sidhellman/clean_data.txt · Datasets at Hugging Face

text stringlengths 0 182
liberty to women is an Asura practice.

289. Hence, no one should wed, led by desire alone. Nor should the maiden
be permitted to choose for herself. She may be guided in her choice by
improper considerations connected with only carnal pleasure.

290. The property is divided into five parts, two of which are taken by
the daughter under such circumstances and three by the son.

291. I expand the verse for making it intelligible, by setting forth the
reasons urged by Hindu lawyers and noticed by the commentator.

292. Valatah vasyam implies only those whose consent is obtained by
force. Hence, such cases as those of Krishna abducting Rukmini and Arjuna
abducting Subhadra, are excluded from this denunciation.

293. The maiden may herself accept ornaments. That would not convert the
transaction into a sale.

294. Swalpa-kaupinah literally is covered with a small piece of cloth,
hence, capable of being easily seduced.

295. i.e., he should not acquire for storing. He may acquire to spend in
sacrifices and gifts or for maintaining himself and his family.

296. i.e., if the Brahmana, led by affection for any other wife,
disregards the wife belonging to his own order and shows preference for
those of the other orders, he then incurs the liability of being regarded
as a Chandala that has come to be numbered among Brahmanas.

297. The sense of this verse seems to be this: If a Brahmana takes in
succession three spouses all belonging to his own order, the son born of
his first wife shall take the share that is allotted to the eldest; that
born of the second wife shall take a share next in value; and that born
of the youngest wife shall take the share allotted to the youngest. After
such especial shares are taken, the residue of the property is to be
distributed unto equal shares each of which shall be taken by each of the
children. If this interpretation be correct, it would appear that the
contention waged some years ago in Bengal, that the scriptures do not
allow a person the liberty of taking more than one spouse from his own
order, falls to the ground. Upon other grounds also, that contention was
absurd, for Kshatriya kings often took more than one Kshatriya spouse.

298. i.e., each order was created for performing sacrifices. The Sudra is
competent to perform sacrifice. Only his sacrifice should be by serving
the three other orders.

299. For them there is no investiture with the sacred-thread.

300. Broken earthenpots are always cast off. They are some times utilised
by persons of the lower orders.

301. The second line is exceedingly terse. The sense seems to be this:
one who is of low birth must remain low in disposition. Absolute goodness
may arise in his heart, but it disappears immediately without producing
any effect whatsoever. The study of the scriptures, therefore, cannot
raise such a person. On the other hand, the goodness which according to
its measure has ordained for one (1) the status of humanity and (2) the
rank in that status, is seen to manifest itself in his act.

302. The son begotten upon a maiden by one who does not become her
husband, and born after her marriage, is regarded as belonging not to the
begetter but to the husband.

303. Such a son becomes the property of the mother's husband and not of
his begetter. If however, the begetter expresses a wish to have him and
rear him, he should be regarded as the begetter's. The principle upon
which he becomes the child of the mother's husband is that the begetter
conceals himself and never wishes to have him.

304. The objects of Yudhishthira's question will appear clearly from the
answer given to it by Bhishma.

305. There is no fault in kine, etc., and kine are like fire etc. The
Hindu idea is that kine are cleansing or sanctifying. The Rishis
discovered that the magnetism of the cow is something that is possessed
of extraordinary virtues. Give the same kind of food to a cow and a
horse. The horse-dung emits an unhealthy stench, while the cowdung is an
efficacious disinfectant. Western science has not yet turned its
attention to the subject, but there can be little doubt that the urine
and dung of the cow possess untold virtues.

306. Saptopadam mitram means that by speaking only seven words or walking
only seven steps together, two persons, if they be good, become friends.

307. Vajrasuchyagram may also mean furnished with an end like that of the
needle with which diamonds and other hard gems are bored through.

308. The ever-changing beautiful masses of afternoon or evening clouds,
presenting diverse kinds of forms almost every minute, are regarded as
the abodes or mansions of the Gandharvas.

309. Some of these trees and creepers are identifiable. Sahakara is
Mangifera Indica, Linn. Ketaka is a variety of Pandanus Odoratissimus,
Linn. Uddalaka is otherwise called Vahuvara and sometimes Selu. It is the
Cordia Myxa, Linn. It may be a misreading for Uddanaka, which is the
well-known Cirisha or the Mimosa Sirisca of Roxburgh. Dhava is Conocarpus
latifolia, Roxb. Asoka is Saraca Indica, Linn., syn, Jonesia Asoka, Roxb.
Kunda is Jasminum pubescens, Linn. Atimukta is otherwise called Madhavi.
It is Gaertinera racemosa, Roxb. Champaka is Michelia Champaca, Linn.

liberty to women is an Asura practice.

289. Hence, no one should wed, led by desire alone. Nor should the maiden

be permitted to choose for herself. She may be guided in her choice by

improper considerations connected with only carnal pleasure.

290. The property is divided into five parts, two of which are taken by

the daughter under such circumstances and three by the son.

291. I expand the verse for making it intelligible, by setting forth the

reasons urged by Hindu lawyers and noticed by the commentator.

292. Valatah vasyam implies only those whose consent is obtained by

force. Hence, such cases as those of Krishna abducting Rukmini and Arjuna

abducting Subhadra, are excluded from this denunciation.

293. The maiden may herself accept ornaments. That would not convert the

transaction into a sale.

294. Swalpa-kaupinah literally is covered with a small piece of cloth,

hence, capable of being easily seduced.

295. i.e., he should not acquire for storing. He may acquire to spend in

sacrifices and gifts or for maintaining himself and his family.

296. i.e., if the Brahmana, led by affection for any other wife,

disregards the wife belonging to his own order and shows preference for

those of the other orders, he then incurs the liability of being regarded

as a Chandala that has come to be numbered among Brahmanas.

297. The sense of this verse seems to be this: If a Brahmana takes in

succession three spouses all belonging to his own order, the son born of

his first wife shall take the share that is allotted to the eldest; that

born of the second wife shall take a share next in value; and that born

of the youngest wife shall take the share allotted to the youngest. After

such especial shares are taken, the residue of the property is to be

distributed unto equal shares each of which shall be taken by each of the

children. If this interpretation be correct, it would appear that the

contention waged some years ago in Bengal, that the scriptures do not

allow a person the liberty of taking more than one spouse from his own

order, falls to the ground. Upon other grounds also, that contention was

absurd, for Kshatriya kings often took more than one Kshatriya spouse.

298. i.e., each order was created for performing sacrifices. The Sudra is

competent to perform sacrifice. Only his sacrifice should be by serving

the three other orders.

299. For them there is no investiture with the sacred-thread.

300. Broken earthenpots are always cast off. They are some times utilised

by persons of the lower orders.

301. The second line is exceedingly terse. The sense seems to be this:

one who is of low birth must remain low in disposition. Absolute goodness

may arise in his heart, but it disappears immediately without producing

any effect whatsoever. The study of the scriptures, therefore, cannot

raise such a person. On the other hand, the goodness which according to

its measure has ordained for one (1) the status of humanity and (2) the

rank in that status, is seen to manifest itself in his act.

302. The son begotten upon a maiden by one who does not become her

husband, and born after her marriage, is regarded as belonging not to the

begetter but to the husband.

303. Such a son becomes the property of the mother's husband and not of

his begetter. If however, the begetter expresses a wish to have him and

rear him, he should be regarded as the begetter's. The principle upon

which he becomes the child of the mother's husband is that the begetter

conceals himself and never wishes to have him.

304. The objects of Yudhishthira's question will appear clearly from the

answer given to it by Bhishma.

305. There is no fault in kine, etc., and kine are like fire etc. The

Hindu idea is that kine are cleansing or sanctifying. The Rishis

discovered that the magnetism of the cow is something that is possessed

of extraordinary virtues. Give the same kind of food to a cow and a

horse. The horse-dung emits an unhealthy stench, while the cowdung is an

efficacious disinfectant. Western science has not yet turned its

attention to the subject, but there can be little doubt that the urine

and dung of the cow possess untold virtues.

306. Saptopadam mitram means that by speaking only seven words or walking

only seven steps together, two persons, if they be good, become friends.

307. Vajrasuchyagram may also mean furnished with an end like that of the

needle with which diamonds and other hard gems are bored through.

308. The ever-changing beautiful masses of afternoon or evening clouds,

presenting diverse kinds of forms almost every minute, are regarded as

the abodes or mansions of the Gandharvas.

309. Some of these trees and creepers are identifiable. Sahakara is

Mangifera Indica, Linn. Ketaka is a variety of Pandanus Odoratissimus,

Linn. Uddalaka is otherwise called Vahuvara and sometimes Selu. It is the

Cordia Myxa, Linn. It may be a misreading for Uddanaka, which is the

well-known Cirisha or the Mimosa Sirisca of Roxburgh. Dhava is Conocarpus

latifolia, Roxb. Asoka is Saraca Indica, Linn., syn, Jonesia Asoka, Roxb.

Kunda is Jasminum pubescens, Linn. Atimukta is otherwise called Madhavi.

It is Gaertinera racemosa, Roxb. Champaka is Michelia Champaca, Linn.