The quest for defining knowledge has always been a focal point within scholarly discourse. If the systematic study of any discipline is considered scientific, what about the other forms of knowledge which are not well structured or documented? For instance, the indigenous knowledge that is transmitted through oral traditions has been often ignored. The idea of declaring something as scientific and stigmatizing other pieces of knowledge as primitive or inferior emerged during the colonial period and we are still carrying the remnants of this idea. In academia, exploration of local/vernacular or specifically indigenous knowledge is getting fame nowadays in the name of decolonizing the discipline. Academicians record the data gathered from the indigenous people, publish them, and gain the popularity of being specialized in that particular community. It indicates that many scholars have not come out of the idea of romanticizing indigenous or tribal ethno-cosmological knowledge till now. Is this the epistemic justice to their ancestral knowledge? Is this the real definition of decolonizing knowledge? The exploitation of vernacular knowledge and misinterpretation of their knowledge is the main reason behind the tension between academic and vernacular knowledge as well as the government agencies and the indigenous stakeholders. Local and indigenous people are always blamed for misusing the forests and disturbing the biodiversity even though they are the real conservers who have been protecting the ecology for years. Their wisdom is often neglected, suppressed, and not taken into consideration in policy formation. To counter this, if they resist and demand justice, they are labeled as terrorists and insurgents. This paper will contribute to this debate and will try to provide some ethno-scientific methodologies towards decolonizing knowledge and discuss how this praxis could be beneficial for achieving sustainable development goals by sharing some methods and case studies of central Indian indigenous communities.