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Monier-Williams: A Sanskrit-English Dictionary (p. 282)
kiṃśuka, m. the tree Butea frondosa (bearing beautiful blossoms, hence often alluded to by poets) MBh. &c.; (am) n. the blossom of this tree R. Suśr. (cf. palāśa and sukiṃśuka); -k di, a Gaṇa of Bhoja (Gaṇar. 107); -kodaka n. a decoction made from the blossoms of the tree Butea frondosa, Suśr.
Monier-Williams: A Sanskrit-English Dictionary (p. 610)
1. palāśa, m. a Rākshasa L.; mfn. cruel (lit. = next) L. 1.
2. palāśa, n. a leaf, petal, foliage (ifc. f. ī) ŚBr. GṛŚrS. MBh. &c.; the blade of a sharp instrument (cf. paraśu-p-); the blossom of the tree Butea Frondosa Pañc.; = śmaśāna L.; = paribhāṣaṇa L.; m. (ifc. f. ā) the tree Butea Frondosa (its older name is parṇa q.v.) Br. MBh. &c.; Curcuma Zedoaria L.; N. of Magadha L.; (ifc. it denotes beauty g. vyāghrādi); (ī) f. a species of climbing plant L.; cochineal L.; red lac L.; mfn. green L. (w.r. for pālāśa).
Tamil Lexicon, University of Madras (p. 898)
kāli: 01 1. Herd of cows, as being quadrupeds; 2. Cow
02 1.vicorious life; 2. Worthless fellow
03 1. Cowhage; 2. Palas tree, m. tr., Butea frondosa
04 kāli-ttal, to rise with lustre above the horizon, as sun, moon, etc.
05 empty, vacant, unoccupied, ruined
Tamil Lexicon, University of Madras (p. 932)
kirumicatturu: 1. Palas tree, m. tr., Butea frondosa; 2. Palas seed
Tamil Lexicon, University of Madras (p. 3278)
murukkaṉmaram: Bengal kino tree, Butea frondosa
Tamil Lexicon, University of Madras (p. 2536)
palācam: 01 1. Leaf; 2. Greenness; 3. Indian coral tree, l. tr., Erythrina indica; 4. Palas-tree m. tr., Butea frondosa
02 Monkey jack
Tamil Lexicon, University of Madras (p. 2769)
puracu: 01 Portia tree
02 East Indian satin-wood, m.tr., Chloroxylon swietenia
03 battle of plassey tree, m. tr., Butea frondosa
Dymock, Warden, Hooper: Pharmacographia Indica (vol. I, pp. 454-456)
Butea frondosa, Leguminosae
Fig.- Bastard teak (Eng.)
This tree has long been known to the Hindus under the Sanskrit name of PalÄsha, as possessing valuable medicinal properties. It is also a sacred tree, being called the treasurer of the gods and sacrifice; from its wood are made sacred utensils and the staff of the Brahmin, which is placed in his hand on the day of the Sodmunj. The red flowers are offered in the temples at the bloody sacrifices of the goddess KÄlÄŤ. The leaf, like that of Erythrina indica, is supposed to represent the Hindu trinity, and is used for making the platters required at the Chaul ceremony, when the last tuft of hair being removed, the Brahmin boy becomes a SÄdhu and must eat from a leaf platter (Brahma-pattra).
The dry twigs of the plant called SamidhÄs are used to feed the Hom, or sacred fire. The tree is also known in Sanskrit as LÄkshataru or "lac tree," because large quantities of lac are collected from its branches. Its flowers are likened by the Buddhists to penitents dressed in red. A strophe of the Saptashataka says- "In the spring the earth shines with the flowers of the Palasha as if it were covered with Bhikshus." It is the anthropogonic tree of several castes. In the Bhavaprakasa the use of the seeds of PalÄsa as an aperient and anthelmintic is noticed; they are directed to be beaten into a paste with honey for administration. SÄrangadhara also recommends them as an anthelmintic. The use of the gum as an external astringent application is mentioned by Chakradatta; it is directed to be combined with other astringents and rock salt. He recommends this mixture as a remedy for pterygium and opacities of the cornea. The author of the Makhzan-el-Adwiya describes the leaves of PalÄs as very astringent, depurative, diuretic and aphrodisiac, and says that they are used to disperse boils and pimples, and are given internally in flatulent colic, worms and piles. The flowers are astringent, depurative, diuretic and aphrodisiac; as a poultice they are used to disperse swellings and promote diuresis and the menstrual flow. The seed is anthelmintic, and, combined with astringents and rock salt, as already mentioned, is used to remove white spots from the cornea. (Cf. Makhzan, article PalÄs.) Ainslie notices the use of the seeds by Tamil practitioners as an anthelmintic, in doses of a tablespoonful and a half twice daily, both in cases of tapeworm and ascarides. He quotes Roxburgh's description of the gum and flowers, but remarks that the native appear to make no use of either of them. From the Hortus Malabaricus, it appears that the bark is given in conjunction with ginger in cases of snake-bite. Dr. Sherwood informed Ainslie that a decoction of the seeds with nitre was prescribed in gravelly complaints by native practitioners. In India at the present time the gum is much used as a substitute for kino by natives and Europeans with satisfactory results. We have tried the seeds as an anthelmintic, and are inclined to think favourably of them; they have an aperient action. An infusion of two or three seeds is used for this purpose. When pounded with lemon-juice and applied to the skin they act powerfully as a rubefacient. We have used them successfully for the cure of the form of herpes known as Dhobie's itch. In the Concan a poultice of the flowers boiled in water is applied to the abdomen in difficult micturition, and two tolÄs of the water with nitre is given internally. Dr. Fancourt Willis informs us that the Arab horse-dealers put one seed into each feed of corn to keep their horses in condition.