sidhellman/clean_data.txt · Datasets at Hugging Face

text stringlengths 0 182

176. Falling from the celestial regions, the river Ganga was held by
Mahadeva on his head, among his matted locks. At the earnest
solicitations of King Bhagiratha he gave her out so that flowing along
the surface of the Earth she met the ocean, first passing over the spot
where the ashes of Bhagiratha's ancestors, the sixty thousand sons of
king Sagara of the solar race, lay.

177. This form is called Hara-Gauri, as explained before.

178. Some texts read Pritatma, implying one of contented soul. The
reading noticed by the commentator is Pitatma, meaning gold-complexioned.
The Burdwan translator takes Pritatma as one name. This is not correct.

179. Mahadeva is represented as possessed of five heads, four on four
sides and one above.

180. Amritogovrisherwarah is one name.

181. These are names for different portions of time.

182. The Srutis declare that Fire is his head, the Sun and the Moon are
his eyes, etc.

183. Mahadeva has an image in the country of the Kalingas that is called
Vyaghreswara.

184. Kantah is thus explained. Kasya Sukhasya antah sima.

185. Undivided, i.e., having nothing else for its object, Sarva-bhavatah
is bhagvat. The sense is that unless one becomes conversant with all the
modes of worshipping Bhava, i.e., in thought, word and deed, and unless
one has special good luck, one cannot have such devotion to Bhava.

186. There are numerous instances of the gods having become alarmed at
the penances of men and done their best to nullify those penances by
despatching celestial nymphs for attracting them of carnal pleasures.

187. I expand this verse a little for bringing out the sense clearly.

188. The subject propounded by Yudhishthira is this: marriage is always
spoken of as a union of the sexes for practising all religious duties
together. The king asks, how can this be. Marriage, as seems to him, is a
union sought for pleasure. If it be said that the two individuals married
together are married for practising religious duties jointly, such
practice is suspended by death. Persons act differently and attain to
different ends. There is, therefore, no prospect of a reunion after
death. When, again, one of them dies, the joint practice of duties can no
longer take place. The other objections, urged by Yudhishthira, to the
theory of marriage being a union of the sexes for only practising
religious duties jointly, are plain.

189. The sense is that if after returning from thy journey to that region
thou claimest thy bride, thou mayst obtain her from me. Thy journey will
be a sort of trial or test to which I mean to put thee.

190. Kala-ratri is the Night that precedes the universal dissolution.

191. The commentator thinks that uttaram means the sacred north.

192. Tirtha means here a Ghat, i.e., an easy descent from the bank for
access to the water.

193. Pradhanatah is explained by the commentator to mean with foremost of
Vedic mantras.

194. Mandakini is that part of the river Ganga which flows through
Kailasa, while Nalini is a celebrated lake owned by the king of the
Yakshas, so called because of the lotuses which occur there in plenty.

195. Divya is excellent Gandharva, meaning music and dance.

196. A woman is said to destroy a family by staining it with her
unchastity.

197. Both the vernacular translators have totally misunderstood the
second line. Asyatam is explained by the commentator as tushnim
sthiyatam. Ruchitahchcchandah means chcchandah or yearning arises from
ruchi or like. What the Rishi says is Asyet I do not yearn after thy
company, for I do not like thee. Of course, if, after staying with thee
for some time, I begin to like thee, I may then feel a yearning for thee!

198. Utsaditah is explained by the commentator to mean chalitah. Here,
however, I think it does not mean so.

199. 'The last words may also mean--'Go to thy own bed and rest by
thyself!'

200. The commentator takes the words kimivottaram bhavet to imply what
will be better for me? Shall I adhere to Vadanya's daughter or shall I
take this girl? I think this is rather far-fetched.

201. By Sakti is implied kamadidamanasamarthyam and by dhriti
purvapraptasya atyagah. The last half of the last line of verse 25 is
rendered erroneously by both the vernacular translators. Adhering to the
commentator's explanation, they add their own interpretation which is
different. This sort of jumble is very peculiar.

202. Linga means signs or indications. A Lingin is one that bears signs
and indications. Brahmanam (in both places) means one conversant with

176. Falling from the celestial regions, the river Ganga was held by

Mahadeva on his head, among his matted locks. At the earnest

solicitations of King Bhagiratha he gave her out so that flowing along

the surface of the Earth she met the ocean, first passing over the spot

where the ashes of Bhagiratha's ancestors, the sixty thousand sons of

king Sagara of the solar race, lay.

177. This form is called Hara-Gauri, as explained before.

178. Some texts read Pritatma, implying one of contented soul. The

reading noticed by the commentator is Pitatma, meaning gold-complexioned.

The Burdwan translator takes Pritatma as one name. This is not correct.

179. Mahadeva is represented as possessed of five heads, four on four

sides and one above.

180. Amritogovrisherwarah is one name.

181. These are names for different portions of time.

182. The Srutis declare that Fire is his head, the Sun and the Moon are

his eyes, etc.

183. Mahadeva has an image in the country of the Kalingas that is called

Vyaghreswara.

184. Kantah is thus explained. Kasya Sukhasya antah sima.

185. Undivided, i.e., having nothing else for its object, Sarva-bhavatah

is bhagvat. The sense is that unless one becomes conversant with all the

modes of worshipping Bhava, i.e., in thought, word and deed, and unless

one has special good luck, one cannot have such devotion to Bhava.

186. There are numerous instances of the gods having become alarmed at

the penances of men and done their best to nullify those penances by

despatching celestial nymphs for attracting them of carnal pleasures.

187. I expand this verse a little for bringing out the sense clearly.

188. The subject propounded by Yudhishthira is this: marriage is always

spoken of as a union of the sexes for practising all religious duties

together. The king asks, how can this be. Marriage, as seems to him, is a

union sought for pleasure. If it be said that the two individuals married

together are married for practising religious duties jointly, such

practice is suspended by death. Persons act differently and attain to

different ends. There is, therefore, no prospect of a reunion after

death. When, again, one of them dies, the joint practice of duties can no

longer take place. The other objections, urged by Yudhishthira, to the

theory of marriage being a union of the sexes for only practising

religious duties jointly, are plain.

189. The sense is that if after returning from thy journey to that region

thou claimest thy bride, thou mayst obtain her from me. Thy journey will

be a sort of trial or test to which I mean to put thee.

190. Kala-ratri is the Night that precedes the universal dissolution.

191. The commentator thinks that uttaram means the sacred north.

192. Tirtha means here a Ghat, i.e., an easy descent from the bank for

access to the water.

193. Pradhanatah is explained by the commentator to mean with foremost of

Vedic mantras.

194. Mandakini is that part of the river Ganga which flows through

Kailasa, while Nalini is a celebrated lake owned by the king of the

Yakshas, so called because of the lotuses which occur there in plenty.

195. Divya is excellent Gandharva, meaning music and dance.

196. A woman is said to destroy a family by staining it with her

unchastity.

197. Both the vernacular translators have totally misunderstood the

second line. Asyatam is explained by the commentator as tushnim

sthiyatam. Ruchitahchcchandah means chcchandah or yearning arises from

ruchi or like. What the Rishi says is Asyet I do not yearn after thy

company, for I do not like thee. Of course, if, after staying with thee

for some time, I begin to like thee, I may then feel a yearning for thee!

198. Utsaditah is explained by the commentator to mean chalitah. Here,

however, I think it does not mean so.

199. 'The last words may also mean--'Go to thy own bed and rest by

thyself!'

200. The commentator takes the words kimivottaram bhavet to imply what

will be better for me? Shall I adhere to Vadanya's daughter or shall I

take this girl? I think this is rather far-fetched.

201. By Sakti is implied kamadidamanasamarthyam and by dhriti

purvapraptasya atyagah. The last half of the last line of verse 25 is

rendered erroneously by both the vernacular translators. Adhering to the

commentator's explanation, they add their own interpretation which is

different. This sort of jumble is very peculiar.

202. Linga means signs or indications. A Lingin is one that bears signs

and indications. Brahmanam (in both places) means one conversant with