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ऐसा अनुमान है कि शीलांक टीका और जिनदास चूर्णिकार का मत अपवाद मार्ग तक ही घूमता रहा है। किन्तु आचार्य हरिभद्र ने दशवकालिक में आये इन शब्दों का अर्थ करते समय इसका भी उल्लेख किया है-अन्ये त्वभिदधति वनस्पति अधिकारे तथाविध फलाभिधाने एते। (Trà. ER HER Icht, 4908)
यहाँ वनस्पति का प्रसंग होने से कुछ इन शब्दों का फल विशेष अर्थ भी करते हैं।
The above lists clearly indicate that various terms commonly used for human beings, animals and birds are also used to name plants. Therefore in the present context shath does not mean wicked and pishun does not mean back-biter; such words should be interpreted as plants or in their botanical or medicinal meaning.
These facts prove that during that period it was conventional to use the term mansa for fruit pulp and asthi for kernel. The above said references from ancient works of medicine also confirm this fact.
We have seen the use of the term asthi for the hard part of a tree or a fruit in Jain and medical literature. In medical literature asthi has also been used for the hard cotton seeds. In Kshemakutuhal it is mentioned—“The fruit of cotton-plant is very hot in nature, astringent and sweet in taste and heavy. It controls vaat and cough and is likable. To use it after removing asthi (seed) is more beneficial.”
The term “aj' is interpreted by modern scholars as 'goat' or 'Vishnu', but this word has been in use in its numerous other meanings besides these. For example—suvarnamakshik metal, old grains which have lost their capacity to sprout or grow. (Shaligram Aushadh Shabdasagar)
In the same way 'kapot does not only mean a pigeon but also 'surma' (fine powder used as medicine for eyes) and 'sajji' or 'khaar' (a mineral salt). These materials are given the name pigeon because they are of a similar colour.
Shyama, gopi and gopevadhu were not just used for females of cowherd-community but also for plants like krishna and sariva. Dhavala-sariva plant was called gopi and gopekanya. (Bhavaprakash Nighantu)
पिण्डैषणा : प्रथम अध्ययन
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