sidhellman/clean_data.txt · Datasets at Hugging Face

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406. Implying soothsayers.

407. This is a common form of expression to imply the fruitlessness of an
act. Libations should be poured on the blazing fire. If poured on the
ashes, they lead to no merit, for only Agni in his blazing form can bear
them to the intended places.

408. The idea is that heaven is the result of one's deeds. It is attached
to the fruits of one's acts. The man falling off from heaven is identical
with heaven being dissociated from the fruits of his acts. Hence such a
falling off at the man or the dissociation of heaven is likened to a
bird's dissociation from its perch when the chain tying it to the perch
is broken. The simile seems to be far-fetched.

409. It is painful to see how very careless the Vernacular versions of
the Anusasana have been. From want of space the numerous errors that have
been committed have not been pointed out, At times, however, the errors
appear to be so grave that one cannot pass them by in silence. In the
second half of the first line, whether the reading be avapta as in the
Bengal texts or chavapta as in the Bombay texts, the meaning is that the
Avapta or one that has not sown na vijabhagam prapnuyat, i.e., would not
get a share of the produce. The Burdwan translators make a mess of it,
while K. P. Singha skips over it.

410. The sense is that the calumniator, his sire, and son meet with
destruction in consequence of such an act.

411. These purificatory rites, after the usual period of mourning,
consists in shaving and bathing and wearing new clothes.

412. The act, as explained by the commentator, consisted in the father's
doing that with reference to the son which, as the ordinance went, was
done by sons with reference to sires.

413. In one of the vernacular versions, the wrong reading Kshama is
adopted for Akshaya.

414. Ravana and other Rakshasas who spring from Pulastya's line are known
as Brahma-Rakshasas or Rakshasas of regenerate origin.

415. i.e., that fast which mortifies the body is not to be regarded as
equivalent to penance. True penance is something else. An observer of
such a fast is not to be regarded as an ascetic. Such fasts, again, are
sinful instead of being meritorious.

416. By Upavasa in the second line is meant abstention from food between
the two prescribed hours for eating, and not that fast which mortifies
the body. One may, again, eat the most luxurious food without being
attached to it. One also, by repining at one's abstinence, may come to be
regarded as actually enjoying the most luxurious food.

417. Meat of animals slaughtered in sacrifices is allowable. By taking
such meat, one does not become an eater of meat. In fact, one may etc.

418. Prashthauhi means a cow pregnant with her second calf. Grishti means
a cow that has brought forth only her first calf.

419. 'The commentator explains that the direction about ascertaining the
names of the Rishis and the meanings of those names proceed from the
kings' desire of cautioning the Rakshasi lest in going to destroy them
she might herself meet with destruction.

420. In other words, Vasishtha attributes the leanness or emaciation of
himself and his companions to the failure to discharge their daily rites
of religious practice.

421. Lotus-stalks are eaten in India and are mentioned by Charaka as
heavy food.

422. Sunahsakha implies a friend of dogs. The newcomer who had joined the
roving Rishis had a dog with him. Hence, he is called by the name of
Sunahsakha.

423. Brahma-danda literally means the stick in the hand of a Brahmana.
Figuratively, it implies the chastisement inflicted by a Brahmana in the
form of a curse. As such it is more effective than the thunderbolt in the
hands of Indra himself, for the thunderbolt blasts only those objects
that lie within its immediate range. The Brahmana's curse, however,
blasts even those that are unborn.

424. Libations should always be poured upon a blazing fire. Fire made
with dry grass or straw blaze up quickly and become soon extinguished. By
pouring libations, therefore, upon such fires, one practically pours them
upon ashes and gains no merit.

425. To derive the means of sustenance from a wife was always viewed with
feelings of aversion in this country. It seems, therefore, that the
custom of domesticating sons-in-law was not unknown in ancient times. To
receive acts of hospitality in return for those rendered was regarded as
not only meanness but also destructive of merit.

426. Jnatinam is an instance of the genitive in what is called Anadara.
The meaning, therefore, is disregarded them. For a Brahmana woman to
bring forth a son devoted to heroic deeds is a reproach.

427. The scriptures declare that Righteousness loses its strength as Time
advances. In the Krita age, it exists in entirety. In the Treta, it loses
a quarter. In the Dwapara, another quarter is lost. In the Kali age, full
three quarters are lost and only a quarter is all that remains.

406. Implying soothsayers.

407. This is a common form of expression to imply the fruitlessness of an

act. Libations should be poured on the blazing fire. If poured on the

ashes, they lead to no merit, for only Agni in his blazing form can bear

them to the intended places.

408. The idea is that heaven is the result of one's deeds. It is attached

to the fruits of one's acts. The man falling off from heaven is identical

with heaven being dissociated from the fruits of his acts. Hence such a

falling off at the man or the dissociation of heaven is likened to a

bird's dissociation from its perch when the chain tying it to the perch

is broken. The simile seems to be far-fetched.

409. It is painful to see how very careless the Vernacular versions of

the Anusasana have been. From want of space the numerous errors that have

been committed have not been pointed out, At times, however, the errors

appear to be so grave that one cannot pass them by in silence. In the

second half of the first line, whether the reading be avapta as in the

Bengal texts or chavapta as in the Bombay texts, the meaning is that the

Avapta or one that has not sown na vijabhagam prapnuyat, i.e., would not

get a share of the produce. The Burdwan translators make a mess of it,

while K. P. Singha skips over it.

410. The sense is that the calumniator, his sire, and son meet with

destruction in consequence of such an act.

411. These purificatory rites, after the usual period of mourning,

consists in shaving and bathing and wearing new clothes.

412. The act, as explained by the commentator, consisted in the father's

doing that with reference to the son which, as the ordinance went, was

done by sons with reference to sires.

413. In one of the vernacular versions, the wrong reading Kshama is

adopted for Akshaya.

414. Ravana and other Rakshasas who spring from Pulastya's line are known

as Brahma-Rakshasas or Rakshasas of regenerate origin.

415. i.e., that fast which mortifies the body is not to be regarded as

equivalent to penance. True penance is something else. An observer of

such a fast is not to be regarded as an ascetic. Such fasts, again, are

sinful instead of being meritorious.

416. By Upavasa in the second line is meant abstention from food between

the two prescribed hours for eating, and not that fast which mortifies

the body. One may, again, eat the most luxurious food without being

attached to it. One also, by repining at one's abstinence, may come to be

regarded as actually enjoying the most luxurious food.

417. Meat of animals slaughtered in sacrifices is allowable. By taking

such meat, one does not become an eater of meat. In fact, one may etc.

418. Prashthauhi means a cow pregnant with her second calf. Grishti means

a cow that has brought forth only her first calf.

419. 'The commentator explains that the direction about ascertaining the

names of the Rishis and the meanings of those names proceed from the

kings' desire of cautioning the Rakshasi lest in going to destroy them

she might herself meet with destruction.

420. In other words, Vasishtha attributes the leanness or emaciation of

himself and his companions to the failure to discharge their daily rites

of religious practice.

421. Lotus-stalks are eaten in India and are mentioned by Charaka as

heavy food.

422. Sunahsakha implies a friend of dogs. The newcomer who had joined the

roving Rishis had a dog with him. Hence, he is called by the name of

Sunahsakha.

423. Brahma-danda literally means the stick in the hand of a Brahmana.

Figuratively, it implies the chastisement inflicted by a Brahmana in the

form of a curse. As such it is more effective than the thunderbolt in the

hands of Indra himself, for the thunderbolt blasts only those objects

that lie within its immediate range. The Brahmana's curse, however,

blasts even those that are unborn.

424. Libations should always be poured upon a blazing fire. Fire made

with dry grass or straw blaze up quickly and become soon extinguished. By

pouring libations, therefore, upon such fires, one practically pours them

upon ashes and gains no merit.

425. To derive the means of sustenance from a wife was always viewed with

feelings of aversion in this country. It seems, therefore, that the

custom of domesticating sons-in-law was not unknown in ancient times. To

receive acts of hospitality in return for those rendered was regarded as

not only meanness but also destructive of merit.

426. Jnatinam is an instance of the genitive in what is called Anadara.

The meaning, therefore, is disregarded them. For a Brahmana woman to

bring forth a son devoted to heroic deeds is a reproach.

427. The scriptures declare that Righteousness loses its strength as Time

advances. In the Krita age, it exists in entirety. In the Treta, it loses

a quarter. In the Dwapara, another quarter is lost. In the Kali age, full

three quarters are lost and only a quarter is all that remains.