sidhellman/clean_data.txt · Datasets at Hugging Face

text stringlengths 0 182
Brahman. The first, that is, Lingin implies either a Brahmacharin or a
Sanyasin that always bears the marks of his order. An Alingin is one that
is divested of such marks. Yudhishthira's question is, who, amongst
these, should be considered worthy of gifts?

203. The sense is that with respect to acts having reference to only the
Pitris the conduct and competence of Brahmanas should be examined.

204. The commentator explains that five persons are mentioned in the
question of Yudhishthira, K. P. Singha omits one. The Burdwan translator
repeats the words of the original without any explanation. I take
sambandhi to mean relatives by marriage. To this day, in all India,
people make gifts or presents unto sons-in-law, etc.

205. The sense is that no sin can touch a Brahmana who observes these
three acts. These three acts are efficacious in washing away all sins.
The commentator points out that by this the attributes of birth and
knowledge are referred to.

206. By good conduct is implied modesty and candour.

207. Anekantam is explained by the commentator as Anekaphalakaram, i.e.,
of diverse kinds of fruits. The fruits attainable by a correct discharge
of duties are of diverse kinds, because the objects of those duties,
called Palms are of various kinds.

208. Verse 22 contains 4 substantives in the genitive plural. All those
are connected with vishtham in the previous verse. The commentator points
out this clearly. Those living in the outskirts of towns and villages are
tanners and other low castes. They who publish the acts and omissions of
others are regarded as very vile persons, equivalent to such low caste
men mentioned above. It is difficult to differ from the commentator, but
it seems that genitives in the verse as are used for datives, in which
case the meaning would be that they who give unto such persons shall also
sink into hell. The Burdwan translator gives a ridiculous version of
verse 22.

209. The Bengal reading Brahmacharyya is better than the Bombay reading
of that word in the accusative. Bhishma apparently gives two answers.
These however involve three. By maryyada is meant boundaries or limits.
The duties of men have known bounds. To transgress those bounds would be
to transgress duty. The highest indication of Righteousness is samah or
absence of desire for all worldly objects; hence Renunciation.

210. i.e., by making gifts unto even a single such Brahmana, one rescues
all the ancestors and descendants of one's race.

211. One makes gifts unto the deities, the Pitris, and unto human beings.
There is a time for each kind of gift. If made untimely, the gift,
instead of producing any merit, becomes entirely futile, if not sinful.
Untimely gifts are appropriated by Rakshasas. Even food that is taken
untimely, does not strengthen the body but goes to nourish the Rakshasas
and other evil beings.

212. i.e., any food, a portion of which has been eaten by any of these
persons, is unworthy of being given away. If given, it is appropriated by
Rakshasas. One incompetent to utter Om is, of course, a Sudra.

213. The speaker, by first mentioning who are unworthy, means to point
out those that are worthy.

214. Apasmara is a peculiar kind of epilepsy in which the victim always
thinks that he is pursued by some monster who is before his eyes. When
epilepsy is accompanied by some delusion of the sensorium, it comes to be
called by Hindu physicians as Apasmara.

215. An Agrani or Agradani is that Brahmana unto whom the food and other
offerings to the Preta in the first Sraddha are given away. Such a person
is regarded as fallen.

216. When corpses are taken to crematoria, certain rites have to be
performed upon them before they can be consumed. Those Brahmanas that
assist at the performance of those rites are regarded as fallen.

217. Sometimes the father of a daughter bestows her upon a bridegroom
under the contract that the son born of that daughter by her husband
should be the son of the daughter's father. Such a son, who is
dissociated from the race of his own father, is called a Putrika-putra.

218. Anugraham is that merit in consequence of which faults become
neutralised and the stained person may come to be regarded as deserving.

219. As Drona, Aswatthaman, Kripa, Rama and others.

220. Uditastamita means one who having earned wealth spends it all in
gifts. Astamitodita is one who though poor at first succeed in earning
wealth afterwards; i.e., one who having become rich, keeps that wealth
for spending it on good purposes.

221. Upon the completion of a Sraddha, the Brahmana who is officiating at
it should utter the words yukta which means well-applied. Certain other
words such as Swadha, etc., have to be uttered. The meaning is that the
Brahmana who assists the performer of the Sraddha by reciting the Mantras
should, upon completion, say unto the performer that the Sraddha is
well-performed. As the custom is, these words are still uttered by every
Brahmana officiating at Sraddhas.

222. K. P. Singha wrongly renders the word somakshayah as equivalent to
somarasah.

Brahman. The first, that is, Lingin implies either a Brahmacharin or a

Sanyasin that always bears the marks of his order. An Alingin is one that

is divested of such marks. Yudhishthira's question is, who, amongst

these, should be considered worthy of gifts?

203. The sense is that with respect to acts having reference to only the

Pitris the conduct and competence of Brahmanas should be examined.

204. The commentator explains that five persons are mentioned in the

question of Yudhishthira, K. P. Singha omits one. The Burdwan translator

repeats the words of the original without any explanation. I take

sambandhi to mean relatives by marriage. To this day, in all India,

people make gifts or presents unto sons-in-law, etc.

205. The sense is that no sin can touch a Brahmana who observes these

three acts. These three acts are efficacious in washing away all sins.

The commentator points out that by this the attributes of birth and

knowledge are referred to.

206. By good conduct is implied modesty and candour.

207. Anekantam is explained by the commentator as Anekaphalakaram, i.e.,

of diverse kinds of fruits. The fruits attainable by a correct discharge

of duties are of diverse kinds, because the objects of those duties,

called Palms are of various kinds.

208. Verse 22 contains 4 substantives in the genitive plural. All those

are connected with vishtham in the previous verse. The commentator points

out this clearly. Those living in the outskirts of towns and villages are

tanners and other low castes. They who publish the acts and omissions of

others are regarded as very vile persons, equivalent to such low caste

men mentioned above. It is difficult to differ from the commentator, but

it seems that genitives in the verse as are used for datives, in which

case the meaning would be that they who give unto such persons shall also

sink into hell. The Burdwan translator gives a ridiculous version of

verse 22.

209. The Bengal reading Brahmacharyya is better than the Bombay reading

of that word in the accusative. Bhishma apparently gives two answers.

These however involve three. By maryyada is meant boundaries or limits.

The duties of men have known bounds. To transgress those bounds would be

to transgress duty. The highest indication of Righteousness is samah or

absence of desire for all worldly objects; hence Renunciation.

210. i.e., by making gifts unto even a single such Brahmana, one rescues

all the ancestors and descendants of one's race.

211. One makes gifts unto the deities, the Pitris, and unto human beings.

There is a time for each kind of gift. If made untimely, the gift,

instead of producing any merit, becomes entirely futile, if not sinful.

Untimely gifts are appropriated by Rakshasas. Even food that is taken

untimely, does not strengthen the body but goes to nourish the Rakshasas

and other evil beings.

212. i.e., any food, a portion of which has been eaten by any of these

persons, is unworthy of being given away. If given, it is appropriated by

Rakshasas. One incompetent to utter Om is, of course, a Sudra.

213. The speaker, by first mentioning who are unworthy, means to point

out those that are worthy.

214. Apasmara is a peculiar kind of epilepsy in which the victim always

thinks that he is pursued by some monster who is before his eyes. When

epilepsy is accompanied by some delusion of the sensorium, it comes to be

called by Hindu physicians as Apasmara.

215. An Agrani or Agradani is that Brahmana unto whom the food and other

offerings to the Preta in the first Sraddha are given away. Such a person

is regarded as fallen.

216. When corpses are taken to crematoria, certain rites have to be

performed upon them before they can be consumed. Those Brahmanas that

assist at the performance of those rites are regarded as fallen.

217. Sometimes the father of a daughter bestows her upon a bridegroom

under the contract that the son born of that daughter by her husband

should be the son of the daughter's father. Such a son, who is

dissociated from the race of his own father, is called a Putrika-putra.

218. Anugraham is that merit in consequence of which faults become

neutralised and the stained person may come to be regarded as deserving.

219. As Drona, Aswatthaman, Kripa, Rama and others.

220. Uditastamita means one who having earned wealth spends it all in

gifts. Astamitodita is one who though poor at first succeed in earning

wealth afterwards; i.e., one who having become rich, keeps that wealth

for spending it on good purposes.

221. Upon the completion of a Sraddha, the Brahmana who is officiating at

it should utter the words yukta which means well-applied. Certain other

words such as Swadha, etc., have to be uttered. The meaning is that the

Brahmana who assists the performer of the Sraddha by reciting the Mantras

should, upon completion, say unto the performer that the Sraddha is

well-performed. As the custom is, these words are still uttered by every

Brahmana officiating at Sraddhas.

222. K. P. Singha wrongly renders the word somakshayah as equivalent to

somarasah.