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externally for treatment of some ailment. Therefore the statement of the author of Vritti, being out of context to the aphorism, cannot be accepted.
In the first part of the aphorism there is clear mention of vegetables. The term 'mansa' appears only in the later part. This gives rise to a contradiction between the two parts of the same aphorism. In the same context the correlation between vegetable and meat cannot be established. Also, in Agam and Vaidyak (medicine) literature evidences of uses of the terms asthi (bone) and mansa (flesh) for kernels (stones) and pulp are available. In Acharanga Sutra, the term asthi has been used where washes (modified water) is described. There it is stated that if a laymen filters and takes out asthi (stone) from a mango wash before an ascetic and offers, the ascetic should not accept such wash. Here asthi has been used for kernel or stone (Acharanga Sutra 2/1, 8 and 43). This is also very clear that there are no chances of bone (asthi) in mango-wash. In mango-wash one can find kernel only, what else can be found in it. Thus it is clear that the term asthi was being used for kernel or bone of a fruit or vegetable.
In the first chapter of Prajnapana Sutra a term 'manskadaham' has been used in context of vegetables. The commentator (Vritti) has interpreted it as-samansam sagiram-which means the pulp of fruits. While describing the plants he states that some trees have fruits with one asthi, such as-mango, rose-apple etc. This means that these fruits have single seed (kernel or stone). It is very clear that fruits have seeds (kernel or stone) and not bones. This once again confirms that the term asthi has been in use for seeds or stones of fruits.
Besides Jain Agams, the term asthi has been used as fruit-stones in Ayurveda (medicine) works also. For example
"The marrow of harad (terminalia chebula or citrina) is tasty, its veins are sour, its stalk has pungent taste, skin is bitter and bone is astringent." -Bhavaprakash Nighantu, Hareetakyadi. v., p. 56.
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