This Oran is spread over 125 ha and has a rare ecology. The average temperature is 35 degrees C. Black soil is found here. Salinity is high in water. The temple of Jambu Swami is constructed on the top of a hill. It was constructed by the Jain Mahatma. The bani (grove) is covered by a four-sided boundary wall which protects the plants and creatures of the bani. Due to the boundry wall, plants are protected and flourishing in good condition. The bani is covered with a dense forest of trees with sounds of birds and other creatures. Chuggadalan (feeding birds) is a common practice followed by the villagers and pilgrims. A cemented chabutra (platform) is made near the temple for this reason. A cowshed is also established in the bani where cows are reared for milk and manure.

The wild animals or birds found in this oran are Pigeon, Wolf, Nilgai, Hare, Snake, Mongoose, Partridge, Peafowl, Parakeet, Squirrel, Sparrow and among others. Water sources are old well and borewell.

The communities in this area are: Rajput-600, pandit-2000, gupta-150, Jat-250, Yadav-400, porter-200, muslim-500, valmik-300, Gurjar-600. Their occupation is agriculture and animal husbandry.

According to the belief of the villagers Jambu Swami Taposthali ki Devbni is around 500 years old. Mahatama Jambu Baba came to this place for meditation and yog and to feel the presence of God. He stayed here for a long period of time and spent his life praying and worshipping. After the death of Baba, his statue and temple were established by the villagers. Villagers and pilgrim come to this place for praying and worshipping. Villagers and pilgrim have great faith in Jambu Swami.

Local people have strong beliefs that Lord Jammu Swami never allowed trees to be cut becasue he believed that gods resided in the trees. Many trees of religious significance like Neem (Azadirachta indica), Peepal (Ficus religiousa), Bargad (Ficus bengalisis), Papadi (Holoptelia integrifolia), and Gular (Ficus glomerata) are found in this area. According to the villagers the cutting of trees is totally probhited in this area and if somebody cuts a tree from the bani, they will fall ill and suffer from many types of uncurable diseases. Thus the conservation initiatives are based on traditional practices and beliefs.

This is a sacred site/religious place for the local communities, and also a source of livelihood because of economically important plant species such as Babul (Acacia nilotica), Shisham (Dalbergia sissoo), Chhila (Butea monosperma), Mango (Mangifera Indica), Kair (Capparis deciduas) Ber (Zizyphus mauritiana), Jal (Salvadora oleoides) and different types of grasses.  ‘Jhunda’ grass is used in handicrafts and is particularly good for thatched roof. Women from the local community collect the seeds of the ‘Kair’ plant from which they make pickles to sell in the market, generating valuable income for people. For livestock grazing, the Oran land is important grazing ground. Thus this Oran is the driving force for communities’ livelihood and cultural/religious activities.

In the management of the site, the local communities are involved, and a Samiti (committee) has been set by local villagers along with an external individual, including a jain monk. Currently, the president of the committee is Shri Ramesh Garg, a retired commissioner.

Overall, the Oran is governed by an egalitarian system, with respect to all users including women, youth, and disadvantaged sections of the society. Normally, every Oran has a mechanism for conflict resolution among its resource users with simple and clear rules for all users, with significant commitment from all resource users (for example with annual contributions for maintaining the Oran). Oran is used for grazing livestock and by women for colleting fodder, fuel, timber, berries, roots and herbs, and water. In the management committee members are included from S.C. & OBC including women. There is no involvement, so far, of NGOs or other outside agencies.

Decisions are taken by the committee of the temple and the community is also involved in it. In addition, the Oran hosts an annual mela (general body meeting), at which communities reaffirm their commitment to the forest and the deity. A final noteworthy aspect of the Oran as a socio-cultural phenomenon is the presence of a Sadhu, or priest. The Sadhu resides in an Oran and, in exchange for basic provisions from the community, keeps watch over the forest and its inhabitants. Though by no means a universal feature of Orans – with Sadhu-governed Orans more common in the east of the state where forests are denser and thus more conducive to habitation – Sadhus are thought to be instrumental in fostering a reverence for nature, deterring violators and thereby conserving grove.

According to the villagers the cutting of trees is totally probhited in this area and if somebody cuts a tree from the bani, they will fall ill and suffer from many types of uncurable diseases. Nobody is allowed to cut the wood from the bani. Dry wood is used only for temple related programs. Cutting of green wood is probhited in this area. Chuggadalan and Chitawal are common practices followed by the villagers. There is a tradition of donating grain in the temple which was used for “Chuggadalan”. Pilgrim and villagers donate money and grain for the maintenance and management work. Establishment of cowshed conserves the common breed of the cow and provides milk, milk product and manure. Mahatamaji takes care of the Bani and he does plantation with the help of villagers. Monthly and yearly contribution from villagers and pilgrims in the form of grain, money or human labour is taken. Meetings of the Samiti are organized twice a month.

Regulations, entitlements and ecological knowledge, having been shaped over the centuries, were geared towards sustainable resource management. People’s awareness on wildlife and forest rights is good. People are aware about forest conservation Act and wildlife protection Act. Some awareness on Rajasthan Forest Policy and Supreme Court Order is also reported.

The CCA is protected by local communities through customs and sanctions, as well as through festivals and rituals.  The rules dictate that nothing is to be killed or removed from the sacred grove, while in other (usually resource-scarce) areas some non-invasive extraction, such as the collection of medicinal plants or dead wood for fuel, is permitted.  Regulations are upheld through a combination of divine and secular authority; for in addition to the deity, who can punish rule violators with snake bites, disease and other supernatural calamities, local institutions exist to ensure that rules are widely-known and adhered to. The Samiti also feature their own systems of graduated sanctions, including social ostracism and monetary fines. On the violation, the penalty is levied.

The Oran is one of the most important forms of protection ethno-forestry. The community uses the area for grazing, collection of MFPs. For the proper utilization of resources, the committee takes decisions. This CCA falls under inviolate zone of Aravali hills.

Cutting of trees is totally prohibitted in this area.

Community initiatives have shown positive impact on vegetation and life as the villagers and pilgrims also help in plantation and give support in the protection of the Bani, although long-term data and studies are not available.

This Oran being in Bharatpur district, the traditional 84 kos or 20 yojanas extent of Brajmandal - with its 12 vanas (forests), 24 upvanas (groves), sacred hill Govardhanji, divine river Yamuna and the many holy spots on its banks, tanks, shrines and other sites - is visited annually by so many of devotees. There is social and cultural impact on the protection initiative as people worship it as the thirteenth of Jammu lord.

Many factors have supported conservation, like effective legal policies, traditional and religious beliefs, awareness meetings organised by NGOs like KRAPAVIS for supporting conservation in the Orans. Strong religious beliefs support Oran; respect for Oran /Devbani stems from strong faith in God.

There are some challenges like more focus on religious infrastructures in the area and less on conservation due to lack of knowledge on biodiversity aspect. Due to lack of resources, aspiration of youth is low. Excessive grazing by the animals is also a challenge.

The work of the Satsang bhawan and the work of the plantation are in progress in the area. Renovation of water body in the Oran is also their part of plan.