Monier-Williams: A Sanskrit-English Dictionary (p. 551)
nimba, m. the Nimb or Neemb tree, Azadirachta Indica (its fruit is bitter and its leaves are chewed at funeral ceremonies) Gobh. Var. Suśr. Kāv. (also -ka).

Monier-Williams: A Sanskrit-English Dictionary (p. 683)
prabhadra, n. Azadirachta Indica L.; (ā) f. Paederia Foetida L.

Tamil Lexicon, University of Madras (p. 3112)
malaivēmpu: 1. Persian lilac, l. tr., Melia azedarach; 2. Mountain neem, l. tr., Melia composita; 3. Chittagong wood

Tamil Lexicon, University of Madras (p. 3835)
vēmpu: 1. Neem, margosa, m. tr., Azadirachta indica; 2. Bitterness of taste; 3. Dislike

Dymock, Warden, Hooper: Pharmacographia Indica (vol. I, pp. 322-325)
Melia Azadirachta, Meliaceae
Fig.- Indian Lilac (Eng.)
This tree, in Sanskrit Nimba and Arishta, is a native of India, and is cultivated in all parts of the country on account of its medicinal properties. The leaves, bark and other products of the Neem have been articles of the Hindu Materia Medica from a very remote period, and are mentioned in the Ayurveda of Suśruta. The bark is considered to be bitter, tonic, and astringent. The leaves are added to poultices to disperse glandular tumours, and are used generally as a discutient; beaten into a pulp they are applied to pustular eruptions, more especially to the eruption of small-pox; their juice is anthelmintic, and is given in a variety of diseases, such as jaundice, prurigo, boils, &c. Chakradatta recommends a poultice of the leaves mixed with Sesamum seeds for unhealthy ulcerations. The fruit is described as purgative, emollient, and anthelmintic. The oil of the seeds is applied to suppurating scrofulous glands, is given in leprosy, rheumatism, and a variety of diseases. It is vermifuge, and is a remedy for mange in dogs. It has been used in the manufacture of soap. As the oil contains a marked amount of sulphur, neem oil soap might possibly be useful in cutaneous affections in which a mild sulphuretted application is indicated. The beneficial effects of the oil when rubbed into the skin in rheumatism is doubtless due to the presence of organically combined sulphur. The gum is said to have stimulant properties. The young trees tapped yield a saccharine juice, which when fermented is used as a stomachic; several observers have noticed that in certain years this juice appears to flow with unusual abundance.
The dried flowers are used as a tonic after fever, and under the name of Pancha-nimba, a medicine is prepared which contains the flowers, fruit, leaves, bark, and root of the tree, of each 15 parts, and one part each of a number of other drugs. The nimba is also one of the Pancha-tikta or five bitters. The air waved with a Neem branch is supposed to be a cure for syphilis. The insane are passed through a cleft of the tree, or a stem which having parted and re-united forms a circular opening. Buchanan, in his "Journey through Mysore," relates that- "Once in two or three years the Coramās of a village make a collection among themselves, and purchase a brass pot, in which they put five branches of Melia Azadirachta and a cocoanut. This is covered with flowers and sprinkled with sandalwood water. It is kept in a small temporary shed for three days, during which time the people feast and drink, sacrificing lambs and fowls to Marima, the daughter of Siva; at the end of the three days they the pot into the water." This practice is known in other parts of India as 'ghaᚭasthāpana' (Ghatasthapan), and is considered to avert ill luck and disease. Amongst certain castes the leaves of the Neem are placed in the mouth on their return from funerals as an emblem of grief. Five to eight leaves are eaten by all Hindus on the first day of the New Year, and are supposed to ensure freedom from disease; when amrita (ambrosia) was being conveyed to heaven from the lower world for the use of the gods, it is believed that a few drops if it fell on this tree. For an account of the mythology of amrita, see De Gubernatis, Myth. des Plantes I., p. 32.
This useful tree naturally attracted the attention of the Mahometans upon their arrival in the country, and they named it Azaddarakht-i-Hindi, from its resemblance to the Melia Azadarach or Persian Lilac. The author of the Makhzan-el-Adwiya is careful to point out that the Indian Neem is not found in Persia. He describes the Neem and Azaddarakht separately, giving Bakayan as the Indian name for the latter. The Mahometans use the different products of the Neem in the same manner as the Hindus, and like them consider it to be cold and dry. Amongst European physicians, Wight says, "The leaves beaten to a pulp, and externally applied, act like a charm in removing the most intractable forms of psora and other pustular eruptions." Dr. White, of Bombay, has recommended the bark as a febrifuge; others have spoken favourably of the leaves as a local application t oulcers and certain obstinate skin diseases. Dr. Hove (1787) thus speaks of the Neem tree: -"The Gentoos here worship this tree, and their barren women invoke and perform the same ceremonies round it every morning as they usually do in the other Pergunnahs about the Ficus religiosa. The leaves are of a powerful bitter, and they use a strong decoction with great success in intermittents, and which I usually drank for my liver complaint and found myself much relieved by it." He also notices the use of the gum by lying-in women. (Hov‚, account of Mitampoor.) From recent experience detailed in the Pharmacopoeia of India, it would appear that the opinion of the natives of India regarding the medicinal properties of the different parts of this tree is substantially correct. The bark is now official in the abovementioned Pharamacopoeia.
Melia Azedarach, Meliaceae (vol. I, pp. 330-331)
Fig.- Persian Lilac (Eng.)
The Persian Lilac was probably introduced into the southern parts of India by the Mahometans. Haji Zein says that in Tabristan it is called Takhak, and in Shiraz Taghak, both corruptions of Tāk, its proper Persian name. It is native of the sub-Himalayan tracts, and is called in Sanskrit Mahančmba and Himadruma. The Hindus do not appear to have paid much attention to it, but it has been described by Ibn Sina in his second book under the name of Azaddarakht, and has long been used by the Arabs and Persians, who consider it to be hot and dry, and to have deobstruent, resolvent, and alexipharmic properties. The flowers and leaves are applied as a poultice to relieve nervous headache. The juice of the leaves administered internally is said to be anthelmintic, antilithic, diuretic, and emmenagogue, and is thought to resolve cold swellings, and expel the humours which give rise to them. The bark and leaves are used internally and externally in leprosy and scrofula. A poultice of the flowers is said to kill lice and cure eruptions of the scalp. The fruit has poisonous properties, but nevertheless is prescribed in leprosy and scrofula, and is worn as a necklace to avert contagious diseases. In China it is used as a vermifuge.
Loureiro states that the Chinese boil the berries in wine and then make a decoction of them, which has no injurious effects. The leaves and bark they use in itch and other skin diseases.
The root-bark of M. azedarach is placed in the secondary list of the United States Pharmacopoeia as an anthelmintic. It has a bitter, nauseous taste, and yields its virtues to boiling water. It is administered in the form of decoction (4 ozs. of the fresh bark to 2 pints of water, boiled to one pint), of which the dose for a child is a tablespoonful every third hour until it sensibly affects the bowels or stomach, or a dose may be given morning and evening for several days and then be followed by a cathartic.