sidhellman/clean_data.txt · Datasets at Hugging Face

text stringlengths 0 182
332. Sparsitam is dattam.

333. The Bombay reading adityatastansha is better than the Bengal reading
adityataptansha.

334. What Yudhishthira wishes to know is what conjunctions should be
utilized for making what particular gifts.

335. Payasa is rice boiled in sugared milk. It is a sort of liquid food
that is regarded as very agreeable.

336. Vardhamana, Sarava or Saravika. It is a flat certain cup or dish.

337. Phanita is the inspissated juice of the sugarcane.

338. A prasanga is a basket of bamboo or other material for covering
paddy.

339. Rajamasha is a kind of bean. It is the Vinga sinensis, syn.
Dilicheos sinensis Linn.

340. There may be akama and sakama acts, i.e., acts without desires of
fruit and acts with desires of fruit. A Sraddha with Tila or sesame
should never be done without desire for fruit.

341. When a residential house is given away unto such a Brahmana and the
receiver resides in it, the giver reaps the reward indicated. It does not
refer to the hospitable shelter to such a Brahmana given by one in one's
own house.

342. To this day, in Bengal at least, a tenant never performs the first
Sraddha or a Puja (worship of the deities) without obtaining in the first
instance the permission of the landlord. There is in Sraddhas a
Rajavarana or royal fee payable to the owner of the earth on which the
Sraddha is performed.

343. Tasyam is explained by the commentator as kritayam.

344. Kinasa is either one who tills the soil with the aid of bulls or one
who slays cattle. Having first mentioned vadhartham, kinasa should here
be taken for a tiller. Kasai, meaning butcher, seems to be a corruption
of the word kinasa.

345. One need not dedicate unto one's deities any other food than what
one takes oneself. In the Ramayana it has been said that Rama offered
unto the Pitris astringent fruits while he was in exile. The Pisachas
dedicate carrion unto their deities for they themselves subsist upon
carrion.

346. The first line of 13 and the last line of 14 are very terse: Kalasya
vihitam, as explained by the Commentator, is ayuh pramanam, na prapnami
is na janami. The sense is that 'unurged by rime, I cannot allow these to
take up my residence here.'

347. i.e., invite Brahmanas to feasts in which sesame should predominate.

348. In Bengal, to this day, those who can afford, particularly pious
ladies, establish shady resting places in the month of Vaisakha (the
hottest month of the year), by the side of the public roads, for
travellers, where good cool drinking water, a handfull of well-drenched
oats, and a little of raw sugar, are freely distributed. Such
institutions, on the old Benares Road and the Grand Trunk Road,
considerably refresh travellers. There are miles upon miles along these
roads where good water is not at all procurable.

349. What is meant by the giving of lamps is the placing of lighted lamps
in dark places which are the resorts of men, such as roads and ghats, etc.

350. Of equal name, because the word go means cow, earth, and speech.

351. No particular number is intended. What is meant is--innumerable.

352. The 'hence' in the last line has reference to what has been said
before on the subject of kine, and not to the first line of the verse.

353. Vitasokaih in the instrumental plural refers to Bhavanaih or some
such substantive understood. It may also be react as a nominative plural,
referring to Lokah.

354. Very probably what is said here is that only such kine are worthy of
being given away unto Brahmanas, and not lean animals.

355. Kine produce food not only by assisting at tillage of the soil, but
also by aiding in the performance of sacrifices. The ghee burnt in the
sacrificial fire sustains the under-deities, who pour rain and cause
crops to grow.

356. That heat is the originating principle of the growth of many things
was well understood by the Rishis.

357. The sense seems to be this: in doing all pious acts, one should
first take the aid of a preceptor, even if one be well-conversant with
the ordinances one has to follow. Without the selection of a preceptor in
the first place, there can be no pious act. In the matter, therefore, of
making gifts of kine according to the ordinances laid down, one should
seek the help of a preceptor as well as in the matter of every other act
of piety.

358. When consciousness of body is lost in Yoga or Samadhi, a temporary
Moksha or Emancipation succeeds. Men with cleansed minds behold at such

332. Sparsitam is dattam.

333. The Bombay reading adityatastansha is better than the Bengal reading

adityataptansha.

334. What Yudhishthira wishes to know is what conjunctions should be

utilized for making what particular gifts.

335. Payasa is rice boiled in sugared milk. It is a sort of liquid food

that is regarded as very agreeable.

336. Vardhamana, Sarava or Saravika. It is a flat certain cup or dish.

337. Phanita is the inspissated juice of the sugarcane.

338. A prasanga is a basket of bamboo or other material for covering

paddy.

339. Rajamasha is a kind of bean. It is the Vinga sinensis, syn.

Dilicheos sinensis Linn.

340. There may be akama and sakama acts, i.e., acts without desires of

fruit and acts with desires of fruit. A Sraddha with Tila or sesame

should never be done without desire for fruit.

341. When a residential house is given away unto such a Brahmana and the

receiver resides in it, the giver reaps the reward indicated. It does not

refer to the hospitable shelter to such a Brahmana given by one in one's

own house.

342. To this day, in Bengal at least, a tenant never performs the first

Sraddha or a Puja (worship of the deities) without obtaining in the first

instance the permission of the landlord. There is in Sraddhas a

Rajavarana or royal fee payable to the owner of the earth on which the

Sraddha is performed.

343. Tasyam is explained by the commentator as kritayam.

344. Kinasa is either one who tills the soil with the aid of bulls or one

who slays cattle. Having first mentioned vadhartham, kinasa should here

be taken for a tiller. Kasai, meaning butcher, seems to be a corruption

of the word kinasa.

345. One need not dedicate unto one's deities any other food than what

one takes oneself. In the Ramayana it has been said that Rama offered

unto the Pitris astringent fruits while he was in exile. The Pisachas

dedicate carrion unto their deities for they themselves subsist upon

carrion.

346. The first line of 13 and the last line of 14 are very terse: Kalasya

vihitam, as explained by the Commentator, is ayuh pramanam, na prapnami

is na janami. The sense is that 'unurged by rime, I cannot allow these to

take up my residence here.'

347. i.e., invite Brahmanas to feasts in which sesame should predominate.

348. In Bengal, to this day, those who can afford, particularly pious

ladies, establish shady resting places in the month of Vaisakha (the

hottest month of the year), by the side of the public roads, for

travellers, where good cool drinking water, a handfull of well-drenched

oats, and a little of raw sugar, are freely distributed. Such

institutions, on the old Benares Road and the Grand Trunk Road,

considerably refresh travellers. There are miles upon miles along these

roads where good water is not at all procurable.

349. What is meant by the giving of lamps is the placing of lighted lamps

in dark places which are the resorts of men, such as roads and ghats, etc.

350. Of equal name, because the word go means cow, earth, and speech.

351. No particular number is intended. What is meant is--innumerable.

352. The 'hence' in the last line has reference to what has been said

before on the subject of kine, and not to the first line of the verse.

353. Vitasokaih in the instrumental plural refers to Bhavanaih or some

such substantive understood. It may also be react as a nominative plural,

referring to Lokah.

354. Very probably what is said here is that only such kine are worthy of

being given away unto Brahmanas, and not lean animals.

355. Kine produce food not only by assisting at tillage of the soil, but

also by aiding in the performance of sacrifices. The ghee burnt in the

sacrificial fire sustains the under-deities, who pour rain and cause

crops to grow.

356. That heat is the originating principle of the growth of many things

was well understood by the Rishis.

357. The sense seems to be this: in doing all pious acts, one should

first take the aid of a preceptor, even if one be well-conversant with

the ordinances one has to follow. Without the selection of a preceptor in

the first place, there can be no pious act. In the matter, therefore, of

making gifts of kine according to the ordinances laid down, one should

seek the help of a preceptor as well as in the matter of every other act

of piety.

358. When consciousness of body is lost in Yoga or Samadhi, a temporary

Moksha or Emancipation succeeds. Men with cleansed minds behold at such