In this bani, over 1000 trees of Kadam (Neolamarckia cadamba) trees are present in very dense form and in good condition, covering a lot of area of this bani. This oran is spread over 1200 bigas. The health of this ecosystem is very good. Black soil is found here. Salinity is high in water. 

Other species like Bargad (Ficus bengalisis), Babul (Acacia nilotica), Neem (Azadirachta indica), Peepal (Ficus religiousa), Mango (Mangefera indica), Lisoda (Cordia dichotoma), Gular (Ficus glomerata), Jamun (Syzygium cuminii), Papadi (Holoptelia integrifolia), different type of grasses and herbs & shrubs are also found in this Oran. Different types of wild animals and bird also found in this bani those include Nilgai, Wild Boar, Wild cat, Rabbit, Ghohra, Fox, Titar, Peacock, Pigeon, Chameleon, Crow, and Rozda.

Many communities live in the area like Gurjar- 2500, Jatav-500, Harijan-100, Pandit-400. Their main occupation is agriculture, animal husbandry and labour work.

This place in history has been worshiped as Yaduvanshi Shri Krishna god’s birth place, as well as Karma place. In this bani, Kadam trees are present in very dence area and in good condition. That’s why this place is named as kadamkhandi due to the presence of kadam trees in this region. According to the belief of the villagers, this bani was established at the time of Mahabharat era. They said, that Radha-Krishenji with gopal and gopi perform krishenlila at this place. There is an ancient temple of Radha Krishan is situated in this place. The statues of Radha-krishan are very old and it is so beautiful that when villagers and pilgrim visit this place they say that the view of the statues are eye-catching and give spiritual feelings. People from abroad and from different part of india come on this place to get the glimpse of the deity for its blessing. On Krishan – Janmastmi and on the festivals of Holi pilgrims and visitors visited this place in large number. 

There is an old grave –year of Naga Babais situated in the bani. There is a Johad was made in the king and queen era for the welfare of the villager to fulfil the need of water. Rain water was conserved and preserved in this dam which fulfil community need of water in summer. The water of this johad is used by human beings and animals for their surviving. Villagers and pilgrim from different part of area come on this place to make a travel of Chaurasi kos (around 252 km) around the temple to get the blessing of the deity and to fulfil their wishes. Villagers and pilgrim donate curd, butter, milk, and other milk product on the statue of the Lord Krishen. Unmarried girls keep fast and they tied thread around the stem of Kadam and Bargad tree to get better groom. 

The conservation initiative is based on traditional practices and beliefs. There is a very old and ancient dam present in the bani near the temple of Radha-Krishanji. Rain water is conserved and preserved in this dam. Ladies make a travel of 12-km around this bani to get the blessing of the deity for long life and prosperity of their family. Unmarried girls keep fast and they tied thread around the stem of Kadam (Neolamarckia cadamba) and Bargad tree. Thus motivation for people started from the religious belief protects trees and animals. Many Naga Munis used to live in this place. Here is the statue of Chatur Chintamani Naga Ji Maharaj.

Community members are involved. Oran hosts an annual mela (festival), in which all the community members take part. On the day to day basis, the Mahatma, and old community members take care of trees (like watering, guarding/ keeping animals away etc) in Oran. Responsibilities of the community members include, but are not limited to: in the case of witnessing a violation against the Oran they are required to immediately report the transgression to the mahatma, Local people are required to provide contributions for the annual ‘Mela’, as well as annual contributions for the maintenance of the water source and temple. The currently serving Mahatma is Shri Laxman Das Maharaj.

Women are mainly involved in the NTFPs collection such as Kadam seeds and making malas (garlands), where as disadvantaged sections (SC & ST) are involved in collecting grass for fodder and wood for house, etc. Members from SC & ST community are also included while creating the committee.

Yes, there is involvement of outside agency, such as MNREGA, NGOs, and religious institutions etc.

There is no formal institution in this devbani but there is a committee of five villages are appointed by the five villages for the protection and maintenance of the temple and Bani. Donating of grain and other type of support is also provided by each family in the sake of the protection of the devbani. On the day to day basis, the Mahatma takes care of trees (like watering, guarding/ keeping animals away etc) in Oran. In fact, Sadhu is an interface between local communities’ concern and the preservation and well being of plants/ trees in the Oran. 'Committee', collects contributions for the annual festival of ‘Mela’, as well as annual contributions for the maintenance of the 'dam' and temple. Mahatamaji take decision in consultation of community members. Kadamkhandi bani is situated between the five villages named as: 1.Kanwari 2.Munnaka 3.Panghol Jat 4.Panghol Gurjar & 5.Murar in this region. 

Nobody allowed cutting the wood from the devbani. Dry wood is used for only temple related program. By the old tradition of Sawadi villagers give some part of their crop to the temple for Chugga dalan and Chitawal. It also contributes to sustain the livelihood of Mahatamaji and taking care of temple and other expenditure of the Oran. Chinkka (water pots) are also tied on the trees to provide water for the birds and small creature in summer so that they drink water in the summer season. Collection of water, medicinal plants, and dead wood for fuel, fodder and grazing are permitted. The deity can punish violators with cursing their livestock to death, cause disease, as well as other supernatural calamities.

People’s awareness of wildlife and forest rights is high. There is a committee of five villages are appointed by the villagers for the protection and maintenance of the temple and bani. Funds for the maintenance and protection of bani and temple are generated by the villagers and pilgrims by donation and their support. Donataion of grain and other type of support is also provided by the villagers in the sake of the protection of the devbani.

This bani falls under inviolate zone of Brij Parikrama as no commercial activities like mining are not allowed in the area.   

Protection of thousand Kadam trees and conservation of the dam (water body) in the Oran, are indicators of the positive impact on vegetation and life.

Due to the presence of the dam (rain water conservation) in this Devbani, villagers used this water very smartly from past. No wastage of water is done by the villagers. They follow the old tradition of Chuggagadalan, chitawal and feeding of aquatic species like fish and tourtise is performed by the villagers as a regular practice. Mahatamaji take care of the Bani and he do plantation with the help of villagers. Monthly and yearly contribution from villagers and pilgrim in the form of grain, money or human labour is taken. Nobody is allowed to cut the wood from the bani. Dry wood is used for only temple related program. There is social and cultural impact on the protection initiative. People give it important places in the 84 kos of the brushes.

Many factors like traditional/religious beliefs and effective legal policies on forest and wildlife have been supporting the conservation in the area.