sidhellman/clean_data.txt · Datasets at Hugging Face

text stringlengths 0 182

379. These are the several names by which kine are known. The first is
probably derived from kine bearing the plough and thus assisting the
tillage of the soil. The second implies beauty of form. The third is
derived from the cow being regarded as the origin of all things in the
universe: all things, therefore, are only so many forms of the cow.
Viswarupa implies the same thing. Matara implies mothers, kine being
regarded as the mothers of all.

380. Ghee is regarded so sacred because of its use in sacrifices. It is
with the aid of ghee that the deities have become what they are. Itself
sacred, it is also cleansing at the same time.

381. Sri is the goddess of Prosperity. The answer of Bhishma will explain
the question fully.

382. Devendreshu is evidently a misreading for Daitendreshu.

383. The commentator explains that hence, by making gifts of gold, one
comes to be regarded as making gifts of the entire universe.

384. i.e., into water, for water is identical with Agni.

385. This refers to the practice of making the sacrificial fire by
rubbing two sticks of Sami. It is a very inflammable wood and is used
hence in all sacred rites.

386. Hiranyaretas implies having gold for his vital seed.

387. Vasumati implies endued with wealth, so called because the seed of
Agni, identified with gold, is wealth of the highest kind and fell on the
Earth who from that time began to hold it.

388. Skanda is derived from Skanna or fallen out. Guha implies secret.
The secrecy of his birth in the wilderness led to the bestowal of this
name. He has many other names.

389. Jatarupa refers to the incident of its having assumed an excellent
form after its birth from Agni.

390. The commentator explains,--Pravrittipradhanam jangamamabhut.

391. Sa guna refers to Sattwa. Tejas is identical with Buddhi, because
Buddhi, like Light, discovers all things. Sattwa, again, being of the
nature of space, or rather being space itself, is of universal form; that
is, Sattwa is all-pervading.

392. Avasatmaka is explained by the commentator as bhranta.

393. These are different names of Brahman and Mahadeva.

394. The 'hence' here does not refer to what preceded immediately, but
has reference to what has been said of the identity of Agni with Brahman
and Rudra.

395. Pravartakam implies leading to Pravritti for righteous acts or
Chittasuddhi.

396. The commentator explains that the Pitris should be worshipped on the
day of the New moon, the deities should then be worshipped on the first
day of the lighted fortnight. Or, on any other day of the lighted
fortnight, the Pitri-sacrifice or Sraddha should be performed first; the
Deva-sacrifice or Ishti should then be performed.

397. Anwaharyam, the commentator explains, is paschatkartavyam, i.e.,
subsequently performable (subsequent, i.e., to the worship of the gods).
There is a special ordinance, however, which lays down that the Sraddha
should be performed on the afternoon of the day of the new moon. The gods
should be adored on the first day of the lighted fortnight. Hence, owing
to this especial ordinance, the Sraddha must precede the worship of the
gods, and not succeed it.

398. Masha, is the Phascolus Roxburghii.

399. It is difficult to understand what is meant by Vadhrinasa here. It
means either a large bull, or a kind of bird, or a variety of the goat.
Probably the bull is intended.

400. Pitrikshaye is mrita-tithau. Kalasaka is explained by Nilakantha as
identical with the common potherb called Shuka or the country sorrel
(Rumex visicarius, Linn). Some hold that it is something like the sorrel,
Lauham is the petals of the Kanchana flower (Bauhinia acuminata, Linn).

401. To this day the sanctity of Gaya is universally recognised by all
Hindus. Sraddhas are performed there under the banian called the Akshaya
or inexhaustible banian.

402. All religious acts are either nitya or kamya. The former imply acts
that are obligatory and by doing which no particular merit is acquired
but by not doing which sin is incurred. The latter imply those optional
acts which, if done, produce merit but which, if omitted, leads to no sin.

403. Literally, 'set in motion a body of kings,' i.e., become an
Overlord."

404. When Brahmanas are fed, they are made to sit in long lines. They
that are stained with vices are excluded from the line. Such exclusion
from the line is regarded as equal to complete outlawry.

405. i.e., who have undergone a natural circumcision

379. These are the several names by which kine are known. The first is

probably derived from kine bearing the plough and thus assisting the

tillage of the soil. The second implies beauty of form. The third is

derived from the cow being regarded as the origin of all things in the

universe: all things, therefore, are only so many forms of the cow.

Viswarupa implies the same thing. Matara implies mothers, kine being

regarded as the mothers of all.

380. Ghee is regarded so sacred because of its use in sacrifices. It is

with the aid of ghee that the deities have become what they are. Itself

sacred, it is also cleansing at the same time.

381. Sri is the goddess of Prosperity. The answer of Bhishma will explain

the question fully.

382. Devendreshu is evidently a misreading for Daitendreshu.

383. The commentator explains that hence, by making gifts of gold, one

comes to be regarded as making gifts of the entire universe.

384. i.e., into water, for water is identical with Agni.

385. This refers to the practice of making the sacrificial fire by

rubbing two sticks of Sami. It is a very inflammable wood and is used

hence in all sacred rites.

386. Hiranyaretas implies having gold for his vital seed.

387. Vasumati implies endued with wealth, so called because the seed of

Agni, identified with gold, is wealth of the highest kind and fell on the

Earth who from that time began to hold it.

388. Skanda is derived from Skanna or fallen out. Guha implies secret.

The secrecy of his birth in the wilderness led to the bestowal of this

name. He has many other names.

389. Jatarupa refers to the incident of its having assumed an excellent

form after its birth from Agni.

390. The commentator explains,--Pravrittipradhanam jangamamabhut.

391. Sa guna refers to Sattwa. Tejas is identical with Buddhi, because

Buddhi, like Light, discovers all things. Sattwa, again, being of the

nature of space, or rather being space itself, is of universal form; that

is, Sattwa is all-pervading.

392. Avasatmaka is explained by the commentator as bhranta.

393. These are different names of Brahman and Mahadeva.

394. The 'hence' here does not refer to what preceded immediately, but

has reference to what has been said of the identity of Agni with Brahman

and Rudra.

395. Pravartakam implies leading to Pravritti for righteous acts or

Chittasuddhi.

396. The commentator explains that the Pitris should be worshipped on the

day of the New moon, the deities should then be worshipped on the first

day of the lighted fortnight. Or, on any other day of the lighted

fortnight, the Pitri-sacrifice or Sraddha should be performed first; the

Deva-sacrifice or Ishti should then be performed.

397. Anwaharyam, the commentator explains, is paschatkartavyam, i.e.,

subsequently performable (subsequent, i.e., to the worship of the gods).

There is a special ordinance, however, which lays down that the Sraddha

should be performed on the afternoon of the day of the new moon. The gods

should be adored on the first day of the lighted fortnight. Hence, owing

to this especial ordinance, the Sraddha must precede the worship of the

gods, and not succeed it.

398. Masha, is the Phascolus Roxburghii.

399. It is difficult to understand what is meant by Vadhrinasa here. It

means either a large bull, or a kind of bird, or a variety of the goat.

Probably the bull is intended.

400. Pitrikshaye is mrita-tithau. Kalasaka is explained by Nilakantha as

identical with the common potherb called Shuka or the country sorrel

(Rumex visicarius, Linn). Some hold that it is something like the sorrel,

Lauham is the petals of the Kanchana flower (Bauhinia acuminata, Linn).

401. To this day the sanctity of Gaya is universally recognised by all

Hindus. Sraddhas are performed there under the banian called the Akshaya

or inexhaustible banian.

402. All religious acts are either nitya or kamya. The former imply acts

that are obligatory and by doing which no particular merit is acquired

but by not doing which sin is incurred. The latter imply those optional

acts which, if done, produce merit but which, if omitted, leads to no sin.

403. Literally, 'set in motion a body of kings,' i.e., become an

Overlord."

404. When Brahmanas are fed, they are made to sit in long lines. They

that are stained with vices are excluded from the line. Such exclusion

from the line is regarded as equal to complete outlawry.

405. i.e., who have undergone a natural circumcision