatures related to different systems of
medicine in India, I have yet not found any detail regarding this use.
For the botany, traditional and reported medicinal uses of Cotton, please read my
previous articles.
250. Kanch Nikle Ke Bemari Bar Dawa.
Kanch Nikle Ke Bemari Bar Dawa means the medicine for Prolapsus recti. It is not a
very common trouble in Chhattisgarh but the traditional healers are having many herbs
and herbal formulations to manage this trouble. These herbs and herbal formulations are
used both internally as well as externally. In general, at first the natives try to manage this
trouble with the help of home remedies. These home remedies are used externally
mainly. In case of complication the natives approach to the traditional healers for
systematic treatment. Like the problem of modern diseases like Diabetes and Insomnia,
the traditional healers also associate this trouble with constipation and modern life style
and claim that most of their patients are from urban areas. Through the Ethnobotanical
on traditional medicinal uses of herbs useful in treatment of Prolapsus recti. I have not
found any specialist healer and noted that almost all healers manage this trouble. From
the traditional healers of Bilaspur region I got new formulations for this trouble. The
healers use the leaves of aquatic medicinal herb Kamal (Nelumbo nucifera) alone at
initial stages and in combination with other herbs at later stages. The leaves are given
with Gud (Jaggery). The use is continued till complete cure. The healers informed that in
most of the cases the use of Kamal leaves and Gud cure the trouble effectively in very
less time. At advanced stage, the healers mix Tulsi (Ocimum sanctum) and Bael (Aegle
marmelos) leaves with equal proportion of Kamal leaves and prepare a combination. This
combination is also taken internally with Gud. The healers claim that few doses of this
unique combination are enough to give desirable effects. Although the dried leaves can
also be used but the healers prefer the use of freshly collected leaves. As all herbs are
present in abundance in surroundings they have no problem in its collection. The healers
readily disclose this formulation to the patients but the patients take it under healers
supervision. The healers have deep faith in this use. They have acquired this knowledge
other regions are not aware of this use. Also in reference literatures related to different
systems of medicine in India, I have yet not found much detail regarding use.
251. Karonda Ke Durlabh Upyog.
Karonda Ke Durlabh Upyog means the rare use of Karonda. Karonda (Carissa carandas)
is evergreen diffuse, spiny shrub occurring throughout India. Its fruits are used for
pickles, jam and chutney. Its plants make good hedge. In Chhattisgarh, Karonda is
popularly planted as hedge plant. It serves as promising fence crop in order to restrict the
enteries of wild animals. Although among the natives Karonda is well known for its fruits
but for the traditional healers of Chhattisgarh, it is valuable medicinal herb. Its all parts
are used as medicine both internally as well as externally. Its uses are popular in almost
all parts of Chhattisgarh. Through the Ethnobotanical surveys conducted in different parts
of Chhattisgarh, I have collected much information on traditional medicinal uses of
Karonda. From the traditional healers having expertise in treatment of different types of
cancer, I got information on new use of Karonda. They use its different plant parts to
dress the cancerous wounds and to kill the maggots. To prepare the Karonda decoction,
its roots, flowers, spines, leaves and fruits are mixed in equal proportion and crushed to
make an aqueous paste. This paste is applied at very initial stages. This paste is boiled in
water and when half quantity (of initial quantity) of water remains, the boiling is stopped
and lukewarm decoction is used to wash the cancerous wounds. The healers claim that
this decoction is having immense potential to heal the wound and make it infection free.
In many ways, it acts in more promising ways than Neem (Azadirachta indica) plant
parts. Many healers boil the aqueous paste in Sarson (Mustard seed) oil and when all
watery contents evaporate, the boiling is stopped and special oil is used for wound
dressing. The use of decoction is considered most promising. In areas where it is difficult
to get Karonda plants, the healers or patients prefer the use of special oil. the healers have
practicing it sincerely without any modification. It is its efficacy that this use is still very
popular among them. This is a secret traditional knowledge and in general the healers do
not disclose it. Few healers aware of the importance of on going documentation work
have disclosed it to me. In reference literatures related to different systems of medicine in
India, I have yet not found any detail regarding this use. During the Ethnobotanical
surveys in Sarguja region of Chhattisgarh, I have observed the use of same decoction as
veterinary medicine by the Cattle owners. They are not aware of its miraculous effects on
cancerous wounds. They are using it to wash the injured parts of cattle, in very very low
dilution.
For the botany, traditional and medicinal uses of Karonda, please read my previous
articles.
252. Kaladana Ke Durlabh Upyog.
Kaladana Ke Durlabh Upyog means the rare use of Kaladana herb. Many times the
researchers from different corners of the world ask the herbs and herbal formulations
used by the traditional healers of Chhattisgarh to treat AIDS (Acquired Immune
Deficiency Syndrome). In previous research articles I have written a lot on herbs and its
uses in treatment of many common as well as complicated diseases but written very less
about the herbs useful in AIDS. The main reason is that the healers do not disclose the
secret formulation and in most of the cases, they treat the troubles based on symptoms.
The word AIDS is not present in their dictionary. Also they are not aware of modern
diagnosis tools for identification of AIDS patients. I have suggested many AIDS patients
to meet specific healers. Most of these patients were at last stage (according to the
modern system of medicine) and the modern doctors declared that their lives are of two
to three days. They approached to the traditional healers without informing them the
name of trouble (i.e. AIDS). The healers recommend them many secret formulations and
as result the patients are still with us and the war against AIDS is in progress. The healers
claim that they have seen these symptoms in many patients and treated them to great
extent. I am much satisfied with their therapy as it is giving much time (many years) to
the patients to survive. The healers informed that they want to increase the Jivani Shakti
(Vital force) of the patients because when they come with these symptoms, they are
having very less Jivani Shakti. Through the Ethnobotanical surveys focused on so called
incurable trouble AIDS, I have collected many valuable information. You will find these
details in coming articles. From the traditional healers of Bastar region where I have sent
many patients, I got information on unique use of Kaladana (Ipomoea nil) herb in order to
increase the Jivani Shakti. Kala Dana is well known herb of medicinal importance and
the natural forests of Chhattisgarh are rich in its wild population. It is one of the
important non-wood forest produces and every year the state authorities earn much from
this herb. The natives and traditional healers of Chhattisgarh are having rich traditional
medicinal knowledge about this herb. The traditional healers of Bastar region, mix
Kaladana seeds and Sonth (Dried Ginger) in equal proportion to prepare a special
powder. Along with main treatment, few pinches of this powder is given to the patients
twice in a day. The healers informed that this is traditional formulation and they are using
it for the patients having poor vitality. They have deep faith in this use. They have
acquired the knowledge about this formulation from their ancestors and practicing it
sincerely without any modification. I personally feel that there is a strong need to conduct
specific research on this formulation without any further delay. In reference literatures
related to different systems of medicine in India, this use is mentioned but not with the
reference of its use in AIDS.
For the botany, traditional and reported medicinal uses of Kuladana, please read my
previous articles.
253. Sharir Dard Ke Dawa.
Sharir Dard Ke Dawa means the remedy for bodyache. I have mentioned in previous
articles that the traditional healers and natives of Chhattisgarh use many herbs and herbal
formulations both internally as well as externally for bodyache particularly for bodyache
after heavy physical exertion. The drummers of the state frequently use these
formulations. I have observed that external remedies are used more frequently than the
internal remedies for this trouble. Many times the healers manage this trouble with the
help of special herbal oils prepared for this specific purpose. There is a long list of home
remedies used by the natives. Through the Ethnobotanical surveys conducted in different
parts of Chhattisgarh I have collected much information on this aspect. The traditional
healers of Mahasamund region use the leaves of wasteland weed Dhatra (Datura species)
in order to treat bodyache. The leaves are boiled in water to prepare a decoction. The
patients are advised to dip the affected body parts particularly extremities in this
decoction for several hours, as per ease. I have experienced the miraculous effect of this
decoction. It removes pain and give new vigour to the body. As Dhatra is considered as
poisonous plant the healers suggest the patients to wash the extermities with well water
thoroughly after dipping. The healers informed that in majority of the cases, this
decoction cures the trouble but in order to make the decoction more promising the healers
mix the leaves of Nirgundi (Vitex negundo) and Dhutra in equal proportion and prepare
the decoction in same manner. Many healers mix the leaves in different proportions also.
Both Dhatra and Nirgundi are well known herbs in this region. Hence, there is no
problem in its collection. I have mentioned in previous articles that Nirgundi is used for
bodyache in different parts of Chhattisgarh but the use of Dhatra leave is new information
for me. The traditional healers of other regions were not aware of this use. When I
informed them they tried and found it useful. The healers have deep faith in this use.
without any modification. In reference literatures related to different systems of medicine
in India, I have not found any detail regarding this use.
For the botany, traditional and reported medicinal uses of Dhatra and Nirgundi, please
254. Haija Ke Dawa.
Haija Ke Dawa means the remedy for Cholera. At initial stages, the natives try to manage
Haija with the help of home remedies but very soon they have to consult the traditional
healers for systematic treatment. Since childhood, I am learning in text books that in early
days the epidemics of Haija were common and it has taken thousands of lives in preindependence era of India. After starting Ethnobotanical surveys in different parts of
Chhattisgarh, I tried my best to collect more and more information regarding traditional
uses of medicinal herbs and herbal formulations useful in treatment of Haija. I got much
success and as result I have written a lot on this aspect in my previous articles. Although
initially the natives consider it as common trouble but the traditional healers never take it
lightly and they avoid its later stages. Many times at later stages, the vitality of patients
decreases to great extent and all body turns very cold. At this problematic stage, many
healers particularly the healers of young generation loose confidence and hope, but the
senior traditional healers are still having promising traditional formulations for this
critical stage. The information on one such formulation I got from the traditional healers
of Chhattisgarh Plains. The traditional healers rub a special powder on all body parts at
this stage. This powder gives heat to the body and the healers claim that in most of the
cases, the patients feel great relief. This powder is used at last stage but healers informed
that it can be used as early stage also particularly when the extremities are cold and
numb. This powder can be used along with main (internal) treatment of Haija. For the
first time I observed its use in the year 1994 but got success in getting the content of this
powder in the year 2003. To get the information I made hundreds of visit to the healers
and tried hard to convince them about the importance of on-going documentation work.
The special powder is nothing but the seed powder of Kaiphal (Myrica esculenta). Many
times the healers add the seed powder of Akarkara (Spilanthes acmella) in equal
proportion with Kaiphal seed powder in order to increase its effect. Akarkara seeds are
available locally but for the Kaiphal seeds the healers have to depend on herb vendors
coming from neighbouring state particularly from the Northern India. The healers have
India, I have yet not found any details regarding this use.
For the botany, traditional and reported medicinal uses of Kaiphal and Akarkara, please
read by previous articles.
255. Kababchini Ke Durlabh Prayog.
Kababchini Ke Durlabh Prayog means the rare use of Kababchini herb. Kababchini is a
local name of Piper cubeba. It is under cultivation in many parts of India. Its fruits are
used in perfumery and also as spice and condiment. The oil from fruits is used in
complains of urinary system. Kababchini holds a reputed position as medicinal herb in
different systems of medicine in India. In Chhattisgarh, although it is not a native to
Chhattisgarh but the traditional healers are well aware of its different properties and uses.
I have written a lot on these uses in my previous research articles. Through the recently
conducted Ethnobotanical surveys, I got new information on traditional medicinal uses of
this herb. The traditional healers of Chhattisgarh Plains suggest the rural youth going for
job in urban areas to use the fruits of Kababchini in combination with Kali Mirch (Piper
nigrum) upto long time in order to get protection from venereal diseases. The Kababchini
and Kali Mirch are mixed in 4:1 ratio and taken internally. Few pinches of combination
make one dose. The healers informed that its regular use prevents the attack of venereal
diseases. It means that it kills the germs responsible for it or avoid its entry into the
protected body? The healers have no scientific explanation. The same combination is also
used for the treatment of venereal diseases. But for treatment they are having other
promising alternatives. Prevention of venereal disease suggests that it may avoid the
chance of AIDS also. I personally feel that there is a strong need to pay immediate
attention on this aspect as this preventive measure can save thousands of lives around the
world. The healers have deep faith in this use. The ever increasing demand of
combination clearly indicates its efficacy. The healers do not want to disclose the
contents of this combination to every one. They are having many offers from big
pharmaceutical companies but they are not in favour of its commercial exploitation. They
modification. The healers of other regions are not aware of this use. Also in reference
literatures related to different systems of medicine in India, I have not found any detail
regarding this unique use.
For the botany, traditional and reported medicinal uses of Kababchini and Kali Mirch,
256. Kusum Ke Durlabh Upyog.
Kusum Ke Durlabh Upyog means the rare use of Kusum herb. It is old saying in
Chhattisgarh that food is the best medicine. In Chhattisgarh, many diseases are cured
with the help of Herbal dishes and Shurbuts. The natives and traditional healers are
having rich traditional medicinal knowledge about common herbs used as pot herbs. For
different seasons they are having different pot herbs. In this way they remain disease free
round the year. During the systematic treatment of diseases the traditional healers give
special emphasis on patient's food. Through the Ethnobotanical surveys conducted in
different parts of Chhattisgarh, I have collected much information on this aspect. From
the traditional healers of Chhattisgarh experimenting native herbs on AIDS patients, I got
new information on food given along with main treatment. The traditional healers suggest
the patients to collect the leaves of Kusum (Carthamus tinctorius) and extract the juice.
Few drops of juice is applied into the glassful of cow milk. This application coagulates
the milk. The healers suggest the patients to take this milk internally once in a day.
According to them, its regular use in this way develops natural body resistance which is
much for the patients having AIDS and related troubles. This is a matter of surprise that
the healers do not use it for any other disease. The senior traditional healers informed that
they were using this combination earlier as last hope for the heavily injured soldiers but
from very long time this traditional knowledge remained with them without any use. Now
this combination is given good results in case of AIDS patient. The traditional healers
have deep faith in this use. This is a matter of proud that this unique information is
coming among the world community for the first time through this research article.
Kusum is well known herb in Chhattisgarh. It is under cultivation as oil seed crop in
fairly large areas. For the traditional healers its different parts are the source of valuable
medicine. Its petals are popularly used to prepare herbal tea. I have written a lot on
different aspects of this medicinal herb in previous articles but its use for AIDS patients
is new information for me. The other healers are not aware of this use. Also, in reference
literatures related to different systems of medicine in India, I have not found any detail
regarding the use of Kusum leaf juice for increasing the body resistance.
For the botany, traditional and reported medicinal uses of Kusum, please read my
previous articles.
Pathri Ke Dawa means the remedy to flush out Renal Calculi (Stone). I have mentioned
in previous research articles that the problem of Renal Calculi is common in many parts
of Chhattisgarh and the natives and traditional healers are having rich traditional
medicinal knowledge about herbs and herbal formulations to flush out the Renal Calculi
and also to prevent its formation again. The healers of different regions use different
herbs. Many of the traditional uses that are practised in Chhattisgarh are reported in
reference literatures but most of the information is yet not documented. Through the
Ethnobotanical surveys in different parts of Chhattisgarh I have collected much
information on this aspect. The traditional healers of Sarguja region use the leaves of well
known medicinal tree Kaitha (Feronia elephantum syn. Limonia acidissima) for this
purpose. The newly emerged leaves are collected and juice is extracted. The patients
having Renal Calculi are advised by the traditional healers to take teaspoonful of juice
empty stomach thrice a day. The healers claim that this simple use flushes out the Calculi
effectively in very less time. The frequency of doses depend upon the condition of the
patients. In case of complication, the healers suggest the use of leaf decoction. The leaves
and water are mixed in 1:10 proportion and boiled. When half quantity (of initial
quantity) of water remains, the boiling is stopped and decoction is used in same manner
as leaf juice. Many healers are in favour of use of decoction and juice alternately. They
are also using older leaves as new leaves are not available round the year. After flushing
of Calculi, the patients are suggested to take the leaf juice regularly upto one month in
any part of the year in order to prevent further formation of Renal Calculi. The healers
have deep faith in this use. They have acquired this unique knowledge from their
ancestors and practicing it sincerely without any modification. During the surveys I got
opportunity to meet the patients benefited by this treatment. The results were
encouraging. Although Kaitha is present in almost all parts of Chhattisgarh but the
traditional healers of other regions are not aware of this use. In general, the fruit of Kaitha
are used more commonly.
For the botany, traditional and reported medicinal uses of Kaitha, please read my
previous articles.
258. Murda Jiyay Ke Dawa.
Murda Jiyay Ke Dawa means the remedy to make the dead men alive. In last stages of
many diseases like Haija (Cholera), Malaria or snake bite, many times when the experts
of modern systems of medicine declare the patients dead, there are few traditional healers
in Chhattisgarh, having herbal remedies to give new life to these patients. Although it is
hard to believe and modern science do not accept these observations but in early days it
was very common in Chhattisgarh. Unfortunately, today we have very few traditional
healers aware of this unique knowledge. These healers can give the life to dead patients
for few moments to several years. It is not the miracle done by the healers. It is the effect
of herbs and herbal formulations. In general, the patient's relatives not accept it and as
result the patients having new life joins the traditional healers. There are hundreds of
such examples in Chhattisgarh and during the surveys I got opportunity to meet many
such persons. I have mentioned in previous articles that how the traditional healers of
Gandai-Salewara region were using the roots of medicinal herb Gunja (Abrus
precatorius) for this purpose. Through the Ethnobotanical surveys conducted in different
parts of Chhattisgarh, I have collected much information on this aspect. From the
traditional healers of Bhopalpatnam region I got information on new use of Chita
(Plumbago zeylanica) for this purpose. Two species of Plumbago grow naturally in the
surroundings of this region i.e. P. zeylanica and P. rosea. The healers prefer the first
species. Its roots are collected at specific location, time and day but as healers avoid any
one while collection of herb, it is not possible to get detailed information on location,
time and day. The roots are dipped in special day for whole night and next day crushed to
prepare an aqueous paste. When they treat the medically dead person they apply this
paste in many parts of the body particularly on the wrist of the patient. During this
process they utter Mantras. Are mantras also contribute? The healers have no answer
when the healers apply this paste, no one is allowed to stay in this room. The patient
becomes conscious slowly, slowly. Many times it takes two to three days. For this
treatment, the relatives of the patients must have faith in the traditional healers. Many
times, the healers fail to bring their lives back but in such case they inform the relatives
very early. Like other practices, the traditional healers do not charge any fees for this
treatment. Although I have tried hard but not get success in identification of herbs in
herbal solution which is used to dip the roots. The healers have deep faith in this use. I do
not see any miracle in this treatment. It is a scientific treatment and I am sure that after
paying special attention on this specific knowledge, very soon this traditional knowledge
can save the lives of thousands patients around the world. I am eager to arrange meetings
of these traditional healers with the experts of modern systems of medicine. Although the
healers hesitate for any kind of demonstration but I am confident that we will convince
them for the sake of humanity. As I have mentioned earlier that we have very few healers
with us. Hence, immediate action is required. The healers have acquired this knowledge
from their ancestors and practicing it sincerely without any modification.
For the botany, traditional and reported medicinal uses of Chita, please read my previous
articles.
259. Awaj Sudhare Ke Dawa.
Awaj Sudhare Ke Dawa means the remedy to improve the voice. In general, this trouble
is managed by the natives with the help of home remedies. They are having many options
and based on the availability of herbs, they use different remedies. Many times, this
common trouble becomes problematic and patients loss their voice. This observation is
common among the natives who use their voice much like singers. In such cases, the help
of traditional healers is taken for systematic treatment. The healers use complex herbal
formulations both internally as we as externally for treatment. According to them, for
complete cure one day to several days are required but it is curable trouble. Through the
much information on this aspect. The traditional healers of Kanker region use specific
herbal formulation. In this formulation the leaves of Tulsi (Ocimum sanctum), Gunja
(Abrus precatorius), Kababchini fruits (Piper cubeba) and Gud (Jaggery) are used as main
ingredients. All ingredients are used in equal proportion and crushed to make the fine
powder. Few pinches of this powder is given thrice a day to the patients. The use is
continued till complete cure. The healers claim that the patients get rid from this trouble
with the help of this formulation effective in very less time. All herbs must be added
fresh the healers added, in order to get promising effect. There is no problem in getting
fresh leaves of Gunja and Tulsi as these herbs are present in abundance in surroundings.
But for the Kababchini, the healers have to depend on the herb vendors and local herb
shops from where they get dry fruits. White seeded species of Gunja is preferred. Tulsi
leaves collected from Ocimum sanctum are taken. Other species are not preferred. In
general, the healers do not disclose the secret formulation to any one. They give the
powder in small amount to the patients coming for treatment. Many times they keep the
patients under their observation. They have deep faith in this use. They have acquired this
traditional healers of other regions are not aware of this use. Also, in reference literatures
related to different species of medicine in India, I have yet not found much detail
regarding this use.
260. Kukurmutta Ke Durlabh Upyog.
Kukurmutta Ke Durlabh Upyog means the rare use of Kukurmutta (Blumea lacera) herb.
Blumea is one of the favorite herbs for me. I have written a lot on its traditional medicinal
uses in Chhattisgarh. Also, I have evaluated its Allelopathic potential and tried to
establish as potential medicinal weed. After documenting hundreds of Blumea based
herbal formulations, my work is still incomplete. Every time I start new survey, I get new
information about Blumea. Recently I conducted a special survey among the traditional
healers of Chhattisgarh having expertise in treatment of gynaecological trouble specially
in treatment of breast related trouble. During interaction, the traditional healers informed
that Blumea herb can be used as preventive and curative to breast related problem. The
whole herb is collected before flowering and boiled in water. In general, herb and water
are taken in 1:10 ratio and when half quantity (of initial quantity) of water remains, the
boiling is stopped and decoction is used externally. In general, the healers suggest all the
female natives having normal health to use this decoction to wash to breast as per ease (if
it suits then in every day) in order to get protection from infection or any related trouble
effectively. In treatment of breast cancer particularly the open wounds, the traditional
healers suggest the patients to prepare more concentrate decoction and use it to wash the
wound. In order to make the decoction more promising, along with Blumea leaves,
Genda (Tagetes erecta) leaves are also added in equal proportion. The healers have deep
faith in this use. During survey, I got opportunity to meet with the patients getting benefit
from this remedy. The results were encouraging. The healers have acquired this
healers of other fields are not aware of this use. This decoction is not used by the
traditional healers to wash the cancerous wounds in other parts of body. In reference
For the botany, traditional and reported medicinal uses of Blumea and Genda, please read
261. Chandan Ke Durlabh Upyog.
Chandan Ke Durlabh Upyog means the rare uses of Chandan (Santalum album).
Although the trees of Chandan grow in isolated patches and its occurrence is rare in
Chhattisgarh but the natives and traditional healers are having rich traditional medicinal
knowledge about this plant. The natives use it in religious ceremony. Its wood and wood
paste are used for this purpose. It is costly produce and adulteration is common practice.
The traditional healers use its all parts as medicine. They are dependent on local herb
shops and herb vendors for different plant parts of Chandan. Through the Ethnobotanical
on different aspects of Chandan. The traditional healers of Narharpur region use Chandan
plant parts as birth control measure. They suggest the female natives to apply few drops
of Chandan oil into the vagina, just before the intercourse. This application acts as
promising birth control measure in unique way. It is having many other advantages also.
It acts like perfume. Also, the healers claim that it helps as preventive to sexually
transmitted diseases. But Chandan oil is costly product and it is beyond the reach of
common natives to use it regularly. The healers informed that only pure oil acts in
promising way. I have mentioned in previous articles that in Chhattisgarh, the use of
Shahad (Honey) is very popular. It is cheap as well as effective. For Abortion, the healers
of Narharpur region suggest the patients to put Chandan seeds into the vagina. For more
promising effects the seeds are crushed and paste is prepared. This paste is applied into
the vagina. In general, the healers practice this knowledge under their strict supervision.
ancestors and practicing it sincerely without any modification. Both uses are new for me.
This knowledge is specific to the healers of this region only. The healers of other regions
are not much aware of this use. Also, in reference literatures related to different systems
of medicine in India, I have yet not found much detail regarding this use.
For the botany, traditional and reported medicinal uses of Chandan, please read my
previous articles.
262. Chameli Ke Durlabh Upyog.
Chameli Ke Durlabh Upyog means the rare use of Chameli herb. Chameli is a local name
of Jasminum arborescens. It is a climbing shrub grown as an ornamental for its white and
scented flowers. Its fruits are considered edible. Chameli is well known in Chhattisgarh.
It is mainly planted in home gardens as ornamental plant. For the traditional healers, it is
a valuable medicinal plant. They use its all parts alone or in combination with other herbs
in treatment of many troubles both internally as well as externally. Through the
much information on these traditional uses. From the traditional healers of Southern
Chhattisgarh, I got information on unique use of Chameli leaves. The healers use it in
treatment of cancer particularly oral cancer. The leaves are used in many ways. The
patients are advised to clean the wound with the help of decoction prepared by boiling the
leaves in water. In general, the leaves and water are taken in 1:10 ratio and when one
fourth (of initial quantity) of water remains, the boiling is stopped and lukewarm
decoction is used to wash the wound. Many healers consider the juice of freshly collected
leaves more promising. It is also used in same manner. The healers informed that in long
term this use gives more promising results. For extraction of juice or preparation of
decoction newly emerged leaves are not used. Old yellowish leaves are preferred.
Although the healers have no specific scientific reason for it but as traditional knowledge
they are practicing it sincerely without any modification and question. It can be used
along with main treatment of oral cancer- the healers added. Chameli plant parts are not
used internally. I have mentioned in previous articles that the diluted decoction of
Chameli leaves are used traditionally to make the teeth and gum healthy but the use of
concentrated decoction for oral cancer is new information for me. The healers further
informed me that they are trying to modify the formulation in order to make it more
powerful. They are also evaluating the potential of different leaf eating insects against
this cancer. I personally feel that this information is of great value for the researchers
around the world working on management of different types of cancer.
For the botany, traditional and reported medicinal uses of Chameli, please read my
previous articles.
263. Chab Ke Durlabh Upyog.
Chab Ke Durlabh Upyog means the rare use of Chab herb. Chab is a local name of Piper
chaba. According to the reference literatures, it is a climber, native of Moluccas and
under cultivation in India and Indonesia. Its fruits are having pungent aromatic smell,
resembling black pepper. They are used as tonic after child birth, roots are used for
dyspepsia and gastralgia. Wood and root are used for dyeing in Bengal. Although Chab is
less known among the natives but the traditional healers are having rich knowledge about
traditional medicinal uses of Chab. It is used alone and in combination of local herbs to
treat many diseases both internally as well as externally. For the availability of Chab, the
traditional healers are dependent on local herb shops and herb vendors and like other
herbs, adulteration is a common practice but it is a matter of satisfaction that the healers
have developed their own methods to identify the true Chab. Through the Ethnobotanical
on traditional medicinal uses of Chab. I have mentioned in previous articles that these
days I am observing the traditional healers of Chhattisgarh engaged in treatment of
patients having AIDS (Acquired Immune Deficiency Syndrome), in order to document
their valuable knowledge. The healers are not able to cure it completely but their
remedies are increasing the life of common patients. The traditional healers of Northern
Chhattisgarh are using Chab alone and in combination with other herbs to treat the AIDS
patients. Many healers are using Chab alone. The fruits are boiled in cow milk and thick
solution is given to the patients many times in a day. The healers are also adding other
herbs like Kusum (Carthamus tinctorius) leaves, Ilaichi (Cardamom) fruits etc. They do
not disclose the all ingredients but claim that Chab plays central role in this combination.
Many senior healers explained that in early days they were using Chab based
formulations for the treatment of venereal diseases but when they tried it on AIDS
patients, they observed its miraculous effect on natural defense system of body. The
healers are still engaged in improvement of Chab based formulation. They are also in
search of its local alternative as they are aware that the number of patients will increase
rapidly in near future and that time it will be very difficult to arrange Chab in bulk. The
use of Chab in this way is not reported in reference literatures. The healers treat the
patients without taking any charge. They have deep faith in Chab based formulation.
Although they are not much aware of the importance of their experiments but we are
aware that this unique knowledge can save thousands lives all over the world and help the
researchers engaged in AIDS research in a great way. I am proud to write that this unique
information is coming among the world community for the first time through my research
article.
For the botany, traditional and reported medicinal uses of Chab, please read my previous
articles.
264. Khoonia Bar Jaiphal Ke Upyog.
Khoonia Bar Jaiphal Ke Upyog means the use of Jaiphal (Myristica fragrans) for
treatment of Hemophilia. Although the traditional healers of Chhattisgarh are aware that
it is next to impossible to cure the patients having the problem of Hemophilia but when
such patients approach to them, they try their best to provide relief to the patients.
Although the experts of modern systems of medicine reject any information or
observation that the traditional healers of Chhattisgarh are having herbs and herbal
formulations to treat incurable troubles like Sickle Cell Anaemia, Cancer, AIDS,
{{Hepatitis}g} etc. but during the Ethnobotanical surveys conducted in different parts of
the state, I have not only observed its practical uses but also got opportunities to meet the
patients. As Ethnobotanist it is my duty to document all the information I am observing
with my comments in the light of scientific knowledge. I have written about the
traditional medicinal uses of Mahua plant parts and Gunja roots in treatment of
Hemophilia, in previous articles. From the traditional healers of Northern Chhattisgarh I
got information on new use. The healers use Jaiphal (Nutmeg Kernel) in unique way.
Jaiphal is boiled in Sarson (Mustard seed) oil and when all watery contents evaporate the
boiling is stopped and after filtration, special oil is collected. This oil is kept under moon
light for three night. After this duration, the leaves of Ekdandi (Tridax procumbens) are
added and special oil is boiled again. The same procedure is repeated and finally the
special oil is massaged gently on the patients body thrice in a day. It is a matter of
surprise that how the massage of special oil helps the patients to get relief from
Hemophilia. The healers are not aware of its mode of action but they claim that this
special oil absorbs through the skin and makes the body strong. When I asked the
patients, they replied that after massage they feel new vigour. In general, this massage is
performed along with main treatment of Hemophilia. As a student of science I am still
confused regarding its mode off action but the healers deep faith and patients response
motivated me to document this important observation without any delay. I am giving the
details with hope that the researchers working on this aspect will pay special attention on
this use and try to search its mode of action. This use is limited in Northern Chhattisgarh.
Very few healers are practising this knowledge.
For the botany, traditional and reported medicinal uses of Jaiphal and Ekdandi, please
265. Doodh Badhay Ke Dawa.
Some less known but promising traditional formulations of Chhattisgarh, India. 265.
Doodh Badhay Ke Dawa.
Dood Badhay Ke Dawa means the remedy to increase the milk flow in lactating women.
In Chhattisgarh, the natives and traditional healers are aware of many herbs and herbal
formulations used to increase the milk flow. They are having rich traditional medicinal
knowledge about herbs. These herbs and herbal formulations are used both internally as
well as externally but internal use is most common. In general, the natives and traditional
healers use Satavar (Asparagus racemosus)) for this purpose. I have mentioned in
previous articles that Chhattisgarh is known as Rice Bowl of India. Besides, high yielding
rice varieties, the state is also known for medicinal rice varieties. These medicinal rice
varieties are used by the traditional healers in treatment of many common diseases. Many
varieties are used to increase the flow of milk. Through the Ethnobotanical surveys
aspect. The traditional healers of Chhattisgarh Plains use the medicinal rice variety Bhejri
based formulation to increase the flow of milk. The seeds of Bhejri are taken and mixed
with Lodh Chhal (Symplocos racemosa bark) and Zeera (Cumin). All herbs are mixed in
equal proportion and boiled in cow milk. The patients are advised to take this milk, once
in a day. One glassful milk decoction constitutes one dose. The use is continued till
complete cure. In general, the healers suggest the patients to take it regularly upto fifteen
days. Many healers suggest the addition of Satavar roots in place of Lodh as Lodh is not a
native to Chhattisgarh and they have to depend on local herb shops and herb vendors
where adulteration is common practice. But senior traditional healers warmed that the
combination of Bhejri and Satavar is not suitable for every patient. Hence, this
combination must be avoided. The healers of present generation are using the seeds of
early maturing rice varieties in place of medicinal rice variety Bhejri as this variety is not
under cultivation. They informed that early maturing variety is giving satisfactory results
but it is far from the promising effects of Bhejri. The healers have deep faith in this use.
without any modification. This use is limited with the traditional healers of Chhattisgarh
Plains. The healers of other regions are not aware of this use. Also, in reference
detail regarding this use. The information on many similar formulations is available.
266. Talispatri Ke Durlabh Prayog.
Talispatri Ke Durlabh Prayog means the rare use of Talispatri herb. Flacourtia jangomas
is locally known as Talispatri. It is also known as Pani amla. It is a shrub or spreading
tree distributed in many parts of India. It is also under cultivation in many parts. It is
known for its edible fruits. The natives of Chhattisgarh consume its delicious fruits with
taste. The traditional healers use it as source of medicine. They prepare a traditional drink
from its fruits. Fruits are also used in combination with other herbs. Through the
much information on traditional medicinal uses of Talispatri. I have mentioned in
previous articles that these days I am taking keen interest in the activities of traditional
healers engaged in treatment of AIDS (Acquired Immune Deficiency Syndrome) patients
and trying my best to the document the traditional knowledge they are having. Few
months back with the AIDS patient I visited to the traditional healers of Gandai-Salewara
region. The experts of modern system of medicine have lost the hope for this patient but I
suggested him to meet the traditional healers as last efforts. The traditional healers
examine the patient and started systematic treatment based on symptoms. Unfortunately
they are not aware of word AIDS. Seeing the critical condition of the patient the healers
recommended sixteen types of herbal remedies in one week. The results were
encouraging. I asked the healers about the contents of these sixteen remedies but they
refused to tell the secret. I tried to inform them about the importance of on-going
documentation work. After much request I got a formulation said to increase the natural
resistance of the body which is a key treatment for AIDS patient. The traditional healers
use Talispatri and Vanslochan (a silicious concretion found in the joints of Bamboo
plant). Both ingredients are mixed in equal proportion and mixed into fine powder. For
pinches of combination is given internally to the patient once in a day. The healers
informed that its long term use in small amount, develops much resistance in body and
for AIDS patient it is a boon. Many healers are in favour of adding more herbs in it but
most of the healers are satisfied with the performance of Talispatri and Vanslochan. They
claimed that out of sixteen herbal remedies, this combination is most promising. As
AIDS is a new trouble among the traditional healers, the healers of different regions are
trying different traditional formulations and through this 'Hit and Trial' experiments they
are getting many promising formulations. The healers have deep faith in this formulation.
I am keeping eyes on this combination and will write about new cases in coming articles.
For the botany, traditional and reported medicinal uses of Talispatri and Bamboo, please
Jahar Khatam Kare Ke Dawa means the remedy to nullify the effects of poison. In case of
any type of poisoning, at first the natives try home remedies. These home remedies are
used as first aid measures till the start of systematic treatment by the traditional healers.
Most of these remedies produce vomiting and its purpose is to put the poison out. I have
written a lot on these home remedies in my previous research articles. The traditional
healers use different herbs and herbal formulations for different types of poisoning. In
Chhattisgarh, in general poisoning means the accidental intake of Arsenic, opium or
related products. Snake bite is also considered as poisoning. Through the Ethnobotanical
surveys conducted in different parts of Chhattisgarh. I have collected much information
on this aspect. From the traditional healers of Bagbahera region I got information on
unique use of Neem (Azadirachta indica) plant parts. You will be surprised to know that
the traditional healers of this region treat the patients having all types of poisoning with
the help of Neem plant parts. They extract the juice of Neem leaves and roots (after
removing root bark) and mix it in equal proportion. The concentrate extract is used. The
combination is given internally to the patients in small doses and in little interval. The use
is continued till complete cure. According to the healers, this combination nullifies the
harmful effect of all types of poison effectively in very less time. The healers have deep
sincerely without any modification. This use is limited to Bagbahera region only. The
healers of other regions are not much aware of this use. The reference literatures are full
of information regarding medicinal properties of Neem as it is one of the most
extensively studied herb. I have also written a lot on its traditional medicinal uses in
Chhattisgarh. But the information I received from the traditional healers of Bagbahera
region is unique and this is the reason I have added it in present series.
For the botany, traditional and reported medicinal uses of Neem, please read my previous
articles.
268. Pet Ke Keeda Mare Ke Upaiy.
Pet Ke Keeda Mare Ke Upaiy means the remedy to kill the intestinal worms. In
Chhattisgarh, the problem of intestinal worms is very common and the traditional healers
consider it as a root cause of many troubles like Leucoderma (Safed Daag). This is the
reason when the patients reach to them with these diseases, at first they try to flush out
the intestinal worms and as second step, they give emphasis on the treatment of main
diseases. The healers claim that many times, the flushing out operations provide great
relief to the patients and they get rid from main diseases. For intestinal worms, the
natives and traditional healers use hundreds of herbs and herbal combinations both
internally as well as externally. They are having rich traditional medicinal knowledge
about herbs. In Chhattisgarh, many herbs are used, as potherbs like Bathua
(Chenopodium album), for the same purpose. Besides it, the natives use many Herbal
Mala and lockets having herb parts. Through the Ethnobotanical surveys conducted in
different parts of Chhattisgarh I have collected much information on this aspect. From the
traditional healers of Dongargarh region I got information on new use. The traditional
healers use the bark of fruit tree Santra (Orange) for this purpose. The shade dried bark is
given internally to the patients. The bark is converted into fine powder for ease and few
inches of powder constitute single dose. The healers claim that within few days the
patients get rid from the worms. Many times the bark fails to give desirable effects. In
such cases, the healers use the decoction of bark in place of raw bark. Bark is mixed with
water in 1:10 ratio and the combination is boiled when half quantity (of initial quantity)
of water remains, the boiling is stopped and after filteration, it is given to the patients.
Every time fresh decoction is prepared. The traditional healers have acquired this
They have deep faith in this use. This use is limited to Dongargarh region only. The
healers of other regions are not aware of this use. Also, in reference literatures related to
different systems of medicine in India, I have yet not found much detail regarding this
use.
For the botany, traditional and reported medicinal uses of Santra, please read my previous
articles.
269. Rasaut Ke Durlabh Upyog.
Rasaut Ke Dulabh Upyog means the rare use of Rasaut herb. Berberis aristata is known
locally as Rasaut. It is a spiny shrub distributed in Himalayan region. Its root and stem
yields yellow dye. Its root bark is useful in treatment of many types of skin diseases,
menorrhagia, diarrhea, jaundice and eye troubles. Although Rasaut is not a native to
Chhattisgarh but the traditional healers are having rich traditional medicinal knowledge
about this herb. They use its all parts mainly root bark both internally as well as
externally in treatment of common diseases. For the Rasaut plant parts the healers are
dependent on local herb shops and herb vendors. Through the Ethnobotanical surveys
conducted in different parts of Chhattisgarh, I have collected valuable information on
different traditional medicinal uses of Rasaut. The traditional healers of Northern
Chhattisgarh having expertise in treatment of Oral Cancer use Rasaut root bark in unique
way. In treatment of Oral Cancer, Rasaut root bark is used externally in combination with
Nimbu (Lemon) fruit juice. The root bark is converted into fine powder and with the help
of Lemon juice, thick paste is prepared. This paste is applied on cancerous wounds. This
application is done several times in a day. The healers claim that this application
increases the process of healing and helps in reducing the intense pain. This external
application is performed along with main (internal) treatment. The healers have deep
faith in this use. According to them, it is time tested traditional uses and they are
practicing this knowledge without any modification. Although they disclose this
combination to the patients but the patients prefer to take it under the guidance of the
traditional healers. The healers take special precaution while taking the root bark as its
over dose may result in harmful consequences. This use is limited to the traditional
healers of Northern Chhattisgarh. The healers of other regions are not aware of this use.
In reference literatures related to different systems of medicine in India, I have found

many similar formulations but none of them is for Oral cancer.
For the botany, traditional and reported medicinal uses of Rasaut and Nimbu, please read
270. Pias Mitaiy Ke Dawa.
Pias Mitaiy Ke Dawa means the remedy to cure the problem of intense thirst. Although
the problem of intense thirst is associated with specific troubles like fever but I have
observed many natives with never ending thirst. The natives ignore this trouble but the
traditional healers pay immediate attention to these natives. According to them intense
thirst is not a symptom of normal body. They try to search its root cause and start
systematic treatment. Many healers treat the problem of intense heat as separate trouble.
The traditional healers of Chhattisgarh are having rich traditional medicinal knowledge
about herbs and herbal formulations used to cure the problem of intense thirst. Through
much information on this aspect. The traditional healers of Bagbahera region use the bark
of Pipal (Ficus religiosa) tree for this purpose. The bark is collected and dried in shade.
After drying it is crushed into fine powder. The powder is burnt and ash is collected. The
white coloured ash is dipped in water and after one hour, the solution is taken internally
after filteration. Based on the conditions of the patients this treatment is given many
times a day till complete cure. The healers informed that within two-three days the
patients get immense relief and very soon get rid from this trouble. The healers are not in
favour of its long term use. If this treatment fails to show the positive effect the healers
try another formulation. In this formulation, Pipal and Doomar (Ficus glomerata) barks
are collected and mixed in equal proportion. The barks are burnt and ash is used in same
way. The healers have deep faith in this use. I have also tried this combination many
times successfully. The healers have acquired this knowledge from their ancestors and
practicing it sincerely without any modification. This use is limited to Bagbahera region
only. The healers of other reasons are not much aware of this use. In reference literatures
related to different systems of medicine in India I have found the use of Pipal bark in this
way but not found any detail regarding the combination of Pipal and Doomar bark.
For the botany, traditional and reported medicinal uses of Pipal and Doomar, please read
Nasoor Ke Dawa means the remedy for carbuncle. At initial stages, the natives try to
manage the problem of Carbuncle with the help of home remedies. There are hundreds of
home remedies in use in Chhattisgarh for this purpose. Most of these home remedies are
herb based. When the natives fail to manage it through home remedies, they approach to
the traditional healers for systematic treatment without any delay. The healers are not
happy with the use of home remedies. They are in favour of giving full attention at the
start of Carbuncle particularly in case of Diabetic Carbuncle. The healers informed that
many time carbuncles take the lives of patients. The traditional healers of Chhattisgarh
are having rich traditional medicinal knowledge about herbs and herbal formulations
having capacity to treat Nasoor. Through the Ethnobotanical surveys conducted in
different parts of Chhattisgarh I have collected much information on this aspect and tried
to document all these information. From the traditional healers of Dongargarh region I
got new information. The traditional healers consider the fruit pulp of Santra (Orange)
beneficial for the patients. This fruit pulp is not given internally. The fruit pulp is roasted
and after cooling applied on Carbuncle. The healers claimed that this application
increases the healing process and very soon patients get rid from this trouble. The Santra
fruit pulp is used in this way as last hope when all remedies fail to give the desirable
effects. The healers informed that in many cases even through Santra fruit pulp the
patients do not get much benefit. In such cases, the add the powdered root bark of
Bariyara (Sida acuta) herb with Santra fruit pulp. The healers further informed that they
have acquired this knowledge from the herb vendors coming from Maharashtra state. It is
not their traditional knowledge. The addition of Bariyara root bark is a part of their own
experimentation. This is a matter of proud that the traditional healers of present
generation are also contributing and enriching the knowledge they have collected from
different sources. Both uses are limited to Dongargarh region only. The healers of other
regions are not much aware of this use. Also in reference literatures related to different
systems of medicine in India, I have yet not found much detail regarding these uses. In
general, the traditional healers do not disclose the contents of this combination to the
patients. When patients approach to them, they apply it by their own hands. Many times
they add more herbs in it to confuse the patients and to hide its identity. The healers are
afraid of its misuse. They are against its commercial exploitation. Due to strictness of the
traditional healers I also got this formulation after several meetings and interactions and
by convincing the healers about the importance of on-going document work.
For the botany traditional and medicinal uses of Santra and Bariyara, please read my
previous articles.
272. Mirgi Ke Dawa.
Mirgi ke Dawa means the remedy for Mirgi (Epilepsy). I have mentioned in previous
research articles that the natives and traditional healers of Chhattisgarh are having rich
traditional medicinal knowledge about herbs and herbal formulations useful in treatment
of Epilepsy. Epilepsy is a common trouble in Chhattisgarh and the traditional healers are
having their own reason to explain the high number of patients. They blame the
disturbances in natural eco-system for the root cause of troubles like Epilepsy. It is hard
to establish the direct relation between the destruction of ecosystem and Epilepsy but the
healer try to explain that the patients of Epilepsy are very less in regions where there is
no harm to natural ecosystem. They claim that the presence and arrangement of trees
around the natives play important role in making them healthy. This is the reason the
traditional healers of many parts of Chhattisgarh, destroy many young plants while visit
to natural forest as according to them, these young plants produce disturbances in
surroundings. I have mentioned in previous articles that the traditional healers of
Gariaband region destroy Dahiman plant for the same reason. Although the scientists of
modern generation are not under standing this concept but I am confident that one day the
world community will understand this concept and will realize, how the disturbances in
ecosystem are directly related with one of the major components i.e. human beings. The
healers suggest the correction of our error is the best remedy for the treatment of troubles
like Mirgi but as it is not possible from their level, they use herbs and herbal formulations
to manage it. Through the Ethnobotanical surveys conducted in different parts of
Chhattisgarh, I have collected much information on traditional medicinal uses of herbs
useful in treatment of Mirgi. During attack, the traditional healers of Gandai-Salewara
region use specific herbal combination. In this combination Nimbu (Lemon), Neem
(Azadirachta indica), Nirgundi (Vitex negundo), Kukronda (Blumea lacera) and Tulsi
(Ocimum sanctum) are used as main ingredients. Fruit juice of Nimbu and leaf juice of
all other herbs are taken and mixed in equal proportion. During the attack few drops of
this combination are applied into the patient's nose. The healers informed that it gives
immense relief to the patients and very soon they return to the conscious stage. The
patients are also advised to inhale the smell coming from the combination twice a day
upto one week. This can be done along with main (internal) treatment of Epilepsy. The
healers informed that all herb plays important role in making the herbal combination
effective and the herbal combination is considered ineffective in absence of any of the
ingredients. The use of fresh herb parts is preferred but as the leaves of Blumea are not
available round the year, many times they use dry leaves also. The healers have deep
sincerely without any modification. This use is specific to Gandai-Salewara region. The
healers of other regions are not aware of this use. Also, in reference literatures related to
different systems of medicine in India, I have yet not found much detail regarding this
use.
273, Pipal Beeja Ke Durlabh Prayog.
Pipal Beeja Ke Durlabh Prayog means the rare use of Pipal seeds. Papal (Ficus religiosa)
is a tree of religious and medicinal importance in Chhattisgarh. It is well known tree
present in almost all parts of Chhattisgarh. It is an integral part of traditional system of
medicine. Its all parts are used as medicine internally as well as externally in treatment of
many common diseases alone and in combination with other herbs. The insects feeding
on Pipal tree are also considered as medicinal insects and used traditionally as a source of
medicine. I have documented hundreds of its uses through my research articles. Every
time I conduct new survey I get new information regarding its uses. The huge
information is still undocumented and it seems never ending job. From the traditional
healers of Chhattisgarh specialised in treatment of different types of cancer particularly
throat cancer, I got new information regarding the use of Pipal seeds. The freshly
collected seeds are used both internally as well as externally. The powdered seeds are
given internally with Shahad (Honey) to the patients many times in a day. The use is
continued upto long time. According to the healers, the seeds are having specific action
on cancer cells. They claim that its regular internal use stops or slower down the spread
of cancer. The patients are also advised to wash the wounds with the help of decoction of
Pipal seeds. To prepare the decoction, the seeds and water are taken in 1:8 ratio and
boiled. When one fourth (of initial quantity) of water remains the boiling is stopped and
decoction is used to wash the wounds. Every time fresh decoction is prepared. In another
way, the healers burn the dry Pipal seeds and patients are suggested to inhale the fumes.
The healers further informed that the use of Pipal seed therapy in all possible ways cures
the patients in long term and provide immense relief at initial stage. It reduces the pains
effectively. The healers claimed that they have successfully treated many patients having
throat cancer through this therapy, particularly at initial stages. They are not in favour of
mixing more herbs with it. In general, they do not disclose this simple use to any one and
give it to the patients secretly. They are against of its commercial exploitation. They take
no charge for this treatment. During the surveys I observed long queue of patients having
related troubles. These healers are well known in the region for their expertise. They have
modification. The cancer experts of other regions are not much aware of this use. They
have other herbal alternatives. In reference literatures related to different systems of
medicine in India, I have found many medicinal uses of Pipal seeds but its use in
treatment of cancer is new information for me. I am confident that this traditional
knowledge will be of great help for the researchers around the world working on different
aspects of cancer management.
articles.
274. Hichki Ke Dawa.
Hichki Ke Dawa means the remedy for Hichki (Hiccup or Hiccough). In general Hichki
is not considered as a serious trouble by the natives of Chhattisgarh and Hichki is
considered as a sign that some one from far place is remembering you. Hichki is managed
easily with the help of home remedies. Most of these remedies are herb based. Hichki can
be stopped with the help of simple control on breathing. Its one of the simplest cure is to
put sugar inside to mouth and swallow it slowly. There are hundreds of home remedies
that are in practice for this purpose. Many times these remedies fail to treat Hichki and
patients feel great discomfort. In such cases, the natives approach to the traditional
healers without any delay. The traditional healers are having the long list of herbs and
herbal formulation for this purpose. Although I have yet not found a special group of
traditional healers having expertise in treatment of Hichki but noted that it is the trouble
managed by almost all the healers. Through the Ethnobotanical surveys conducted in
different parts of Chhattisgarh, I have collected much information on these traditional
medicinal uses. The traditional healers of Chhattisgarh Plains use the flowers of
Sagargota herb. Caesalpinia bonducella is known locally as Sagargota. It is well known
herb in Chhattisgarh but many times the healers have to depend on local herb shops and
herb vendors for this herb. In general, they collect the flowers of Sagargota and after
shade drying, convert it into fine powder. The powder is stored upto long time by
adopting traditional method. When the patients having Hichki approach to the traditional
healers, they give the powder internally in combination with Shahad (Honey). The
combination is given many times in small interval. The use is continued till complete
cure. The healers informed that five-six doses are considered enough to cure the trouble.
They are not in favour of its long term use. I have tried this powder successfully. The
ancestors and practicing it sincerely without any modification. This use is specific to the
traditional healers of Chhattisgarh Plains. The healers of other regions are not aware of
this use. Also, in reference literatures related to different systems of medicine in India, I
have yet not found much detail regarding this use.
For the botany, traditional and reported medicinal uses of Sagargota, please read my
previous articles.
279. Boir Ke Durlabh Prayog.
Boir Ke Durlabh Prayog means the rare use of Boir (Ziziphus sp.) herb. Boir is well
known herb in Chhattisgarh. Many improved varieties of Boir are under cultivation
whereas many wild species are also present. The wild species are used as folk medicine
in the state. The natives consume its fruits with taste. Its fruits are added in different
herbal dishes. It is also used as home remedy. For the traditional healers of Chhattisgarh
Boir is a valuable medicinal plant. Its all parts are used as medicine both internally as
well as externally in treatment of many common diseases. Although in many reference
literatures, it is mentioned that Boir is having less medicinal importance than the other
herbs but for the healers of the state it is valuable herb. Through the Ethnobotanical
on traditional medicinal uses of Boir in Chhattisgarh. From the traditional healers of
Chhattisgarh Plains, I got information on Durlabh Prayog (Rare use) of Boir bark. The
traditional healers use it in treatment of gynaecological trouble. The bark is collected on
specific day and time. The Boir tree growing in Lateritic soil is not considered suitable
for the collection of bark. Disease and insect free trees are preferred. Bark from trees of
cultivation fields is not taken. After collection of bark it is dried in shade and crushed into
fine powder. In this fine powder, the seeds of Mokhla (Asteracantha longifolia) are
added. The bark powder and Mokhla seeds are mixed in equal proportion. The
combination is given internally to the patients. This combination is considered as a boon
for the patients having Dysmenorrhoea. The healers informed that few doses result in
promising effects and very soon the patients get rid from this trouble. They have not to
take other combinations. Mokhla is well known wasteland weed and like Boir bark it is
not difficult to collect it from surroundings. The traditional healers further informed that
this combination acts as preventive to gynaecological troubles. They suggest the normal
natives to take this combination once in a day upto one month in any part of the year, in
order to get protection from gynaecological troubles round the year. The healers have
practicing it sincerely without any modification. In general, the healers do not disclose it
to the patients. They prepare it by their own and give it to the patients approaching to
them. This use is limited to the traditional healers of Chhattisgarh Plains. The healers of
other regions are not aware of this use. In reference literatures related to different systems
of medicine, in India, I have found many similar formulations. It is a matter of proud that
the healers of Chhattisgarh are still practicing this traditional knowledge sincerely.
For the botany, traditional and reported medicinal uses of Boir and Mokhla, please read
Safed Pani Bar Dawa means the remedy for Leucorrhoea. In Chhattisgarh this
gynaecological trouble is common. As a result, the natives and traditional healers have
developed and discovered many remedies and using it successfully to manage this
trouble. They are having rich traditional medicinal knowledge about herbs and herbal
formulations useful in treatment of Leucorrhoea. In Chhattisgarh, there are many expert
traditional healers having specialization in treatment of Leucorrhoea. Through the
many valuable information on this aspect and documented the information regarding
these uses through my research articles. But it seems that the endless knowledge is
present in the state as I am continuously receiving new information through my new
surveys. From the traditional healers of Chhattisgarh Plains, I got information on new
remedy. The traditional healers use Methi (Fenugreek) plant parts for the treatment of
Leucorrhoea, in unique way. At initial stage its seeds are used. The seeds are boiled in
water and decoction is prepared. In general, the seeds are dipped in water in 1:5 ratio and
when half quantity (of initial quantity) of water remains, the boiling is stopped and
decoction is used. A piece of cloth is dipped in the decoction for one hour. After this
dipping, the cloth piece is kept inside the vagina upto long time. This simple treatment is
considered promising treatment for Leucorrhoea particularly at initial stages. At later
stages, the traditional healers use the roots of Methi herb in place of seeds. The roots are
boiled in similar way and decoction is prepared. The decoction is used in same way.
Many healers are in favour of mixing of Methi seeds and roots in equal proportion and
use of decoction, in order to get more promising effects. During the surveys I got
opportunities to meet and interact the patients benefited from this simple use. The results
were encouraging. The healers have deep faith in this use. They have acquired this
knowledge from their ancestors and practicing it sincerely without any modification. This
use was limited to the healers of Chhattisgarh Plains. The healers of other regions were
not aware of this use. When I informed them, they tried and found it effective. In
For the botany, traditional and reported medicinal use of Methi, please read my previous
articles.
Undkosh Ke Sujan Ke Dawa means the remedy for the swelling of scrotum. Although a
long list of herbs and herbal formulations is present with us claiming that this trouble is
easily managed through it but I have observed that very few remedies are capable of
giving the desirable effects. And for the use of these remedies the guidance of the
traditional healers is must as many times these treatments make the simple cases the
complicated cases. Although the natives claim that this trouble can be managed simply
with the help of home remedies particularly at initial stages but the traditional healers are
not in favour of its use at any stage. Through the Ethnobotanical surveys conducted in
different parts of Chhattisgarh I have identified a group of traditional healers having
expertise in treatment of swellings in scrotum. Through continuous interactions and
meetings with these traditional healers I have collected much information on traditional
medicinal formulations used by them. The traditional healers of Chhattisgarh Plains use
the leaves of common wasteland weed Makoi (Solanum nigrum) for the treatment of this
trouble. The leaves are used externally. The leaves are boiled in water and lukewarm
leaves are tied around the affected part. According to the traditional healers this use not
only reduces the pain but also reduces the swelling effectively in very less time. In order
to increase the potential of this use, many times healers add the leaves of Bhatkatiya
(Solanum xanthocarpum) with Makoi leaves, Bhatkatiya leaves are used after the
removal of spines. Many healers add one more herb i.e. Kukronda (Blumea lacera). They
mix the leaves of all these herbs in equal proportion and boil it in water. The lukewarm
leaves are used in same manner. In general, the healers start the treatment with Makoi
leaves and gradually increase its potential. During the surveys I got opportunities to meet
the patients getting benefit from this treatment. I was surprised to see that in most of the
cases this simple treatment was giving miraculous effects and the patients were getting
rid from the trouble without main (internal) treatment. This observation motivated me to
include this use in present series. The healers have acquired this knowledge from their
ancestors and practicing it sincerely without any modification. The healers have deep
faith in this use. In reference literatures related to different systems of medicine in India, I
have found many similar formulations. It is a matter of proud that this traditional
formulation is still in use in Chhattisgarh.
282. Ankhi Ke Bemari Ke Dawa.
Ankhi Ke Bemari Ke Dawa means the remedy for the treatment of eye diseases. Based on
the specific disease initially the natives of Chhattisgarh try different home remedies.
These home remedies are herb based. The natives are having rich traditional medicinal
knowledge about herbs used as home remedies in Chhattisgarh. I have noted during the
Ethnobotanical surveys conducted in different parts of Chhattisgarh that in majority of
the cases the natives manage this trouble by home remedies and they do not have to
consult the traditional healers. Many times the healers also use these home remedies. I
have mentioned in previous articles that how common eye inflammation is treated with
the simple application of Shahad (Honey). And also, how the natives treat the problem of
conjunctivitis with the help of latex of Satyanashi (Argemone mexicana). The experts of
modern system of medicine show great surprise to these home remedies. Many of them
are recommending these home remedies as supplement treatment along with main
treatment. During the recently conducted Ethnobotanical surveys in Chhattisgarh Plains, I
got information on new formulation used by the senior natives as home remedy against
eye diseases. You will be surprised to know that this home remedy is used as first aid
treatment in all types of eye diseases and surprisingly in most of the case it acts in
miraculous way and patients have not to go for further treatment. In this home remedy
Sonth (dried Ginger) and Geru (Red Ochre) are used as main ingredients. Both
ingredients are mixed in equal proportion and with the help of water an aqueous paste in
prepared. This aqueous paste is applied around the eyes. The senior natives informed that
its presence around and on the eyes restrict the entry of germs and create odd
environment that controls the existing population of germs. Also, it reduces extra heat
from the eyes and helps in balancing the heat balance of the eyes. According to them, the
heat imbalance in eyes is a symptom of trouble. The senior natives have deep faith in this
use. This is traditional knowledge and the natives are practicing it without any
modification. Its popularity clearly indicates its efficacy. This use is limited to the healers
of Chhattisgarh plains only. The healers of other regions are not much aware of this uses,
although Sonth and Geru both are available in abundance throughout Chhattisgarh. In
reference literatures related to different systems of medicine in India, I have found
information on many similar formulations. It is a matter of proud that this traditional use
is still popular in the state.
For the botany, traditional and reported medicinal uses of Ginger, please read my
previous articles.
283. Sudarshan Ke Durlabh Prayog.
Sudarshan Ke Durlabh Prayog means the rare use of Sudarshan herb. Crinum asiaticum is
locally known as Sudarshan. It is a large bulbous herb cultivated as an ornamental. Its
bulb is used as tonic and laxative in bilious and other urinary troubles. Fresh root is
emetic and diaphoretic whereas seeds are purgative. Sudarshan is well known herb in
Chhattisgarh. Although among the natives it is popular for its beautiful flower but for the
traditional healers of Chhattisgarh it is a valuable source of medicine. Its all parts are
used both internally as well as externally in treatment of many common diseases. Many
healers plant this herb in their home gardens for its year round use. Through the
much information on different traditional medicinal uses of Sudarshan. From the
traditional healers of Chhattisgarh having expertise in treatment of different types of
cancer particularly oral cancer, I got information on new use of Sudarshan. These healers
use this herb both internally as well as externally in systematic treatment of oral cancer.
They collect the concentrate extract of Sudarshan leaves by adopting traditional methods.
The patients are advised to take this extract internally empty stomach in small doses. The
extracts are also used to wash the cancerous wounds. The healers claim that its both uses
improves the healing rate and reduce to intense pain effectively. For washing the
cancerous wounds, it is also used in combination with other herbal extracts like Neem
leaf extract but according to the traditional healers, Sudarshan leaf extract plays the
central role in this combination. The healers claim that at initial stage, this treatment
gives promising results. The healers have deep faith in this use. They have acquired this
knowledge from their ancestors and practicing it sincerely after slight modification. In
general, the healers keep this traditional knowledge secret and do not want to disclose
any thing to any one. They are against its commercial exploitation. The healers aware of
my on-going document work, readily informed me about this traditional secret. During
the surveys I got opportunities to meet and interact with the patients getting benefit from
this use. The encouraging responses of patients motivated me include this use in present
series with hope that the researchers from different corners of the world will pay
immediate attention on this traditional knowledge and the patients around the world will
be benefited. This unique knowledge is limited to few healers. I personally feel that there
is a strong need to conserve this knowledge. In reference literatures related to different
systems of medicine in India, I have not found any detail regarding this use.
For the botany, traditional and reported medicinal uses of Sudarshan, please read my
previous articles.
284. Triphala Ke Durlabh Upyog.
Triphala Ke Durlabh Upyog means the rare use of Triphala. Triphala is a herbal
combination prepared by mixing Harra (Terminalia chebula), Bahera (Terminalia
bellirica) and Aonla (Phyllanthus emblica) fruits. In general, the fruits are mixed in equal
proportion. Triphala holds a reputed position as medicine in different systems of
medicine in India particularly in Ayurveda. It is used to treat many troubles both common
as well as complicated. In Chhattisgarh, Triphala is well known herbal combination.
Harra, Bahera and Aonla trees are common in Chhattisgarh. The natural forests are rich
in wild population of these trees. These trees are used separately also as sources of
different medicine. Although, Triphala is available in attractive pockets in the state and
many leading pharmaceutical companies market it in Chhattisgarh, but the natives of
rural and forest regions, take this herbal combination from the traditional healers. The
healers prepare it at their home after collecting the fruits as specific time and day. The
natives of urban areas purchase it from local herb shops. These herb shops purchase it
from the traditional healers and herb collectors. By avoiding commercial products they
get the rid from the problem of adulteration which is very common in commercial
products particularly in herbal products. Although in reference literatures it is mentioned
that to prepare Triphala, Harra, Bahera and Aonla fruits must be added in equal
proportion but I have mentioned in previous articles that the traditional healers of
Chhattisgarh use it in different ratio. Each ratio is having specific use. Through the
much information on different types of Triphala. Form the traditional healers of
Chhattisgarh Plains specialised in treatment of different types of cancer, I got information
on new type of Triphala and its use in treatment of cancer. They mix Harra, Bahera and
Aonla fruits in 4:2:1 ratio. The fruits are not mixed before crushing into powder. At first,
each type of fruit is crushed into powder and after crushing, all powder are mixed in the
said proportion. I am not aware that how the mixing of fruits and crushing are different
from mixing of fruit powder but as traditional practice the healers follow it without any
question. After preparation of Triphala powder, the traditional healers mix it in water.
Powder and water are mixed in 1:10 ratio. The solution is boiled and when one fourth
quantity (of initial quantity) of water remains, the boiling is stopped and lukewarm
decoction is used to wash the cancerous wound. This application increases the process of
healing. In general, it is used along with main (internal) treatment of cancer. The healers
have deep faith in this use. I have seen many patients getting relief from intense pain due
to the decoction. The healers have acquired this knowledge from their ancestors and
much aware of this use. Also, in reference literatures related to different systems of
medicine in India, I have yet not found any detail regarding this use. I am giving the
details of this traditional knowledge with the hope that one day this knowledge will save
the lives of thousands cancer patients around the world.
For the botany, traditional and reported medicinal uses of Harra, Bahera and Aonla,
Bavasir Ke Dawa means the remedy for Piles. As the food habits of natives in
Chhattisgarh are changing, the problems like constipation and Piles, are becoming
common problem. Although in Chhattisgarh the natives and traditional healers are having
rich traditional medicinal knowledge about herbs and herbal formulations useful in
treatment of Piles but the traditional healers clearly inform the patients that the effects of
these herbs and herbal formulations are temporary and they have to improve their food
habits. Many healers consider the modern life style with less physical work and more
tension, as one of the reasons for Piles. According to them, the increasing number of
patients particularly from urban areas is a bat sign. Most of the healers are approaching
the healers after taking allopathic medicines. In such cases, the herbal formulations fail to
show the desirable effects and healers have to search the new potential herbal
formulations. Through the Ethnobotanical surveys conducted in different parts of
Chhattisgarh, I have collected much information on these new potential herbal
formulations. From the traditional healers of Chhattisgarh Plains, I got information on
new formulation which is used externally in treatment of bleeding Piles. In this
formulation, Harra (Terminalia chebula) fruits and Rasaut (Berberis aristata) root bark are
used as main ingredients. Harra is well known tree, grows naturally in Chhattisgarh. For
the root bark of Rasaut, the traditional healers depend on local herb shops and herb
vendors coming from neighbouring states. Both ingredients are mixed in equal proportion
and converted into fine powder. With the help of cow ghee, this powder is converted into
thick paste. This paste is applied externally on affected parts. The healers informed that
this application stops the bleeding effectively in very less time and in long term cures the
trouble of Piles. The healers use it as supplement treatment along with main treatment of
Piles. They have deep faith in this use. They have acquired this knowledge from their
ancestors and practicing it sincerely without any modification. This use is not popular
among the traditional healers of other regions. In reference literatures related to different
systems of medicine in India, I have found many similar formulations but none of these
are used for this purpose. In general, the healers do not disclose this secret formulation to
any one. In order to hide its identity many times they add more herbs in it. The healers
aware of the importance of my on-going documentation work informed me about this
secret formulation.
For the botany, traditional and reported medicinal uses of Harra and Rasaut, please read
275. Mirgi Ke Dawa.
Mirgi Ke Dawa means the remedy for Epilepsy. In previous research articles I have
mentioned that the traditional healers of Chhattisgarh use the juice of different herbs
alone or in combination with other herbs during the attack of Epilepsy in order to make
the patients conscious again. There is a long list of herbs I have collected through the
Ethnobotanical surveys conducted in different parts of Chhattisgarh. Same herbs are used
in different ways in different regions. For example, at one place the use of neem root bark
juice is considered useful whereas it other place, the Neem leaf juice is preferred. In
many places both are mixed in equal (or different) proportions and used in same manner.
Also, the healers use both juice in combination of other herb juice. Unfortunately, the
healers of one region are not aware of the uses that are in practice in other regions. Now I
am working as honey bee and disseminating this knowledge from one healer to other and
noting their responses and experiments regarding new uses. During the recent surveys in
Chhattisgarh Plains when I shared a heap of information collected from different regions
to the healers of this region, in response they informed about new uses of Neem leaf juice
for the treatment of Epilepsy. The healers collect the older yellow coloured leaves of
Neem (Azadirachta indica) and extract the juice. In this juice the leaf juice of Pipal (Ficus
religiosa) is added. Neem leaf juice and Pipal leaf juice are added in 4:1 ratio. The
combination is boiled. After one boiling, Kukronda (Blumea lacera) leaf juice is added in
equal proportion. The combination is boiled again. After one boil Bach (Acorus calamus)
leaf juice is added in equal proportion. And at last Tulsi (Ocimum sanctum) leaf juice is
added. After completion of this process the combination is kept safe for the future use.
When the patients having Epilepsy approach to them, the healers apply few drops of
combination into the nostrils. They give the combination to the patients with instruction
to apply it daily in same manner upto one week. Based on the condition of patients, the
treatment is continued. The healers informed that this combination acts during attack and
also after attack and helps the patients to get rid from this trouble. The healers have deep
sincerely without any modification. This use is limited to very few traditional healers.
The healers of other regions are not aware of this use. Also in reference literatures related
to different systems of medicine in India, I have yet not found any detail regarding this
use. The senior traditional healers informed that the use of this combination must be
started from the combination of Pipal and Neem leaf juice and if it fails to give desirable
effects then the combination with one more leaf juice should be tried.
Adhasisi Ke Dawa means the remedy for Migraine. Although Migraine is a common
trouble in Chhattisgarh but natives are having very few alternatives as herb based home
remedies. When the natives fail to get relief from home remedies they approach to the
experts of modern system of medicine and start taking powerful pain killer.
Unfortunately they are not aware that in modern system of medicine Migraine is
considered as incurable trouble. This observation is common with the natives of urban
areas. After taking much pain killers they visit to the traditional healers for natural cure.
The traditional healers of Chhattisgarh are having rich traditional medicinal knowledge
about herbs and herbal formulations useful in treatment of Migraine. Besides herbs, many
Herbal Mala and Lockets having herb parts are also in use. In most of the cases, the
traditional healers manage the patients trouble and nullifies the harmful effect of pain
killers but many times the healers fail to get success. They claim that at initial stage these
herbs act in promising way but at later stage particularly after the abuse of pain killers,
very few formulations show positive effects. During the surveys I have noted that the
number of patients having Migraine is less in rural areas than in the urban areas. The
healers blame the modern life style full of stress, responsible for this trouble. Through the
much information on traditional formulations useful in treatment of Migraine. The
traditional healers of Chhattisgarh Plains use the leaves and flowers of many herbs to
treat the Migraine. The leaves and flowers of Bakain (Melia azadirach), Neem
(Azadirachtra indica), flowers of Jam (Psidium guajava) and Genda (Tagetes erecta) are
taken in equal proportion and boiled in water. The boiled combination is applied
lukewarm on forehead and at spots where pain is very intense. The healers have declared
it promising natural pain killer. One time application gives immense relief. The
application is repeated many times in a day during the attack. In normal days, also its use
is recommended. The healers claim that this combination acts in miraculous way at initial
stages. At later stage, its use remains effective as pain killer only. The healers have deep
faith in this use. This combination is easy to prepare as all ingredients are available easily
in surroundings. In case of normal headache, it acts in promising way. I have tried in
successfully many times. The healers have acquired this knowledge from their ancestors
and practicing it sincerely without any modification. This use is limited to few healers.
The healers of other regions are not much aware of this use. Also in reference literatures
related to different systems of medicine in India, I have yet not found much detail
regarding this use.
277. Chhati Peera Bar Dawa.
Chhati Peera Bar Dawa means the remedy for the chest pain. Chest pain due to cold and
cough is managed by the natives initially with the help of home remedies. These home
remedies are herb based. These home remedies are used both internally as well as
externally. During the period of chest pain the external remedies are used whereas during
normal time internal remedies are used. The external remedies are used in form of paste
or fomentation. When the natives fail to get desirable effects from home remedies they
approach to the traditional healers. The healers have in depth traditional medicinal
knowledge about herbs and herbal formulations useful in chest pain. Through the
much information on this aspect. The traditional healers of Chhattisgarh Plains use
Bramhi (Bacopa monniera) and Mandukparni (Centella asiastica) externally in treatment
of chest pain. I have mentioned in previous articles both Bramhi and Mandukparni are
considered as Bramhi and in most of the cases Mandukparni is used as promising
substitute to Bramhi. But senior traditional healers are not convinced with this use.
According to them both plants are different in their botany as well as medicinal properties
and can not be used as alternative. I have written a lot on this controversy in my previous
articles. Both herbs grow naturally in wild in Chhattisgarh and are integral part of
traditional system of medicine. I have observed use as single herb but this is new
information for me that the traditional healers use both herbs in combination in treatment
of chest pain. Both herbs are collected and mixed in equal proportion. The mixture is
boiled in water. In general the mixture and water are taken in 1:10 ratio. After three to
four boils, the mixture is collected and allowed to cool down. The lukewarm mixture is
applied in form of thick paste on patient's chest. This procedure is done many times in
day and continued till complete cure. The healers informed that this treatment reduces the
pain as immediate effect and in long term, the patients get rid from this trouble. In most
of the cases this external treatment cures the trouble completely. The patients do not have
to take the internal remedies. I have tried it successfully many times. The healers have
practicing it sincerely without any modification. Many healers informed that Bramhi
alone can be used in this way but the miraculous effects of combination force the patients
to use it in combination with Mandukparni. This use is limited with the traditional healers
of Chhattisgarh Plains. The healers of other regions are not much aware of this use. Also
in reference literatures related to different systems of medicine in India, I have yet not
found any detail regarding this use.
For the botany, traditional and reported medicinal uses of Bramhi and Mandukparni,
278. Kukkur Vish Ke Dawa.
Kukkur Vish Ke Dawa means the remedy for dog poison. Dog biting is common problem
in Chhattisgarh particularly in rainy season. In Chhattisgarh, there is a specific group of
traditional healers having expertise in treatment of Dog bite. They are having rich
of Dog bite. These herbs and herbal formulations are used both internally as well as
externally. I have written a lot about these formulations in previous articles. Many times
after the systematic treatment of patients, the patients do not feel well. According to the
traditional healers, this is due to the residual effects of poison present inside the body. All
healers are not having the knowledge to nullify this residual effect. There are few healers,
I have named them the expert healers, with us having the capacity to treat these patients.
In the year 1998, I conducted a special Ethnobotanical surveys focused on these healers
and collected the information on over 350 such expert healers. Unfortunately many
expert healers are not with us. Although a part of their valuable knowledge is with us in
form of my articles but I feel depressed as I have not done much to honour and recognize
them with the help of state authorities. From the expert traditional healers of Narharpur
region, I got information on new formulation used to nullify the harmful effects of
residual poison. The healers are suggesting the patients to take Chironiji (Buchanania
lanzan) seeds with Shahad (Honey) internally upto long time. The seeds are used in
powder form. They informed that in long term it gives desirable effects. Many times it
takes one year time. Disappearance of symptoms is considered as a time to stop the
remedy. Many times the healers suggest the patients to mix Chironji and Badam
(Almond) in equal proportion and take the combination internally with Shahad, but
Badam is very costly and it is beyond the reach of common natives, this use is having
very less popularity. Chirronji is easily available and it is relatively very cheap. The
natural forests are rich in wild population of Chironji tree. The healers have deep faith in
sincerely without any modification. The healers readily disclose this combination to the
patients but the patients prefer to take it under the supervision of the healers. This use is
limited to the expert healers of Narharpur region. The healers of other regions are not
much aware of this use. Also in reference literatures related to different system of
For the botany, traditional and reported medicinal uses of Chironji and Badam, please
Haklapan Ke Dawa means the remedy for stammering. In Chhattisgarh, the natives prefer
to cure the problem of stammering at childhood. They are having rich traditional
medicinal knowledge about herbs and herbal formulations useful as home remedies.
These herbs and herbal formulations are used both internally as well as externally. I have
mentioned in previous articles about the use of Murum Goti (Lateritic soil) to treat the
problem of stammering. In most of the cases the natives manage this trouble by their own
but in case of complication they approach to the traditional healers for systematic
treatment. Through the Ethnobotanical surveys conducted in different parts of
Chhattisgarh, I have collected much information on traditional medicinal uses of common
herbs useful in treatment of stammering. From the traditional healers of Chhattisgarh
Plains, I got information on new herb. The healers use Akarkara herb for this purpose.
Akarkara is local name of Spilanthes acmella. I have mentioned in previous articles that
many species of Akarkara are present in Chhattisgarh. One species having exotic origin is
under cultivation as medicinal crop. The wild species of Akarkara grows naturally as
wasteland weed. The yellow flowered species of Akarkara is most common but in
Southern Chhattisgarh the natural occurrence of white flowered Akarkara has been
mentioned. The traditional healers use the weedy species of Akarkara for the treatment of
stammering. Its roots are collected and crushed with the help of stone to prepare an
aqueous paste. This paste is applied externally on the patient's tongue. It is massaged on
tongue gently, many times a day. The healers explained that this application makes the
tongue slim and removes all problems. In most of the cases, the patients can experience
improvement in speech within a week. Many times it takes longer time. But according to
the traditional healers, this use is having the capacity to cure the trouble in true sense. In
general, they manage the problem of stammering without the help of other remedies. I
have used this simple treatment successfully many times. The traditional healers of
Southern Chhattisgarh consider the roots of white flowered Akarkara more promising
than the other species. It is a matter of scientific investigation that which species is most
promising. The healers have deep faith in this use. They have acquired this knowledge
from their ancestors and practising it sincerely without any modification. This knowledge
is limited to traditional healers of Akarkara growing regions. The healers of other regions
are not much aware of this use. In reference literatures related to different systems of
medicine in India, I have found this use. It is a matter of proud that this traditional
knowledge is still in practice in Chhattisgarh.
For the botany, traditional and reported medicinal uses of Akarkara, please read my
previous articles.
287. Amarbel Ke Dulabh Upyog.
Amarbel Ke Durlabh Upyog means the rare use of Amarbel (Cuscuta species), Amarbel
is parasitic herb. Different species of Amarbel infest on different types of herbs. It is
considered as one of the top twenty problematic weeds of the world. Its infestation on
agricultural crops results in heavy loss of crop and many times the farmers fail to get any
return. The weed scientists have developed many promising weedicides to manage this
weed in crop fields. Although it is headache for the farmers but for the traditional healers
of Chhattisgarh Amarbel is a source of valuable medicine. Amarbel herb infesting in
different hosts is used differently as medicine. According to the traditional healers
different hosts make the Amarbel useful for different diseases. Amarbel is used internally
as well as externally both in treatment of common and complicated troubles. Through the
much information on different traditional medicinal uses of Amarbel. The traditional
healers of Chhattisgarh Plains use the Amarbel in treatment of sterility problem in men.
Amarbel collected from Gram (Chana) fields is considered useful for this trouble. The
organically growing Gram crop is selected for the collection of Amarbel. Amarbel is used
both internally as well as externally for this trouble. The freshly collected Amarbel is
dried in shade and converted into fine powder. Once collected in bulk, it can be stored
upto long time by adopting traditional method. In small amount this powder is given to
the patients in small amount with Shahad (Honey). Shahad not only acts as carrier. It
plays important role in increasing the effectiveness of Amarbel. Besides internal use, the
decoction of powder is used externally to wash the genitals. In form of aqueous paste the
powder is applied on male genitals. This application is considered useful for maintaining
good sexual health. The healers claim that through all these uses of Akarkara, the patients
get rid from the problem of sterility effectively in very less time. During the surveys I got
opportunity to meet and interact with the patients getting benefits from these uses. The
healers are treating them only with the help of Amarbel. The patients informed that the
healers remedy is working in miraculous way. Many patients have tried all the therapies
but got success in treatment by the use of Amarbel. The healers have deep faith in this
without any modification. This use is limited with the traditional healers of Chhattisgarh
Plains only. The healers of other regions are not using it as they have other promising
alternatives. In reference literatures related to different systems of medicine in India, I
For the botany, traditional and reported medicinal uses of Amarbel, please read my
previous articles.
288. Rahar Ke Durlabh Prayog.
Rahar Ke Durlabh Prayog means the rare use of Rahar (Cajanus cajan). Rahar is well
known pulse crop in Chhattisgarh. It is grown as rainy season crop. Rahar is an essential
part of daily meals in Chhattisgarh. The natives consume it with taste. Also, it is having
much nutritious value. Although Rahar is not cultivated as medicinal crop but for the
traditional healers of Chhattisgarh all parts of Rahar are useful as medicine. They use it
both internally as well as externally, both alone and in combination with other herbs in
treatment of common diseases. Through the Ethnobotanical surveys conducted in
different parts of Chhattisgarh. I have colleted much information on traditional medicinal
uses of Rahar plant parts. The traditional healers of Chhattisgarh Plains use the leaves of
Rahar externally in treatment of chest pain specially for chest pain due to cold and cough.
For the new trouble, newly emerged leaves of Rahar are used whereas for old trouble old,
yellow leaves are used. The leaves are washed thoroughly in water and crushed with the
help of stone to prepare an aqueous paste. This paste is applied externally on chest. After
drying the paste is washed and new paste is applied. This procedure is repeated many
times a day. The use is continued till complete cure. Many healers use the leaves in other
way. They boil the leaves in water and apply the lukewarm paste on chest in similar way.
As Rahar grows as rainy season crop, it is very difficult to get the leaves for round the
year use. In such cases, the healers plants Rahar in their home gardens and allow it to
become the perennial tree. This tree solves the problem of availability of leaves round the
year. The healers have difference in opinion regarding the use of Rahar herb and tree.
Most of them are in favour of use of herb. It is a matter of scientific investigation that
whether the leaves of herb are more promising or the tree leaves. The healers have deep
faith in this use. They have acquired this knowledge from their ancestors and practising it
sincerely without any modification. The healers of other regions are not much aware of
this use although Rahar is under cultivation in almost all parts of Chhattisgarh. In
reference literatures related to different systems of medicine in India, I have found this
use but not with the details as described by the traditional healers of Chhattisgarh Plains.
For the botany, traditional and reported medicinal uses of Rahar, please read my previous
articles.
Purana Chot Ke Dawa means the remedy for old injuries. Although for the fresh injuries
the natives and traditional healers of Chhattisgarh are having many herbs and herbal
formulations used internally as well as externally but for old injuries they are having very
limited options. The traditional healers suggest the natives to treat any injury, big or
small, completely as in case of ignorance, the pain reappears at later particularly at old
age and at that time it is very difficult to manage it. In Chhattisgarh, the senior natives
use Haldi (Curcuma longa) both internally as well as externally for this purpose. In
Biochemic system of medicine Natrum Sulph is considered very useful in this regard
particularly in case of old head injuries. Through the Ethnobotanical surveys conducted
in different parts of Chhattisgarh, I have collected much information on traditional
medical uses of herbs useful in treatment of injuries. The traditional healers of
Chhattisgarh Plains use the bark of Koha (Terminalia arjuna) tree for this purpose. In
general, Koha bark is well known among the healers for its use in treatment of heart
troubles. For old injuries the freshly collected outer bark is used. For heart trouble, the
healers use the inner bark. The outer dark is boiled in water and after one or two boil, the
softened bark is collected and applied on injured parts. The healers informed that its long
term use gives desirable effects. Koha bark is also used internally. The bark is boiled in
water and decoction is prepared. In general, bark and water are mixed in 1:10 proportion
and boiled. When three fourth (of initial quantity) of water remains the boiled is stopped
and decoction is collected. This decoction is taken internally once in a day. Few
teaspoonful of decoction constitutes a single dose. Both internal and external uses cure
the trouble effectively in very less time. The use is continued till complete cure. As Koha
is well known tree present in surroundings in abundance, the healers have no problem to
collect it. They prefer the use of freshly collected bark. Although they have no scientific
explanation for it but the healers do not prefer the collection of bark in rainy season. The
healers do not disclose this use to any one. They have deep faith in this use. They have
For the botany, traditional and reported medicinal uses of Koha, please read my previous
articles.
290. Andi Ke Phool Ke Upyog.
Andi Ke Phool Ke Upyog means the use of Andi (Ricinus communis) flowers. Andi is
well known herb in Chhattisgarh. It is grown as oil seed crop in many parts of
Chhattisgarh. In many regions particularly in Chhattisgarh Plains, Andi herbs can be seen
growing in wastelands. The natives use different plant parts of Andi as home remedies.
The traditional healers are also having rich traditional medicinal knowledge about Andi
plant parts. They use it internally as well as externally, alone or in combination with other
herbs. I have written a lot on various aspects of this herb in my previous articles but
written less on utilization of its flowers. In the year 1998-2000, I conducted a special
Ethnobotanical survey focused on traditional medicinal uses of Andi flowers in
Chhattisgarh. From the traditional healers of Chhattisgarh Plains, I got information on
unique uses of its flowers. The traditional healers use it in treatment of different types of
pain. In common pain, they extract the juice by crushing the flowers. This juice is applied
externally on affected parts. In case of intense pain, the flowers are boiled in water and
softened flowers are converted into aqueous paste. This paste is applied on painful parts.
The use of lukewarm paste is prepared. The procedure is repeated till complete cure. This
use is considered very promising for the patients having migraine. The lukewarm paste is
also considered useful in treatment of swellings. In injured parts it is applied to reduce
both intense pain as well as swelling. In this way, the Andi flowers hold a reputed
position as medicine among the traditional healers. The healers have deep faith in this
use. They have acquired this knowledge from their ancestors and practising it sincerely
without much modification. These use are limited to the traditional healers of
Chhattisgarh Plains. The healers of other regions are not aware of this use. In reference
literatures related to different systems of medicine in India, I have yet not found much
detail on this aspect.
For the botany, traditional and reported medicinal uses of Andi, please read my previous
articles.
291. Ama Jadi Ke Durlabh Upyog.
Ama Jadi Ke Durlabh Upyog means the rare use of Mango roots. Mango is well known
tree in Chhattisgarh. It is popular among the natives for its delicious fruits. Mango
orchards are the common feature of typical village in Chhattisgarh. Both indigenous and
exotic Mango varieties are under cultivation in the state. The farmers prefer the high
yielding Mango varieties whereas the traditional healers prefer the indigenous varieties.
The indigenous varieties are low yielding but medicinally rich. Its all parts are used both
internally as well as externally in treatment of many common diseases. The traditional
healers are having rich traditional medicinal knowledge about Mango plant parts.
collected many important information on these traditional uses. The traditional healers of
Chhattisgarh Plains use the Mango roots in unique way. The roots are used by them in
treatment of many common diseases both internally as well as externally. Internally, the
roots are used in treatment of diarrhea. The roots are crushed with the help of stone and
juice is extracted. One teaspoonful of juice is given internally to the patients. The healers
informed that few doses cure the trouble effectively and permanently. The roots are also
used in combination with other herbs. Many natives particularly the children do not
tolerate milk and when they consume milk, its intake results in either vomiting or loose
motion. Mango roots are considered as a boon for such patients. The traditional healers
suggest the patients to dip the soft roots in a cup of water overnight and next morning,
take the leachate internally empty stomach. In general, the regular use of the leachate
upto one week is considered sufficient but many times the healers suggest the patients to
continue its use till complete cure. In case of joint pains, the roots are used externally.
The roots are boiled in water and softened roots are applied in form of aqueous paste on
the painful joints. The roots are used for joint pains when all other remedies fail to give
the desirable effects. The healers consider the month of August and September best for
the collection of roots. Once collected in bulk, the roots are used round the year. The
healers consume these roots by adopting traditional methods. The roots from actively
growing trees are preferred. The roots growing in North direction are considered best.
The roots are collected in a way so that it can damage the trees to the minimum extent.
The roots are collected after worship ceremony. The healers have deep faith in this use.
They have acquired knowledge from their ancestors and practicing it sincerely without
any modification. In reference literatures related to different systems of medicine in
India, I have yet not found any detail regarding this use.
For the botany, traditional and reported medicinal uses of Ama, please read my previous
articles.
292. Kaam Shakti Bar Dawa.
Kaam Shakti Bar Dawa means the remedy for sexual power. For the newly wed couples,
the natives and traditional healers of Chhattisgarh are having many precious gifts in form
of herbs and herbal formulations. In early days, the natives were giving these herbs when
they were visiting to meet the newly wed couples. I have mentioned in previous articles
that how the natives of Chhattisgarh Plains were specially collecting the Termite Queen
for the newly wed couples as it is considered as nutritious and aphrodisiac. These
traditional gifts are still popular in rural and forest areas. Few days back the traditional
healer of Gariaband region Shri Dhanuhar visited to me with Shahad (Honey). I wanted
to purchase all the Shahad but he refused to give all. He was going to attend the marriage
ceremony and wanted to give it to the newly wed couple as gift. In urban areas the
modern gifts have taken place and the natives are not showing interest in traditional gifts.
collected many interesting information on these traditional gifts as well as the traditional
formulations used to increase sexual power. The traditional healers of Chhattisgarh Plains
informed that in early days they were using the seeds of Indrajav (Wrightia tinctoria) as
traditional gift to the newly wed couples. The healers are still using these seeds to
increase the sexual power. The seeds are used externally. In general, the seeds are
crushed with the help of stone and thick paste is prepared. This paste is applied on male
genitals just before intercourse in order to increase the performance as well as retention
time. The freshly collected seeds are used for this purpose. The seeds are also used for the
same purpose in combination with other herbs. Many healers are in favour of its internal
use but as other promising alternatives are available, the healers use it less commonly.
But from documentation point of view it is an important information. The healers have
deep faith in this use. According to them, the use of seeds in this way is free from side
effects. They are not in favour of its long term use. They have acquired this knowledge
from their ancestors and practicing it sincerely without any modification. This use is
limited to the traditional healers of Chhattisgarh Plains. The healers of other regions are
not much aware of this use. Also in reference literatures related to different systems of
For the botany, traditional and reported medicinal uses of Wrightia, please read my
previous articles.
Pathri Ke Dawa means the remedy for Renal calculi. According to the traditional healers
of Chhattisgarh in early days the problem of Renal Calculi was limited to specific regions
but now a days it is becoming a common problem. The natives of young generation
particularly from the urban areas are becoming patients. The traditional healers blame the
modern food habits and low intake of water as the main reasons responsible for
increasing number of patients. This is the reason that along with main treatment the
patients are suggested by them to correct their life style. Although the natives are having
a long list of home remedies to flush out Renal Calculi and to reduce intense pain but the
traditional healers are not in favour of use of home remedies. According to them, the
patients having Renal Calculi require immediate attention. The healers are having rich
of Renal Calculi. Through the Ethnobotanical surveys conducted in different parts of
Chhattisgarh, I have collected much information on the traditional medicinal uses of
herbs. The traditional healers of Chhattisgarh Plains use Chhoti Elaichi (Elettaria
cardamomum) for the treatment of Renal Calculi. The fruit covers are burnt and ash is
collected. Few pinches of ash are given many times a day to the patients. Many times ash
is given with Shahad (Honey). In majority of the cases, the healers claim, the patients get
rid from this trouble through this simple treatment. I have mentioned in previous articles
that the fruit cover of Chhoti Elaichi is used in same manner to treat the respiratory
trouble but the information regarding its use for kidney related trouble is new information
for me. After flushing out the Renal Calculi, the patients are advised to consume one or
two fruits capsules after every meal. This use prevents the formation of Calculi again.
The healers have deep faith in this simple but promising use. They have acquired this
knowledge from their ancestors and practicing it sincerely without any modification. Its
popularity among them clearly indicates its efficacy. This use is limited to the traditional
healers of Chhattisgarh Plains. The healers of other regions are not much aware of this
use. Also, in reference literatures related to different systems of medicine in India, I have
yet not found any detail regarding this use. Although Chhoti Elaichi is not a herb native
to Chhattisgarh, but the in depth knowledge about this herb, the healers are having, is the
matter of proud.
For the botany, traditional and reported medicinal uses of Chhoti Elaichi, please read my
previous articles.
294. Chundi Bar Dawa.
Chundi Bar Dawa means the remedy for hair care. In Chhattisgarh, hundreds of herbs and
thousands of herbal formulations are used both internally as well as externally by the
natives and traditional healers of Chhattisgarh to maintain the health of hairs. Most of the
remedies are used externally. Besides these herbs and herbal formulations, the healers
also use specific soils collected from different locations for hair care. I have mentioned in
previous research articles that many promising herbal oils are popular among the natives.
The herbal oils are prepared by boiling the specific herb or herb part in base oil. The
traditional healers informed that in early days hair care was not a major problem in the
state and they were using limited formulations for all the patients but since last decade,
the number of patients is increasing at alarming rate. It is a matter of surprise for them
that premature graying and problem of Alopecia are becoming common problem among
the natives of young generation. The increasing number of patients is forcing the
traditional healers to search new options without any delay. Through the Ethnobotanical
on traditional medicinal uses of herbs useful in treatment of hair related troubles. The
traditional healers of Chhattisgarh Plains use Urd seed (Vigna mungo) in unique way for
hair care. The flour is prepared from Urd seeds and water is mixed in this flour. The
combination is allowed to ferment. The fermented paste is used to wash the hairs. It is
applied near the base of hair in order to promote its growth. It is considered promising
against dandruff and lice. I have tried this simple but promising treatment many times
successfully. Urd is under cultivation as pulse crop in Chhattisgarh. It is grown as rainy
season crop. Urd is grown under chemical farming. This is the reason that the Urd seeds
collected from commercial fields are not considered suitable for preparation of medicine.
Most of the healers having expertise in use of Urd seeds growing it in home gardens or at
their own crop fields organically. The healers informed that the fermented Urd flour is
also a promising remedy for nose bleed. The patients are advised to smell the flour in
order to stop the bleeding. During the surveys I have observed that the use of fermented
Urd flour is very popular among the traditional healers. They have deep faith in this use.
without any modification. Although Urd is under cultivation in almost all parts of
Chhattisgarh but the healers and natives are not aware of this unique use. Also, in
much detail regarding this use.
For the botany, traditional and reported medicinal uses of Urd, pleases read my previous
articles.
295. Bavasir Bar Chirchita Ke Upyog.
Bavasir Bar Chirchita Ke Upyog means the use of Chirchtia (Achyranthes aspera) herb
for the treatment of Piles. Chirchita is well known herb in Chhattisgarh. Although in
reference literatures related to weed sciences, Chirchita is described as problematic weed
but for the natives of Chhattisgarh, Chirchita is a herb of religious and medicinal
importance. The presence of this herb in field bunds is considered as a sign of good luck.
Many farmers claim that the good growth of Chirchita means the good crops. They
collect Chirchita plant parts in bulk and sell it to the local traders and in this way they
earn an additional income from so called weed. From morning to night, the natives use
Chirchita herb for different purposes. The traditional healers of Chhattisgarh are also
having rich traditional medicinal knowledge about different uses of Chirchita. It is an
integral part of many herbal formulations. As Chirchita is present in almost all parts of
Chhattisgarh, the traditional healers of all over the state, are using it both internally as
well as externally in treatment of many common diseases. Through the Ethnobotanical
of this herb. The traditional healers of Chhattisgarh Plains use its seeds in treatment of
Piles. I have mentioned in previous articles that the traditional healers prepare a special
sweet dish through Chirchita seeds. Its consumption is considered as appetite killer and
the consumer can survive upto one week without any food and also without loosing their
strength. Few seeds are used for this purpose and the dish is prepared by boiling the seeds
in cow milk. The concentrate decoction is used. The traditional healers of Chhattisgarh
Plains informed that the diluted form of this decoction in small doses is a boon for the
patients having the problem of Piles. This is new information for me. The seeds are used
externally also. The seeds are burnt and the fumes are directed to the anus. This
application helps in reducing the intense pain and also helps in treatment of Piles. In
combination with other herbs, the seeds are applied in form of aqueous paste on Piles
particularly in case of bleeding Piles. This application stops the bleeding effectively.
Many healers are in favour of use of Chirchita seed therapy alone for the Piles. According
to them, its external as well as internal uses in above mentioned ways root out the trouble
completely. The healers have deep faith in this use. They have acquired this knowledge
from their ancestors and practicing it sincerely after slight modification. This use is
limited with the healers of Chhattisgarh Plains only. In reference literatures related to
different systems of medicine in India, I have found information on similar uses. It is a
matter of proud that the traditional healers are still practicing this traditional knowledge
successfully.
For the botany, traditional and reported medicinal uses of Chirchita, please read my
previous articles.
Jahar Khatam Kare Ke Dawa means the remedy to nullify the harmful effects of poison.
In many cases when the traditional healers fail to detect the root cause of any trouble they
request the old patients to remember any incidence of childhood when any poisonous
insects, snakes or scorpions have bitten you and due to lack of sufficient treatment, you
faced problem. In most of the cases, the old patients give positive reply. I always write in
my articles that even after systematic treatment of insect, snake or scorpion bite, every
time residual poison exists in side the body and in long term its presence results in
harmful effects. The traditional healers of Chhattisgarh aware of this fact, always insist
on long term treatment of such patients specially after the incidences of bite but after
getting rid from intense pain most of the patients ignore it and stop medication. In
Chhattisgarh, we have having many traditional healers having expertise in treatment of
symptoms due to residual effects of poison. They use herbs and herbal formulations for it.
collected much information on these herbs and herb formulations. The traditional healers
of Chhattisgarh Plains consider the Kodo (Paspalum scrobiculatum) herb useful in
treatment. Kodo is one of the important traditional crops in Chhattisgarh particularly in
tribal areas. Although it is not cultivated as medicinal crop but all parts of Kodo are used
as medicine by the natives and traditional healers of Chhattisgarh. It is an important part
of the traditional system of medicine in the state. I have written a lot on its traditional
medicinal uses in my previous articles. The traditional healers of Chhattisgarh Plains
suggest the patients to cook the Kodo grains like rice grains and consume it in bulk in
form of meals till the disappearance of symptoms. It is simple but promising treatment. In
complicated cases the patients are advised to use the whole herb juice of Kodo herb
internally. The Kodo herb collected before flowering stage is considered best for it. Both
uses are popular among the healers and they have deep faith in these uses. It is traditional
knowledge acquired from the ancestors and practised sincerely without any modification.
This use is limited to the healers of Chhattisgarh Plains. The healers of other region use it
for other purposes. Also, in reference literatures related to different systems of medicine
in India, I have yet not found any detail regarding this use.
For the botany, traditional and reported medicinal uses of Kodo, please read my previous
articles.
297. Dubla Hoi Ke Dawa.
Dubla Hoi Ke Dawa means the remedy able to make slim. For the fatty natives of
Chhattisgarh the traditional healers are having many herbs and herbal formulations useful
as medicine. Although the problem of obesity is not considered serious in rural and forest
regions but in urban areas the natives are becoming health conscious and now they are in
search of herbal remedies that can help in reducing extra fat. I have mentioned in
previous articles that by passing much time under Bambri (Acacia nilotica) trees one can
get rid from the problem of obesity. It is not feasible traditional method for the natives
living in urban areas. The average farmers pass much time under these trees but they are
hard working and obesity is not a problem for them. The traditional healers suggest the
interested natives to make change in food habits and add specific herbs in their meals.
Through the interactions and meeting with the traditional healers during Ethnobotanical
on this aspect. The traditional healers of Chhattisgarh suggest such natives to include
Kundru (Coccinia grandis) fruits in their diet in any form but its use as raw fruits is
preferred. The healers claim that the Kundru fruits are having the capacity to reduce extra
fat. Also, its regular use flushes out the toxic material from body. I have mentioned in
previous articles that it is common belief among the common natives that the
consumption of raw Kundru fruits results in deafness. The healers are aware of this fact.
They suggest the natives to consume it with common salt (Namak). Its combination with
Namak, nullifies its harmful effects. Kundru fruits consumed in form of spicy curry are
although good in taste but it do not reduce the obesity in this form. Kundru is under
cultivation as vegetable crop in fairly large areas in Chhattisgarh. It is cultivated under
chemical farming. The healers prefer the use of organically grown Kundru as medicine. I
have found Kundru very promising for this trouble. The healers have deep faith in this
use. They informed that it is their traditional knowledge and they are practicing it
sincerely without any modification. Its popularity among them clearly indicates its
efficacy. This use is limited to the healers of Chhattisgarh Plains only whereas Kundru is
under cultivation in almost all parts of Chhattisgarh. In reference literatures related to
different systems of medicine in India, I have not found much detail regarding this use.
For the botany, traditional and reported medicinal uses of Kundru, please read my
previous articles.
298. Pelea Ke Dawa.
Pelea Ke Dawa means the remedy for Jaundice. I have mentioned in previous articles that
Jaundice is a common trouble in different parts of Chhattisgarh and every year many
patients in urban areas die due to poor medication. In rural and forest regions, it is not
considered as much serious problem. The natives and traditional healers are having rich
of Jaundice. Besides these herbs and herbal formulations, the healers use Herbal Mala
and Lockets having herb parts. In general, after complete treatment the traditional healers
suggest the patients to consume specific herbs particularly the wild fruits, in order to
protect themselves from liver related troubles in future. The healers of different regions
recommend different fruits. Through the Ethnobotanical surveys conducted in different
parts of Chhattisgarh, I have collected much information on traditional medicinal uses of
herbs. The traditional healers of Chhattisgarh Plains use the fruits of Kadam
(Anthocephalus cadamba) tree for the liver related trouble. It is used as both curative and
preventive to these troubles. Kadam is well known tree of religious and medicinal
importance in Chhattisgarh. Its all parts are used alone or in combination with other herbs
in treatment of many common diseases. I have written a lot on different aspects of Kadam
tree in my previous articles but its use in treatment of liver related trouble is new
information for me. The patients having the problem of Jaundice are advised by the
healers to consume Kadam fruits as much as possible. In Chhattisgarh many herbal dishes
are also prepared from Kadam fruits. The use of these dishes is also considered beneficial
for the patients. The healers claim that in many cases the use of Kadam fruits in this way
cures the trouble in miraculous way without any other treatment. The patients are advised
to continue its consumption even after cure in order to prevent further attack. I have tried
the tasty fruits many times successfully. The healers have deep faith in this use. They
modification. Although Kadam tree is present in almost all parts of the state but the
healers of Chhattisgarh Plains use its fruits for this purpose more frequently. In reference
literatures related to different systems of medicine in India, I have not found much detail
on this aspect.
For the botany, traditional and reported medicinal uses of Kadam, please read my
previous articles.
299. Hirday Rog Ke Dawa.
Hirday Rog Ke Dawa means the remedy for heart diseases, Like other parts of the world,
the heart diseases are also common in Chhattisgarh, but it is the rich traditional
knowledge about herbs and herbal formulations the natives and traditional healers are
having, that the patients of not only Chhattisgarh but also from neighbouring states are
benefiting from this knowledge. Many national and international health organizations
have showed interest in this traditional knowledge. I have mentioned in previous articles
that the traditional healers use special wooden glasses made up of Koha (Terminalia
arjuna) wood for the heart patients. In different names, these glasses are becoming
popular in different parts of India. Through the Ethnobotanical surveys conducted in
different parts of Chhattisgarh, I have tried to document the unique aspects of this
valuable traditional medicinal knowledge. From the traditional healers of Chhattisgarh
Plains, I got new information. They use the grains of Kakun as medicine for the heart
patients. Kakun is a local name of Setaria italica ( Italian millet). Kakun is well known
traditional crop in Chhattisgarh particularly in tribal belts. It is grown for its grains. It is
also cultivated as fodder. Its grains can be melted. Although it is a grain crop but the
natives and traditional healers are aware of its medicinal properties and uses. Its grain is
used as diuretic, astringent and externally for rheumatism. The traditional healers of
Chhattisgarh Plains use its grains internally in treatment of heart diseases. The grains are
cooked in water like rice seeds and with heavy quantity of cow ghee served to the
patients. According to the traditional healers, the use of Kakun grains in this way makes
the heart strong and it is a boon for the patients having heart related troubles. It can be
used along with main treatment. The healers disclosed that in early days, Kakun was the
part of the meals of common natives. This is the reason in early days there were less
number of heart patients. Today very few natives are consuming it daily. The healers
suggested that Kakun should be promoted as medicinal crop and the common natives
must be made aware about its health benefits. I have recommended this use successfully
many times. The healers have deep faith in this use. They have acquired this knowledge
from their ancestors and practicing it sincerely without any modification. In reference
literatures related to different systems of medicine in India, I have found detailed
information regarding the medicinal properties of Kakun. This is a matter of proud that
this traditional use is still popular in Chhattisgarh.
For the botany, traditional and reported medicinal uses of Kakun, please read my
previous articles.
300. Sharir Ke Raksha Ke Upaiy.
Sharir Ke Raksha Ke Upaiy means the remedy to protect the body. In Chhattisgarh,
besides the use of herbs and herbal formulations the traditional healers are aware of use
of many herbs that can prevent the attack of diseases. The healers believe in 'Prevention
is better than cure' concept. They use specific herbs or herb parts in unique way upto long
time in order to get protection from diseases life long. Many of these remedies are used
for their anti-aging properties. The healers claim that regular life and less diseases can
delay the old age. In modern days, the natives of urban areas consume Chyavanprash
available in market in different brands. Chyavanprash is a herbal combination prepared

by mixing potential herbs that make the natural defense system of body strong. Earlier, it
was in use in winter season only but now a days the natives use it round the year. The
healers of Chhattisgarh are not happy with this use. They have many questions regarding
adulteration. Also, in Chyavanprash, most of the herbs used are not native to
Chhattisgarh. The healers prefer the use of indigenous herbs. This herbal combination is
for winter season only. It is not for round the year use. Also, the combination is very
heavy and to digest it, the natives have to do much physical work and in urban areas the
natives do more mental work than the physical. The healers have many single herb based
remedies for this purpose. Through the Ethnobotanical surveys conducted in different
parts of Chhattisgarh, I have collected much information on this aspect. The traditional
healers of Chhattisgarh Plains use the roots of Kush (Desmostachya bipinnata) herb for
this purpose. Kush is a perennial tall grass. Its culms are used for thatching, rough ropes,
writing and printing paper and brooms. It is an excellent sand binder. It is used in Hindu
ceremonies and also as an ingredient of medicines in dysentery. Kush grass grows
naturally in wastelands in abundance. The traditional healers use its all parts as medicine
both internally as well as externally. I have written a lot about this herb in my previous
articles but the use of its roots for developing natural resistance is new information for
me. The traditional healers suggest the patients to dip the freshly collected root piece of
Kush root in a cup of water, overnight. Next morning, the natives are advised to take the
leachate, empty stomach. This use is recommended continuously upto one month in any
part of the year in order to get protection from diseases round the year. Many times the
healers suggest its long term use. I have experienced its miraculous effects. I personally
feel that this use can be of great importance for the patients having problems like AIDS in
which they loose the natural defense power. I am confident that the researcher engaged in
AIDS research around the world will focus their research on this aspect also, after
reading the present article. The healers have deep faith in this traditional formulation.
This use is limited with the traditional healers of Chhattisgarh Plains. The healers of other
regions are not much aware of this use. Also, in reference literatures related to different
For the botany, traditional and reported medicinal uses of Kush, please read my previous
articles.
Pathri Ke Dawa means the remedy for Renal Calculi. I have mentioned in previous
articles that the natives and traditional healers of Chhattisgarh consider all plants as
medicinal plant. They are not ready to accept the recommendations of Agricultural
scientist to use lethal agrochemicals to destroy the weed, the socalled unwanted plants.
They prefer the method of manual weeding and sell the uprooted plant parts to local herb
traders. Many times they collect uprooted plants and store it property for year round use,
as medicine. The traditional healers claim that the variety of weeds grow in two cropping
season in crop fields can save the medical expenses of average farmers round the year.
Over 70 species of herbs grow alone or in combination with other herbs can treat all
common diseases. As weed scientist, I am having deep love with the weeds and I believe
in 'Management through Utilization', concept. I am fortunate that I am living in the region
where the natives believe in this unique concept. Many times I got letters and e mails
from readers with comments that I give much emphasis on medicinal weeds. They are
very true. The information present in Chhattisgarh about the medicinal weeds is
unlimited and I feel that one life is very short to document all the information. Through
the Ethnobotanical surveys in different parts of Chhattisgarh, I am trying my best to
document this information. From the traditional healers of Chhattisgarh Plains I got new
information on traditional uses of potential medicinal weeds Kans (Saccharum
spontaneum). It grows as wasteland and bund weed in Chhattisgarh. It is having great
religious and medicinal importance. Its different parts are an integral part of traditional
system of medicine. I have written a lot on its different aspects in my previous articles
but the use of it roots in treatment of Renal Calculi is new information for me. The roots
are used in many ways. In order to flush out the Renal Calculi, the roots are used in form
of decoction. The roots and water are taken in 1:10 ratio and boiled. When half quantity
(of initial quantity) of water remains the boiling is stopped and decoction is given
internally to the patients. The use is continued till complete cure. In general, its regular
use once in a day cures the trouble effectively in one week. As preventive to this
problem, the patients are suggested to dip a piece of Kans root in water whole night and
take the leachate internally empty stomach, next morning. The healers have deep faith in
these uses. They have acquired this knowledge from their ancestors and practicing it
sincerely without any modification. These uses are limited with the traditional healers of
Chhattisgarh Plains. In reference literatures related to different systems of medicine in
India, I have yet not found any detail regarding these uses.
For the botany, traditional and reported medicinal uses of Kans, please read my previous
articles.
302. Kasni Ke Durlabh Prayog.
Kasni Ke Dulabh Prayog means the rare use of Kasni (Cichorium species). Both species
of Kasni, Cichorium endivia and C. intybus grow as wasteland weed in Chhattisgarh
although both are considered as valuable herbs and under cultivation in many parts of the
world, it are under cultivation and considered very important to coffee industry. The
healers of Chhattisgarh are not much sure about the time of its introduction in
Chhattisgarh but as many Kasni based herbal formulations are available and are in use, it
indicates that Kasni is present since long time. Kasni of cultivated origin can be found in
local herb shops of the state. Its is supplied from neighbouring states. This Kasni is
having very high rates. The traditional healers of Chhattisgarh consider the cultivation of
Kasni far inferior than the Kasni growing as wild plant. You will be surprised to know
that the traditional healers of many neighbouring states are aware of medicinal potential
and occurrence of wild Kasni in Chhattisgarh and they purchase it from the herb vendors
of Chhattisgarh Plains. Although both cultivated and wild Kasni are having same origin
but both are performing differently in different agroclimatic conditions. This is a very
useful observation and information specially for the new researchers working on different
aspects of herb farming. The healers of Chhattisgarh use all parts of wild Kasni as
medicine but the seeds and roots are used most commonly. These plant parts are added in
popular herbal combinations. The healers informed that its presence nullifies the harmful
effects of other herbs. I have written a lot on different traditional medicinal uses of wild
Kasni in my previous articles. From the traditional healers of Chhattisgarh Plains, I got
new information on traditional medicinal use of wild Kasni. The healers add its roots and
seeds in equal proportion and mix it to form a combination. The patients having poor
resistance power are suggested by the traditional healers to take few pinches of this
combination twice a day with a glassful of cow milk internally, upto long time. Its use is
continued even after complete cure. Many times the healers recommend its use upto 4-5
years. Few weeks back when I visited to these healers with few AIDS patients, they
started the treatment with this promising combination. They claimed that this
combination is a boon for the AIDS patients and they have use it successfully many
times. This unique information motivated me to include this use in present series without
any delay. It is a matter of appreciation that the traditional healers of Chhattisgarh are
taking interest in experimentation and also using old formulations for new diseases. I
personally feel that this combination will be of great use for the researchers working on
AIDS management round the world. The healers have deep faith in this use. They have
For the botany, traditional and reported medicinal uses of Kasni, please read my previous
articles.
303. Jangli Kahu Beeja Ke Upyog.
Jangli Kahu Beeja Ke Upyog means the use of wild Kahu seeds. The scientific name of
Jangli Kahu is Lactuca scariola. Its English name is wild Lettuce. Although the reference
literatures on flora claim that Jangli Kahu is not present in Chhattisgarh but according to
the traditional healers and herb collectors of Chhattisgarh it is found in the state although
its occurrence is rare. The hilly regions are having rich population of this herb. Very few
traditional healers are aware of its medicinal uses and properties. In the name of Kahu
many herbs are known in Chhattisgarh. Terminalia arjuna is one of these herbs. In
general, the traditional healers use all parts of Jangli Kahu as medicine but seeds are used
most commonly. Through the Ethnobotanical surveys conducted in different parts of
Chhattisgarh I have collected much information on traditional medicinal uses of this herb.
The traditional healers of Chhattisgarh Plains use Jangli Kahu seeds in treatment of
Insomnia. The seeds are crushed into fine powder and few pinches of powder are given
internally. The healers take special precaution while using the seed powder as over dose
may result in harmful effects. They are also not in favour of its long term use. The healers
have no doubt about its effects. In general, they use the seeds when all remedies fail to
give the desirable effects. Many healers use the seed oil in order to get more promising
results. The seed oil is used both internally as well as externally. Internally it is given
with Batasha whereas externally it is massaged on soles. Both internal as well as external
uses cure the trouble effectively. The healers have deep faith in this use. They have
modification. This use is limited with the traditional healers of Chhattisgarh Plains. In
For the botany, traditional and reported medicinal uses of Jangli Kahu, please read my
previous articles.
304. Swas Rog Ke Dawa.
Swas Rog Ke Dawa means the remedy for respiratory troubles. I have mentioned in
previous articles that the natives and traditional healers of Chhattisgarh are having rich
traditional medicinal about herbs and herbal solutions useful in treatment of different
respiratory system related diseases. These herbs and herbal solutions are used both
internally as well as externally. The use of herb based home remedies is also popular.
Besides these remedies, Herbal Cigarettes are still very popular in the state. The
traditional healers having expertise in treatment of respiratory system related troubles use
many specific formulations that develop resistance in side the body in order to get
protection from all respiratory trouble. The common natives as well as patients both are
suggested by the healers to take these formulations upto specific time in order to prevent
the attack of troubles round the year. Through the Ethnobotanical surveys conducted in
traditional healers of Chhattisgarh Plains use the Kela (Banana) flowers both internally as
well as externally for this purpose. The patients are advised to dip the flower in water
overnight and next morning take the leachate empty stomach. This use is recommended
upto one month. Many senior traditional healers informed that one month use develops
enough resistance for three years. The flower is used in another way also. The shade
dried flowers are collected and crushed into fine powder. This powder is given internally
with Shahad (Honey) to the patients. It is considered as more promising use as compared
to the leachate, but there is a difference in opinion among the healers. Many healers
prefer the use of leachate as it is considered safe for natives of all age groups whereas the
use of Kela flower powder is considered safe for the natives having good vital force. Kela
flower powder is used externally also. It is burnt and the patients are advised to inhale the
fumes but this use is practised as cure rather than preventive measure. The flowers of
wild species of Kela are used. I have mentioned in previous articles that Kela grows as
wild plant in many parts of the state. The healers having no access to wild plants, prefer
the use of the flowers of organically grown Kela crop. Kela is under cultivation in
Chhattisgarh. The healers have deep faith in this use. They have acquired this knowledge
literature related to different systems of medicine in India, I have found many similar
formulations. It is a matter of proud that these formulations are still in use in

Chhattisgarh.
For the botany, traditional and reported medicinal uses of Kela, please read my previous
articles.
305. Kareel Ke Durlabh Upyog.
Kareel Ke Durlabh Upyog means the rare use of Kareel herb. Capparis decidua is known
as Kareel locally. It is a leafless, diffuse, much branched spinous shrub or small tree
distributed in many parts of India. Its flower buds and green and mature fruits are edible.
Top shoots and young leaves are used as plaster for boils and swellings. All parts of
Kareel are used as medicine in different systems of medicine in India particularly in
Ayurveda. Kareel is a well known herb in Chhattisgarh and it is an integral part of folk
medicine. The traditional healers are aware of its many valuable medicinal properties and
uses. I have written a lot on different aspects of this herb in my previous articles. Through
the information on this herb. During the recent surveys, from the healers of Chhattisgarh
Plains, I got new information regarding its use. The healers use the matured fruits of
Kareel as memory enhancer. The small children specifically the school going children are
advised to consume the fruits. The fruits are good in taste. The healers also suggest the
natives to prepare its different herbal dishes for its off-season use. The healers informed
that regular use of the tasty fruits act as memory enhancer. It is good brain tonic. They
claim that in many properties, Kareel fruits are far better from Bramhi (Bacopa
monniera). Possibly, the Bramhi has got much promotion. This is the reason Bramhi is
now established as promising memory enhancer. Many senior healers have named it as
'Poor man's memory tonic'. They recommend its use for the old patients also. The
consumption of Kareel fruits are having other health benefits also. The fruits are
considered as promising blood purifier. It is good for stomach. The most positive thing is
that it is good in taste. The healers informed that in early days these fruits were in use but
now very few natives consume it. They gave emphasis on its promotion as medicinally
important wild fruit. The healers have deep faith in its use as memory enhancer. I have
tried it successfully in many cases. The healers have acquired this knowledge from their
ancestors and practising it sincerely after slight modification. This use is limited to the
use. In reference literatures related to different systems of medicine in India, many other
medicinal properties of Kareel fruits have been mentioned but its use as memory
enhancer is not mentioned.
For the botany, traditional and reported medicinal uses of Kareel, please read my
previous articles.
Daad Khaj Ke Dawa means the remedy for skin related troubles particularly for
ringworm and itch. In general, the natives manage these troubles with the help of home
remedies. Most of these home remedies are based on herbs. In case of complication, the
natives approach to the traditional healers for systematic treatment. I have mentioned in
previous articles that the traditional healers of Chhattisgarh are having rich traditional
medicinal knowledge about the herbs and herbal formulations useful in treatment of these
troubles. Although I have a long list of remedies but the information seems endless. In
every visit, I get new information. I am trying my best to document all the available
information through the Ethnobotanical surveys in different parts of Chhattisgarh. From
the traditional healers of Chhattisgarh Plains, I got new information. They use the flowers
of Kantiari for the treatment of Daad and Itch. Kantiari is a local name of Carthamus
oxyacantha. It is wild species of Kusum (Carthamus tinctorius). Kusum is under
cultivation as oil seed crop whereas Kantiari grows as wasteland weed. Although in
reference literatures related to weed science, Kantiari is mentioned as problematic weed
but for the traditional healers, Kantiari is a valuable herb and its all parts are used as
medicine. The traditional healers of Chhattisgarh Plains use Kantiari flowers in many
ways. At initial stages, they extract the juice of flower and suggest the patients to apply it
on affected parts externally. In complicated cases they use the decoction of flowers, the
flowers and water are mixed in 1:10 ratio and boiled. When half quantity (of initial
quantity) of water remains the boiling is stopped and decoction is collected. This
decoction is used to wash the affected parts. Every time new decoction is prepared and
used. The use of stored decoction is not considered safe. The flowers are collected from
vigorously growing Kantiari herb. The healers have specific day and time for the
collection of flowers. They perform worship ceremony before collection of flowers. The
healers have deep faith in this use. Its popularity among them clearly indicates its
efficacy. This is their traditional knowledge which is in practice since generations
without any modification. Kantiari plants growing in crop fields are not used by the
healers because according to the healers it has became resistant (rather more stiff) due to
pesticide. This knowledge is restricted to the healers of Chhattisgarh Plains. The healers
of other regions are not much aware of this use.
For the botany, traditional and reported medicinal uses of Kantiari, please read my
previous articles.
Jahar Khatam Kare Ke Dawa means the remedy to nullify the effect of poison. In present
article, I am giving the details about the herb useful in treatment of snake poison
particularly to nullify the harmful effects of this poison in long term. I have mentioned in
previous articles that the traditional healers of Chhattisgarh believe that after complete
treatment of snake bite, due to residual effect of snake poison, many times the patients
suffer life long and the effects appear in form of different symptoms not directly
associated with the symptoms of snake bite. To nullify the harmful effects of poison, the
traditional healers use many herbs and herbal formulations. In Chhattisgarh, there is a
specific group of healers having expertise in treatment of this trouble. Through the
much information in this aspect. From the traditional healers of Chhattisgarh Plains I got
new information on this aspect. The healers use the tubers of Kaseru (Scirpus grossus) for
this purpose. It is a large, perennial herb occurring throughout India. It prefers marshy
places for good growth. Its tubers are well known among the healers for its medicinal
properties and uses. The tubers are consumed by the natives with taste. The traditional
healers of Chhattisgarh Plains suggest the patients having bad effects of snake poison to
consume the tuber upto long time in order to nullify the effects. Although the tubers can
be consumed in form of herbal dishes but the healers prefer the use of raw tubers. For offseason use, it can be used in form of herbal dishes. The disappearance of symptom is
considered as a time to stop the use of tubers. The healers have treated hundreds of
patients through this simple treatment. They have deep faith in this use. They have
acquired this knowledge from their ancestors and practising it sincerely without any
modification. The healers of other regions are aware of this use but they use other
alternatives. They are convinced with its miraculous effects. In reference literatures
this use.
For the botany, traditional and reported medicinal uses of Scirpus, please read my
previous articles.
308. Karayal Ke Durlabh Upyog.
Karayal Ke Durlabh Upyog means the rare use of Karayal. Nigella sativa is locally
known as Karayal in Chhattisgarh. It is under cultivation in many parts of the state. Its
seeds are used mainly as condiment and spice. Karayal holds a reputed position as
medicinal herb among the traditional healers of Chhattisgarh. It is one of the frequently
used herbs. It is an integral part of many important herbal formulations. I have written a
lot on traditional medicinal uses of this herb in my previous articles. I have collected
much information on different aspects of this herb through the Ethnobotanical surveys
conducted in different parts of Chhattisgarh. The traditional healers of Chhattisgarh
Plains use the seeds of Karayal internally in treatment of gynaecological troubles. The
seeds are considered as a boon for the patients having the problem of Amennorrhoea. The
seeds are used in form of decoction. The concentration of decoction depends upon the
condition of the patients. In general, the healers mix its seeds and water in 1:10 ratio and
when half quantity (of initial quantity) of water remains, the boiling is stopped and
decoction is given internally. In complicated cases, more concentrate decoction is given.
Few teaspoonful of decoction constitute a single dose. It is given twice a day. In general,
the healers suggest the female natives to consume this decoction upto specific time in a
year in order to get the protection round the year from gynaecological troubles. In
Chhattisgarh, Karayal is grown normally without chemical fertilizers. This is the reason
the healers use it without any question. In local herb shops, I have seen large sized seeds
of Karayal but the healers do not consider it much safe. The healers have deep faith in
this use. Its popularity among them clearly indicates its efficacy. Many healers informed
that Karayal seeds can be used in combination with other herbs. The healers are having
differences in opinion regarding its use as single remedy. Many healers recommend the
use of Karayal based dishes for the gynaecological troubles. I have written a lot on these
dishes in my previous articles. Although many alternatives are available but the
traditional healers of Chhattisgarh Plains are satisfied with the performance of its seed
decoction. In reference literatures related to different systems of medicine in India. I have
found many similar formulations. This is a matter of proud that these traditional
formulations are still in use in Chhattisgarh.
For the botany, traditional and reported medicinal uses of Karayal, please read my
previous articles.
309. Galgund Ke Dawa.
Galgund Ke Dawa means the remedy for Tonsilitis. In Chhattisgarh, the natives manage
this trouble with the help of home remedies. The simplest way to treat this troubles is to
gargle with lukewarm salt water. The natives are having the long list of home remedies
for this trouble. In case of complications, they approach to the traditional healers for
systematic treatment. The traditional healers use both internal as well as external
remedies. Many times both remedies are used at a time. The traditional healers are having
rich traditional medicinal knowledge about herbs and herbal formulations useful as
preventive to Tonsilitis. Through the Ethnobotanical surveys conducted in different parts
of Chhattisgarh, I have collected much information on this aspect. The traditional healers
of Chhattisgarh Plains use the leaves of Makoi (Solanum nigrum) both as curative and
preventive to Tonsilitis. The leaves are used in form of decoction. The leaves and water
are mixed in 1:10 ratio and the solution is boiled. When half quantity (of initial quantity)
of water remains, boiling is stopped and decoction is collected. The patients are advised
to gargle with this lukewarm decoction. Many time the healers mix the leaves and roots
of Makoi in equal proportion and prepare the decoction in same way. The addition of
roots is not considered safe by all the healers. Many senior traditional healers of
Chhattisgarh Plains are in favour of use of raw leaf juice in place of decoction. They also
informed that the raw juice is also beneficial for the stomatitis. As Makoi grows as
wasteland weed, the healers have no problem regarding its availability. Many times the
healers collect its leaves and dry it by adopting traditional methods. The dry leaves are
used round the year for preparing decoction. The healers have deep faith in this use. They
are practicing this traditional knowledge without any modification sincerely. This
knowledge is specific to the healers of Chhattisgarh Plains. The healers of other regions
are not much aware of this use. In reference literatures related to different systems of
medicine in India, I have found the information on many similar formulations. This is a
matter of proud that these traditional formulations are still in use in Chhattisgarh.
For the botany, traditional and reported medicinal uses of Makoi, please read my
previous articles.
310. Sharir Ke Suraksha Ke Upaiy.
Sharir Ke Suraksha Ke Upaiy means the measure to protect the body (from diseases). In
order to increase the natural resistance of body, the natives and traditional healers of
Chhattisgarh are having many herbs and herbal formulations. The purpose of increasing
natural body resistance is to get protection from different diseases upto long time. Also,
the healers consider it as potential anti ageing remedies. In general, these remedies are
used from childhood. Through the Ethnobotanical surveys conducted in different parts of
Chhattisgarh, I have collected many valuable information on these remedies. After the
extensive documentation work, it seems that much information is still undocumented.
Every time when I conduct new survey, I get new information. During recent surveys I
got new information from the traditional healers of Chhattisgarh Plains. The healers use
the plant of Kakjangha (Leea hirta) along with the beetle feeding on it, as medicine to
make the body strong. The insect infested leaves are collected with the beetle and dried in
shade. After drying, it is crushed into powder. Few pinches of powder is given internally
with Shahad (Honey). It is given in this way once in a day. In general, the healers suggest
the common natives to take it upto one month in any part of the year in order to get
resistance to protect the body round the year. The healers do not inform the patients about
the use of insect in powder. To hide its identity many times the healers add more herbs
particularly aromatic herbs. I am not aware of this insect species and in process of
identification. The healers informed that this beetle is specific to this plant. They claimed
that the use of leaves is considered incomplete without the beetle body. I am trying my
best to search the science of this use and also about its mode of action. The healers collect
the leaves and beetles at specific time of the year. Once collected in bulk it is used round
the year. I have noted during the surveys that the healers of young generation are not
taking interest in this promising use. They are preferring other herbal alternatives. The
healers disclosed this use to me with hope that in form of my article it will remain safe
for the future generations. The healers have deep faith in this use. They have acquired
For the botany, traditional and reported medicinal uses of Kakjangha, please read my
previous articles.
311. Keeda Kate Ke Dawa.
Keeda Kate Ke Dawa means the remedy for insect bite particularly the bite by poisonous
insect. The incidences of insect bite are common in Chhattisgarh, specially during rainy
season. The farmers, common natives, traditional healers, herb collectors etc. all face this
problem and they are having different methods and remedies to manage this problem. In
general, the natives living in rural and forest regions plant specific herbs around their
homes in order to repel away the insects. Most of these herbs are aromatic. They also put
the twigs and leaves of these herbs in possible entries of their homes. During rainy
season, they massage herbal oil and creams throughout their body in order to get
protection from insects during sleep. Even after all precautions when they get insect bite,
initially they try to manage it with the help of home remedies. In most of the cases they
get good success but many times they have to approach the healers for systematic
treatment. Through the Ethnobotanical surveys conducted in different parts of
Chhattisgarh, I have collected valuable information on this aspect. From the traditional
healers of Chhattisgarh Plains, I got information on new formulation. The healers use the
Khur (Toe) of cow in treatment. Khur collected from the dead cow is stored by the
traditional healers for this use. Khur is crushed and converted into fine powder. When the
patients having insect bite approach to the healers they mix the fine powder with
alcoholic extract of Mahua (Madhuca latifolia) and prepare an aqueous paste. This
aqueous paste is applied externally on affected parts. The application of paste is repeated
many times in a day and use is continued till complete cure. The healers informed that it
is specially beneficial in treatment of blisters produced by the Blister beetles. I have tried
this formulation many times successfully. The healers have deep faith in this use. They
modification. I have noted during the surveys that this unique knowledge is limited to
very few traditional healers. They want to keep it secret. They are not in favour of its
commercial exploitation. The healers aware of the importance of my on-going
documentation work, disclosed it to me. In reference literatures related to different
For the botany, traditional and reported medicinal uses of Mahua, please read my
previous articles.
312. Mudi Ke Khujli Bar Dawa.
Mudi Ke Khujli Bar Dawa means the remedy for the skin troubles particularly itch in
scalp. This trouble is common among the small children in Chhattisgarh. It is known as
Balkhor or Balkhora locally. The natives consider the poor hygiene, a main factor
responsible for this trouble whereas the traditional healers relate it to the poor resistance
power of the children. As this trouble is common, we have a long list of herbal remedies
used both internally as well as externally to manage this trouble. Besides, herbal remedies
the healers use animal parts also to manage this trouble. Through the Ethnobotanical
on this aspect. The traditional healers of Chhattisgarh Plains use the Khur (Toe) of Goat
(Chheri) in treatment. Khur is collected from dead Goat and crushed into fine powder.
The fine powder can be kept upto long time. When the patients approach to the traditional
healers, they mix the fine powder with vinegar (Sirka) and prepare on aqueous paste. This
paste is applied on affected parts and washed after drying. The healers claim that within
few days the patients feel great relief and very soon they get rid from this trouble. Many
senior traditional healers informed that the use of Sirka prepared from Chirai Jam
(Syzygium cumini) in place of other Sirka makes the combination more promising. The
healers have seep faith in this use. I have tried it successfully many times. They have
modification. This information is limited to the few traditional healers of Chhattisgarh
Plains. The healers of other regions are not much aware of this use. Also, in reference
For the botany, traditional and reported medicinal uses of Chirai Jam, Please read my
previous articles.
313. Ungli Ke Peera Bar Dawa.
Ungli Ke Peera Bar Dawa means the remedy for Felon (pain in finger). Felon if locally
known as Lohajhar. It is one of the common trouble in Chhattisgarh and in general, the
natives manage it with the help of home remedies. For complicated cases, the healers are
having many promising herbs and herbal formulations. These herbs and herbal
formulations are used both internally as well as externally but the external remedies are
preferred. The healers of different regions give different reasons for the root cause of
Felon but most of them associate it with constant injury in one part. They also informed
that Felon occurs very frequently in specific group of natives. Through the
much information on this aspect. The traditional healers of Chhattisgarh Plains use the
animal part for the treatment of Felon. They use the Khur (Toe) of cow. Khur is collected
from dead cow. Once collected in bulk, they crush it into powder and keep it with them
for future use. When the patients having Felon approach to them, the healers mix Shahad
(Honey) with this powder and prepare an aqueous paste. This paste is applied on Felon.
Its application reduces the intense pain effectively in very less time. Its regular
application roots out the problem. In general, it takes two three days for complete cure.
Many times the healers use this combination externally also with main (internal)
treatment. The healers have deep faith in this use. They do no want to disclose the secret
of this traditional formulations to anyone. They give the combination in small amount to
the patients coming from far places. They try to apply the combination by themselves.
without any modification. I have noted during the surveys that very few traditional
healers are aware of this unique combination. The other healers are using other herbal
alternatives. In reference literatures related to different systems of medicine in India, I
For the traditional and reported medicinal uses of Khur and Shahad, please read my
previous articles.
314. Kakdi Ke Durlabh Upyog.
Kakdi Ke Durlabh Upyog means the rare use of Kakdi herb. Cucumis melo var.
utilissimus is locally known as Kakri. Kakri is under cultivation in Chhattisgarh for its
edible fruits. For the traditional healers, Kakri is valuable medicine. They use its all parts
both internally as well as externally in treatment of many common diseases. The naives
prepare different herbal dishes using Kakri plant parts. These dishes are not only good in
taste but also beneficial for general health. Through the Ethnobotanical surveys
on traditional medicinal uses of Kakri. The traditional healers of Chhattisgarh Plains use
Kakri fruits for different purposes. They extract the juice from over matured Kakri fruits
and use it as medicine. This juice is considered as a boon for the patients having the
problem of blood impurities and associated troubles. The healers suggest such patients to
take the juice upto very long time. Many times, its regular use causes troubles of
respiratory system. To avoid it, the healers add Sonth (Dried Ginger) in the juice. A pinch
of Sonth is considered enough to nullify the bad effects of a glassful juice. The patients
recovering from old fevers are also advised by the healers to take this juice. Many times,
the healers use it as last hope, in treatment of mild fever, when all remedies fail to give
desirable effects. This juice is also considered beneficial for the patients having Mirgi
(Epilepsy). Few drops of fruit juice are applied into the nostrils as treatment. In general,
the healers use it as supplement treatment of Mirgi, along with main treatment. Many
senior traditional healers informed me that they suggest the patients having the problem
of Migraine to inhale the smell coming from freshly extracted juice, during attack, for
immediate relief. The healers have deep faith in these uses. Although these uses are
simple but it is a matter of surprise that this unique knowledge is limited to very few
traditional healers. Its effectiveness and uniqueness motivated me to include these uses in
present series. This is traditional knowledge acquired by the healers from their ancestors.
They are practicing it without any modification. The healers suggest the common natives
to consume this tasty juice in order to get protection from diseases round the year. I have
experienced its miraculous effects. The healers of other regions are not much aware of
this use. Also, in reference literatures related to different systems of medicine in India, I
have yet not found much details on this aspect.
For the botany, traditional and reported medicinal uses of Kakri, please read my previous
articles.
315. Gajar Beeja Ke Upyog.
Gajar Beeja Ke Upyog means the use of Gajar (Carrot) seeds. Although Carrot is not
under cultivation extensively in Chhattisgarh but the natives are well aware of this herb.
It is known for its fleshy tap roots which are eaten raw or cooked boiled. The natives like
it for its taste. They are also aware of its unique medicinal properties and use. The roots
are served to the children. The natives also prepare many herbal dishes in which carrot is
used as main ingredient. Among these herbal dishes 'Gajar Ka Halwa' is very popular. It
is consumed in winter season as Carrot is available in this season only. For the traditional
healers of Chhattisgarh all parts of Carrot are of medicinal importance but they frequently
use it seeds as medicine. For the seeds the healers depend on herb vendors and local herb
shops. They consider the local herb vendors more reliable source. Through the
much information on traditional medicinal uses of Carrot seeds. The traditional healers of
Chhattisgarh Plains use the seeds in treatment of urinary system related troubles both
internally as well as externally. In treatment of retention of urine, the patients are advised
by the healers to take few pinches of seed powder with Shahad (Honey) internally, twice
a day. The use is continued till complete cure. The seeds are used externally also in form
of aqueous paste. The paste is applied on pelvic region and washed after drying. The
application is repeated many times in a day. The healers claim that both internal as well
as external uses at a time cure the trouble effectively in very less time. Many senior
traditional healers prefer the use of ash collected by burning the Carrot seeds in place of
raw seed powder, in order to get more promising results. This ash is also considered
beneficial for the patients having Ascites. It is used both internally as well as externally.
ancestors and practicing it sincerely without any modification. This use is limited with
the traditional healers of Chhattisgarh Plains. The healers of other regions are not much
aware of this use. In reference literatures related to different systems of medicine in India,
I have found the details regarding these uses. This is a matter of proud that these
traditional knowledge is still in practice in Chhattisgarh.
For the botany, traditional and reported medicinal uses of Carrot, please read my previous
articles.
316 . Doomar Chhali Ke Upyog.
Doomar Chhali Ke Upyog means the use of Doomar bark. Doomar is a local name of
Ficus glomerata. It is well known tree of religious and medicinal importance in
Chhattisgarh. Among the natives it is popular for its delicious fruits. The school going
children consume it with taste. The natives prepare different herbal dishes by using
Doomar fruits. I have written a lot on these dishes in my previous articles. For the
traditional healers, all parts of Doomar are the source of medicine. They use it both
internally as well as externally very commonly. Through the Ethnobotanical surveys
herb. But the information seems endless as I get new information in every new survey.
During the recent survey in Chhattisgarh plains, I got information on new use of Doomar
bark. The traditional healers informed that his bark is a boon for the pregnant women.
They suggest the women to take bark on form of fine powder of different stages of
pregnancy in order to avoid any harm. In general, they dip the bark in water overnight
and next morning leachate is collected. The leachate is given to the women empty
stomach. The use is continued in this way during whole pregnancy period. This use is
considered beneficial for the morning sickness. This use results in healthy child- the
healers added. In order to hasten the process of delivery the healers suggest the women to
tie the bark around the waist. I have mentioned about many herb parts used traditionally
in this way to hasten the process of child birth. The use of Doomar bark is new
information for me. The healers have deep faith in these uses. They have acquired this
knowledge from their ancestors and practicing it sincerely without much modification.
These uses are limited to the healers of Chhattisgarh plains. The healers of other regions
are not much aware of these uses. Also, in reference literatures related to different
systems of medicine in India, I have not found much detail on this aspect.
For the botany, traditional and reported medicinal uses of Doomar , please read my
previous article.
317. Mota Hoi Ke Dawa.
Mota Hoi Ke Dawa means the remedy to gain extra body fat. I have mentioned in
previous articles that the traditional healers of Chhattisgarh are having many herbs and
herbal formulations for slim natives who want to get extra fat. Most of these remedies are
used internally. Although the traditional healers are not aware of its mode of action but
they are satisfied with its performance. Its popularity among them clearly indicates its
efficacy. Through the Ethnobotanical surveys conducted in different parts of Chhattisgarh
I have collected much information on these remedies. From the traditional healers of
Chhattisgarh Plains during the recent surveys I got new information. They use the fruits
of Doomar for this purpose. Doomar is a local name of Ficus glomerata. Doomar is well
known medicinal tree in Chhattisgarh. It is poplar among the natives for its delicious
fruits. The healers of Chhattisgarh plains do not consider all the fruits equally important
although it is hard to differentiate it from visual observation. The healers select the big
sized half matured fruits and give it to the slim natives to consume it. The healers claim
that its regular consumption helps in getting extra fat. Based on the vitality of the patients
the healers suggest them to consume it upto specific time. The healers informed that the
consumption of these Doomar fruits is having other health benefits. It is considered good
to regulate the function of stomach. Many senior traditional healers informed that the use
of these fruits upto long time may result in blood related disorders. Hence, it should be
used judiciously and under the supervision of the healers. I have tried this use on many
patients successfully. The healers have deep faith in this use. They are practicing this
traditional knowledge without any modification. I have noted during the survey that this
traditional knowledge is limited to few traditional healers. In reference literatures related
to different systems of medicine in India, I have yet not found any detail regarding this
use.
For the botany, traditional and reported medicinal uses of Doomar please read my
previous articles.
318. Dama Ke Dawa.
Dama Ke Dawa means the remedy for Asthma. As the problems of respiratory system are
common in Chhattisgarh, the natives and traditional healers have developed and
discovered many herbs and herbal formulations for treatment of these troubles. I have
noted during the surveys in Chhattisgarh that these troubles are successfully managed in
the state and natives do not have to visit other states in search of remedies. I have written
hundreds of articles based on these troubles and its herbal cure but every time when I
conduct new surveys, I get new information. During the recently conducted
Ethnobotanical surveys, I got new information from the traditional healers of
Chhattisgarh plains. The healers use the immature flower bud of Genda or Gonda
(Tagetes erecta) in treatment of respiratory troubles particularly for Asthma and cough.
The flowers buds are used internally. The flower buds are collected and dried in shade.
After drying the buds are crushed into fine powder. This fine powder is mixed with Dahi
(Curd) and combination is taken internally as medicine twice a day. It acts as both
preventive and curative to Asthma. The healers are in favour of its long term use. In order
to increase the efficacy of this combination many healers add the dried powder of
Kukronda (Blumea lacera) flowers in this combination. Both Genda and Kukroknda
flowers are mixed in equal proportion. The use of freshly collected flowers is
recommended. They avoid the use of stored flowers. Genda is grown as ornamental herb
in home gardens whereas Kukronda grows as wasteland weed throughout Chhattisgarh.
Both herbs are well known and it is not difficult for the healers to get it. In general, the
healers prepare it by themselves and give it to the patients without disclosing its identify.
ancestors and practicing it sincerely without any modification. Although Genda grows in
almost all parts of the state, but his knowledge is limited to the traditional healers
Chhattisgarh plains. In reference literatures related to different systems of medicine in
India, I have yet not found much details regarding this use.
For the botany, traditional and reported medicinal uses of Genda and Kukronda, Please
read my previous article.
319. Pet Ke Keera Bar Dawa.
Pet Ke Keera Bar Dawa means the remedy for the intestinal worms. The natives and
traditional healers of Chhattisgarh are having rich traditional medicinal knowledge about
herbs and herbal formulations useful in treatment of intestinal worms. These herbs and
herbal formulations not only flush out the intestinal worms but also its regular use helps
in its effective management. Besides herbs and herbal formulations, the natives and
traditional healers also use many minerals and animal parts for this trouble. Through the
much information on this aspect. From the traditional healers of Chhattisgarh Plains I got
new information. The healers use Geru internally for treatment. Geru is a local name of
Red Ochre. I have mentioned in previous articles that lateritic soil is common in
Chhattisgarh and in this soil, it is easy to get Geru in form of fine powder. It is popularly
used by the natives for wall writing. Geru is an important part of traditional system of
medicine in Chhattisgarh. It is used both internally as well as externally in treatment of
many common diseases. I have mentioned earlier that how Geru is consumed by the
natives in order to get rid from the trouble of Urticaria. The traditional healers of
Chhattisgarh Plains consider it useful for flushing out the intestinal worms. The patients
are advised to take few pinches of Geru internally. The healers claim that few doses are
enough to give desirable effects and very soon the patients get rid from this trouble. The
healers are aware that overdose may result in harmful consequences. This is the reason
they give it under their strict supervision. Many healers give Geru in combination with
Baibirang (Embelia ribes) but most of the healers are satisfied with its performance as
single remedy. The healers have deep faith in this use. This is their traditional knowledge
and they are practicing it sincerely without any modification. This use is limited with the
use. In reference literatures related to different systems of medicine in India, I have yet
not found any detail regarding this use.
For the other traditional and reported medicinal uses of Geru, I suggest you to read my
previous articles.
320. Chaksu Beeja Ke Upyog.
Chaksu Beeja Ke Upyog means the use of Chaksu seeds. Chaksu is a local name of
Cassia absus. It is a leguminous herb grows naturally in Chhattisgarh. Its all parts are
used as medicine but the leaves and seeds are used more frequently. The traditional
healers are having rich traditional medicinal knowledge about herbal solutions in which
Chaksu plays an important role. Many senior traditional healers informed that the
meaning of word Chaksu is eyes. Chaksu is popularly used by the healers in eye related
troubles. Through the Ethnobotanical surveys conducted in different parts of Chhattisgarh
I have collected much information on traditional medicinal uses of this herb. From the
traditional healers of Chhattisgarh Plains, I got new information. The healers use its seeds
and leaves both internally as well as externally in treatment of eye related troubles. In
general, the internal consumption of few pinches of seed powder is considered beneficial
for eye troubles. It is given to the common natives at the specific time of the year in order
to provide protection against related troubles round the year. In case of conjunctivitis, the
healers prepare an aqueous paste by crushing the leaves. This paste is applied on eye lid.
According to the healers, this application absorbs extra heart from the eyes and very soon
the patients get rid from this trouble. The leachate of seeds is used to wash the eyes.
Many times leaves are also used in form of leachate. The healers add Chaksu seeds in
popular herbal combinations used in treatment of eye diseases. Most of the healers are in
favour of its use internally as external use required much precautions. The internal use is
having many other health benefits also. The healers have deep faith in this use. They have
modification. I have noted during the surveys that the traditional healers of Chhattisgarh
Plains use Chaksu more commonly than the healers of other regions. In reference
literatures related to different systems of medicine in India, I have found many similar
uses of Chaksu plant parts. It is a matter of proud that these traditional uses are still in
practice in Chhattisgarh.
For the botany, traditional and reported medicinal uses of Chaksu, please read my
previous articles.
321. Ghongha Ke Durlabh Upyog.
Ghongha Ke Durlabh Upyog means the rare use of Ghongha. Ghongha is a local name of
Mollusk. On the basis of its size the natives have named big sized Mollusk as Ghongha
and small sized as Ghonghi. This aquatic creature is well known in Chhattisgarh. The
natural ponds and lakes are rich in its wild population. It is a thing of curiosity for the
small children. For the traditional healers of Chhattisgarh Ghongha is a valuable
medicine. They use the creature both internally as well as externally in treatment of many
common diseases. According to the traditional healers, it is a good remedy for the
patients having cool temperament. Its internal use is considered as a boon for the patients
having liver related troubles. It is also considered as promising pain killer. Through the
Ethnozoological surveys conducted in different parts of Chhattisgarh I have collected
much information on traditional medicinal uses of Ghongha. From the traditional healers
of Chhattisgarh Plains, I got new information. The healers collect the Ghongha and boil it
in Sarson (Mustard seed) oil. When all watery contents evaporate the boiling is stopped
and after filtration the special oil is used. This special oil is considered very useful in
treatment of ear related troubles. Few drops of special oil is applied into the ears as
treatment. In general, the traditional healers start the treatment of ear related troubles with
the help of this special oil. In most of the cases, the patients feel great relief from this
application. Many times the healers use special oil with main (internal) treatment. The
healers do not disclose the contents of special oil. They prepare it in bulk for round the
year use and when patients approach to them, they apply it by their own hands. They are
not in favour of its commercial exploitation. The healers have deep faith in this use. They
have acquired this knowledge from their ancestors and it is its effectiveness that they are
still using it sincerely without any modification. This use is limited to the healers of
Chhattisgarh Plains, the healers of other regions are not much aware of this use.
For the other traditional and reputed medicinal uses of Ghongha, please read my previous
articles.
322. Motapa Hatai Ke Dawa.
Motapa Hatai Ke Dawa means the remedy to get rid from Obesity. I have mentioned in
previous research articles at Botanical.com that the natives and traditional healers of
formulations useful in treatment of Obesity. The use of Bambri (Babool) tree shade as
Tree Shade Therapy is also in existence in the state. Besides, the herbs and herbal
formulations the traditional healers use Herbal Mala, Lockets, minerals, soils etc. as
remedy for Obesity. Through the Ethnobotanical surveys conducted in different parts of
Chhattisgarh I have collected many valuable information on this aspect. From the
traditional healers of Chhattisgarh Plains I got new information. The healers consider the
ash of Chandi (Silver) useful for Obesity. Chandi is well known mineral matter in
Chhattisgarh. It is popularly used to make ornaments. For the traditional healers Chandi
is a valuable medicine. They use it both internally and externally in treatment of many
diseases. It is used alone or in combination with other remedies. Chandi is used in form
of Bhasma. The reference literatures related to different systems of medicine in India, are
full of information regarding methods of Bhasma preparation. The healers of
Chhattisgarh adopt the traditional methods to prepare the Bhasma. The traditional healers
of Chhattisgarh Plains claims that Bhasma of Chandi in small quantity is very effective in
reducing Obesity. It is used as single remedy. The healers give it under their supervision.
The use is continued till complete cure. During the surveys I got opportunity to meet and
interact with the patients benefited from Chandi Bhasma. The results were promising.
The encouraging results motivated me to include this use in present series. This
knowledge is limited to very few healers. The healers of other regions are not much
aware of this use. In reference literatures related to different systems of medicine in India,
I have found many similar uses. It is a matter of proud that these traditional uses are still
popular in Chhattisgarh.
For the other traditional and reported medicinal uses of Chandi, please read my previous
articles.
Jahar Khatam Kare Ke Dawa means the remedy to nullify the harmful effects of poison.
The traditional healers of Chhattisgarh use many herbs and herbal formulations to nullify
the harmful effects of poison particularly the residual effect of snake poison. In general
they suggest the patients to take huge quantity of cow ghee internally for this purpose. In
most of the cases, the healers use indigenous remedies but in Chhattisgarh there are
healers who use exotic herbs more commonly. Through the Ethnobotanical surveys
conducted in different parts of Chhattisgarh I got opportunity to meet and interact many
such healers. From the traditional healers of Chhattisgarh Plains, I got new information.
The healers use the herb named Chobehyat for this purpose. The scientific name of
Chobehyat is Guaicum officinale. It is a small tree introduced from the West Indies and is
grown as an ornamental. Gum Guaiacum or Guaiac resin, obtained either as natural
exudation from tree or by burning logs of wood, is used in medicine as mild laxative and
also for treating chronic rheumatism and gout. In form of lozenges it is used for treating
tonsillitis and pharyngitis and also rheumatism. The traditional healers of Chhattisgarh
Plains use the gum internally to nullify the harmful effects of snake poison. The gum is
given in very small amount to the patients. The disappearance of symptoms are
considered as the time to stop the medicine. The healers have deep faith in this use. They
use it as single remedy. It is not used in combination. They have acquired this knowledge
from the herb vendors coming from neighbouring states. They are satisfied with its
performance and this is the reason they are practicing it without any modification.
For the botany, traditional and reported medicinal uses of Chobehyat, please read my
previous articles.
Nasoor Ke Dawa means the remedy for Carbuncle. Since beginning, the traditional
healers of Chhattisgarh pay special attention to the carbuncle and try to manage this
problem as early as possible. They are having long list of herbs and herbal formulations
but they decide the herbs on the basis of the conditions of the patients. These herbs and
herbal formulations are used both internally as well as externally. Most of the healers
prefer the use of herbs present in surroundings. Many times they take the advantage of
herbs collected from far places or neighbouring state. These herbs are tried when all
available remedies fail to give the desirable effects. Through the Ethnobotanical surveys
conducted in different parts of Chhattisgarh I have collected much information on
traditional medicinal uses of exotic herbs. From the traditional healers of Chhattisgarh
Plains, I got new information. The healers use the gum of well known medicinal herb
Chobehyat (Guaiacum officinale) for treatment of diabetic carbuncle. The gum is used
both internally as well as externally. The gum is used when all available remedies fail to
give the desirable effects. The gum is boiled in water and decoction is prepared. This
decoction is used to wash the Carbuncle. Many times the healers use the aqueous paste
prepared from Chobehyat wood for this purpose. Small amount of Gum is given
internally as it is a promising blood purifier and also it promotes the healing process.
According to the healers both internal as well as external uses at a time cure the trouble
effectively in very less time. This is their traditional knowledge and they are practicing it
without any modification. This use is limited with the healers of Chhattisgarh Plains. The
healers of other regions are not much aware of this use. Also, in reference literatures
this use.
For the botany, traditional and reported medicinal uses of Chobehyat, please read my
previous articles.
325. Charota Ke Durlabh Upyog.
Charota Ke Dularbh Upyog means the rare use of Charota herb. Cassia tora is locally
known as Charota. It is well known herb in Chhattisgarh. Although it is described as
weed in reference literatures but the natives have kept it in the category of medicinal
weed. As medicinal herb, Charota holds a reputed position in different systems of
medicine in India. Its all parts are used as medicine both internally as well as externally
in treatment of many diseases. Charota is an integral part of many popular herbal
combinations. There is a huge demand of Charota plant parts in national and international
markets. The farmers aware of this demand uproot this weed from crop fields and earn an
additional income by selling it to the herb traders. If I have to select the top hundred
plants on which the lives of natives depend totally, I will put Charota in top ten plants.
collected much information on traditional medicinal uses of Charota. During recent
survey, I got new information from the traditional healers of Chhattisgarh Plains. The
healers recommend its use at the last stage of lung cancer when all available remedies fail
to give desirable effects. They use the seeds and leaves of Charota. I have mentioned in
previous articles that the natives consume the curry prepared from Charota leaves with
taste. It is having many health benefits also. It is considered promising remedy for the
patients having rheumatism. According to the traditional healers of Chhattisgarh Plains,
this curry is a boon for the patients having Lung cancer. They use Charota seeds along
with its leaves for the preparation of curry. The seeds are boiled many times in water and
every time water is discarded. When seeds become softened, the healers add it with
leaves and prepare the curry by adopting traditional methods. The patients are suggested
to take this curry many times in a day. The healers claim that although this use is simple
looking but its effects are miraculous. Its long term use results in promising effects. Many
times the patients body starts showing response to other medicines. The healers have
practicing it sincerely without any modification. I am much influenced by the promising
effects. I am confident that this traditional medicinal knowledge will be of great help to
the researchers engaged in development of remedies for Lung cancer. This use is limited
with the healers of Chhattisgarh Plains. The healers of other regions are not much aware
of this use. Also in reference literatures related to different systems of medicine in India,
I have yet not found much detail on this aspect.
For the botany, traditional and reported medicinal uses of Charota, please read my
previous articles.
326. Chirai Jam Ke Durlabh Upyog.
Chirai Jam Ke Durlabh Upyog means the rare use of Chirai Jam. Chirai Jam is a local
name of Syzygium cumini. It is a well known tree of medicinal and religious importance
in Chhattisgarh. It is popular for its medicinally rich fruits. Chirai Jam is used mainly for
the treatment of Diabetes. For the traditional healers of Chhattisgarh, all parts of Chirai
Jam are the sources of valuable medicine. The natives and healers have rich traditional
medicinal knowledge about this tree. Chirai Jam is present in almost all parts of
Chhattisgarh. Through the Ethnobotanical surveys conducted in different parts of
Chhattisgarh, I have collected much information on traditional medicinal uses of this
herb. During the recent survey, I got new information about it from the traditional healers
of Chhattisgarh Plains. The healers divide the natural growing Chirai Jam trees in four
categories. The trees growing near the water resources are considered best in terms of
medicinal properties. Rest three categories are based on the height of the trees. The big
trees are considered best, medium are less rich in medicinal properties and small are least
in medicinal properties. The healers collect the seeds of Chirai Jam growing near the
water resources and after shade drying, convert it into fine powder. According to them,
this seed powder can be used internally as aphrodisiac. In combination with Shahad
(Honey) it is given. In order to get more promising effects it is given with cow milk. The
healers informed that its use in this way upto one month increases the sexual health of the
patients and they recommend it specially to newly wed couples. It is useful for both
sexes. The healers are not in favour of its long term use. In order to avoid its commercial
cultivation, the healers do not disclose its ingredients to any one. The healers are using
this traditional knowledge without any modification since generations. This use is limited
with the healers of Chhattisgarh Plains. The healers of other regions are not much aware
of this use.
For the botany, traditional and reported medicinal uses of Chirai Jam, please read my
previous articles.
327. Juhi Phool Ke Upyog.
Juhi Phool Ke Upyog means the use of Juhi flowers. Jasminum auriculatum is locally
known as Juhi. It is bushy or climbing shrub cultivated throughout India. It is planted in
home gardens for its fragrant flowers. Its flowers yield an essential oil, which is used in
preparation of perfumed oils and uttars. Although Aromatherapy is not recognized by this
name in Chhattisgarh but in different forms it is present in the state since generations. I
have written a lot on this aspect in my previous articles. During the recently conducted
Ethnobotancial surveys in Chhattisgarh Plains, I got new information about the Juhi
flowers. By adopting traditional method, the healers extract its essential oil. The patients
having brain related troubles are advised by them to inhale the aroma coming from this
essential oil. The school going children are also suggested to do so as it is considered as
memory enhancer. In combination with other aromatic oil, the healers prepare a special
combination. The patients having mental depression are suggested to inhale this blending.
According to the healers, Juhi essential oil plays central role in this blend. Many senior
traditional healers informed me that Juhi Oil is also beneficial for the patients having the
problem of Mirgi (Epilepsy) but as other promising alternatives are available, the healers
use it less commonly. The essential oil available in form of commercial products is not
preferred by the traditional healers. In general, the healers extract oil from the Juhi herbs
growing in their fields. Juhi raised by chemical farming is not preferred. During the
surveys, I have found this essential oil with the herb vendors of Chhattisgarh Plains. They
collect it from the healers and sell it to the healers and interested natives of other states.
Its popularity and never ending demand clearly indicates its efficacy. The healers of
Chhattisgarh plains have acquired this knowledge from their ancestors and practicing it
sincerely without any modification. In reference literatures related to different systems of

medicine in India, I have found many similar formulations and uses. This is a matter of
proud that these traditional uses are still popular in Chhattisgarh.
For the botany, traditional and reported medicinal use of Juhi, please read my previous
articles.
328. Purana Bukhar Ke Dawa.
Purana Bukahr Ke Dawa means the remedy for old fever. I have mentioned in previous
articles that the natives and traditional healers of Chhattisgarh are having rich traditional
medicinal knowledge about remedies useful in treatment of different types of fever. They
use many herbs and herbal formulations for this purpose both internally as well as
externally. In Chhattisgarh, there is a specific group of traditional healers having
expertise in treatment of these troubles. Besides, herbs and herbal formulations, the
traditional healers also use soils, medicinal insects, mineral matters etc. for this purpose.
collected much information on this aspect. The traditional healers of Chhattisgarh Plains
use Zasta (Zinc) for these troubles. They use Zasta as last hope when all remedies fail to
give the desirable effects. With the help of specific traditional method the traditional
healers collect the ash from Zasta. This ash is known as Bhasma locally. Few pinches of
Bhasma is given internally to the patients as treatment. The healers use it judiciously as
they are aware that over dose may result in harmful consequences. Although many
healers are in favour of its use along with herbs but most of the healers are convinced
with the miraculous effects of Zasta alone. During the surveys I got opportunity to
interact and meet with the patients getting benefit from this use. The results were
encouraging. This is the reason I have added this use in present series. The healers have
practicing it sincerely without any modification. For the availability of Zasta, they are
dependent on herb vendors coming from neighbouring states. In reference literatures
related to different systems of medicine in India, many other medicinal uses of Zasta
have been mentioned.
For the other traditional and reported medicinal uses of Zasta, please read my previous
articles.
329. Zasta Ke Durlabh Upyog.
Zasta Ke Durlabh Upyog means the rare use of Zasta (Zinc). I have mentioned in
previous articles that how the traditional healers of Chhattisgarh Plains use Zasta Bhasm,
as last hope, in treatment of different types of fever. Zasta is an integral part of traditional
system of medicine in Chhattisgarh, although the healers of modern generation use it less
frequently. The experts of modern systems of medicine claim that Zasta must not be used
internally as its use may take the life of the patient. They are very true- the healers of
Chhattisgarh accept it but they believe that by judicious use of Zasta, many disease
particularly at advanced stages can be cured effectively in very less time. Besides internal
use the traditional healers of the state, also use Zasta externally as medicine. Through the
on these aspects. From the traditional healers of Chhattisgarh Plains, I got information on
new use of Zasta. The healers collect the leaf juice of wasteland weed Makoi (Solanum
nigrum) and Kukronda (Blumea lacera) and mix it in equal proportion. In this
combination half quantity of Saunf root (Foeniculum vulgare) juice is added. The
combination is filled in vessel made up of Zasta and kept as such over night. Next
morning the combination is considered ready for use. According to the traditional healers
this combination is a boon for the patients having swellings. It is applied externally on
affected parts. The healers claim that this combination is having miraculous effects.
Although all ingredients play important role in this combination but Zasta plays a central
role. The healers have deep faith in this use. During the surveys, I have seen long queue
of patients having such problems in the front of healers homes. Many of these patients are
from neighbouring states. Its popularity among the healers as well as patients clearly
indicates its efficacy. In reference literatures related to different systems of medicine in
India, I have yet not found much detail regarding this use.
330. Pili Juhi Ke Durlabh Upyog.
Pili Juhi Ke Durlabh Upyog means the rare use of Pili Juhi herb. Jasminum humile is
locally known as Pili Juhi. It is an ornamental, evergreen shrub, native to North-West
Himalayas and is under cultivation in many parts of Chhattisgarh. In general it is planted
in home gardens for its fragrant flowers. Its flowers yield an aromatic oil which is used in
perfumery. Pili Juhi is well known herb in Chhattisgarh. Although among natives it is
known for its fragrant flowers but for the traditional healers Pili Juhi is a source of
valuable medicine. They use its all parts as medicine but its flowers are used more
commonly. Through the Ethnobotanical surveys conducted in different parts of
Chhattisgarh I have collected much information on different aspects of this herb. From
the traditional healers of Chhattisgarh Plains, I got new information. The healers use its
flowers in treatment of Diabetes. The freshly collected flowers are used for this purpose.
The patients are advised to take one flower internally daily at morning time upto one
week. From next week, start taking two flowers in a day. Increase the doses gradually in
this manner upto seven weeks. The healers claim that based on the severity of trouble and
vitality of the patients, the patients start getting relief from two to three weeks and very
soon they get rid from this trouble to great extent. For the selection of potential flowers,
the healers are having traditional method. Many species of ant visit to Pili Juhi flowers.
The flowers where visits are frequent are considered best for the use. I have tried this
simple therapy on many patients successfully. The healers have deep faith in this use.
They have acquired this knowledge from their ancestors and practicing it sincerely. It is a
matter of surprise that this unique use of Pili Juhi is not mentioned in reference literatures
For the botany, traditional and reported medicinal uses of Pili Juhi, please read my
previous articles.
331. Jangal Ke Upyog.
Jangal Ke Upyog means the use of Jangal. Jangal is a combination of Sirka (Vinegar) and
Tamba (Copper). This combination holds a reputed position as medicine in traditional
systems of medicine in Chhattisgarh. Very few traditional healers of the state are aware
of this use. Pure Jangal is combination of Sirka and Tamba but in Chhattisgarh the
traditional healers add many herbs in it, in order to make it more useful. The internal use
of Jangal is not preferred as most of the healers consider it as poison. They still remember
that in early days their senior healers were using it with much precaution and care.
collected much information on traditional medicinal uses of Jangal. The traditional
healers of Chhattisgarh having expertise in treatment of different types of cancer consider
Jangal as boon for cancer patients. They use it externally. Jangal is applied externally on
cancer wounds. According to the traditional healers, its application kills the germs and
promotes the healing process. In general it is used as last hope, when all remedies fail to
give desirable effects. The healers are not in favour of its internal use. They add many
rare herbs with Jangal but as traditional knowledge they want to keep it secret. During the
surveys I got opportunity to meet and interact with the cancer patients getting benefit
from this formulation. The encouraging results motivated me to include this use in
present series without any delay. I am confident that this traditional medicinal knowledge
will be of great use for the researchers around the world engaged in development of drugs
for different types of cancer. In reference literatures related to different systems of
medicine in India. I have yet not found much detail regarding this use.
For the other traditional and reported medicinal uses of Jangal, please read my previous
articles.
332. Parsa Phool Ke Durlabh Upyog.
Parsa Phool Ke Durlabh Upyog means the rare use of Parsa flowers. Butea monosperma
is locally known as Parsa. Parsa is well known tree of medicinal and religious importance
in Chhattisgarh. The natural forests are rich in wild population of Parsa trees. It is present
in almost all parts of Chhattisgarh. Parsa holds a reputed position as medicinal herb in
different systems of medicine in India. The natives and traditional healers of Chhattisgarh
are also having rich traditional medicinal knowledge about this herb. They use its all
parts both internally as well as externally in treatment of many common diseases.
collected much information on traditional medicinal uses of Parsa. From the traditional
healers of Chhattisgarh Plains, I got new information. The healers use its flowers in
treatment of kidney pain. Although red coloured flowers are common but the healers
prefer the white coloured flowers as medicine. The flowers are mixed with water in 1:10
ratio and the combination is boiled. The patients are advised to direct the fumes towards
the painful part. According to the traditional healers this is a simple but promising use of
Parsa Flowers. After boiling, when half quantity (of initial quantity) of water remains the
boiling is stopped and decoction is collected. This decoction is given internally to the
patients. Both internal as well as external uses of Parsa flowers cure the trouble
effectively in very less time. Every time fresh decoction is used. The healers have deep
sincerely without any modification. In general the healers do not disclose the ingredient
of this decoction to the patients. To hide its identity they add more herbs in it. They do
not charge any fees for this treatment and also they are against its commercial
exploitation. Many senior traditional healers informed that this decoction is beneficial for
the troubles related to intestine but as other promising alternatives are available, the
healers use it less commonly. The use of flowers for kidney troubles is limited with the
traditional healers of Chhattisgarh Plains.
articles.
333. Saloni Ke Dawa.
Saloni Ke Dawa means the remedy for sty (in eyes). I have mentioned in previous articles
that sty is not considered as a serious trouble and the natives manage it with the help of
home remedies. Most of these home remedies are based on herbs available easily from
surroundings. The natives use Herbal Mala and Lockets having herb parts for this trouble.
These Herbal Mala and Lockets are used specially as preventive measure to avoid the
repetition of sty. Many animal parts, medicinal soils and insects are also used
traditionally in Chhattisgarh. In complicated cases, the natives approach to the traditional
healers for systematic treatment. The healers of Chhattisgarh are having rich traditional
medicinal knowledge about herbs and herbal solutions useful for sty. Through the
much information on this aspect. During the recent survey, from the healers of
Chhattisgarh Plains, I got new information. In complicated case of sty, these healers use
the roots of well known medicinal tree Parsa (Butea monosperma). The roots growing
naturally in eastern direction are considered best for the preparation of medicine. The
roots from trees growing near Neem (Azadirachta indica) trees are not preferred. The
roots are collected after worship ceremony at specific day and time. The roots are crushed
and with the help of Parsa leaf juice, a thick paste is prepared. This paste is applied
externally on sty as treatment. After drying it is washed and fresh paste is applied again.
The process is continued till complete cure. According to the healers the patients feel
great relief from this paste and they get rid from intense pain. Very soon sty disappears.
The healers are having deep faith in this use. They are happy with the performance of
Parsa roots. This is the reason they do not use other herbs with it. They have acquired this
knowledge from their ancestors and practicing it sincerely without any modification. In
much detail regarding this use.
articles.
334. Pelea ke Dawa.
Pelea Ke Dawa means the remedy for Jaundice. For the treatment of liver related troubles
the natives and traditional healers of Chhattisgarh use many herbs and herbal
formulations. They are having rich traditional medicinal knowledge on this aspect. These
herbs and herbal formulations are used both internally as well as externally. As Jaundice
is common in almost all parts of Chhattisgarh, the traditional healers of different regions
use different formulations. I have mentioned in previous articles that the healers suggest
the patients to wear a shirt dyed with Parsa Phool (Butea monosperma flower) in order to
get rid from this trouble. The use of Herbal Mala and Lockets is also popular in the state.
collected much information on this aspect. The traditional healers of Chhattisgarh Plains
use the Tamba Ke Burtun (Copper vessel) for this purpose. In general, the water kept in
Copper vessel for few hours is considered as pure water and the natives consume it for
the digestive system related troubles. The traditional healers of Chhattisgarh Plains,
consider it beneficial for the diseases related to Liver specially Jaundice. The healers
suggest the patients to keep well water in copper vessel between one to four during noon
and after this duration take the water internally as medicine. Although the healers are not
having scientific explanation for this specific time but as traditional knowledge they are
practicing it without any question. The water kept in copper vessel overnight is not
considered beneficial for Liver related troubles. This therapy can be used along with main
treatment of Jaundice. Many times the healers suggest the normal natives to take water in
this way in order to get protection from such troubles. Many senior healers have started
using this water in treatment of Hepatitis particularly at stage when all available remedies
fail to give the desirable effects. I personally feel that there is a strong need to conduct a
systematic research on this aspect without any delay. I have experienced the miraculous
effects of this medicated water. The healers have deep faith in this use. Its popularity
among them clearly indicates its efficacy. This use is limited to the traditional healers of
Chhattisgarh. The healers of other regions are not much aware of this use.
For the other traditional and reported medicinal uses of Copper, please read my previous
articles.
335. Mokhla Ke Durlabh Upyog.
Mokhla Ke Durlabh Upyog means the rare use of Mokhla. Asteracantha longifolia is
locally known as Mokhla. It is a weed of wasteland. The natives recognize it from its
sharp spines. The farmers have kept this weed in the category of medicinal weed. They
are aware that the local herb traders are having good demand of this weed. The farmers
collect it through manual weeding and by selling it to the local herb traders, they get the
investment of manual weeding back and earn on additional income also. Mokhla grows in
waterlogged, moist areas. Its old scientific name Hygrophila clearly indicates its habitat.
For the traditional healers Mokhla is a valuable medicinal herb. They use its all parts as
medicine. It is added as main ingredient in popular herbal combinations. Through the
Ethnobotanical surveys conducted in different parts of Chhattisgarh. I have collected
much information on this aspect. From the traditional healers of Chhattisgarh Plains I got
information on its Durlabh Upyog i.e. rare use. I have mentioned in previous articles that
these days I am investing much time with the traditional healers engaged in treating
AIDS patient. These healers are giving emphasis on developing natural body resistance
through herbs and herbal formulations. The matter of satisfaction and proud is that these
patients are getting much benefit from this trouble. The traditional healers of
Chhattisgarh Plains use the Mokhla seeds for this purpose. The seeds are given in powder
form internally to the patients. The healers are in favour of its long term use. They also
suggest the patients to take seeds in form of herbal dishes. According to the healers, the
use of seeds in any form gives desirable effects. The seeds can be taken along with main
treatment of AIDS. The freshly collected seeds are not preferred. Although it is a simple
use but the healers have deep faith in it. This the reason they are using it in case of every
patient having AIDS. The encouraging results of this use motivated me to include it in
present article. This traditional knowledge is limited with few traditional healers. I
personally feel that there is a strong need for the conservation of this important traditional
medicinal knowledge and also to start systematic research without any delay.
For the botany, traditional and reported medicinal uses of Mokhla, please read my
previous articles.
336. Toon Ke Durlabh Upyog.
Toon Ke Durlabh Upyog means the rare use of Toon. Toon is a local name of Toona
ciliata. It is a tree occurring in hilly tracts of Central and Southern India. It is also grown
in avenues. Its flower yields yellowish-red dye which is used for dyeing cotton. Its wood
is used for furniture, tea-chests, shutters and picking-sticks which are used in textile
industry and cigar boxes. Its bark is used as tan. In general Toon is not considered as
medicinal tree but the traditional healers of Chhattisgarh have kept it in the category of
medicinal tree. They use its all parts both internally as well as externally in treatment of
many common diseases. Through the Ethnobotanical surveys conducted in different parts
of Chhattisgarh, I have collected much information on this aspect. The traditional healers
of Chhattisgarh Plains use its wood as blood purifier. The patients having the skin related
troubles are advised by the traditional healers to dip a piece of Toon wood in water
overnight and next morning take the leachate internally empty stomach. The use is
continued even after complete cure of skin related troubles. It is also given in this way to
the patients having gynaecological troubles. The healers informed that the leachate causes
severe constipation in many cases. In such case they give the leachate with herbs. The
presence of herbs nullifies the harmful effects of leachate. Many senior traditional healers
informed that this leachate is beneficial for improving sexual health also but as other
promising alternatives are available, the healers use it less commonly. The leachate of
Toon wood is also used externally many times to wash the affected parts. The healers
have deep faith in this use. They have acquired this knowledge from their ancestors and
practicing it sincerely without any modification. These traditional medicinal uses have
yet not been reported. This information is coming among the world community for the
first time through this article.
For the botany, traditional and reported medicinal uses of Toon, please read my previous
articles.
Haklapan Ke Dawa means the remedy to treat the problem of stammering. Although
stammering can be treated at all age but the natives and traditional healers prefer its
treatment during child age because at this age, the remedies act in more promising way.
The natives and traditional healers of Chhattisgarh are having rich traditional medicinal
knowledge about herbs and herbal formulations useful in treatment of stammering. These
herbs and herbal formulations are used both internally as well as externally. The healers
of different regions use different remedies. Through the Ethnobotanical surveys
conducted in different parts of Chhattisgarh I have collected much information on these
traditional medicinal uses. During the recent surveys, I got new information from the
traditional healers of Chhattisgarh Plains. The healers use different parts of Tendu
(Diospyros melanoxylon) for treatment. The child patients are advised to take matured
fruits as much as possible during the availability season. Tendu fruits are tasty and it is
liked by the natives specially small children. Hence, the use of Tendu fruits is not more
than a 'sweet treatment' for the child patients. The healers collect the roots of Tendu tree
and crush it to prepare an aqueous paste. This paste is applied on tongue as treatment.
Many healers boil the roots in water to prepare the decoction. The patients are advised to
gargle with this decoction. According to the healers, the use of Tendu plant parts in these
ways cures the trouble effectively in very less time. I have tried this 'Tendu Therapy'
many times successfully. The healers have deep faith in this use. Its popularity among
them clearly indicates its efficacy. The healers have acquired this knowledge from their
ancestors and practicing it sincerely without any modification. In reference literatures
related to different systems of medicine in India, I have yet not found much information
on this aspect.
For the botany, traditional and reported medicinal uses of Tendu, please read my previous
articles.
338. Doobi Ke Durlabh Upyog.
Doobi Ke Durlabh Upyog means the rare use of Doobi herb. Cynodon dactylon is locally
known as Doobi. Doobi is considered as one of the top ten worst weeds of the world.
Many countries around the globe invest millions dollars to manage this weed. According
to the experts, this weed competes with agricultural crops for light, moisture and nutrients
and reduces the final yield upto great extent. Like other parts of the world, Doobi is also
present in Chhattisgarh but for the natives and traditional healers Doobi is not an
obnoxious weed. For them it is a herb of religious and medicinal importance. It holds a
reputed position as medicinal herb in traditional system of medicine in Chhattisgarh. Its
all parts are used both internally as well a s externally in treatment of many common
diseases. Through the Ethnobotanical surveys conducted in different parts of
Chhattisgarh, I have collected much information on these traditional medicinal uses. I
have mentioned in previous articles that these days I am investing much time with the
traditional healers of Chhattisgarh treating the AIDS patients with herbs and herbal
formulations. The traditional healers of Chhattisgarh Plains are using Doobi herb in order
to develop natural resistance in AIDS patients. They are extracting the juice of whole
herb and giving it to the patients daily morning. The intake of as much as possible juice is
considered best. The general recommendation is one glassful of juice, as single dose. The
healers use only blue variety of Doobi. I have yet not seen this blue variety of Doobi. The
virus infected leaves of Doobi turn white. It is known as white Doobi, but the information
on blue Doobi is absolutely new for me and I have yet not found any detail regarding this
variety in reference literatures. The Doobi juice is given as supplement treatment, along
with main treatment of AIDS. Many senior traditional healers claimed that the natives
visiting to the places where they are likely to get this trouble, must include Doobi juice in
their routine life as it acts as preventive to great extent. I have seen its practical uses
during the surveys. The confidence of the healers motivated me to include this use in
present series. The healers have deep faith in this use. This unique traditional knowledge
is limited to very few traditional. Through the on-going surveys I am trying my best to
gather more information on this aspect.
For the botany, traditional and reported medicinal uses of Doobi, please read my previous
articles.
Bavasir Ke Dawa means the remedy for Piles. The problem of Piles is common in
Chhattisgarh and the patients are increasing day by day due to modern life style.
Although in modern system of medicine Piles is treated with the help of surgery but in
Chhattisgarh, the natives and traditional healers manage this trouble successfully with the
help of herbs and herbal formulations. I have mentioned in previous articles that the
natives and traditional healers are having rich traditional medicinal knowledge about the
herbs used for this purpose. There are number of herbal dishes specially for the patients.
In Chhattisgarh, many herbs are used as pot herbs for treatment of Piles. These pot herbs
also act as preventive. In general, at initial stage the natives try to manage this trouble
with the help of home remedies but at advanced stages they approach to the healers
without any delay. Through the Ethnobotanical surveys conducted in different parts of
Chhattisgarh, I have collected much information on this aspect. From the healers of
Chhattisgarh Plains, I got new information. The healers use the wood piece of Bael
(Aegle marmelos) and Raksi (Abutilon indicum) in unique way. The wood pieces are
taken in equal proportion and dipped in buffalo milk. From this milk, Dahi (Curd) is
prepared. The patients are advised to take this curd internally twice a day. This medicated
curd is considered as a boon for the patients. The healers claim that many times this
simple treatment cures the trouble effectively in very less time. In general, this use is
practised along with main treatment of Piles. This curd is considered specially useful for
the patients having bleeding piles. Its use stops the bleeding. The formulation is
considered complete in presence of all the ingredients i.e. Bael, Raksi and buffalo milk.
The healers have treated thousands of patients through this curd. They have deep faith in
this use. This use is limited with the traditional healers of Chhattisgarh Plains only. The
healers of other regions are not much aware of this use. Also in reference literatures
related to different systems of medicine in India, I have yet not found much detail on this
aspect.
For the botany, traditional and reported medicinal uses of Bael and Raksi, please read my
previous articles.
Garbhpat Roke Ke Dawa means the remedy to prevent this carriage. In Chhattisgarh, the
natives and traditional healers are having rich traditional medicinal knowledge about
herbs and herbal formulations used to prevent miscarriage. These herbs and herbal
formulations are used both internally as well as externally. I have mentioned in previous
articles that the patients having such problem are advised by the traditional healers to tie
many types of roots in form of Mala around the waist. These Herbal Mala are tied around
the neck also. Through the Ethnobotanical surveys conducted in different parts of
Chhattisgarh I have collected much information on these traditional medicinal uses. The
traditional healers of Chhattisgarh Plains use the milk of sheep for this purpose. A cloth
piece is dipped in raw milk overnight. Next morning the patients are advised to put the
soaked cloth piece into the vagina. In long term it gives promising results. According to
the healers, the milk of other animals is not suitable for this trouble. Sheep farming is not
at commercial scale in Chhattisgarh but it is not difficult to get the milk. In general, the
healers consider the internal use of this milk very beneficial for gynaecological troubles.
Many healers, aware of the use of milk soaked cloth piece suggest the addition of herbs,
in order to increase its efficacy. Mainly Kukronda (Blumea lacera) roots are used for this
purpose. But there is a difference in opinion among the traditional healers. Most of the
healers are satisfied with the performance of milk alone. I have recommended this use
many times to my patients. The results are encouraging. These results motivated me to
include this unique use in the present series. The healers have acquired this knowledge
limited with the traditional healers of Chhattisgarh Plains and the healers of other regions
are not much aware of this use. Also in reference literatures related to different systems
of medicine. In India, I have yet not found much detail regarding this use.
For the other traditional and reported medicinal uses of sheep milk, please read my
previous articles.
341. Anidra ke Dawa.
Anidra Ke Dawa means the remedy for Insomnia. In Chhattisgarh, from herbal oil to
herbal pillow and bed are used traditionally by the natives and traditional healers to
manage the problem of Insomnia. The natives plant specific herbs in home gardens and
invest much time around it in order to get sound sleep. The uses of Herbal Mala and
Lockets having herb parts are also very popular. In Chhattisgarh hundreds of herbs and
thousands of herbal formulations are used traditionally for this trouble. This is the reason,
Insomnia is not considered as much serious trouble. This trouble is common among the
natives of urban regions whereas rare among the natives of rural and forest areas.
collected much information of this aspect. During the recent survey, from the traditional
healers of Chhattisgarh Plains, I got new information. The healers suggest the patients
having Insomnia to use breast milk. According to the traditional healers, the nature
(Tasir) of milk from women having male child is cool and vice-versa. The milk from
women having male child is preferred. The method of its use is very simple. The patients
are advised to put few drops of milk into the nostrils as treatment. The application is
repeated thrice a day. The use is continued till complete cure. The healers are not in
favour of its long term use. The application of breast milk in this way is having many
other health advantages. It is considered beneficial for the brain and related troubles. I
have experienced its miraculous effects many times. The healers have deep faith in this
use. This is their traditional knowledge and they are practicing it sincerely without any
modification. This use is limited with the traditional healers of Chhattisgarh Plains. The
healers of other regions are aware of this use but they are having other promising
alternatives. In reference literatures related to different systems of medicine in India,
many uses of breast milk are given but I have yet not found much detail regarding this
use.
For the other traditional, and reported medicinal uses of breast milk, please read my
previous articles.
342. Mirgi Ke Dawa.
Mirgi Ke Dawa means the remedy for Epilepsy. As the problem of Epilepsy is common
throughout Chhattisgarh, the natives and traditional healers have developed and
discovered many herbs and herbal formulations to manage this trouble. Most of the
traditional healers claim that at initial stage through proper medication they can cure this
so called incurable trouble successfully. The herbs and herbal formulations can be
divided in two parts. First part contains the herbs useful in treatment of patients during
attack and second part contains the herbs used to prevent the attack of the trouble in
future. During attack, mostly external remedies are used whereas in normal time both
internal and external remedies are used but internal remedies are preferred. Besides herbs
and herbal formulations, the use of Herbal Mala, Lockets, medicinal soil, animal parts
etc. is also popular. Through the Ethnobotanical surveys conducted in different parts of
Chhattisgarh, I have collected much information on this aspect. From the traditional
healers of Chhattisgarh Plains, I got new information. The healers use the milk of donkey
as remedy to treat the patients. This milk is used during the time of attack. They dip a
cotton piece in this milk and allowed to dry. When the patients approach to them during
attack time, they burn the soaked piece and the fumes are directed towards the patients
nose. This use makes the patient conscious and very soon they feel immense relief. The
healers have deep faith in this use. Many times they apply few drops of milk into the
nostrils for similar results. This information is limited to few healers and as secret
knowledge they do not want to disclose it. The healers aware of the importance of ongoing documentation work have disclosed it to me. They have acquired this knowledge
detail on this aspect.
For the other traditional and reported medicinal uses of this milk, please read my
previous articles.
343. Khansi Ke Dawa.
Khansi Ke Dawa means the remedy for cough. For common cough and cold, the natives
of Chhattisgarh use home remedies. Most of these remedies are herb based. The natives
of different regions use different remedies. These remedies are used both internally as
well as externally. The traditional healers of the state are also having rich traditional
medicinal knowledge about herbs and herbal formulations useful in treatment of Cough.
The natives approach to the healers when the home remedies fail to give the desirable
effects. I have found a specific group of healers in Chhattisgarh having expertise in
treatment of Cough. They easily manage the problem of complicated stages of Cough like
whooping Cough (Kukkur Khansi). Through the Ethnobotanical surveys conducted in
different parts of Chhattisgarh, I have collected much information on this aspect. From
the traditional healers of Chhattisgarh Plains, I got information on new formulation. The
healers use Bambri (Acacia nilotica) gum, Chironji (Buchanania lanzan) and sheep milk
as main ingredients. Bambri Gum and Chironji are mixed in equal proportion and added
in sheep milk. The combination and milk are added in 1:10 ratio. The solution is boiled.
After four to five boil, the boiling is stopped and after cooling milk is given internally to
the patients. This formulation is considered as a boon for the patients having chronic
cough. The healers are in favour of its long term use. They informed that many times this
formulation acts as preventive to cough. Many healers add more herbs in it in order to
make the formulation more useful but most of the healers are satisfied with its
performance. The healers have deep faith in this use. They have acquired this knowledge
limited with the healers of Chhattisgarh Plains. In reference literatures related to different
systems of medicine in India, I have yet not found much detail regarding this use.
For the botany, traditional and reported medicinal uses of Bambri and Chironji, please
344. Suar Ke Doodh Ke Upyog.
Suar Ke Doodh Ke Upyog means the use of Suar (Boar) milk. In Chhattisgarh Boar
found as wild animal in natural forest. Every year many acres of crop fields are damaged
due to attack of wild Boar. Although it causes great harms every year but living with this
wild animal since time immemorial, the natives and traditional healers have developed
and discovered many medicinal properties and uses of this animal. Its meat is consumed
with taste. It is also having rich medicinal properties. Wild Boar body parts are used
popularly in form of Mala and Lockets. Through the Ethnobotanical surveys conducted in
different parts of Chhattisgarh I have collected much information on various aspects of
this wild animal. From the traditional healers of Chhattisgarh Plains, I got new
information. The healers consider the milk of this wild animal a boon for the patients
having troubles related to respiratory system. It is specially useful for the patients having
tuberculosis. The patients are advised to take this milk internally as much as possible.
The collection of milk is a big problem. During the surveys I got opportunity to meet and
interact few herb collectors and healers having expertise in collection of milk. Most of
healers at different regions are dependent on these experts for the availability of milk.
Although it is very promising in use but due to poor availability of milk, the healers
prefer to use other alternatives. Many senior traditional healers informed that this milk is
also beneficial for brain related troubles. The domesticated wild Boar is not considered
good for collection of milk. Many healers add herbs with the milk but most of the healers
are satisfied with the performance of milk alone. The healers have deep faith in this use.
This is their traditional knowledge and they are practicing it sincerely without any

previous articles.
345. Deodar Ke Durlabh Upyog.
Deodar Ke Durlabh Upyog means the rare use of Deodar (Cedrus deodara). It is a tall,
evergreen tree distributed in Himalayan regions of India. It is supposed to be the
strongest of the Indian conifers. Its wood is chiefly used for construction work and
railway sleeper. It is extracted in sleepers form and these sleepers are further carved into
boards for packing and model or pattern making and superior pencils. The oil, obtained
from roots and wood, is used as perfumery fixative in soap and cosmetic industries. It is
also used for skin diseases and for ulcers. Although Deodar is not a native of
Chhattisgarh, the traditional healers are having rich traditional medicinal knowledge
about this tree. They use its all parts as medicine both internally as well as externally in
treatment of many common diseases. They are dependent on herb vendors coming from
neighbouring states for the collection of Deodar plant parts. Through the Ethnobotanical
on traditional medicinal uses of Deodar. The traditional healers of Chhattisgarh Plains
use it in treatment of Bavasir (Piles) in unique way. This use is practised when all
available remedies fail to give the desirable effects. They boil the wood piece in water
and prepare a concentrate decoction. This decoction is filled in a tub and patient is
advised to sit in it. The use is continued till complete cure. This simple but promising
treatment is considered beneficial for all anus related troubles. For more better results, the
patients are advised to sit on lukewarm decoction. During the surveys I got opportunity to
meet and interact with the patients getting benefit from this decoction. The results were
encouraging. The healers have deep faith in this use. They have acquired this knowledge
limited with the healers of Chhattisgarh Plains. The healers of other regions are not much
aware of this use.
For the botany, traditional and reported medicinal uses of Deodar, please read my
previous articles.
Jahar Khatam Kare Ke Dawa means the remedy to nullify the effects of poison. In case of
any type of poisoning the traditional healers use the herbs having emetic properties and
the purpose of its use to flush the poison any how. After this stage, the healers give the
herbs and herbal formulations internally having the capacity to nullify the harmful effects
of poison. For example, the patient having snake bite are advised to take much cow ghee
internally for the same purpose. Many times after complete treatment, residual amount of
poison, causes much disturbances in patients life at later stages even after twenty years.
In such cases, the healers take the help of expert healers. I have listed out thirty five such
expert healers in Chhattisgarh. These healers are having very simple but promising
formulations. They do not disclose it to any one and treat the patients under their
supervision. Through the interactions and meetings with these expert traditional healers
during the Ethnobotanical surveys conducted in different parts of Chhattisgarh I have
collected many valuable information. From the expert healers of Chhattisgarh Plains, I
got new information. The healers use the milk of dear (Hirani) for this treatment. They
advise the patients to drink this milk as much as possible till the disappearance of
symptoms. The healers informed that this use flushes out the poison through frequent
urination. It is very difficult for common natives to collect this milk. The expert healers
collect it at regular intervals and preserve it by adopting traditional methods. According
to the healers, the consumption of this milk is having other health benefits also. It is
considered beneficial for general health. It develops natural resistance. The healers
further informed that they have acquired this unique knowledge from their ancestors.
They tried to add herbs in it but finally they come to conclusion that it must be used
alone. They have deep faith in this use. In reference literatures related to different
systems of medicine in India I have yet not found any detail regarding this use.
previous articles.
347. Safed Daag Ke Dawa.
Safed Daag Ke Dawa means the remedy for Leucoderma. Leucoderma is a common
trouble in Chhattisgarh and according to the traditional healers its patients are increasing
at alarming rate. Although the healers consider many factors responsible for this trouble
but overall they blame the modern lifestyle and close association of synthetic chemical
and human beings, as root cause of Leucoderma. The natives and traditional healers are
having rich traditional medicinal knowledge about herbs and herbal formulations useful
in treatment of Leucoderma. At initial stages, through proper treatment this troubled is
cured easily but at later stages, this trouble requires special attention. In such cases, the
natives take the advantage of specialization of traditional healers. Through the
Ethnobotanical surveys conducted in different parts of Chhattisgarh, I have collected the
information on hundreds of herbs and thousands of herbal formulations used for this
purpose. During recent survey, from the traditional healers of Chhattisgarh Plains, I got
new information. The healers use special herbal oil to treat this trouble. The special oil
prepared by using roots and leaves of Nakchhikni (Marsdenia volubilis) herb. Both herb
parts are mixed in equal proportion and added in base oil. The combination and base oil
are taken in 1:10 ratio. As base oil Til (Sesamum seed) oil is used. The oil with
combination is boiled. When all watery contents evaporate the boiling is stopped and
after filtration, oil is kept for future use. The patients are advised to apply this oil on
white spots and to expose the spots (with oil) to sunlight. This oil is used as supplement
treatment along with main (internal) treatment of Leucoderma. The healers informed that
in long term it gives promising effects. In general, the healers do not disclose anything
regarding its contents. They are not interested in its commercial exploitation. They have
deep faith in this use. This is their traditional knowledge and they are practicing it
sincerely without any modification.
For the botany, traditional and reported medicinal uses of Nakchhikni, please read my
previous articles.
348. Pet Ke Keera Ke Dawa.
Pet Ke Keera Ke Dawa means the remedy for intestinal worms. For the intestinal worms,
besides the use of remedies the traditional healers suggest the patients to improve the life
style. In Chhattisgarh, the natives prepare many types of herb based dishes in order to get
protection and rid from intestinal worms. I have written a lot about these dishes in my
previous articles. Besides herbal dishes, the healers also suggest the patients to take
specific wild fruits to flush out the intestinal worms. Through the Ethnobotanical surveys
aspect. The traditional healers of Chhattisgarh Plains suggest the patients having
intestinal worms to increase the consumption of Toddy. Toddy is produced by tapping the
unopened flower sphathe of Nariyal (Coconut). It is taken fresh internally. The healers
claim that its consumption not only flushes out the intestinal worms but also helps the
patients to get protection from it upto long time. Although coconut plantations are not
common in Chhattisgarh but the natives plant individual plant in their home gardens and
surroundings. Hence, it is not difficult to get Toddy. The healers use it as supplement
treatment along with main treatment. The senior traditional healers informed me that the
consumption of Toddy is having other advantages also. It increases the sexual health and
also improves the defense power of human body. The patients having liver related
troubles are suggested by the healers to avoid its consumption. The healers give emphasis
on its consumption fresh. The fermented drink is avoided. The healers have deep faith in
this use. This is their traditional knowledge and its popularity among them clearly
indicates its efficacy.
For the botany, traditional and reported medicinal uses of Nariyal, please read my
previous articles.
349. Nargis Ke Durlabh Upyog.
Nargis Ke Durlabh Upyog means the rare use of Nargis herb. Narcissus tazetta is locally
known as Nargis. It is a native to Canary Islands and Japan. It is an aromatic ornamental
herb. In Chhattisgarh, it is planted in home gardens as ornamental herb. Although it is an
exotic species but living with it since generations, the natives and traditional healers have
discovered and developed its many medicinal properties and uses. Its all parts are used as
medicine. It is added in many herbal formulations as important ingredient. Through the
much information on traditional medicinal uses of this herb. The traditional healers of
Chhattisgarh Plains use its flowers in treatment of troubles related to respiratory system.
The patients having old coryza and related troubles are advised by the traditional healers
to always keep Nargis flowers with them and smell it time to time. It is considered as one
of the promising treatments. Such patients are advised to plant it in home gardens and
pass much time near it. The patients having old cough are advised by the healers to use
the leachate of Nargis flower. The flower is dipped in water overnight and next morning
the leachate is given empty stomach. The use is continued till complete cure. The healers
claim that in majority of the cases, the patients get rid from old cough through this simple
single remedy. I have tried it successfully many times. The healers have deep faith in this
'Nargis flower therapy'. This use is limited with the traditional healers of Chhattisgarh
Plains. The healers of other regions are not much aware of this use. Also, in reference
For the botany, traditional and reported medicinal uses of Nargis, please read my
previous articles.
350. Nargis Jadi Ke Upyog.
Nargis Jadi Ke Upyog means the use of Nargis roots. The scientific name of Nargis herb
is Narcissus tazetta. It is well known ornamental herb in Chhattisgarh, planted in home
and public gardens. One more species of Nargis, i.e. N. jonquilla is also popular but the
natives and traditional healers of Chhattisgarh use N. tazetta as medicine. Its all parts are
used both internally as well as externally in treatment of many common diseases. The
roots and flowers are used most commonly. These are used alone or in combination with
other herbs. Nargis is known and used as medicine in almost all parts of Chhattisgarh.
collected much information on traditional medicinal uses of Nargis plant parts. The
traditional healers of Chhattisgarh Plains use the roots of Nargis in treatment of many
trouble. According to the healers, the internal uses of roots is a boon for the patients
having gynaecological troubles. The roots are used in combination with other herbs. In
general, they suggest the common natives to dip the roots in water whole night and
collect the leachate next morning. This leachate is advised to take internally, empty
stomach. This use is considered as promising preventive measure for the gynaecological
troubles. During the surveys, the healers introduced many female patients getting benefit
from this simple treatment. The results were encouraging. Many senior traditional healers
informed that the internal use of fresh root juice of Nargis flushes out the intestinal
worms. It is specially suited for the small children. The healers have deep faith in these
uses. This is their traditional knowledge and they are practicing it sincerely without any
modification. This use is limited with the traditional healers of Chhattisgarh Plains. The
healers of other regions are not much aware of this use. Also, in reference literatures
related to different systems of medicine in India, I have yet not found much information
on this aspect.
For the botany, traditional and reported medicinal uses of Nargis, please read my
previous articles.
351. Neel Ke Durlabh Upyog.
Neem Ke Durlabh Upyog means the rare use of Neel herb. The scientific name of Neel is
Indigofera tinctoria (family : Papilionaceae). It is a common small shrub grown as cover
and green manure crop. The juice of its leaves is used as prophylactic against
hydrophobia. The extract of plant is useful in epilepsy and nervous disorders. It is also
used in bronchitis and as ointment in sores, ulcers and piles. Neel is well known herb in
Chhattisgarh. It holds a reputed position as medicinal herb in traditional system of
medicine in Chhattisgarh. Its all parts are used both internally as well as externally in
treatment of many common diseases. Through the Ethnobotanical surveys conducted in
different parts of Chhattisgarh, I have collected much information on traditional
medicinal uses of Neel plant parts. From the traditional healers of Chhattisgarh Plains, I
got information on unique uses of Neel. The healers consider it as good hair tonic. The
natives are suggested by them to wash the hairs with the help of its decoction. Many
healers are in favour of use of its raw juice. It also acts as natural dye. It is considered as
a boon for the patients having the problem of Alopecia. Although Neel can be added in
popular herbal combinations used for hair care but most of the healers are in favour of its
use as single remedy. Many senior traditional healers informed that Neel can be used
externally in treatment of Safed Daag (Leucoderma). The leaves are crushed with the
help of cow urine and aqueous paste is prepared. This paste is applied externally on white
spots and spots are exposed to the sunlight. The healers claimed that in many cases it
gives more promising results than the Bawchi (Psoralea corylifolia), a well known herb
used for Leucoderma. Neel leaves can be used as supplement treatment along with main
treatment. These uses of Neel are new information for me. The healers have deep faith is
sincerely without any modification. In reference literatures related to different systems of
medicine in India, I have found information on many similar uses. It is a matter of proud
that these uses are still in use in Chhattisgarh.
For the botany, traditional and reported medicinal uses of Neel, please read my previous
articles.
352. Sun Phool Ke Durlabh Upyog.
Sun Phool Ke Durlabh Upyog means the rare use of Sun flower. Crotolaria juncea is
locally known as Sun. It is a tall shrub cultivated throughout India. It is cultivated for its
strong stem fibre. Although it is not cultivated as medicinal crop but for natives and
traditional healers of Chhattisgarh, Sun is a valuable medicinal herb. Its all parts are used
both internally as well as externally in treatment of many common diseases. These plant
parts are used as single remedy and also in combination with other herbs. Through the
much information on traditional medicinal uses of this herb. The traditional healers of
Chhattisgarh Plains use the flowers of Sun in unique ways. According to them, its flowers
are having the capacity to stop all types of bleeding. Flowers are used both internally as
well as externally. Externally, the flowers are used in form of dry powder. The powder is
prepared from shade dried flowers. In case of bleeding, the healers simply apply the
flower powder on affected parts. It stops the bleeding immediately. Internally the flowers
are used in form of powder or leachate. The flowers are kept in water overnight and next
morning leachate is taken internally. The flower powder is used in combination with
other herbs also. It is considered as a boon for the patients having gynecological troubles.
It is considered as promising blood purifier also. The traditional healers of present
generation is using sunflowers successfully in treatment of Hemophilia. Its positive
effects motivated me to include this use in present series without any delay. Sun is
cultivated through chemical farming. The healers are not in favour of use of flowers from
plants raised by chemical farming. For organically grown crop, many times the healers
raise this crop at their own crop fields. The healers have deep faith in this use. They have
acquired this knowledge from their ancestors and this is a matter of proud that they are
practicing this knowledge in new diseases like Hemophilia. This use is limited with the
traditional healers of Chhattisgarh Plains only. The healers of other regions are not aware
of this use. Also, in reference literatures related to different systems of medicine in India,
I have yet not found any detail regarding this use.
For the botany, traditional and reported medicinal uses of Sun, please read my previous
articles.
353. Sun Ke Resha ke Upyog.
Sun Ke Resha Ke Upyog means the use of Sun fibres. The scientific name of Sun is
Crotolaria juncea. It is well known fibre crop in India. Its stem fibre is used for un-sized
twine, fishing nets, cot stringing, matting, coarse nets, bags and ropes. Because of high
cellulose and low ash content, stem fibre is particularly suitable for cigarette paper and
high quality tissue paper. In Chhattisgarh, Sun fibre is used for different purposes. I have
mentioned in previous articles that the Sun is well known medicinal herb in Chhattisgarh.
Its all parts are used as folk medicine both internally as well as externally in treatment of
many common diseases. Sun plant parts are the important ingredients of many popular
herbal combinations in Chhattisgarh. Through the Ethnobotanical surveys conducted in
traditional healers of Chhattisgarh Plains use its stem fibre in unique way. The patients
having Poor vitality are suggested by the healers to wear the cloth mainly shirt, prepared
from strong fibre of Sun. Many times the healers try this traditional knowledge as last
hope. The disappearance of symptoms is considered as a time to stop its use. In general,
the healers collect the Sun fibre and prepare the cloth by themselves. This use is not
known among the natives. I have mentioned in previous articles that the healers of many
parts of Chhattisgarh, recommend the use of shirts dyed with the flower colour of Parsa
(Butea monosperma) to the patients having the problem of Jaundice. The information
regarding Sun fibre is new for me. I personally feel that there is a strong need to conduct
scientific research on this aspect so that the patients around the world can be benefited
with this traditional knowledge. The healers have deep faith in this use. They use this
knowledge along with main treatment of the patients. They have acquired this knowledge
limited to the healers of Chhattisgarh Plains. The healers of other regions are not much
India, I have yet not found any information regarding this use.
For the botany, traditional and reported medicinal uses of Sun, please read my previous
articles.
New Comments added on December 21, 2009
The work on series titled Some less known but promising traditional formulations of
Chhattisgarh, India, is in progress in CGBD database. Now total number of research
articles in this series is plus 2000.
In above mentioned articles I have tried to add as many pictures as possible in order to
make it useful. New comments have been added in old as well as new articles.
Many research articles are missing as you have seen above. These missing articles are
available in CGBD database.
In over 300 formulations I have added film strips.
New Ethnobotanical surveys are resulting in new information. I am trying to update these
research articles.
Original Research Document

http://ecoport.org/ep?SearchType=earticleView&earticleId=2758&page=-2
How to Cite this Research Document
Oudhia, P. (2009). Some less known but promising traditional formulations of
Chhattisgarh, India. 1-400. (Compilation of Research Articles) (New comments and
results of recent [year 2005 onwards] Ethnobotanical surveys) [Updated document, year
2009] http://www.pankajoudhia.com
Pankaj Oudhia

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Excerpts from my field diary (July 2009 onwards)

---Some less known but promising traditional formulations of Chhattisgarh,

25. Tapedik bar Dawa.

61. Phoda Pakane Ke Dawa.

117. Bukhar Ke Dawa.

163. Nind Bhagaiy Bar Kajal Ke Upyog.

209. Bukhar Ke Dawa.

255. Kababchini Ke Durlabh Prayog.

301. Pathri Ke Dawa.

347. Safed Daag Ke Dawa.

VII. Safed Pani Bar Pasia.

Motiabind is a local name of {{Cataract}g}, a common trouble of old age. I have

Pelea or Jaundice is a common trouble in Chhattisgarh. During the Ethnobotanical

Migraine is known as Adhasisi in Chhattisgarh. After expencncing the severe headache

27. Aik Dawa Doo Kaam.

Kan Ke Peera means earache. In general, earache is not considered as a complicated

Chronic cough is known as Purana Khansi in Chhattisgarh. Among hundreds of

senior traditional healers. This uniqueness motivated me to document the information

44. Kaam Shakti Ke Dawa.

in different parts of Chhattisgarh, I have collected valuable information on this aspect.

Rataundhi means Night blindness, a common problem among school children in

Adhkapari means Migraine in Chhattisgarh. In general, for temporary relief the

For the treatment of gynaecological troubles mainly Dysmenorrhoea, the traditional

Motiabind means Cataract locally. Traditionally, hundreds of herbs and herbal

Hichki means hiccup or hiccough locally. In general, Hichki is considered as common

New comments added on April 25, 2007

The Healers of Gariaband region commented on basic formulation that it is effective if

Dasmool is scientific name of Asparagus racemosus. It is a common herb distributed in

Kachnar is a local name of Bauhinia racemosa. It is a small bushy tree occurring

Surajmukhi is local name of Sunflower. Sunflower is relatively a new commercial crop in

Nagdauna is a local name of Artemisia nilagirica. It is well known herb in Chhattisgarh.

90. Navjivan Bar Dawa.

103. Doomar ke Durlabh upyog.

Ratjaga means to remain awake whole night, locally. In previous articles of

109. Pagalpan Ke Dawa.

Banjhpan means sterility trouble in women, locally. Although it is a common trouble in

these troubles. Through the Ethnobotanical surveys conducted in different parts of

146. Gala Ke Bemari Bar Dawa.

Mulethi is a local name of Licorice (Glycyrrhiza glabra). Although Mulethi is not a

Bichhu means scorpion locally. It is found in abundance in Chhattisgarh. As it is present

Gabhpat Roke Ke Dawa means medicine to prevent Abortion. In Chhattisgarh hundreds

Mahavari Ke Dard means Dysmenorrhoea, a common problem among the women.

183. Laika mun ke Dant Ke Samasya.

192. Mirgi Ke Upchar.

Mirgi is Epilepsy, locally and Mirgi Ke Upchar means treatment of Epilepsy. In

193. Mirgi Bar Aparajita Ke Upyog.

194. Garbhpat Roke Ke Dawa.

Garbhpat Roke Ke Dawa means remedy to stop Abortion. Although in

Pani Ke Nuksani Se Bache Ke Upaiy are the traditional formulations recommended by

211. Makri Ke Jala Ke Durlabh Prayog.

properties of exotic herbs. Through the Ethnobotanical surveys conducted in different

Through the Ethnobotanical surveys conducted in different parts of Chhattisgarh I have

Chakmak Patthar is a local name of Quarzite. According to reference literatures on

220. Tilli Ke Dawa.

226. Sangmarmar Ke Durlabh Upyog.

surveys conducted in different parts of Chhattisgarh I have collected much information

Mirgi Ke Shartia Upchar means promising cure of Epilepsy. I have mentioned in

249. Kapas Ke Durlabh Upyog.

In reference literatures related to different systems of medicine in India, I have found

282. Ankhi Ke Bemari Ke Dawa.

287. Amarbel Ke Dulabh Upyog.

available in market in different brands. Chyavanprash is a herbal combination prepared

formulations. It is a matter of proud that these formulations are still in use in