sidhellman/clean_data.txt · Datasets at Hugging Face

text stringlengths 0 182
the words is a little involved. Both the vernacular translators have
misunderstood it completely.

248. Kurute may mean also makes. The sense is that the Brahmana grants to
others whatever objects are desired by them. In his own case also, he
creates those objects that he himself desires. His puissance is great and
it is through his kindness that others get what they wish or seek.

249. Ekaramah is one who sports with one's own self, i.e., who is not
dependant on others for his joy or happiness; one who has understood the
soul.

250. Dasatirdasa is ten times hundred or one thousand Dasati, like
Saptati, Navati, etc., means ten times ten. Both the Vernacular
translators have erred in rendering the word.

251. Teshu (Brahmaneshu) Vahumanaprah (san) kan namsvasi--this is the
Grammar, as explained by the commentator.

252. Yajanti with reference to truth and righteousness means worship, and
with reference to land kine means give away.

253. Pigeons pick up scattered grains and never store for the morrow. In
the Sila and other vows, the picking up of scattered and cast off grains
from the field after the crops have been taken away by the owners, is
recommended as the means of filling the stomach.

254. The aggregate of three is Righteousness, Wealth, and Pleasure.
Persons who, in all the acts they do, keep an eye upon these three, are
said to have their aggregate of three existing in all their acts.

255. Some texts read vriddhan for Ishtan. If the former reading be
adopted, the meaning would be that kings should worship all aged
Brahmanas possessed of Vedic lore.

256. Though really conversant with all duties, and of righteous
behaviour, the Brahmanas, nevertheless, for concealing their real natures
or for protecting the world, are seen to be employed in diverse kinds of
occupations.

257. The argument, therefore, is that anything given to the Brahmana to
eat and that is eaten by him apparently, is really eaten by these deities.

258. Bhutatmanah is explained by the commentator as Bhuta
praptahvasikritahatma yaih.

259. The second line of verse 18 is a crux. The commentator explains that
prakshipya means dattwa; Kun is the Earth. Van is diptim ukrvan,
ubhaya-loke iti seshah. Para- [This footnote appears to have been
truncated, as the last line begins with a hyphenated word.--JBH.]

260. The dark spots on the Moon were due to the curse of Daksha. The
waters of the Ocean became saltish owing to the curse of a Rishi.

261. The sense is that one becomes a Brahmana by birth alone, without the
aid of those purificatory rites that have been laid down in the
scriptures. When food is cooked, none else than a Brahmana is entitled in
the first portion thereof.

262. The commentator thinks that saudram karma has especial reference to
the service of others. Hence what is interdicted for the Brahmanas is the
service of others.

263. In this country to this day, when food is prepared in view of guests
invited to a house, no portion of such food can be offered to any one
before it is dedicated to the deities and placed before those for whom it
is intended. An exception, however, is made for children. What is stated
here is that a good Brahmana can take the precedence of even children in
the matter of such food.

264. What is stated here is that those Brahmanas that do not accept gifts
are very superior. Their energy and might are great. Bhishma directs
Yudhishthira to be always careful of how he would treat such superior
Brahmanas. After rakshyam, the words swakulam are understood. The Burdwan
translator misunderstands the second line of the verse.

265. The construction is Etat Brahmana-mukhat sastram, yat srutwaiha
pravartate, prithivyam etc, etc. Both the vernacular translators have
misunderstood the verse.

266. Etat karanam seems to refer to Brahamana-mukhat sastram. The sense
seems to be that in the encounter between the deities and the Asuras the
power of the Brahmanas was abundantly proved, for Sukra aided the Asuras
with his Mantras and incantations, while Vrihaspati and others aided the
deities by the same means.

267. In some of the Bengal texts for Bhumiretau the reading Bhumireto
occurs. The fact is, the latter is a misprint or a mere clerical error.
The etau has reference to the two mentioned in the second line. The
Burdwan translator actually takes Bhumireto as a correct reading and
makes nonsense of the verse.

268. I expand this verse. After kriya bhavati patratwam is understood.
Kriya includes the diverse objects for which persons solicit alms or
gifts. Upansuvratam is maunam parivrajyam.

269. It is said that food or other things, when given to an undeserving
person, feels grief. What Yudhishthira asks is who the proper person is
unto whom gifts may be made.

the words is a little involved. Both the vernacular translators have

misunderstood it completely.

248. Kurute may mean also makes. The sense is that the Brahmana grants to

others whatever objects are desired by them. In his own case also, he

creates those objects that he himself desires. His puissance is great and

it is through his kindness that others get what they wish or seek.

249. Ekaramah is one who sports with one's own self, i.e., who is not

dependant on others for his joy or happiness; one who has understood the

soul.

250. Dasatirdasa is ten times hundred or one thousand Dasati, like

Saptati, Navati, etc., means ten times ten. Both the Vernacular

translators have erred in rendering the word.

251. Teshu (Brahmaneshu) Vahumanaprah (san) kan namsvasi--this is the

Grammar, as explained by the commentator.

252. Yajanti with reference to truth and righteousness means worship, and

with reference to land kine means give away.

253. Pigeons pick up scattered grains and never store for the morrow. In

the Sila and other vows, the picking up of scattered and cast off grains

from the field after the crops have been taken away by the owners, is

recommended as the means of filling the stomach.

254. The aggregate of three is Righteousness, Wealth, and Pleasure.

Persons who, in all the acts they do, keep an eye upon these three, are

said to have their aggregate of three existing in all their acts.

255. Some texts read vriddhan for Ishtan. If the former reading be

adopted, the meaning would be that kings should worship all aged

Brahmanas possessed of Vedic lore.

256. Though really conversant with all duties, and of righteous

behaviour, the Brahmanas, nevertheless, for concealing their real natures

or for protecting the world, are seen to be employed in diverse kinds of

occupations.

257. The argument, therefore, is that anything given to the Brahmana to

eat and that is eaten by him apparently, is really eaten by these deities.

258. Bhutatmanah is explained by the commentator as Bhuta

praptahvasikritahatma yaih.

259. The second line of verse 18 is a crux. The commentator explains that

prakshipya means dattwa; Kun is the Earth. Van is diptim ukrvan,

ubhaya-loke iti seshah. Para- [This footnote appears to have been

truncated, as the last line begins with a hyphenated word.--JBH.]

260. The dark spots on the Moon were due to the curse of Daksha. The

waters of the Ocean became saltish owing to the curse of a Rishi.

261. The sense is that one becomes a Brahmana by birth alone, without the

aid of those purificatory rites that have been laid down in the

scriptures. When food is cooked, none else than a Brahmana is entitled in

the first portion thereof.

262. The commentator thinks that saudram karma has especial reference to

the service of others. Hence what is interdicted for the Brahmanas is the

service of others.

263. In this country to this day, when food is prepared in view of guests

invited to a house, no portion of such food can be offered to any one

before it is dedicated to the deities and placed before those for whom it

is intended. An exception, however, is made for children. What is stated

here is that a good Brahmana can take the precedence of even children in

the matter of such food.

264. What is stated here is that those Brahmanas that do not accept gifts

are very superior. Their energy and might are great. Bhishma directs

Yudhishthira to be always careful of how he would treat such superior

Brahmanas. After rakshyam, the words swakulam are understood. The Burdwan

translator misunderstands the second line of the verse.

265. The construction is Etat Brahmana-mukhat sastram, yat srutwaiha

pravartate, prithivyam etc, etc. Both the vernacular translators have

misunderstood the verse.

266. Etat karanam seems to refer to Brahamana-mukhat sastram. The sense

seems to be that in the encounter between the deities and the Asuras the

power of the Brahmanas was abundantly proved, for Sukra aided the Asuras

with his Mantras and incantations, while Vrihaspati and others aided the

deities by the same means.

267. In some of the Bengal texts for Bhumiretau the reading Bhumireto

occurs. The fact is, the latter is a misprint or a mere clerical error.

The etau has reference to the two mentioned in the second line. The

Burdwan translator actually takes Bhumireto as a correct reading and

makes nonsense of the verse.

268. I expand this verse. After kriya bhavati patratwam is understood.

Kriya includes the diverse objects for which persons solicit alms or

gifts. Upansuvratam is maunam parivrajyam.

269. It is said that food or other things, when given to an undeserving

person, feels grief. What Yudhishthira asks is who the proper person is

unto whom gifts may be made.