Ethnophannacognostical Studies of the Vedic Jangida

and the Siddha Kattuchooti as the Indian Mandrake

of the Ancient Past
R.Kumaraswamy

SU~RY The Siddha system of medicine today rema~n~ng as the remnant of the delu-
gial Lemurian medicine of the past abounds in the reference to a group of 64
psychic herbs which are reported to have a miraculous sway on the human welfare.
Similarly the Ayurveda, one of the Upavedas of the vedic times has got many
herbs to its credit in the art of promoting sex virility and human longivity.
Of the medicinal herbs mentioned in the vedic literature, next to the kingly
herb of Soma, the peculiar herb of jangida is enumerated as an awe-inspiring
plant endowed eith eerie virtues of magic and miraculous healing powers in ca-
ses of arthritis and other afflictive syndromes of the human body. (Atharva
veda n, 4:1 & XIX 34; Kausika sutra:8). It is referred also as a panacea for
senility and associated ailments. It is invariably extolled as an agent promo-
ting fecundity in women and virility in man. However even today, neither the
erudite vedic commentators, the indologists nor the ethnobotanists could help
the botanical identity of the drug.
In the field of Ayurveda the identity of a paralell aphrodisiac drug of Lakshmana
reported to promote fecundity in women (Charaka and Bhavaprakasa) escapes the
botanical identity of the scientists so far. Similarly the Siddha Medical lite-
rature of South India alludes to the presence of an occult medicinal plant cal-
led Kqgttuahooti with the morphological features resembling the human body in
shape and smeli'and ethnological uses as an amulet by the cultural races of
South India in the art of magic and medicine. The peculiar man-like shape of the
root and the methods of collection of drug are elaborately mentioned in Tantria
Siddha literature (T.V.S.Pillai) and also Jainic Tamil writings like Jeevaka
Chinthaamani etc. Ethnological traditions of the English people refer to mandra-
ke in many volumes and some of the Shakespearean plays refer to the manlike root
of Mandrake wealing like a vampire on being uprooted. Homer refers to the moly
as a remedy against sorcery. The oriental medical literature abounds with a pa-
rallel plant record of Ginseng having a human shape and healing virtues as a
panacea of the far east on similar circumstances.
The question is whether the Jangida Qf Atharva Veda and the Kaattuahootti of the
Tamil Siddha medical literature could be traceable to' the present Mandrake or
the Korean Ginseng based on its peculiar physiognomy, ethnology and herbology
or to an altogether different Indian herb of Vedic origin? With a view to solve
this question, this ethnopharmacognostic study is undertaken by the author of
this paper utilising a key of parameters based on the ethnological aspects of
a) the root exhibiting a human form, b) its magical uses as an amulet against
sorcery as available from the present practices, c) its amorous uses for sex
virility and fecundity, d) its medical uses for arthritis and other forms of
ailments. This key is applied to screen through the available features attribu-
table to these plants in order to pinpoint the original botanical taxon trace-
able to the vedic Jangida. As a result of this stUdy the Man~gora O!!iainarum
of the high Himalayas is traced to the Jangida if the Atharva veda and the
Kattuahootti of Siddha literature and the mandrake of the Shakespearean litera-
ture. The gin~ng of the orients is .negatively screened.
This study also establishes the distinct botanical identity of the aphrodisiac
drug of Lakshmana of Ayurveda as the taxon of Ipomoea rfTU1>iaataofconvolulaceae
and refutes the past reports tracing it to the taxa of Man~gora o!!iainarum
and smithia gemni!~ora and So~num !e~ as having no ethnobotanical basis.
ZUS~ENFASSUNG Eine der Altesten und meist verwendeten Pflanzen der indi-
schen Pharmakopoe (sowohl in der Siddha, Ayurveda als auch der Unani) wird
ausfuhrlich beschrieben und ihrer Bedeutung und Verwendung nach analysiert.
Das indische JANGIDA (Withania Bomnifera) wird in seiner Bedeutung und An-
wen dung dem koreanischen Ginseng gleichgestellt.

RESUME Une des plus vieilles et plus importantes plantes de la pharmacopee

indienne (Siddha, Ayurveda et Unani) est presentee et son utilisation et
importance est analysee. Les paralleles du JANGIDA indien (Withania Bomnifera.)
au Ginseng coreen sont demonstres. es

The Siddha system of Medicine today remaining in South India as

the remnant of the delugial Lemurian Medicine of the past abounds
in references to a group of 64 psychic herbs under the disciplines
of medicine, alchemy, rejuvenation, yoga and spiritual wisdom. These
herbs are reported to have a miraculous sway on the human welfare.
Likewise Ayurveda, one of the upavedas of the vedic times has got a
store of singular herbs to its credit serviceable in the art of pro-
moting healthful virility and human longivity. Of the six outstand-
ing herbs mentioned in the vedic literature as the 'Liberators of
Sin' next to the kingly herb of Soma. the peculiar herb of Jangida
is enumerated as an awful spring herb (AV XXXIV: 7) endowed with the
eerie virtues of magic and miraculous healing powers.
'The ancient plants surpass thee not,
nor any herbs of recent days.
A potent charm is Jangida,
a most felicitous defence. (AV XXXIV: 7).

It is one of the hoary medicinal plants known to humanity. Jangidd,

is prescribed for cases of Vishkandha (rheumatism) Visra (Violent:
convulsions) for tormenting pain, Jamba(infanti1e teething disorders)
and Sanskandha(Neuralgic inflammation).
'Let Jangida's protecting might,
encompass us on every side.
Wherewith he quells Vishkandha and
Sanskandha migh1: by greater might'. (AV XXXIV: 5)
'While .their lips uttered Indra s name,
I

the Rishis gave us Jangida which in the

earliest time Gods made a remedy,
Vishkandha's cure'. (AV XXXV: 1)

It is also a remedy against lumbago, consumptive cough,

pleurasy.
'Lumbago and rheumatic pain, consumptive
cough, and pleurasy. And fever
which each Autumn brings,
may Jangida make powerless'. (AV XXXIV: 10)

It is extolled as a medicine for the decay of the seven

of the body.
'Baffle the lound factitious howl,
make impotent the seven decays,
As when an archer speeds the shaft,
driveaway want, 0 Jangida r. (AV XXXIV: 3)
 'This counteracts the sourceress,
this banishes malignity.
Then may victorious Jangida prolong
the days we have to live'. (AVXXXIV:4)
'All sorcerers made by the Gods,
all that arise from mortal men.
These, one and all, let Jangida
healer of all, make impotent'. (AVXXXV:5)
It is advocated as a veterinary medicine for the poultry and
stock.
'Jangida. thou art Angiras;
thou art a guardian, Jangida.
Let Jangida keep safely all
our bipeds and our quadrupeds'. (AVXXXIV: 1)

It is a safeguard against all sorcery and witchcrafts.

'Dicewitcheries, the fifty-threes,
the hundred witchcraft practisioners.
All these may Jangida make weak,
bereft, of their effectual force'. (AVXXXIV: 2)

It is invariably used as an amulet and charm in ethnomedical prac-

tice for destroying the might of magic and rnalignity.
'This Amulet destroys the might of
magic and malignity;
So may Victorious Ja'YIfJida
prolong the years we have to live'. (AV IV: 6)

It delights the distressed mind and dispels the penury of men

(XXXIV: 3). It is a hot stimulant drug (Agiras) and tranquillizer for
the disturbed mind deranged look and diabolic deed.
'Bard-hearted men, the cruel eye,
the sinner who bath come to us.
Destroy thou these with watchful care.
o thou who bast a thousand eyes.
Thou, Jangida art my defence'. (AVXXXV:3)

~angida is forest born and at times cultivated too. During culti-

vation it is said to undergo three stages of fixating.
'May cannabis and Jangida preserve
me from Vishkandha - that
brought t9 us frCXIIthe forest
this sprung frCXIIthe saps of husbandry'. (AV IV: 5)

It is three times fixed on the surface of the earth, the secret

of which the old brahmins know very well.
t Three times the Gods engendered thee
fixed on the surface of the earth.
The Brahmans of the older time knew
that there name was Anqlras'. (AVXXXIV:6)
It is 'extolled as an agent promoting virility in man and fecundi-
ty in women.
'Then when thou sprangest into life,
~angida of unmeasured strength
Indra, 0 miqhty one, bestowed qreat
power upon thee from the first'. (AV XXXIV:8)
 Summarizing the above observations Jangida seems to be a medicinal
plant frequently referred in Atharva Veda as a charm against demons
and specific remedy against various diseases. It is a herb with di-
vine powers and appears to have been cultivated too. During the
practise of cultivation it is being fixed thrice by wise men during
dibbling, transplanting and fixing the drug in the milk. The des-
cription of the plant however is not given. Nevertheless, according
to BLOOMFIELD and other vedic commentators it seems to have a resem-
blance to lithe moly that Hermes once to wise Ulyssess gave' (Odyssey
X: 305). DIERBACH interprets moly as the mandrake. This identity is
a matter of uncertainty and remains questionable. Therefore, as on
today neither the erudite vedic commentators, the indolongists nor
the ethnobotanists could help the botanical identity of this herb.
Hence the present study.
Mandrake in Biblical days
Mandrake was widely known in the Biblical land of Palestine and
surrounding lands. It was known as loveapple. To it were ascribed
certain amorous and aphrodisiac properties as the genesis story of
Lea and Rachel attests (Genesis 30: 4-16; Songs: 7:13). During the
days of Bible it was recommended as an anaesthetic drug for perform-
ing empirical surgeries by the physicians through the administration
of loveapple juice to produce narcosis and sedation of the patients.
It has a similar analogy in India were a legendary vegetable drug
called Sommohini has been reported in an ancient textbook of Bhoja-
brabhandam where it is said to have been used as an anaesthetic me-
dicine by Lord Buddha. This drug has also a puranic reference in the
great epic of Rarnanayana.

Mandrake in Ayurveda
In the field of Ayurveda the identity of a similar extinct herbal
drug of Lakshmana which is noted for promoting virility in man and
fecundity in women (Charaka and Bhavaprakasa) escapes the botanical
identity of the scientist so far. Earlier pharrnacographic workers
trace the identity of Lakshmana to the mandrake (G. WATT 1895) (Bhai-
shasa RatnavaZi; RAMAMOORTHY T. 1935). This tracing is based on the
humanoid form and forking habits of the root (VishakamooZ) and its
reported virtues in promoting sex virility and fecundity. In the
long costal lines of conkan country of India another root of Putra-
kanda traceable to the taxas of a white flowering SoZanum zantho-
carpum is recognized under the name of Lakshmana as a current sub-
stitute for Lakshmana. Certain Sanskrit lexicographers have recog-
nized a fern Hemionites cordifoZius (Thaamboolasikhi) as Lakshmana.
However, the Ayurvedic stalwart Charaka refers it to an Lagopopiodes
(MF. MONIER WILLIAMS 1899) and also strangely enough to Smithia
gemnifZora Roth (M. RAMA RAO 1014). In order to settle this disputed
identity of Lakshmana as the mandrake an ethnopharmacognosy is again
necessary.

Mandrake in Siddha Medicine

A~paralled confusion with regard to the botanical identity of the
occult herb of Kattuchooti is present in the field of Siddha medicine
It is often confused with identity of Lakshmana (G. WATT 1895; T. RA-
MAMOORTHI 1935; T.V.S. PILLAI 1938) although the Tamil lexicon and
other Siddha works traces Kattuchooti to the Mandrake, based on the
humanoid physiognomy of the root and its ritualistic uses in the
tantric practices in magic and medicine (Jeevakachintnamani).
 The human root of Korean Medicine
Yet another paralled record of the availability of a humanoid
root is prevalent in North East Asian countries like South Korea,
Mongolia, China, etc. This human root of Ginseng is reported to be
a panacea capable of miraculous cure for many chronic iatrogenic
disorders of today. The peculiar manlike shape of the root and the
ritualistic method of collection of the root have a striking simi-
larity to the prevalent ethnomedical practices available in South
India for Kattuahooti (mandrake) of Siddha medicine. However, the
ginseng is endowed with the adaptogenic medicinal virtues which are
absent in the Siddha mandrake (Mandragora offiainarum L.), which
is a poisonous plant.
The Problem of Study
The problem is whether the Jangida of Atharvaveda has got any
traceable link to the present day mandrake (Mandragora) or the Ko-
rean ginseng (Pana~ ginseng) based on its peculiar physiognomy eth-
nology and herbology? Or is Jangida an altogether different Indian
herb of vedic times?

Materials and Methods: With a view to solve this problem this ethno-
pharmacognostic study is undertaken by the authors of the paper uti-
lising a key of parameters based on the ethnological aspect of:
a) the root exhibiting a human form and forking habit~
b) its wild and cultivated occurrence in nature;
c) its medicinal uses in rheumatism and ~ form of arthritic
and neuralgic ailments;
d) its adaptogenic virtues as a panaceal drug;
e) its effective uses for Virility and fecundity in sex invi-
goration (Vajikarna).
f) its ritualistic uses as a charm or amulet against sorcery as
available from the present ethnomedical practices in India;
g) fixing Jangida thrice in the surface of the earth.

Market survey of herbs

Different market samples of the above herbs under the most popu-
lar local names were procured from different places of India and the
samples were pharmacogn~stically screened to findout their identity
and establish their taxonomic stand. Based on this preliminary data
the key of parameters is prepared and applied to screen through the
available features attributable to these plants in order to pinpoint
the original botanical taxon traceable to the vedic Jangida.
Parameter - I
Humanoid shape of the root: The humanoid appearance is due to the
trait of natural forking of the root ~ch is shared by:
1. Mandl'ago1'a officinarum L. of the Mediterranean and south Euro-
pean .'zones•
2. Mandl'agol'a caulescens C.B. Clark of the Sikkirn Himalayas.
3. Pana~ginseng of South Korea and nearby oriental regions.
4. Withania 8omnif$l'a Dunal (2 varieties growing in the North
Western Zones of India).
Of the four taxa enlisted Mandl'agol'a officinal'um is a stemless
perennial having a genetic trait of producing a forked tap root tu-
ber. It simulates a human shape. As such it is called as Vishaka-
mool. The second Hirnalayan taxon of Mandl'agora caulescens has a
aerial stern and a stout root and seldom produces such humanoid fleshy
tubers. The third oriental taxon of Pana~ ginseng has also got a
built in genome for producing forked humanoid roots. The last Indian
taxon of Withania Bomnifel'a has two varietal forms often producing
a knoted rootstock and a forked fleshy tap root assuming a rough
humanoid form which is commonly distributed in the indust valley
zones of Punjab and Rajasthan.
 Parameter - 11
Cultivated and wild distribution of the plant
The first two taxa of mandragora are not known under cultivation
and are wild in distribution. Mandragora offiainarum L. and Man-
dragora autumanaris Spreng both known as mandrake and worn as charms
in India (DUMACK 1884) are natives of Mediterranean, South Europe
and Asia minor. They are said to be similar to Belladrnma roots. How-
ever, their roots are sold in the bazars of North India especially
in Patna and Simla and medicinally known as a hypnotic, sedative,
mydriatic anaesthetic and narcotic. They are said to be similar to
Bella&xma and poisonous in properties. However, unlike belladona
they are not cultivated. The Indian taxon of Mandragora aauresaens
C.V. Clark is a stemmed herb growing to 30 cm with stout roots and
distributed in Sikkim at the altitude of about 4000 feet. The herb
contains a parasympatholYtic alkaloid - Mandrogrine. As such it is
poisonous. It is known only under wild state (T.A. HENRY 1949). The
above observations on various species of Mandragora makes it obvious
that this plant is not known under cultivation like Jangida and
therefore it is ruled out as the taxon qualifying for the identity
of the vedic Jangida.

The third taxon of Panax ginseng eventhough known under cultivat-

ion and wild states is highly endemic to the North East Korean
and Mongolian regions even today. Therefore the chances are very
remote for its imported uses in the vedic times from such distantly
distributed places.

The fourth taxon of Withania sommnifera popularly known as the

horseroot has references~from the known from the time of Purarvasu,
Atreya, Susruta and Char aka under the nam&of Aswagandha throughout
the Indian continent. The very name is derived from the smell resem-
bling horse urine and this is invariably same in all UXtian languages
vouching for its popularity from time immemorial. In the Southern
Dravidian language of India, it is known as the beautiful horse root
(Amkuram kiahangu). This plant has been known under cultivation and
wild states. It has-an extensive distribution in the North West fron-
tier Indian states. It is no wonder that the timehonoured cultiva-
tion of this popular plant has resulted in a number of allopatric
polyploidal hybrids in the form of four known varieties if not more
(C.K. ATAL 1975. Please see the survey graph). It is interesting
to note the anthropogenic distribution of frithania in the past and
present in the ancient civilized sites of prevedic cultures of India
namely the Harappan sites of the lndus belts now traceable to the
States of Punjab and Rajasthan. It is striking to see the varieties
to these regials ally••
producing forking knotty roots which are OCI'Ifined
The authropogenic distribution of Withania has a parallel to the
distribution of Chitraka (prumbago indiaa), a celebrated flowering
plant of South India. .
'-
This taxon eventhough belongs to the solanaceous order sharing
close relation with Mandragora. is little toxic and more medicinal
when compared to Mandragora, Atropa, Datura, etc. which invariably
contain the po~ parasympatholytic tropane group of alkaloids
associated with the solanaceous family. Infact, Sushruta in his work
has recommended it as a reputed panaceal (Rasayana) prescription £or
several ailments. This ancient intuitive wisdom is well corroborated
today by the several phytochemical provings establishing the occur-
ence of several singular C28 steroidal chemicals, as an exception in
Solanaceae under the name of WithanoLides reported in Aswagantha and,
its outstanding property as an adaptogenic drug next to ginseng.
Therefore, it could be taken now for granted that Withania somnifera
almost qualifies for the place of the vedic Jangida in its botanical
identity.
Ethnopharmacog. Studies of the Vedic 'Jangida' and the Siddha 'Kattuchooti' 115

WITHANIA SOMNIFERA .D£LHI-2

ASWA6ANDHA - J)£LHI TYPE "2

WITH KNOTTED 'ROOT elf, (lOWN
[lelOliT 0' "'MI: 'PLANT """' e !'UT]

Parameter III
Medicinal uses in rheumatic and other arthritic inflamations
In many Atharva vedic hymns the Jangida is spoken of as a specific
antidote for Vishkandha trace~ble to rheumatism by several vedic com-
mentators. That it is predominantly advocated as an outstanding reme-
dy for violent inflamatory conditions like Sanskandha and Visira
(Neuralgic inflamations and convulsions) even though it is prescrib-
ed for other inflamatory diseases like sprue syndromes, consumptive
cough, pleuracy and intermittantfevers which each sisira (Autumn
and Winter) brings (AV XXXIV: 10) about. Discounting the use of Man-
drogora for such conditions owing to the lack of clinical support it
becomes obvious that eithe~ ginseng or Aswagandha could complete for
the place of vedic Jangida. Of the two herbs, ginseng is more scien-
tifically known as cardiovascular and cardiotonic drugs and Withania
as a specified for inflamatory rheumatic conditions based on the evi-
dences of clinical work so far done. Under this context it is more
appropriate to trace Withania somnifera to the vedic Jangida than the
ginseng. Recent researches on Withania done in India and abroad have
proved the trust worthy role of microbial anabolic. This goes in-tune
with the vedic observations on the curative role of Aswaghandha for
several inflamatory conditions, through the ages. Where as the esd-
teric soma as a psychotropic drug for self intoxication and enjoy-
ment for the atharvan priests could not stand the test of time and
its poor role as a medicament was lost in oblivion, nevertheless,
the most popular medicinal herb of Jangida used for mitigating the
maladies of the humanity at large, could survive the onslaught of the
vicissitudes of time under a different attributive name of Aswagandha
from the postvedic to the present times.
 Parameter - IV
Its adaptogenic virtues as a panaceal drug
Several references are seen in Atharvaveda to the role of Jangida
as a panaaeal drug advocated for prolonging the life span. Such bio-
genetic stimulant drugs are the Rasayana of Ayurveda capable of a
arresting cell senility and tissue decay. In the light of the modern
scientific concepts they are the mostly steriodal anabolic herbs
producing adaptogenic manifestations in the patients. They are the
positive remedies today available for the drug induced iatrogenic
diseases 'of today calling forth a psychosomatic treatment). If such
a basis is contemplated for the panaceal herb of Jangida, then of
the hitherto-known adaptogenic drugs of the world only ginseng and
Aswagandha are practically known. The latter is endowed with a num-
Der of adaptogenic activities unexplainable by the dictums of modern
sciences • One such baffling behaviour of Aswagandha could be found
in its hypoglycemic activity against its anabolic role which is norm-
ally correlated with the diabetogenic action. Nevertheless, this my-
steriousanabolic behaves as an antidiabetogenic drug substantiating
its adaptogenic virtues. The authors of this paper with the aid of
a medical team could study this effect in Withania with very good
results in a number of diabetic patients. Withania somnifera with a
band of more than ~tyiseven withanolides so far discovered under
the background of its antimicrobial, antiarthritic, antiinflamatory
anabolic and biogenetic stimulant virtues promises more as a practi-
cal and cheaply available panaceal rasayana in the place of vedic
Jangida. In other words it could be the Indian ginseng.
Parameter - V
Promotor of human virility and fecundity in Vajikarna practice
There is no direct evidence of Jangida being mentioned as a pro-
moter of sex virility and fecundity except that it is extolled as
a donor of strength and life forces. However, the vedic commentators
in their attempt to identify Jangida to the moly or mandrake have in- .
directly introduced the concept of associating Jangida as a potent
drug of sex Virility ana fecundity in the art of Vaji·karna. Among
the important vajikarna drugs advocated to ward off sterility and
reinforce libido in man and vigour in women, SUSTRATA holds Aswagan-.
dha (Withania somnifera) as a matchless pajikarna herb. SUbsequent .
Ayurveda literature contributing to this concept of sex potency of
Aswagantha Name thi~ plant as Mathana priva Vajipriya~ etc. However,
the fabulous sex virility attributed to the love potions and medi-
caments prepared from the mandrake has no scientific basis except
it brings about a parasympatholytic excitement in the body. It is
this so called attribute of mandrake that has led to the erroneous
tracing of the mandrake to the classical aphrodisiacal drug of Lak-"
shmana advocated by Charaka as a remedy for sterility in human being
Sex bej.ng primarily a psychosomatic phenomenon, an effective aphrodia-
siac should contribute to central nervous or a psychotropic or sym-
pathomimetic and parasympathomimetic stimulation and no way- it could.
be a parasympatholytic drug like Mandrake. As by the Siddha classi-'
cal literature Lakshmana is a climber with the yellowish betel like
leaves (Bhogar Nigandu). Lakshmana is a climber in the shape a ser-
pentine hood. Hence the name of Serpenthood climber or Sivas alimber
The flowers are also reported to possess a serpentine head like
corolla of white or red tinge and saffron like fragrance. The root
of Lakshmana is reported to promote fecundity and called Putrakanda
(Char aka) • The climbers such as believed to be a yogic herb for per-
forming Kundalini Yoga. A course of consuming the root for about
ninety days along with honey and sugarcandy is believed to tune up
the complexion of the skin and darken the grizzled hair and remove
the wringles of the body and t.rarquillizethe mind and tender a state
of trance with supreme intellectual bliss.
 In tantric medicine it is reported to act as a fascinating phili-
tre if it is unguented with bezoar and applied on the forehead in bet-
ween the eye brows. In alchemical science the oil is advocated for
consolidation of mercury and the whole plant is prescribed for re-
juvenation. In toxicology the leafpaste in urine when administered
through nose is an antidote for snake poison. Snake charmers of
South India use the root as a charm against the snakes. The powder
in milk is an antidote for several poisons (T.V.S. PILLAI 1938).
There are five varieties of this plant reported and they are pro-
fusely available in Kolli hills of India. Several~iddha classical
seers like BOGAR KARUVOORAR et al. extol the virtues of the plant
in their medicinal treatises.

F.rom the above observations it could be made clear that one can-
not hopefully look towards mandrake as an aphrodisiac for sex viri-
lity and as remedy for human sterility. Therefore, it is possible
that tne mandrake is a misnomer for Lakshmana based on mistaken
identity. The most promi~ng competitors for the name of hitherto
unknown classical Lakshmana could be pharmacognised based on the
morphological and medicinal characteristics made available by the
Siddha systems of medicine of South India the f~unner of Ayurvedic
system of Ancient India. Taking into consideration of the habitat,
habit therapeutic uses and ethnomedical practices with regard to
the drug Lakshmana the most possible botanical taxon that could be
traced to the druq is CaLony~tion muri~atum Don. (Ipomoea muri~atumL.)
the night blooming fragrant bluemoon flower of Convolvulaceae.
The recent chemical and pharmacological investigations done in this
plant can corroborate the role of this drug as a psychotropic agent
in yogic practices and also as a central nervous stimulant, semeno-
gogue nervous stimulant in sex virility and human sterility. Large
amount of behenic acid (3.7%)~ is reported in this plant (KELKAR
et al. 1949). The unusual consideration of the behenic acid in this
plant could be correlated with its efficacy in sex stemina yogic
practices. Aswagandhacannotqualify for the identity of Lakshmana
due to- its shrubby erect habit~ habitat and adaptogenic virtues,
eventhough it has got sex stimulant and semenogogue properties and
it is used today as a common remedy for the sexual debility.

Parameter - VI
Ritualistic uses as a charm against sorcery in ethnomedical practices
in India
Several hymns of Atharva veda extol the magical virtues of Jan-
gida against evil spirits and sorcery. It is advocated for being
used as an amulet to protect men and animal from malefic forces and
malignity for all reasons. As such it seems to be a common ethnome-
dical practice during the vedic period to resort to Jangida as a
powerful charm to protect humanity. .

Applying this ethnomedical parameter as a charm against sorcery

and magic to all the three taxa of Mandragora. Pana~ ginseng
Withania,we could cite instances of the prevalence of many supersti-
tious and magical traditions associated with all these three herbs
even to this civilized days. While uprooting the tubers of Mandra-
gora and Panax ginseng more orders similar esoteric and traditional
practices followed. With regard to the ritualistic use of these herbs
as a charm in ethnomedical practice in India, Withania has more re-
corded evidences as revealed by a recent survey. Wearing the cut
pieces of the fresh tubers around the loins or necks of children as
a safeguard against intestinal disorders prevalent in South India
at present is reminiscent of the vedic period where Jangida amulet
was advocated as a charm against Jambha (an unfertile disorder).
 ANTHROPOGENIC SITES OF
irAHGIDA

ANCIEN'"
WAIC!.APPA
CU~'TU~£
SITES

, DaHI TYPE
llNOTTEJ) , :5USTROPIC"L

W'TWANIA..

&lJR'IEYGRAPH OF ftNOTTED WITHANIA'

[;rAN6IDA] I~ N~TH ~ INDIA.
In,Kerala this drug is used in incantation practises to expell-the
evil spirit. Therefore it is called EviZkiZZer (Payvetti). So also
in Andra Pradesh of India, it is used for process of sorcery there-
fore, it is known as PiZZi ventron (the conqueror of evils) .

Secretive Withania potions prepared by the esoteric magicians

and Vaidyas are used as occult philters for fascination of the oppo-
site sexes in villagefolks in ethnomedical practises. Whether this
practise has any scientific basis or not is a question for investi-
gation. But the very presence of such ethnomedical practises with
regard to Withania lends credence to this tracing of Withania to the
vedic Jangida of the past. Wearing cut pieces of mandrake or ginseng
as an amulet in India is unknown at present, in percepts and practise.

Parameter - VII
Fixing Jangida thrice on the surface of earth
This peculiar and baffling attribute spoken in Atharva Vedic hymns
of fiXing Jangida thrice during its cultivation has a special mes-
sage for interpretation as in the case of vedic 'soma rasa' being
screened through three filters. This is obviously a cryptic but
creamy phraseology of the hymn.
, Three times the gods engendered thee fixt on the
surface of the earth."
Surface to the earth.
The Brahmansof the ancient times knew
that their namewas Angirasl - AVXXXIV:6

These lines speak of the gods fixing Jangida on the surface of

earth thrice. Farmers do only two fiXing for a plant during normal
cultivation - namely dibbling the seeds and transplanting the seed-
lings. Therefore the first two fixing implies the agronomic oper-
ations of dibbling the Jangida seeds and then transplanting the seed-
lings. This is a common practise in the hot tropics for Solanaceas
plants like Brinjal, Capsicum, etc. Then what is the stage of the
third fixing? This according "to the authors of this paper refers to
the fixing of the root of Jangida as a vegetable drug in the adju-
vants like cow's milk, lime juice or Cow's urine etc. In Siddha and
Ayurvedic medical practises of India, many drugs even if they are
found mildly toxic invariably are subject to this fiXing in an ad-
juvant for the attenuation of the toxicity. This is a kind of recti-
fication called Samskhara. In the case of Jangida it refers to the
~hird fixation in a adjuvant like milk for the purpose of attenuation
of the toxicity if any. This subtle implication of ~secretive ethno~
medical practise has a striking parallel in the preparation of soma
rasa as detailed in the 9th Cantoe of Rigveda which speaks of screen-
ing of the soma rasa through three different mysterious filters of
sunrays lambwool and the human body (coming out as urine' of the
drinker.
'The guardian of the Rtd (Solllll)
cannot be deceived
Be of the qood inspirinq force;
Be carries three filters in his heart'. (R.V. IX: 33:8 ab)
'Thou runnest throuqh the three filters
stretch out; thou flowest the length clarified.
Thouart fortune, thou art the qiver of the gift,
Liberal for the liberal, 0 SODl!l juice~. !R.V. IX: 97:55)
 Summarizing conclusions
The salient points of the discussions so far made on the identity~
of the vedic Jangida as the Indian taxon of Withania somnifera DUNAL
which is a popular adaptogenic herbal drug widely known in all the
three branches of Indian medicine - Siddha, Ayurveda and Unani -
under the postvedic name of Aswagandha could provide the following
summarizing conclusions:
1. Ethnomedical, ethnopharmacological and ethnological parameters
culled out from the vedic testises of Atharva veda and applied
to the present day data available with the indigenous medical re-
cords of Siddha, Ayurveda and Unani medicines of India, lend
credence to the identity of vedic Jangida as the herbal taxon of
Withania somnifera DUNAL of the present. It could be deemed as
the Indian counterpart of the Korean ginseng based on the several
adaptogenic activities.
2. Jangida seems to have an anthropogenic distribution throughout
the Indus valley belt associated with the time honoured locali-
ties of the Harappan civilizations of the prevedic India. There-
fore, this could be considered as the oldest medicinal plant in
the unwritten pharmacopoea of man next to the kingly herbal Som .•
3. The present pharmacognostical identification of the ancient aphro
disiac drug of Lakshmana to the present botanical taxon of Man4ra
gora offiainarum Linn. or other species of Mandragora is undeni-
able. Corroborative evidences emanating from the sister system
of Siddha medicine and the chemicopharmacological investigations
of modern sciences support the identity of Lakshmana. by the
authors of this paper to CaZonyation muriaatum Don. of ConvoZvu-
Zaaeae.

4. The vedic works are replete in cryptic codes which present the
cream of the message for providing the necessary clues for the
proper ethnomedical interpretation and identification of the
herbs as in the case of three fixations in the cultivation of
Jangida and three filters as in the case of Soma. Therefore, a
more deep and meticulous reading of the vedas under the backgrou
and knowledge of the ethnomedical informations is a sine qua non'
for the identity of other unknown herbs of vedic times.

REFERENCES
1. BLOOMFIELD(1885): Hymns of Atharvaveda.
2. HOMER:Odyssey: 305.
3. Anonymas: Genesis: 30.
4. Anonymas: Songs: 7:13 •
•..
5. Wl\.'lT G. (i891): Bhoja prabhandam 83:1.
6. Ibid: A dictionary of the economic products of India V: 143.
7. RAJW4OCRT1I1 T. (1935): The handbook of Indian Medicine: 485.
8. PILLAI T.V.S. (1938): Medical Dictionary 11: 1334.
9. HENRYT.A. (1949): The plant alkaloids: 149.
10.ATAL C.K. (1975): Pharmacognosy" phytochemistry of Withania somnifera: 9.
11.KELKAR(1949): Journal of Indian Chemical SocietY1 24:87.