This site is spread over 200 bighas located in the foothill. It has a rare ecology and average temperature is 35 degrees C. Soil is black and stony here, and salinity is high in water. There is the dense forest present in the devbani which surrounded by the large number of trees and creatures. 

Many indigenous tree species like Khejri (Prosopis cineraria), Neem (Azadirachta indica), Peepal (Ficus religiousa), Kikar (Acacia nilotica), Mango (Mangefera Indica), Jamun (Syzygium cuminu), Pilu (Salvadora Oleoides), Papadi (Holoptelia integrifolia), Kair (Capparis deciduas), Jal (Salvadora oleoides), Shisham (Dalbergia sissoo), Ber (Zizyphus mauritiana) and different type of grasses and herbs are found in this CCA. Many types of wild animals and birds are found in the bani. Johad and borewell are present as main source of water. 

Here many communities like Gurjar-4000, Jatav-500, Porter-250, and Gupta- 250 live here. Main occupation of the communities is agriculture, animal husbandry, agriculture labour and trading.

Villagers and pilgrims have great faith and dignity towards this place due to the historical ritual aspect of this place. Ladies of the village and other pilgrim come on this place to get glimpse of the deity for the worship and prayer. There make a travel of Chaurasi kos around temple to get the blessing of the deity and to fulfil their wishes. 

This area used to be for grazing cattle. People believe that if any one cut tree from this Oran, his cattle become ill. According to the belief of the villagers this Devbani was established at the time of the Mungal Empire. It was the period, when Mungals were conquering India to establish their kingdom and to gain the power & money. Peoples of this village say that at that time the royal goddess Chanvad Mata and and a saint Veer Baba fight against the Mungals empire.  At that time the Veer baba was in his childhood but due to the spiritual power of the Chavand Mata, he fought bravely and killed so many soldiers of the Mungal Army. Later on, in his memory, villagers made a temple of Veer Baba and Chanvad Mata here. 

The traditional beliefs and conservation systems associated with the area is that the communities have great faith in the historical ritual aspect of this place. Mela or festival is organized two times in the month of Sawan. There make a travel of Chaurasi kosh around the temple. Prasad of Chunari, Nariyal & Chattra is donated on the statue of the deity. Ladies, who are without any child and do not get pregnant, also come on this place and keep fast in the name of Chanvand Mata to get baby by her blessing. Since the time of immemorial, community believed that if the trees were cut off from the area, then baba give Parcha (punishment) to our family.

Ethno-Medication for diseases or spiritual problem has also been practiced traditionally which has had contributed to the conservation. Some initiatives like planting trees and renovation of water body were taken up recently by community & mahatma, with the external help. 

The local community and the sadhus of devbani are involved and together with the people from neighbouring village communities. There is sadhu who mainly looks after the Oran, with the help of community. Also, this site is managed as per the norms of those Devsthan and Forest Departments.

While making a committee, women members have a certain proportion including members from the SC and ST communities. Also, women  collect water, fuel and fodder where as disadvantaged sections of the society have access to food (ber, kair, sanwa, honey etc) and medicinal sources.

There is currently not much involvement of any outside agency or organization. But the work of restoration of Johad was done by MNREGA. KRAPAVIS has been creating awareness on conservation and livelihood issues in Orans.

Villagers had made committee to save the bani and also for the maintenance of the temple. Apart from this, the PRI members such as Sarpanch, deputy Sarpanch and Panch are also involved in decision making. Committee arranges fund and grain for the birds by the support and help of the villagers. They arrange fund by fining the peoples who are involve in the cutting of the wood or making harm to bani in any form. Mahatama is key to perform the task of maintenance of temple and bani by the help and support of the villagers and committee. All community members gathers at the time of   Bhandara and Sawamani (kind of general body gathering) and review the progress. 

Nobody is allowed to cut green wood from the bani. It is also said that Veer Baba (deity) gives punishment in the form of the stone rain on houses of the people who reported violator(s). The systems of monetary fines and social exclusion are in place and managed by committee  if anybody is involve in the cutting of the wood or making harm to the bani in any form. The committee is to save the bani and also for the maintenance of the temple.

People are becoming awareness on wildlife laws and forest rights.  Villagers ensure that the rules of the site are known and adhered to. The responsibilities of the committee members are to organize meeting time to time and form rules and punish violator, including using the laws and policies with regards to wildlife and forest conservation.

Soil is being mined by locals for livelihoods in the area. Grazing and NTPFs collection is permitted to local villagers. The whole community use it; they take leaves and also water.  They graze also, but don’t cut trees.  Everyone has equal access to the Oran. This falls under inviolate zones of  Brij Chaurasi kos Parikarma.

There exists a penalty system of monetary fines and social exclusion, for cutting trees. A few year ago, incident occurred that the tree were cut by 10-20 villagers from devbani, the committee including Sarpanch had fined them with Rs.2100/- each. 

The status and biotic composition of the Oran is very good. Yet the most apparent change has been in the decline of large plant species such as the decrease in bamboo. The Guggal (Commiphora wightii) and Phalsa (Grewia asiatica).  The situation is similar for some grasses and shrubs. For instance there is a grass species locally known as the Sawan, which is an excellent fodder grass and its grain is also used to make kheer (pudding). It needs sustained light showers to grow optimally. The shortening of the rainy season has directly affected its growth, and there is today a decline in its availability. However current efforts is leading towards conservation through construction and repair of Oran talabs, water harvesting structures and trenching units on the Orans’ land; and tree plantation and grass broadcasting in Oran.

The work of protection is being done by the making people aware of the society. It is an established fact that co-management and worship of the Orans by the villagers contributed to greater species diversity as well as guaranteed sustainable access to all members of the community. Current policies and laws (especially FRA and Sureme Court Orders) are also seen impactful for conservation practices.

There are many factors that have supported protection of the Oran such as religious beliefs, livelihood benefits (in form of grazing and NTFPs collection). The whole community use it; they take leaves and also water. Everyone has equal access to the oran. Strict rules; even during famine, no-one can touch it for cutting trees.  Grazing is ok, but lopping not. 

The villagers and PRI are approaching to different agencies including KRAPAVIS, individuals/politicians (MP & MLAs), concerned government departments for involving them in the renovation, who could be involved in future preservation & management of site and provide leadership in this regard.