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JAIN JOURNAL: VOL-XXXVII, NO. 4 APRIL 2003
We hope he has done so unwittingly and not due to an overwhelming desire to prove his thesis by whatever means.
Coming back to the translation of the passage mentioned above by some of the Western and Eastern scholars on the animalistic lines, one is acutely made aware of the following shortcomings :(a) Understanding the meaning of the original Prakrit words
at the place and time of their use. (b) The social, moral, ethical and religious background of
the community concerned. (c) Detailed analysis of linguistics involved. (d) The supporting text in the remaining text of the work. (e) The context in which the words are used.
We shall discuss them in detail on the above points as we proceed with the analysis of the issue further.
Meaning of the original words
Without first going into the original meanings of the Prakrit words, let us look at the meanings of kavoya, majjāra, kukkuda and māṁsa in their Sanskritised form of kapota, mārjāra, kukkuța and māmsa. Quite often the Ayurvedic usage of words is independent of the common usage of the same words - Ayurvedic dictionaries, various Nighantus, such as, Dhanvantari, Sārangadhara, and Bhāvapra Susrutasamhitā, Astāngasamgraha are a testimony to it. A common man would be quite surprised to learn that there are herbal plants named as Rāma, Lakṣmaṇa, Brahmā, Mahāmuni, Kapi (Monkey), Saša (Hare), Varāha (Boar) etc. In some areas even today “Kukkuļa" is used for corn (Bhūttā). Let us examine the offending words more closely, each of which has well-establised and widely used herbal/plant meaning as per the Nighaņķus or the Ayurvedic dictionaries.
“kavoya” or kapota is used for the fruit of Parapat plant or for kuşmānda (Petha). The kayadeva Nighantu describes the qualities of kuşmānda as follows :
kuşmāndu sitalam vrsyam svādu yorasaṁ guru...... (pețhā šītal, pitta nāšak, jvāra, āma, daha ādi ko sānta karnevālā.
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