sidhellman/clean_data.txt · Datasets at Hugging Face

text stringlengths 0 182
Tilaka sometimes stands for Lodhra, i.e., Symplocos racemosa, Roxb. The
word is sometimes used for the Aswattha or Ficus religiosa, Linn. Bhavya
is Dillenia Indica, Linn. Panasa is Artocarpus integrifolia, Linn. The
Indian Jack-tree. Vyanjula stands for the Asoka, also Vetasa (Indian
cane), and also for Vakula, i.e., Mimusops Elengi, Linn. Karnikara is
Pterospermum accrifolium, Linn. Cyam#a is sometimes used for the Pilu,
i.e., Salvadora Persica, Linn. Varanapushpa or Nagapushpa or Punnaga is
Colophyllum inophyllum, Linn. Astapadika or padika is otherwise called
Bhardravalli. It is the Vallaris dichotoma, Wall., Syn., Echites
dichotoma, Roxb.

310. Bhringaraja is the Lanius Malabaricus. Kokila is the well-known
Indian Koel or cuckoo. Catapatra is the wood-pecker. Koyashtika is the
Lapwing. Kukkubhas are wild-cocks (Phasinus gallus). Datyuhas are a
variety of Chatakas or Gallinules. Their cry resembles the words
(phatikjal). Jivajivaka is a species of partridges. Chakora is the Greek
partridge. Sarasa is the Indian crane. Chakravaka is the Brahmini duck or
goose.

311. In verse 39 and 40 for asmi and tapacchaitat read asi and tapasaccha.

312. The Grandsire spoke of somebody becoming a Kshatriya in Bhrigu's
race, and referred to the incident as the result of a stain that would be
communicated to that race from Kusika's. This is the full allusion.

313. The sense seems to be that Kusika wishes to know what person of
Bhrigu's race will confer this high benefit upon his race.

314. By ancestors to the seventh degree also descendants to the same
degree are meant.

315. Heaven and Hell are places of only enjoyment and endurance. There
can be no acts there leading to merit or demerit. This world is the only
place which is called the field of acts.

316. Vrikshas are large or small trees generally. Gulma is a shrub, or
bushy plant. Lata is a creeper, which cannot grow without a support.
Talli is of the same variety, with this difference, perhaps, that its
stems are more tree-like than those of creepers. Twaksara is the bamboo.
Trina includes all kinds of grass.

317. The commentator explains that the drift of Yudhishthira's query is
this: the giver and the receiver do not meet in the next world. How then
can an object given away return or find its way back to the giver in the
next world or next life?

318. Abhimanat is differently understood by the commentator.

319. Yuktaih is the better reading, although muktaih may not be
erroneous. Yuktain is charaih; while muktath is 'men charged with a
commission to do a thing'.

320. This sacrifice is the sacrifices of gifts. 'Spreading out a
sacrifice' means 'spreading out the articles and placing them in proper
order in view of the sacrifice.' 'Dadatah vartotam' means datustaya
saryanastu.

321. The sense is this: gifts made to such superior Brahmanas serve to
free a person from the debts which he owes to the deities. The 'water of
gifts' means the water that the giver sprinkles, with a blade of Kusa
grass, over the article given away, saying, 'I give this away'. In the
sacrifice constituted by gifts, such water is like the dedication of
offerings to the Pitris. A knowledge of the ritual of sacrifice is needed
to understand and appreciate the figures employed in such verses.

322. Some texts read tathabham, meaning abhayam or fearlessness is from
them--Tathobhayam (which I adopt) is that both, Heaven and Hell become
one's through them if gratified, they bestow Heaven; if angry, they hurl
into Hell.

323. Yachyam is yachanarupamkarma, Anisasya is daridrasya. Abhiharam is
tirashkaram. Yachanti bhutani means those who beg or solicit. In the
Santi Parva, Bhishma in one place directs beggars to be driven away from
towns and cities as annoyers of respectable people. This, however,
applies to professional beggars, and not persons in real distress.

324. Antarvedyan is within the platform; and Anrisamsyatah is vahirvedyan
or outside the platform.

325. Sacrifices are a means of giving away unto the Brahmanas.

326. Weeping women means women of destitute condition and, therefore,
unable to pay.

327. The first word in the first line is not kshatam but kritam.

328. The Commentator explains that because giver by one that is dear or
given to one that is dear, therefore is she called Priyadatta.

329. This is evidently a crux. Prasamsanti means generally praise. Here
it means reproach or censure. The second line may also mean, his enemies
dare not attack his kingdom.

330. This is the utterance or declaration of the earth herself.

331. Rich with every taste' the idea is that things have six tastes,
viz., sweet, sour, etc. The quality of taste is drawn by things from the
soil or earth. The tastes inhere in earth, for it is the same earth that
produces the sugarcane and the tamarind.

Tilaka sometimes stands for Lodhra, i.e., Symplocos racemosa, Roxb. The

word is sometimes used for the Aswattha or Ficus religiosa, Linn. Bhavya

is Dillenia Indica, Linn. Panasa is Artocarpus integrifolia, Linn. The

Indian Jack-tree. Vyanjula stands for the Asoka, also Vetasa (Indian

cane), and also for Vakula, i.e., Mimusops Elengi, Linn. Karnikara is

Pterospermum accrifolium, Linn. Cyam#a is sometimes used for the Pilu,

i.e., Salvadora Persica, Linn. Varanapushpa or Nagapushpa or Punnaga is

Colophyllum inophyllum, Linn. Astapadika or padika is otherwise called

Bhardravalli. It is the Vallaris dichotoma, Wall., Syn., Echites

dichotoma, Roxb.

310. Bhringaraja is the Lanius Malabaricus. Kokila is the well-known

Indian Koel or cuckoo. Catapatra is the wood-pecker. Koyashtika is the

Lapwing. Kukkubhas are wild-cocks (Phasinus gallus). Datyuhas are a

variety of Chatakas or Gallinules. Their cry resembles the words

(phatikjal). Jivajivaka is a species of partridges. Chakora is the Greek

partridge. Sarasa is the Indian crane. Chakravaka is the Brahmini duck or

goose.

311. In verse 39 and 40 for asmi and tapacchaitat read asi and tapasaccha.

312. The Grandsire spoke of somebody becoming a Kshatriya in Bhrigu's

race, and referred to the incident as the result of a stain that would be

communicated to that race from Kusika's. This is the full allusion.

313. The sense seems to be that Kusika wishes to know what person of

Bhrigu's race will confer this high benefit upon his race.

314. By ancestors to the seventh degree also descendants to the same

degree are meant.

315. Heaven and Hell are places of only enjoyment and endurance. There

can be no acts there leading to merit or demerit. This world is the only

place which is called the field of acts.

316. Vrikshas are large or small trees generally. Gulma is a shrub, or

bushy plant. Lata is a creeper, which cannot grow without a support.

Talli is of the same variety, with this difference, perhaps, that its

stems are more tree-like than those of creepers. Twaksara is the bamboo.

Trina includes all kinds of grass.

317. The commentator explains that the drift of Yudhishthira's query is

this: the giver and the receiver do not meet in the next world. How then

can an object given away return or find its way back to the giver in the

next world or next life?

318. Abhimanat is differently understood by the commentator.

319. Yuktaih is the better reading, although muktaih may not be

erroneous. Yuktain is charaih; while muktath is 'men charged with a

commission to do a thing'.

320. This sacrifice is the sacrifices of gifts. 'Spreading out a

sacrifice' means 'spreading out the articles and placing them in proper

order in view of the sacrifice.' 'Dadatah vartotam' means datustaya

saryanastu.

321. The sense is this: gifts made to such superior Brahmanas serve to

free a person from the debts which he owes to the deities. The 'water of

gifts' means the water that the giver sprinkles, with a blade of Kusa

grass, over the article given away, saying, 'I give this away'. In the

sacrifice constituted by gifts, such water is like the dedication of

offerings to the Pitris. A knowledge of the ritual of sacrifice is needed

to understand and appreciate the figures employed in such verses.

322. Some texts read tathabham, meaning abhayam or fearlessness is from

them--Tathobhayam (which I adopt) is that both, Heaven and Hell become

one's through them if gratified, they bestow Heaven; if angry, they hurl

into Hell.

323. Yachyam is yachanarupamkarma, Anisasya is daridrasya. Abhiharam is

tirashkaram. Yachanti bhutani means those who beg or solicit. In the

Santi Parva, Bhishma in one place directs beggars to be driven away from

towns and cities as annoyers of respectable people. This, however,

applies to professional beggars, and not persons in real distress.

324. Antarvedyan is within the platform; and Anrisamsyatah is vahirvedyan

or outside the platform.

325. Sacrifices are a means of giving away unto the Brahmanas.

326. Weeping women means women of destitute condition and, therefore,

unable to pay.

327. The first word in the first line is not kshatam but kritam.

328. The Commentator explains that because giver by one that is dear or

given to one that is dear, therefore is she called Priyadatta.

329. This is evidently a crux. Prasamsanti means generally praise. Here

it means reproach or censure. The second line may also mean, his enemies

dare not attack his kingdom.

330. This is the utterance or declaration of the earth herself.

331. Rich with every taste' the idea is that things have six tastes,

viz., sweet, sour, etc. The quality of taste is drawn by things from the

soil or earth. The tastes inhere in earth, for it is the same earth that

produces the sugarcane and the tamarind.