Review of Literature - Shodhgangashodhganga.inflibnet.ac.in/bitstream/10603/87355/9/09_chapter 2.pdf · Review of Literature ... These mushrooms provide rich resources for the gene

Sources of Traditional Knowledge on Medicinal Plants in the Western Himalayan Region 38

CHAPTER: II

Review of Literature

This chapter of the thesis stresses on the work done in the field and a review of the related

literature was arranged as per the year of publication of the work. The latest information is kept

earlier and arranged as per chronological order. The literature surveyed is bifurcated into four

divisions viz: Traditional Knowledge, Medicinal Plants diversity in India, Medicinal Plant diversity

in Western Himalayas and Traditional Health care systems.

2.1.Traditional Knowledge:

Blah and Joshi (2013) selected and standardized a total of 80 different most preferred recipes

of vegetarian and non-vegetarian types. The nutritive value of the food also incorporate the

nutritional contribution made by wild edible fruits, berries, nuts, roots and spices, edible green

leaves including salad and chutney consumed by the ethnic tribes as a part of the whole meal. The

whole meal taken together makes a good balanced diet in the tribal food habits.

Jamal et al (2012) documented the traditional folk recipes by using medicinal plants among

the inhabitants of Kaghan valley, Northern Pakistan. 30 different folk recipes were documented in

order of recipe preparation, dosage and parts used for cure of various diseases. A total of 30 plant

species used in preparing these recipes.

Egeru (2012) examined the role of Indigenous Knowledge in climate change adaptation in

Uganda with special focus on the Teso sub-region. Local observations confirmed altered climate

patterns noticeable from the changes in the planting, weeding and harvesting periods in agriculture,

in tree growth and in wind directions. Farmers still observe the intensity of East-West blowing

winds, colour of the clouds in the East and plant traits for rainfall prediction.

Mushroom provides a rich addition to the diet of the Kaani tribe in the form of proteins,

vitamins, potassium, sodium, phosphorus and iron with low fat content. As the normal diet of Kaani

people is starch dominated, the mushroom provides a balanced diet, even though it is a seasonal


food. Mushroom contains a host of defense potentiators, which stimulate the immune system of

humans. These mushrooms provide rich resources for the gene banks (Davidson et al, 2012).

In India, various fermented foods including idli, dosa, dhokla, wadi, imarti, rabadi, doli ki

roti etc. are prepared and consumed. “Doli ki Roti”- an indigenously fermented wheat based bread is

prepared by the Indian Punjabi Community migrated from Western Pakistan at the time of partition.

As the fermentation is carried out in an earthen pot locally know as „doli‟ so the name „doli ki roti‟

is derived. Traditionally the inoculums of this bread used to be prepared in the temples and

distributed to community to prepare this bread on some special occasions. Combination of cereal

and legumes in this roti improves the protein quality of vegetarian meal (Bhatia and Khetarpaul,

2012).

Like fermented foods, India has a place in the world culinary scene with some of the finest

cuisines being offered for people. There are several culinary dishes passed on from generations to

generations and adapted over a period of hundreds of years. Jalebi is a popular Indian sweet and has

evolved its ubiquitous sweet over several centuries (Pagote and Jayaraj, 2012).

Yumnam and Tripathi (2012) reported that the „Meitei‟ the valley inhabitant of Mnaipur

have the tradition of eating raw leaves, young inflorescences, tender stalks and other plant‟s part

with their indigenous sauce „Ametpa‟ or with indigenous dish „Eromba‟ or as an ingredient of

indigenous salad „Singju‟ with the main course of food. They reported 64 plants belonging to 46

genera and 25 families. As per the local people, they obtained medicinal benefits from these plants

in this mode of eating.

Dixit and Goyal (2011) reported that the elders are known to be the storehouse of traditional

values, skills and morale. They discussed the Traditional Knowledge of elderly people, their role

and highlight many areas where it can be useful for elderly themselves. Some insights are offered

for strategic utilization of Traditional Knowledge and experience of elderly to address the need and

improve the quality of elderly life in terms of socio-psychological cultural, economic and health

aspects.

Aluede and Ibekwe (2011) examined the trio, man, drum and music as God‟s direct and

indirect creations and their collective significance in music healing using experiences from Nigeria.


Their attributes and discusses them within the general framework of indigenous beliefs in non-

western music healing traditions.

Most traditional African cultures believe that to maintain health and vitality of human

beings, they have to address forces in both the natural and the spiritual world. The study uses a

combination of primary and secondary data sources to identify the strengths, weakness,

opportunities and threats of the traditional health system. It presents some concepts and practices,

some characteristics of indigenous knowledge transfer system and some aspects of their link with

the Western health care system (Neba, 2011).

Rural women constitute a store house of Traditional Knowledge. The rich variety of

traditional foods served to the rural women specifically at pre- and postnatal stages. The information

pertaining to ingredients used, method of preparation, frequency of consumption and logic behind

consumption of these food preparations provided by Kanwar and Sharma (2011).

The Himalayan range of Nepal is affluent with vast diversity of medicinal plants. Due to

insufficient supplement of modern allopathic medicine and the traditional believe of ethno-

medicinal therapy, still vast majority of Nepalese people are dependent on indigenous use of

medicinal plant. Use of Nepalese Himalayan medicinal plants is not only limited to erogenous use of

Nepal Himalaya but also regarded as chief ingredients in Eastern medicinal system including

Ayurveda of Indian subcontinent, Traditional Chinese Medicine, Korean Oriental Medicine, etc. But

due to the lack of efficient pharmacological investigation, Himalayan plant diversity is still limited

to their ethno-medicinal uses. Vigorous pharmacological investigation is mandatory to explore their

therapeutic potential (Gaire and Subedi, 2010).

Indigenous people who live close to natural resources often observe the changes around them

and are the first to adapt to these. The appearance of certain birds, mating of certain animals and

flowering of certain plants are all important signals of changes in time and seasons. These are well

understood in the traditional knowledge systems. Indigenous people have used biodiversity as a

buffer against variation, change and catastrophe, in the face of plague, if one crop fails, another will

survive (Chaturvedi, 2010).

India has one of the oldest, richest and most diverse cultural traditions associated with the

use of medicinal plants. Uses of the herbs as a medicines and food supplements date back to the very


ancient periods of the known human history. Ayurveda herbs or Indian herbs have been used since

thousands of years to produce herbal remedies. Nowadays it is a well established fact that herbal

remedies are more suitable to human body; an isolated chemical medicines (Natural herbs and

natural extracts, 2009).

Sood and Sharma (2009) conducted the study on 120 rural and urban homemakers and

revealed the study of their knowledge regarding indigenous resource management practices. There

was significant difference among rural and urban families for indigenous practices for drying grain

before storage, grain storage equipment, potato storage in basket, disposal of waste water in

household drain, disposal of degradable waste, protecting clothes from insects, spraying medicine

for flies, treatment of minor wounds and burns and use of medicine for boils.

As per the Exotic Naturals, Mumbai, India (2009) - “Incorporating the teachings of the

Vedas in regular school curriculum thus preparing our young minds to face the challenges of life in

the modern society and at the same time understand the true meaning of life that is well documented

in our ancient Indian scriptures.”

A number of plants existing in India are useful for sustenance during difficult periods of

time. Singh and Singh (2009) reported that majority of the rural women are farmers and illiterates

but have vast knowledge of traditional medicines. There was an extensive use of oral Traditional

Knowledge in the various domains by the women like food production, population control, food

preservation, childcare, culture transfer. Women are having their ancestral wisdom to cure many

diseases. Range of indigenous fruits and tubers are utilized during drought and food scarcity to meet

nutrition requirement for maintaining health.

Tamang and Chettri (2009) found that several ethnic communities of North East India have

invented the traditional technologies of converting protein rich soybeans into flavored fermented

food with easy digestibility and bio nutrients. This is exclusively carried out by the ethnic women in

Sikkim, Manipur, Meghalaya, Nagaland, Mizoram and Arunachal Pradesh. Worth native knowledge

of these women has been documented and 6 sticky fermented soya-bean found have been listed out.

India is a country of different traditional culture and tribes and follow different customs and

systems of medicine. Ladakh medical practitioners popularly known as Amchis follow the Tibetan


system of medicine, use numerous herbs for various ailments in their prescriptions and still looking

after more than 60% of population (Ballabh and Chaurasia, 2009).

It is generally established that over 6000 plants in India are used for traditional, folk and

herbal medicines, representing about 75% of the medicinal needs of the third world countries

(Dubey et. al., 2004).

Berkes (2001) in his article on religious traditions and Biodiversity revealed that religious

traditions provide values, worldviews, or environmental ethics that shape the way in which different

societies interact with biological diversity and nature in general. Thus religions can encode adaptive

strategies for resource management and biodiversity use, and supply emotionally powerful beliefs to

put these strategies into practice. The incorporation of traditional knowledge, practice and belief

systems into biodiversity conservation efforts is more likely to succeed than the use of purely

scientific arguments.

Karuppusamy et al (2000) studied the needs for diversity conservation of traditional

medicinal plant resources of Dindigul district and emphasized the role of ethnic and rural

communities in insitu conservation. They expressed concern on the lack of documentation of

indigenous knowledge of rich diversity of useful medicinal plants of this region and to promote and

implement the conservation strategies for sustainability of the natural ecosystem.

Raveendranathan (1994) emphasized upon the need to conserve and multiply the natural

resources, which are used in different indigenous systems of medicines in India. The clinical

efficiency of Ayurvedic treatment of certain diseases as compared to that of allopathy is worth

mentioning.

Posey (1993) while describing indigenous knowledge in conservation and use of world

forests, emphasized upon the new models generated by native people for sustained natural resources

management. Their ancient indigenous traditions, developed through millennia of experience,

observation and experiment, provide options for sustainable management of natural resources.

Indigenous knowledge comprises an integrated system of beliefs and practices distinctive to a

cultural group. Among native people, in addition to information shared generally, there is

specialized knowledge held by a few, who have expertise in soils, plants, animals, crops, medicines

and rituals.


The use of the historical information including the formal documented records and the non-

formal indigenous knowledge can provide vital information on indigenous resource management

system and the present day management methods. There is a need to develop sampling methods and

protocol that allow reliable comparison between sites without a complete inventory being taken

(WCMC, 1992).

2.2.Medicinal Plants diversity in India:

Chandra Sekar (2012) deals with comprehensive list of Invasive alien plants of Indian

Himalayan Region with background information on family, habit and nativity. A total of 190

invasive alien species under 112 genera, belonging to 47 families have been recorded. Among these,

the dicotyledons represent by 40 families, 95 genera and 170 species; mono-cotyledons represent by

7 families, 17 genera and 20 species. The analysis of invasive species reveals that 18 species have

been introduced intentionally, while the remaining species established unintentionally through trade.

In terms of nativity, amongst 13 geographic regions, the majority of invasive plants reported from

American continent (73%). While in life form analysis, the herbs (148 species) are dominant,

followed by shrubs (19 species), Grass (11 species), Trees (4 species), sedges and climber (3 species

each). Most of the invasive species are annual habit (63%). Apart from these, 90 species (47%) are

being used by locals for medicinal purposes. A better planning is needed for early detection to

control and reporting of infestations of spread of new and naturalized weeds to be monitored.

Medicinal uses of Himalayan plants are known since ancient period, references of which are

available in the Indian mythology. In Charaka Samhita and Sushruta Samhita there are references of

Himalayan plants. People of remote areas till to the present time are entirely depending on the forest

resource for maintaining their day to day needs including healthcare and medicine. They have

developed their own health care system based on locally available plants. Some important locally

developed healthcare systems are Nepali Jaributi, Lepcha and Tibetan (Sancheti, 2010).

Butola and Samant (2010) studied the diversity, distribution, habitat preference, nativity,

endemism, status and indigenous uses of Saussurea sp. in the IHR. A total of 62 sp. were recorded

from the IHR. Of them 37 species were native to the Himalayan region, 8 were endemic and 21 were

near endemic to the IHR. 27 of the 28 species that were known to have indigenous uses also had

medicinal value and are used for the treatment of various diseases/ailments.


FRLHT has been developing over the past 15 years a comprehensive database on Indian

Medicinal Plants. It covers various subjects linked to natural resources used by Indian System of

Medicine such as botanical and local names correlation, geo-distribution data, maps, propagation,

trade information etc. This is a well referenced dynamic database stores 7,637 botanical names

(6,198 medicinal plants species) with 101745 vernacular names from 12 languages across India.

Nearly 798 plant images are also available in the database (Encyclopedia on Indian Medicinal

Plants, 2009).

There is a growing concern throughout the world that the natural resources essential for

human development and survival, are being depleted and destroyed at an alarming and ever

increasing pace. Nature has been particularly generous in hers gift of sylvan treasures to the state of

Sikkim. The description of 160 medicinal and aromatic plants and the names of 28 bamboos plants

are given in their site (Medicinal Plants, NTFP and Bamboos of Sikkim, 2009).

Mother Herbs; an online database has established itself as one of India‟s leading names in

the field of Medicinal plants with the promise of quality products that stay ahead of time. Mother

herb is an integrated conglomerate of farmers engaged in cultivation, doctorates in pharma and pupil

with decades of experience in Medicinal Herbs. It is a wholesale supplier of medicinal herbs,

cosmetic herbs, spice herbs and other Indian herbs and is committed to excellence in its operations

through quality products confirming to international standards (Mother Herbs & Agro Products,

2009).

Medicinal plant resources of forest origin are extensively used in various systems of

medicine like Ayurveda, Unani, Homeopathy, Allopathy, Ethnic, etc. India is one of the world‟s 12

mega diversity centres with 47,000 plant species and is divided into 20 agro-eco zones (Ajaz-ul-

islam and Masoodi, 2007). There are many medicinally valued plant resources, which provide

various kinds of drugs and medicine for various ailments in our country. An appropriate dosage of

ethno-pharmacognistic preparation from different parts of plant body such as root, rhizome, bulb,

leaves, bark, wood, flower, fruit, seed etc. are prescribed as a remedy for different diseases and

disorders.

Reddy et al (2005) highlights the medicinal uses of 36 medicinal plant species belonging to

21 families practiced by local tribes and villagers since ages of Kondapalli fort, Andhra Pradesh.


Encyclopedia of Indian Medicinal Plants (Khare, 2004) has the description of about 1500

Indian medicinal plants. A few plants, which are not of Indian origin but are used in Unani

medicine, have also been incorporated. Each monograph carries the family of the plant, scientific

names followed by authentic Ayurvedic, Unani, Siddha and common English nomenclature.

Central Himalayas support about 1,386 medicinal plant species, out of which 1,338 are used

for human diseases and disorders and 364 plant species are used for veterinary diseases, disorders

and practices by the people of Uttarakhand. (Pande et al, 2004). Only 48 medicinal plants

specifically used for veterinary diseases and 316 medicinal plants used for human and veterinary

diseases both.

Adhikari et al (2003), while describing the distribution, use pattern and prospects for

conservation of Medicinal trees of Uttaranchal state enlisted 197 medicinal trees in accordance with

their altitudinal distribution and parts used in therapeutics. The major parts used in various ailments

are bark (118 species), leaves (78 species), fruits (65 species), root (2 species) and seed (30 species).

Samant and Pant (2003) deals with the diversity, distribution and traditional knowledge of

sacred plants of the IHR. A total of 155 species belonging to 70 families and 125 genera have been

recorded. Of these 59 species are trees, 30 species are shrubs and 66 species are herbs. Out of these

15 species found in the category of threatened species.

Singh and Parabia (2003), while revealing the status of medicinal plants consumption by the

pharmaceutical industries in Gujarat state, created the baseline database for indigenous and imported

as well as cultivated, trees, shrubs, climbers, herbs and different crops used in Ayurvedic medicines.

Gujarat pharmaceutical companies consume all the 310 herbal raw materials obtained from 270

plant species. With 148 species reported from forests, the consumption of vital parts like root, bark,

seed, gum and whole plant are most detrimental to the ecology in general and the vegetation in

particular.

In his study on medicinal plant raw materials for Indian drug and pharmaceutical industry,

Sarin (2003) has discussed the fast growing trends in phyto-pharmaceuticals, plant based medicines

and over the counter products. The number of plant species, yielding raw materials used by the

industry on regular basis and or/in substantially large quantities, is put at around 340. Among these

145 occur wild in forests, 54 grow as weeds, 70 as cash crops, 30 as medicinal plants and 40 are


imported from other countries. The tremendous population of herbal medicines has, therefore, put a

great pressure on raw material resources. Natural population of many medicinal plants has declined

to a great extent while a few are at the verge of extinction.

While assessing the status of medicinal herbs, Uniyal et al (2002a) revealed that out of the

17,500 flowering plant species found in India, over 1600 are used in traditional medicinal system in

India and abroad. They opined that over-exploitation to meet the demands of illegal trade in

medicinal plants has led to the extinction of more than 150 plant species in the wild. Their work also

brought to light that at least 90% of the plant species used in the herbal industry are extracted from

the wild, majority of which come from the sub-alpine and alpine zones of the Himalaya.

Uniyal et al (2002b) also studied current status and distribution of commercially exploited

medicinal and aromatic plants in upper Gori valley of Kumaon Himalaya and estimated population

status and biomass availability of 14 threatened medicinal and aromatic plant species extracted and

traded from the higher altitudes of Kumaon Himalaya.

Shukla et al (2001a), while carrying out ethno-botanical studies in Korba basin, district

Bilaspur, Madhya Pradesh, described that aboriginal tribes of Basin follow rich ethno-botanical and

folk practices. They mostly depend on natural resources for their existence, while deriving their

needs. They collect plant for their food and also they have developed their own tradition for health

care. They make use of 24 plants belonging to 23 genera and 15 families of angiosperms as food and

medicines. Shukla et al (2001b) in their ethno-botanical survey of certain wild edible plants of

district Bilaspur, focused on 51 wild plant species which provide food and vegetables to inhabiting

tribals.

More than 70% of raw material used by Ayurvedic industries involves destructive harvesting

of various parts or whole plants of which roots contribute 29.6%, leaves 5%, bark 13.5%, wood

2.8%, rhizome 4%, whole plant 16.3% (Tiwari, 1999).

In recent years, India has emerged as one of the biggest suppliers of medicinal raw materials

(Holley and Cherla, 1988). India ranked 2nd

amongst 12 world leading exporter countries (Lange,

1997). 95% of the medicinal plants collected in India are gathered from the wild, which include trees

(33%), herbs (32%), shrubs (20%), climbers (12%) and other constitutes 3%. These collections are


mostly destructive (72%) which include the entire plant (16.3%), reproductive parts like flowers,

fruits and seeds (22.1%) or tuber, root and stem (39.5%) (Shanker and Majumdar, 1995).

In India, the rich plant diversity of the Himalaya – over 8000 angiosperms, 44 gymnosperms,

600 pteridophytes, 1737 bryophytes, 1159 lichens, etc. – has been a source of medicine for millions

of people in the country and elsewhere in the world (Singh and Hajara, 1996).

India is a veritable emporium of medicinal and aromatic plants. It has been estimated that of

the 15,000 higher plants occurring in India, 9000 are commercially useful, of which 7,500 are

medicinal, 3,900 are edible, 700 are culturally important, 525 are used for fibre, 400 are fodder, 300

for pesticide and insecticide, 300 for gum, resin and dye and 100 for incense and perfume (Anon,

1994).

In his studies on conservation of medicinal plant resources in Himalayas, Goel (1993)

asserted that if the medicinal plant wealth of Himalayas is not protected and scientifically exploited,

it might completely deplete, posing serious ecological and economical threats. It is the right time for

the government to assess the gravity of situation on the basis of detailed survey and formulate future

plan of action for its management.

Ramakrishnan (1992) revealed that tropical forests, an important natural resource, used

traditionally on a sustainable basis by the local communities, are currently under serious threat due

to over-exploitation.

Anon (1992) revealed the mountain region in India is spread over 13 states in the Indian

Himalayan Region (IHR) covering a geographical area of 500,000 km2. Over 51 million people (6%

of the total population of India) live in the IHR

Gauniyal et al (1991) working on major medicinal plants as foreign exchange earner,

suggested coordinated efforts of concerned agencies for promoting cultivation of identified

medicinal plants to ensure their regular supply and stabilization of raw material prices.

Sharma et al (1989) while working on Ethno-medicinal plant lore from Mukundara ranges,

Thalawar district, Rajasthan enumerated 20 plants with their common name, scientific name,

intraspecific variation, voucher specimen, preparation of medicine, plant part used, general and

adjunct disorder treated, dosage given and symptoms of disorder and diagnosis of the disease. They


further revealed that knowledge of such medicinal plants is inherited by oral transmission through

generations of the tribals. Various uses of plants in tribal life were recorded and diverse uses of

plants for medicinal purposes were particularly noted.

2.3.Medicinal Plant diversity in Western Himalayas:

As per the study of Ganie and Tali (2013) about 650 plant species used as medicines in one

or other form in Kashmir Himalaya. 11 different types of threat operative to medicinal plants in

Kashmir Himalaya which include – overgrazing, grass cutting, landslides/soil erosion,

constructional activities/unplanned development, floods/flash floods, over exploitation/over

harvesting, cement factory dust, mining/stone quarrying, conversion of forests and grasslands into

agricultural land/ land use changes, alien species invasion, huge tourist influx. The extinction of

these plant species lead to ecological imbalance and affect the backbone of traditional medicine

system on which a huge population still depends.

Ishtiaq et al (2013) studied the ethno-botanical data and revealed that 12 Gymnosperm

species are being employed in different ethno-medicines, food, fodder, shelter and other domestic

purposes. The inhabitants of the area used the plants for multipurpose and have a long time been

dependent on surrounding plant resources for life subsistence.

RanaMan and Samant (2011) recorded a total of 270 medicinal plants belonging to 84

families and 197 genera. Maximum medicinal plants were reported in the altitudinal zone 2000 -

2800m and decreased with increasing altitude. Out of the total, 162 medicinal plants were native and

98 were endemic to the Himalayan region. Maximum species were used for stomach problem,

followed by skin, eyes, blood and liver problem. 37 species were identified as threatened.

Pant and Verma (2008) document the tree species of the Pir Panjal Biodiversity Park of

BGSB University and its indigenous uses. A total of 28 species belonging to 24 genera and 19

families were observed being used traditionally. Out of these, only 6 species were natives and 22

were non-native of the IHR.

Rashid et al (2008) reported 57 plant species belonging to 33 families from the region. The

four major reported life forms were shrubs, trees, herbs and climbers. Herbs make up the highest

proportion of edible spices, followed by tree, shrubs and climbers. The information of ethno-


botanical exploration, identification, concerns, conservational aspects and future potentialities of the

wild edible plant species consumed by the Gujjar tribe inhabitating the hilly areas of district Rajouri,

apart of J&K state – India dealt in detail.

Khan (2007) has worked on structural and compositional analyses of phyto-diversity of

Sewa river catchment area in NW Himalaya and described 183 medicinal plants along with their

local names and their uses in the region. Malik (2007), while working on the ethnobotanical studies

on the medicinal plants of Ramnagar (Udhampur) has described 80 medicinal plant species

belonging to 73 genera of a tehsil of district Udhampur (J&K state).

Pal (2005) during the course of his study on an assessment of forest resources and human

interaction with forest in Dharamshala Forest Division of H.P. found 10 important medicinal plants

and explained the medical value and parts of plant used for the cure of various diseases.

Jhangir (2004) has given the description of 143 medicinal plants of the Kathua district of

J&K state with the present status of threat and their medical uses.

Over 7,000 species of medicinal plants are used in Indian system of medicine – Ayurveda,

Siddha and Unani; of which 95% of medicinal plants are being collected for drugs and

pharmaceutical industries from wild population. He also highlights 179 species of commercial

importance for drugs and phyto-pharmaceuticals and suggested that the herbal resources of the state

should be scientifically documented, commercial cultivation initiated compiled with value addition

for ushering in economic prosperity to the people of the hill state (Chauhan, 2003).

Kant and Sharma (2001) studied medicinal plants of Patnitop and its adjoining Hills and

reported economically very important medicinal plants with special suggestion of their

conservations.

Assessment of 360 medicinal plant species for Himachal Himalaya (Badola, 2001) offer an

advantageous position, comparing earlier reports (Gupta, 1964, 1971; Singh and Aswal, 1992; Gaur

and Singh, 1993; Chauhan, 1999) as the study provides a balanced ratio of woody and non-woody

taxa, projecting diversified habitat environments.

Srivastava et. al. (2000) studied threatened plants of medicinal and aromatic value of north-

west Himalayas and revealed that 20 taxa of medicinal and aromatic value distributed in the north-


western Himalayan region extended from Jammu and Kashmir to Western borders of Nepal have

entered the category of threatened plants due to large scale and indiscriminate collection in the past.

They highlighted the threats involved in each individual case and suggested remedial measures.

Viswanathan (1999) discussed the edible and medicinal plants of Ladakh (J&K). The state of

Jammu and Kashmir, widely known as heaven on earth and „biomass state of India‟, supports 55

aromatic (Singh et al, 1993) and 291 medicinal (Kaul, 1997) plant species, respectively 93 plant

species including 23 medicinal plants fall in one or other category of threats. Vidyarthi (1997) has

given the description of about 3300 wild and cultivated plants of the Jammu, Kashmir and Ladakh

region with the vernacular names of all the three regions. He also enumerated that many ethnic uses

of plants are peculiar to the regions. Koul (1997) enlisted 111 selected species of medicinal plants

from cold and arid Himalayas of Kashmir and Ladakh. Singh (1996) studied ethno-medico botany of

Dards tribe of Gurez valley in Kashmir Himalayas. The exploration of medicinal plants of Jammu

and Kashmir state date back to the arrival of an official of East India Company to Ladakh and

collection of some medicinal plants in the earlier 19th

century (Stewart, 1967) until now reports on

collection and study of medicinal plants are very few in J&K state except some stray references.

Nautiyal et. al. (1994) conducted exploration of fodder grasses and legumes germ plasm of

cold desert of India viz. Ladakh region in Jammu and Kashmir and Lahaul-Spiti in Himachal

Pradesh

A rough estimate and secondary sources suggest availability of about 1,000 to 1,200

medicinal plants species in Himachal Himalaya (Gupta, 1964, 1971; Uniyal and Chauhan, 1971;

Chowdhury and Wadhwa, 1984; Singh and Aswal. 1992; Badola, 2001). As per habitat, these

medicinal plants include 18% tree, 21%shrubs, 55% herbs in composition (Badola, 2001) which

coincides more or less with that of Indian Himalayan region, having 23%, 22% and 58% species as

trees, shrubs and herbs respectively (Samant et. al., 1998).

Collection of medicinal herbs as minor forest produce under forest law as traditional rights in

designated forest land (Anderson, 1886) has been an important source of the native‟s income in

Himachal Himalaya (Dobriyal et. al. 1997; Tandon, 1997; Badola, 2002).


2.4.Traditional Health care systems:

Rana et al (2013) identify and document medicinal plants used by the faith herbal healers of

Nanda Devi Biosphere Reserve along with their uses and preparation. They revealed uses of 90 plant

species used for treating diabetes, arthritis, cardiac complaints, asthma, leucorrhoea, infertility,

mental disorders, flatulence, abdominal complaints and chronic fever, etc.

Mathur and Joshi (2012) reported 41 angiosperm plant species used for traditional remedies.

Details of plant parts, method of preparation and mode of utilization also discussed. The use of these

plant species is for 45 traditional remedies for a long time on trial and error basis.

Rana et al (2012) document folklore medicines used by the tribal communities inhabiting in

buffer zone of Nanda Devi Biosphere Reserve, Uttarakhand. These communities utilize plants and

plant product as aphrodisiac medicine. They recorded 17 significant medicinal plants used by local

community for the treatment of sexual incapability.

Panda and Mishra (2012) studied the three ethnic groups (Lepcha, Bhutia and Nepalis) of

Sikkim practicing traditional medicine have a strong belief of different supernatural forces and

deities. The treatment, principles, beliefs and medical ailment are more or less similar in three ethnic

groups. The study shows a declined trend of new generation to adopt these practices as profession.

Nath et al (2011) provides the information of traditional herbal recipes using 28 plant species

belonging to 26 genera and 22 families in treating various joint diseases by different ethnic groups

of Assam. Occurrence of various joint diseases among rural people is a common problem and they

have deep belief and rely and approach for traditional remedies.

Tripathi et al (2011) clinically undertook the study of Bala Taila (sesame oil processed with

Sida cordifolia and some other indigenous compound) Pariseka (instillation) in wound healing on 30

patients. It was found that there is reduction of pain, swelling, changes to normal colour, reduction

in discharge, appearance of granulation and size of wound reduced to.

Kulkarni and Deshpande (2011) reported that Sahyadris of Maharashtra have a diverse flora

and fauna and harbor numerous species of medicinal importance. Katkaris are one of the primitive

tribes of India, has remote locality, poverty and lack of touch with modern civilization make them

confined to the hilly areas around. They documented the traditional remedies of Katkaris from


Maharashtra with respect to 35 diseases and their cure by using the combination products of 33

plants and 7 animals. They also highlight the various customs related to the ethno-medicinal

applications.

Suneetha et al (2011) studied that the natives of Eastern Ghats use different parts of plants in

crude form to treat bone fractures. 42 plant species of angiosperm belonging to 33 families are

reported during the floristic survey. For each plant species, details on the scientific names, family,

local names and uses are provided along with parts harvested for treatment, the manner of

processing and the mode of administration.

Binu (2011) document 10 medicinal plants used for treating body pain by the 6 tribal

communities inhabiting the study area. It is found that they have a very good knowledge of

medicinal plants in their surrounding forest.

Negi et al (2011) studied the practice of traditional medicine was carried out among the

people of Rawain valley, Uttarkashi. They documented 63 plants and assessed their therapeutic

significance in managing various diseases in the villages of the valley. Fresh leaves, roots, fruits,

bark, stems and sometime whole plant are reported to be used for treatment of various ailments.

They found that max. 11 medicinal plants were used to cure fever, 8 for cuts and skin diseases, 7 for

cough, 6 for boils, wounds and rheumatism, 5 for stomach disorders, jaundice, arthritis and

menstruation, 2 for vomiting, toothache, burns, muscular pain, bleeding and cancer.

Beegam and Nayar (2011) provides the information of 66 preparation made out of 58 plant

species specifically employed in prenatal (14), postnatal (23) and child healthcare (29) in folk

medicine of Kerala. The details about preparation and administration of medicine, plant parts used,

local names, dosages and status of occurrence of species – wild, cultivated, naturalized or marketed,

are provided. An analysis of these, 58 plant species shows that 37 species (63%) are native and the

rest 21 species (36%) are naturalized exotics. Of the 36 native species, 14 species occur wild and the

rest 23 species are either cultivated or planted.

Malik et al (2011) recorded the traditional healthcare remedies currently practiced by the

local population in the far flung areas of the Kashmir Himalaya. They recorded the information of

30 plant species distributed along wide altitudinal range between 1,300-4,500m. These plant species

through different modes of preparation are used to heal external burns, abrasions and wounds, orally


taken to cure digestive, respiration, skin and muscular disorders and also used as diuretic,

antipyretics, analgesic, anti inflammatory, antiseptic and febrifuge etc.

Jain et al (2011) surveyed the ethno medicinal plants which are especially used for the

treatment of snakebite in the tribal (Bhil, Meena, Garasia, Sahariya, Damor, Kathodia) dominated

areas of Rajasthan. They found that people belonging to primitive or aboriginal culture possess a

good deal of information about medicinal utility of plant diversity. 44 plant species were used to

treat snakebite victims. They also discussed several myths related to snakes prevalent among the

tribal and rural people.

Kumar and Hamal (2011) studied the traditional remedies used against arthritis by

indigenous populace in Kishtwar High Altitude National Park. They observed that the local

populace use 13 different herbal treatments involving 14 plants/plant parts for arthritis but the choice

and frequency of use for herbs is influenced by many factors such as season of the year, accessibility

and knowledge of other species.

The same plant may predominantly be used for treatment of different diseases even in

different parts of India. “Gymnema sylvestre is stomachic, stimulant, laxative and diuretic. It is also

used for the cure of diabetes. The single herb is used by traditional healers of diverse parts of India

for various ailments. The leaf is given in gastric troubles in Rajasthan. Traditional healers of

Maharashtra prescribe it in urinary problems and stomach-ache where as in Madhya Pradesh, tribals

and local healers apply the leaf extract in cornea opacity and other eye diseases. In Andhra Pradesh

it is used in glycosuria (Acharya et al, 2010).”

Shukla and Chakravarty (2010) document the traditional knowledge of medicinal plants that

are in use by the Raj-Gond tribes residing in Korba district of Chhattisgarh. They identify the

involvement of spirit, demons or deities. The study documented the information on various herbs

including the derivatives or parts of the herbs they use, preparation of drug for use, dosage etc.

Uprety et al (2010) document a total of 60 medicinal formulations from 56 plant species.

Medicinal plants were used to treat various diseases and disorders, with the highest number of

species being used for gastro-intestinal problems, followed by fever and headache. Herbs were the

primary source of medicinal plants (57% of the species), followed by trees (23%).


Babchi seed is a reputed drug in Ayurveda and Unani systems of medicine for treatment of

several types of skin disorder; it is considered anthelmintic, diuretic and stomachin and used in

anaemia, anasarca, baldness, leucoderma, skin disease, respiratory disorders and vomiting (Sinha

and Rai, 2010).

Barman (2010) reveals the prevailing folk concept of disease and treatment methods existing

among the Rajbanshi community till today. The community believes that various social phenomena

are responsible for their disease causation. Their diagnosis methods still rely on majico religious

practices and sometimes some herbal medicines are offered by the healers and they rarely visit

medical college for treatment.

The foundation for revitalization of local health traditions is also doing an excellent job in

creation of databases that can provide systematic evaluated information on indigenous health care

systems. Their vision is to revitalize Indian medical heritage (Foundations for revitalization…,

2009).

Stomach disorders are usually found among men of Ladakh, which is mainly due to harsh

climate conditions, high altitude regions, low oxygen pressure and water related problems. Local

herbal practitioners (Amchis) are successfully looking after these problems and curing them. Fifty

seven medicinal plant species belonging to 24 families commonly used against stomach related

problems by Amchis have been found in Ladakh region (Ballabh and Chaurasia, 2009).

Ajaz-ul-islam and Masoodi (2007) has enumerated the information of 83 ethno medicinally

important plant species belonging to 77 genera and 41 families and being utilized for 57 common

diseases by the tribal people of Ranchi district in Jharkhand. Several of the plant species are likely to

go under the category of threatened plant species due to over exploitation and habitat destruction if

appropriate scientific conservation measures are not adopted immediately.

Dey et al (2007) observed that 47 medicinal plants are used to cure 11 different common

ailments namely cold, cough and asthmatic problems, rheumatism, skin diseases, indigestion and

dysentery, jaundice, dental problem, weakness and body pain, cuts and wounds, piles, worms,

vitality and weakness.


Traditionally, the rural women prefer plant medicines rather than modern medicines for

abortion, menstrual trouble, conception disorders, sterility, delivery problems, etc. Some

ethnomedicinal observations made from the rural areas of Haryana, revealed valuable phyto-

therapeutic information on the various gynecological disorders. Uses of 17 plant species for

menstrual disorders, 15 species for leucorrhoea, 6 species for delivery problems, 5 species for

gonorrhea, 4 species for lactation troubles, 3 species for abortion and 2 species for miscarriage have

been enumerated (Yadav et al, 2006).

PrashantKumar and Vidyasagar (2006) observed that local people practice traditional system

of medicine in their healthcare system. About 30 plant species, belonging to 29 genera and 20

families largely used as medicine by tribals and local people of Bidar have been enumerated. These

plants contain valuable chemical substances and are employed in the treatment of various ailments.

Pawar and Patil (2006) enumerated 26 species of angiosperms belonging to 20 families

employed against rheumatic disorders by aboriginal and rural folks of Jalgaon district. Eight plants

species are new reports to treat rheumatism and three other plant species are described in other parts

of India but different plants parts are used.

Sharma et al (2006) while working on the ethno-medicinal observations of cold desert area

of Himachal Pradesh has enumerated first hand information of 26 plant species and stated that large

number of medicinal plants are traditionally used for diseases like malaria, cancer, gastrointestinal

disorders. The average land population ratio in the area is probably thinnest in the world. The

Spitians have been largely dependent on the plant resources for food, fuel, timber, household articles

and medicines to a great extent for ages.

Uniyal et al (2006) studied the diversity of plant resources that are used by local people for

curing various ailments. It was found that 35 plant species are commonly used by local people for

curing various diseases. In most of the cases 45% underground part of the plant was used. „Sik‟ a

traditional recipe served as a nutritious diet to pregnant women is also documented.

Kanwar et al (2006) studied the application of plants at home scale level in treating various

kinds of ailments. They identified 31 plant species used by the villagers for the treatment of various

diseases at home scale level. 20 plant species were used for curing more than one disease. 3 plants


used against more than five diseases. It was found that elder people had more inclination towards

herbal medicine followed by middle and young people.

Pandey and Verma (2005) explains the healing power of wreaths made from 16 plants/their

product may be attributed either due to some easily diffusible chemicals which get entry through

general body surface or may release some volatile compounds which get entry through respiratory

system and produce remedial effects against various body ailments.

Rai and Nath (2005) found that several plants are used in case of one disease according to

their availability in the region. Some of the plants commonly used by tribals in Central India for

prominent diseases like fever, headache, toothache, earache, body-ache, liver disorders, asthma,

cold, cough, bronchitis, bone-fracture, snakebite, scorpion sting, skin infections, problem of tribal

women etc. have been recorded.

“Several herbal drugs developed by the CSIR are already in the market – Saheli (Family

planning pill), Asmon (for asthma) and herbal agents for leukemia. The Institute of Microbial

Technology, Chandigarh has come out with streptokinase using cow urine, which is blood clot

dissolver and thereby plays an important role in heart and brain disorders” (Gautam, 2005).

Upadhaya et al (2005) studied that 45 plants out of the total 435 plant species recorded in the

two sacred groves (Ialong and Raliang) are used as medicine. Several common ailments are treated

by herbal medicines like 11 species used in general body aches and colic, 12 species in

dermatological problems, 18 species in gastrointestinal disorders, 8 species for the treatment of bone

fracture/dislocation and muscular problems, 3 species in eye diseases, 2 in respiratory disorders, 4 in

blood related problems and 2 as antivenom.

Singh (2004) studied and enumerated 73 plants of traditional medicinal values out of which

32 were used to cure stomach related problems, 13 for boils, 10 as pain killers, 5 each for removal of

gum problem, fever and diuretic problems while one was used to cure cancer. The study centered on

indigenous knowledge, marketing channels, conservation practices, impact of market forces and

policies of Forest Department pertaining to medicinal plants at Chhakinal watershed in Himachal

Himalaya.


Khan et al (2004) has recorded the ethnomedicinal value of 27 plant species belonging to 20

families from the Uri, Kashmir Himalaya. He also discussed that a multiple of home remedies are

employed for the treatment of common ailments such as fever, headache, dysentery, constipation

and minor injuries. Mostly the drugs are prepared in the form of paste, powder, poultice, latex,

decoction, extracts, smoke and even as herbal tea. Both fresh and dried parts of plants are used for

making drugs in crude form.

The treatment procedures in traditional system of health include the use of herbal medicines,

mind/body approaches such as meditation, physical therapies including massage, acupuncture and

exercises which includes physical as well as spiritual well-being (Patil and Yadav, 2003).

Dhar et al (2002) while working on current status and future strategy for development of

medicinal plants sector in Uttaranchal revealed that ethnic communities in the state of Uttaranchal

rely on native plant species for sustenance of their traditional health care system. The excessive

extraction of medicinal plant resources for use in the pharmaceutical industry has resulted in ruthless

destruction of natural populations of medicinal plants.

Jha (2001) in an ethno-botanical study on Chotanagpur, brought forward the use of 19

medicinal plant species by local inhabitants for the treatment of „asthma‟. Mitaliya et al (2001)

enumerated 21 plant species having medicinal value from bark. Each species has got a typical stem

bark and is used in medicine, by tribal and rural folk in Gujarat, due to the presence of certain pyto-

chemicals. Ray (2001) studied the availability and use of some medicinal plants of Birbhum district

of West Bengal. More than 100 species of medicinal value are distributed in different regions of the

district, which are most commonly used for traditional health care.

Mareethi et al (2000), while working on traditional medicinal plants of Devanagere district,

Karnataka, identified 30 angiosperm species used to cure various cutaneous diseases like leprosy,

eczema, scabies, gonorrhea, ringworm, boils, sore eyes and wounds.

Singh (1990) gave the detailed information regarding scientific, vernacular names,

distribution pattern, official parts and uses of 55 medicinal plants used in traditional medicinal

systems and collected on commercial scale in Kinnaur region.


Srivastava et. al., 1981 gave detailed account on medicinal herbs used by Amchis tribe in

Ladakh. Kaul and Sharma (1989) worked on some traditional medicinal plants used as home

remedies for arthritis in Kashmir Himalayas of J&K. Nawchoo and Buth (1994) conducted studies

on medicinal plants used by Gujjar and Bakarwal tribes of J&K.


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