sidhellman/clean_data.txt · Datasets at Hugging Face

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times those regions of supreme felicity to which the speaker refers. Such
felicity, of course, is the felicity of Brahma itself.

359. Govritti is imitating the cow in the matter of providing for the
morrow. Hence, one, who never thinks of the morrow and never stores
anything for future use, is meant.

360. Etachcha in 25 implies gift of a cow, and enam refers to a Brahmana.
Dwijaya dattwa, etc, in the first line of 26 seems to be an elaboration
of Etachcha.

361. Homyaheth prasute implies for a child born in consequence of a Homa.
The fact is, ascetics sometimes created children without the intervention
of women and by efficacy of the Homa alone. At such times should people
make gifts of kine unto such sires. The mention of Vala-samvriddhaye
afterwards implies the birth of children in the usual course.

362. Kshirapaih implies calves that are yet unweaned; that is, the cow
should be given at such a time when she is still yielding milk; when, in
fact, her calf has not learnt to eat or drink anything besides the milk
or its dam.

363. The correct reading of the second line is kshanene vipramuchya as in
the Bombay text, and not kshemena vipramuchyeran. The latter reading
yields almost no sense. The Burdwan translator, who has committed grave
blunders throughout the Anusasana, adheres to the incorrect reading, and
makes nonsense of the verse.

364. In verse 3; vikrayartham is followed, as the Commentator rightly
explains, by niyunkta or some such word. Vikrayartham hinsyat may mean
'killing for sale.' This, however should be pleonastic with reference to
what follows.

365. Vratas (rendered as 'vows') and Niyamas (rendered as observances)
differs in this respect that the former involves positive acts of worship
along with the observance of, or abstention from, particular practices,
while the latter involves only such observance or abstention.

366. The orthodox belief is that all rituals are literally eternal. As
eternal, they existed before anybody declared them or set them down in
holy writ. The ritual in respect of gifts of kine sprang in this way,
i.e., in primeval time. It was only subsequently declared or set down in
holy writ.

367. In verse 5, if instead of the reading swah, swa be adopted, the
meaning would be knowing that he would have to die. A Rohini is a red
cow. The words Samanga and Vahula are Vedic terms applied to the cow. The
Sandh; in vahuleti is arsha. The formula or Mantras that should be
uttered in actually giving away the kine occur in the scriptures.

368. The Commentator explains that gavadinam in the first line refers to
gopratindhinam. The second line is very terse. The sense is that at only
the eight step in the homeward journey of the recipient, all the merits
attaching to vicarious gift become his who gives an actual cow: what
need, therefore, be said of that merit when the recipient reaches home
and draws from the cow the means of worshipping his domestic fire,
entertaining his guests, etc?

369. Ashtami is the eighth day of the lunar fortnight. There must be two
Ashtamis in every lunar month. A particular Ashtami is known as the Kamya
or the Goshtha. On that day, kine are worshipped with sandalpaste,
vermilion, floral wreaths, etc.

370. Sikhi means a bull, so called from the hump it carries. The
construction is sikhi Vrishaiva etc,

371. A Kapila cow is one that gives a copious measure of milk whenever
she is milked, and is possessed of various other accomplishments and
virtues.

372. For without ghee, which is produced from milk, there can be no
sacrifice. The sa may refer to Soma, but sacrifice is evidently meant.

373. The idea of uchcchishta, is peculiarly Hindu and cannot be rendered
into any other language. Everything that forms the remnant of meal after
one has left of eating, is uchcchishta. The calf sucks its dam. The
udders, however, are not washed before milking the dam, for the milk
coming out of them is not held to be impure remnant.

374. Swastayana is a ceremony of propitiation, productive of blessing and
destructive of misery of every kind.

375. The commentator explains that by a wet cowhide is meant a piece of
cowhide that has been dipped in water and thus purified. Upavisya is
understood after Charmani. The mention of bhumau implies the avoidance of
dishes or plates or cups of white brass or other allowable metals. Gavam
pushtim, I understand, means 'the prosperity in respect of kine.' i.e.,
the prosperity which kine confer.

376. The first line of verse 4 seems to be connected with verse 3. The
second line of 4 seems to stand by itself. By connecting the first line
of 4 with the second, the meaning will be--All mobile and immobile
creatures that will give us away etc. Immobile creatures making gifts of
kine would be utter nonsense.

377. Vallaki is the Indian lute. The Nupura is an ornament for the ankles.

378. Bhumidah is literally, a giver of land. King Saudasa, the
commentator explains, was known by the name of Bhumidah in consequence of
his liberality in the matter of giving away land unto the Brahmanas.

times those regions of supreme felicity to which the speaker refers. Such

felicity, of course, is the felicity of Brahma itself.

359. Govritti is imitating the cow in the matter of providing for the

morrow. Hence, one, who never thinks of the morrow and never stores

anything for future use, is meant.

360. Etachcha in 25 implies gift of a cow, and enam refers to a Brahmana.

Dwijaya dattwa, etc, in the first line of 26 seems to be an elaboration

of Etachcha.

361. Homyaheth prasute implies for a child born in consequence of a Homa.

The fact is, ascetics sometimes created children without the intervention

of women and by efficacy of the Homa alone. At such times should people

make gifts of kine unto such sires. The mention of Vala-samvriddhaye

afterwards implies the birth of children in the usual course.

362. Kshirapaih implies calves that are yet unweaned; that is, the cow

should be given at such a time when she is still yielding milk; when, in

fact, her calf has not learnt to eat or drink anything besides the milk

or its dam.

363. The correct reading of the second line is kshanene vipramuchya as in

the Bombay text, and not kshemena vipramuchyeran. The latter reading

yields almost no sense. The Burdwan translator, who has committed grave

blunders throughout the Anusasana, adheres to the incorrect reading, and

makes nonsense of the verse.

364. In verse 3; vikrayartham is followed, as the Commentator rightly

explains, by niyunkta or some such word. Vikrayartham hinsyat may mean

'killing for sale.' This, however should be pleonastic with reference to

what follows.

365. Vratas (rendered as 'vows') and Niyamas (rendered as observances)

differs in this respect that the former involves positive acts of worship

along with the observance of, or abstention from, particular practices,

while the latter involves only such observance or abstention.

366. The orthodox belief is that all rituals are literally eternal. As

eternal, they existed before anybody declared them or set them down in

holy writ. The ritual in respect of gifts of kine sprang in this way,

i.e., in primeval time. It was only subsequently declared or set down in

holy writ.

367. In verse 5, if instead of the reading swah, swa be adopted, the

meaning would be knowing that he would have to die. A Rohini is a red

cow. The words Samanga and Vahula are Vedic terms applied to the cow. The

Sandh; in vahuleti is arsha. The formula or Mantras that should be

uttered in actually giving away the kine occur in the scriptures.

368. The Commentator explains that gavadinam in the first line refers to

gopratindhinam. The second line is very terse. The sense is that at only

the eight step in the homeward journey of the recipient, all the merits

attaching to vicarious gift become his who gives an actual cow: what

need, therefore, be said of that merit when the recipient reaches home

and draws from the cow the means of worshipping his domestic fire,

entertaining his guests, etc?

369. Ashtami is the eighth day of the lunar fortnight. There must be two

Ashtamis in every lunar month. A particular Ashtami is known as the Kamya

or the Goshtha. On that day, kine are worshipped with sandalpaste,

vermilion, floral wreaths, etc.

370. Sikhi means a bull, so called from the hump it carries. The

construction is sikhi Vrishaiva etc,

371. A Kapila cow is one that gives a copious measure of milk whenever

she is milked, and is possessed of various other accomplishments and

virtues.

372. For without ghee, which is produced from milk, there can be no

sacrifice. The sa may refer to Soma, but sacrifice is evidently meant.

373. The idea of uchcchishta, is peculiarly Hindu and cannot be rendered

into any other language. Everything that forms the remnant of meal after

one has left of eating, is uchcchishta. The calf sucks its dam. The

udders, however, are not washed before milking the dam, for the milk

coming out of them is not held to be impure remnant.

374. Swastayana is a ceremony of propitiation, productive of blessing and

destructive of misery of every kind.

375. The commentator explains that by a wet cowhide is meant a piece of

cowhide that has been dipped in water and thus purified. Upavisya is

understood after Charmani. The mention of bhumau implies the avoidance of

dishes or plates or cups of white brass or other allowable metals. Gavam

pushtim, I understand, means 'the prosperity in respect of kine.' i.e.,

the prosperity which kine confer.

376. The first line of verse 4 seems to be connected with verse 3. The

second line of 4 seems to stand by itself. By connecting the first line

of 4 with the second, the meaning will be--All mobile and immobile

creatures that will give us away etc. Immobile creatures making gifts of

kine would be utter nonsense.

377. Vallaki is the Indian lute. The Nupura is an ornament for the ankles.

378. Bhumidah is literally, a giver of land. King Saudasa, the

commentator explains, was known by the name of Bhumidah in consequence of

his liberality in the matter of giving away land unto the Brahmanas.