Monier-Williams: A Sanskrit-English Dictionary (p. 554)
nirguṇṭī (L.) or nirguṇḍī (Suśr.), f. Vitex Negundo; -ṇḍī, f. the root of a lotus, L.

Dymock, Warden, Hooper: Pharmacographia Indica (vol. III, pp. 73-75)
Vitex Negundo, Vitex trifolia, Verbenaceae
These two shrubs, the properties of which appear to be identical, are described by Sanskrit writers under the names of Nirgundi, Sindhuvāra (Sinduka, Sinduvāra or Syandavāra, from being used to prevent a flow of humours, is probably more correct.), Sephālika, Svetapushpi, Pushpančlika, &c. Two varieties are recognized: one with pale blue flowers (Svetapushpi), and the other with blue flowers (Pushpančlika). Among the Tamils, one of these plants is supposed to be male and the other female, and for this reason they are usually combined together in their prescriptions. In the Nighantas, Nirgundi is described as cephalic, pungent, astringent, bitter and light; a remedy for colic, swellings, rheumatism, worms, leprosy, dyspepsia, phlegm and boils.
The leaves are generally used as a discutient fomentation in sprains, rheumatism, swelled testicles, contusions, &c. The root is thought to be tonic, febrifuge, and expectorant, and the fruit nervine, cephalic, and emmenagogue.
Mahometan physicians use these plants as substitutes for Vitex Agnus-castus, the fruit of which is imported into India and sold in the bazaars as Sambhālu-ke-bij.
V. Negundo is the Lagondium of Rumphius, who states that the leaves are used to preserve rice and clothes from insects and to drive them away; and that the Javanese women make an extract from it which they use as a carminative and emmenagogue. In India the leaves are often placed between the leaves of books to preserve them from insects.
W. trifolia, Linn., is highly extolled by Botius. (Diseases of India, p. 226) He speaks of it as anodyne, diuretic, and emmenagogue, and testifies to the value of fomentations and baths prepared with 'this noble herb,' as he terms it, in the treatment of Beri-beri, and in the allied and obscure affection, burning of the feet in natives. Of V. Negundo, Fleming remarks (Asiat. Researches, Vol. XI.) that its leaves have a better claimto the title of discutient than any other vegetable remedy which he is acquainted. The mode of application followed by the natives is to put the fresh leaves into an earthen pot and heat them over the fire till they are as hot as can be born without pain; they are then applied to the affected part, and kept in situ by a bandage; the application is repeated three or four times a day until the swelling subsides. Pillows of the dried leaves are sometimes used to lie upon for cold in the head and headache. Dr. Hov‚ (1787) states that the Europeans in Bombay call it the fomentation shrub, and that it is used in the hospitals there as a foment in contractions of the limbs occasioned by the land winds. In the Concan the juice of the leaves with that of Mākā (Eclipta alba) and Tulasi (Ocimum sanctum) is extracted, and Ajwān seeds are bruised and steeped in it, and given in doses of six massas for rheumatism. The juice in half tolā doses with ghi and black pepper is also given, and in splenic enlargement 2 tolās of the juice with 2 tolās of cow's urine is given every morning. A very interesting account of the treatment of febrile, catarrhal, and rheumatic affections, as practised by the people of Mysore, by means of a sort of rude vapour bath prepared with this plant, is furnished by Dr. W. Ingledew. (Edin. Med. and Surg. Journ., Oct. 1817, p. 530.) Roxburgh mentions the use of baths prepared with the aromatic leaves in the puerperal state of women in India. According to Ainslie, the Mahometans are in the habit of smoking the dried leaves in cases of headache and catarrh. The dried fruit is deemed vermifuge. (Pharm. of India, p. 163.)