LAXMANA, THE CONTROVERSIAL, MAGICAL HERB OF AYURVEDA, IDENTITY SPECULATIONS

Laxman is a controversial plant regarding its identity. It is gaining immense poularity due to its application in infertility and towards healthy progeny which implies its indirect use to treat common modern gynaecological disorders of PCOD, Endometroisis and even glandular and hormonal disorders. From its early solitary mention in the Vedas to its gaining poularity through early centuries of Ayurveda literature to again its decline in antiquity let us try and trace the identity of this plant from available literature and studies.

Vedas 

Only one mention of it is found in Vedic literature and it is definetely not for procreation (Paraksara Grhya Sutra). The other refrence we find of Laxman in Atharveda[2.25.3] is in conjunction with the plant prisnaparni (which is not actively used for procreation). The only popular plant for any procreation purpose or the now controversial Punsavana (gender selection) was Shwet Bruhati or Kantakari (Solanum xanthocarpum var alba ?, itself a rare plant) and for many times has been associated witb Laxmana.  The term Laxmana is mostly equated to female crane which suggest some part of the plant must be white in color, mostly flowers. This is just a speculative hint towards morphology. The root if used medicinally as Laxmana may mean that the plant must have some morphological characters which has a magical effect and brings prosperity (since its mentioned in Atharvaveda which mostly deals with amulets and charms). 

Ayurveda Bruhattrayi 

Charak describes Laxmana in group of vegetables [c.su.27.101]. Sushrut samhita is the first to document its use as Nasya for Punsavana [su.sha 2.32, 10.15]. Ashtanga Samgraha [As.su7.41, Sha 1.62], Ashtanga Hruday [Ah.Su. 6.93, Sh.1.62] document both uses as vegetable and Nasya. It is interesting to note that Charak does not mention its use  as Nasya, while Sushrut does not mention it as vegetable. Accounting that both this treatise have been redacted over time we can arrive at probable conclusion that the Laxmana can either be on plant whose root must be used as medicine and leaf as vegetable or both Charak and Sushrut must be referring to different plants. Some scholars mention that Charak has referred to Laxmana as fertility promoting agent while describing the group "Prajasthapan[one which restores fertility]" (c.su 4.49)in which the plant Amogha is used as its synonym. Commentators like Indu and Yogendranath have referenced the plant Madhuyashti (Glycyrrhiza glabra L.) as vegetable Laxmana which seems incorrect as Madhuyashti was imported to India with Persians much later

Ayurveda Literature on Formulations 

Most mentions of Laxmana in Chikitsa (medicine) in treatise is in form of powder for oral consumption or suspension for nasal administration. The root juice through macreation is used for Nasya (nasal errhine) while the pulp of root is used for internal consumption. We find this multitude uses in treaise like Astang Sangraha, Kashyap samhita. Laxmana is also used as single drug therapy in certain treatment modalities. Its use in preparations like Pushyanug Churna, Kalyanak Ghrita , Phala Ghrita is well documented . Bhaisajya Ratnavalli [19th century Ad]mentions use of large amounts of Laxmana in certain preparations which indicate this plant or its probable substitute was well known and available during these times. Its availability can also be gauged from the fact that some authors have mentioned its use as substitute for the plant Ambushtha.  

Nighantus [Ayurveda Formularly of Vegetable and Mineral drugs]

Most Nighantus have described laxmana and Shweta Kantakari [Solanum xanthocarpum var alba ??] in conjunction as they have  similar properties. Certain Nighantus describe Laxmana as having circular marks on it. The oldest AshtangaNighantu [8 cent AD] mentions of red spots on leaves of Laxmana. Bhavmisra suggest the root of Nilkantha (locally but arguably identified as Mayurshikha (E.scaber)) as its substitute. Several other synonyms over a period were associated with Laxmana. However On deep scans the  synonyms can also be equated to Kantakari.

raktabinduxxhada, bastagandhakriti, bindupatra, duralabha, kamtakari, ksetraduti,lakshmi (laxshmi finds mention in Sushrut Samhita but not as a synonym of Laxmana thoygh few scholars consider it so), nagini, putrada, putrakanda, rakta, sulini, tulini, kapateswari, kumartika, ksetradutika, garbhada, candrapushpi, priyankari etc. 

Some hints about Morphology of Laxmana

Dalhan (Commentator on Sushrut samhita) has shed some light on the morphology of Laxmana. He describes the plant similar to bastagandha (syn. ajagandha, itself controversial herb) having leaves marked with red spots in shape of mini-humanoid which helps in conceiving. This small anecdote by Dalhan has made many scholars equate many species helpful in conceiving to Laxmana They have also contributed to the confusion by adding their own  synonyms. Adhmala (16th century) mentions that Laxmana flowers during Sharad(Autumn) ritu bear flowers and then fruit which must be collected in Pusya, Mula and Hasta nakshatra after chanting mantras. Madanpalnighantu [14 cent AD] mentions that Laxmana is a hairy climber with milky whte flowers which resembles the neck of a crane. Sodhal Nighantu [12 cent AD]also agrees that Laxmana has milky white flowers. RajNighantu[14 cent AD] describes the synonym of Laxmana, Putrakanda having  its tuber resembling human form. The synonym "Sulini" of laxmana is described as a seperate plant by Abhidanaratnamala [13 cent AD] and its asociates the other synonyms  nagini, laksmi, mastyaki with sulini. Bhavmisra [15th Cent AD] who indicates use of Nilkantha as susbtitute clearly shows that by his time Laxmana was a rare plant. The plant Nilkantah equated to Mayurshika by many scholars is also controversial.

Modern Taxonomical and Traditional Data

The oldest effort at taxonomic identification of Laxmana is attributed to Watt who associated it with the plant Mandrake (Mandragora sp). Watts observation found further support with Dymock and Dr V.G Desai mainly due to the illustrious legends associated with the Mandrake plant in Europe, especially that it is found and collected only after sniffed out by dogs and its root resembles humanoid form. In India 2 species of Mandragora [Mandragora caulescens C.B.Clarke (including Mandragora chinghaiensis Kuang & A.M.Lu, Mandragora tibetica Grubov)]are found and both of them are narcotic which over a timemade this plant loose favor as a source of Laxmana. The famous botanist Jaikrishnaji Indraji from Gujarat suggested the local plant Hanumanvela (Ipomoea marginata (Desr.) Manitz)as  source of Laxmana. The argument was its fruits which resemble a mace (the weapon Gada associated with Lord Hanuman, arguably showing some connections with the episode in Ramayana where Lord Hanuman sought a herb to save Laxmana). This plants leaves are reported to have red spots and the local people use this climber to treat sterility. This view was supported earlier by the famous Ayurvedic healer Bapalal Vaidya from Gujarat but eventually he changed his idea and accepted the Chinese Ginseng (Aralia quinenquefolia (L.) Decne. & Planch.) as source of Laxmana (Bruhattrayi) as proposed by Chunekar. Chunekar equates Ginseng to Laxmana  on findings that its roots resemble small human form and posses diverse medicinal properties. However it is not clear if the leaves of Ginseg have red spots but some species of Aralia and Panax (source of ginseng) are used as ornamental plants for their foliage. Certain Ayurveda treatise have also described roots of Laxmana has having circular rings , a point supported by Lucas in his description of Ginseng. In Nepal ginseng is used as Laxman in name of rensen. The famous taxonomist Kiritikar and Basu correlate the plant Lajjalu (Biophytum sensitivum) to Laxmana which is also accepted by Biswas. Certain authors have suggested Smithia gemniflora Roth as Laxmana. P.V.Sharma[1981] has proposed a new plant Cynoglossum lanceolatum Forsk, known as Putrakanda in Madhya Pradesh which is used for fertility

Mandrake Root resembling Human form

Illustration of Hanumanvel

Ginseng root resembling human

Inference

Laxmana has seen some interesting association through history. Controversy or not this plant has fascinated not only the healers and researchers of modern times but also during times when Ayurveda was at its peak. This clearly shows this plant has some rare medicinal properties. It may also be possible that in due course of search of this plant through experimentation many Nighantus may have found substitute tubers or even better plants and may have associated it with Laxmana.This makes identification of Laxmana nearly improbable. But the question arises whether the plant is important or the action. Why such obsession with something which even if fund maybe rare. If there are substitutes available why not use them. But this is just a question of many questions and I particularly have no answers.

This article was possible due to major excerpts from the research article: Indian Journal of History of Science, 19(3):272-278 (1984),Chhote Lal Yadav, K.C Chunekar. BHU, 19 March 1984)

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