sidhellman/clean_data.txt · Datasets at Hugging Face

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428. The Rishis think that the distinctions between the lower, the
middling, and the higher classes of society are eternal, and nothing can
be a greater calamity than the effacement of those distinctions. Equality
of men, in their eyes, is an unmitigated evil.

429. Forgiveness is the duty of the Brahmana. To fall off from
forgiveness is to fall off from duty. To censure when censured and assail
the assailer, are grave transgressions in the case of a Brahmana. The
idea of retaliation should never enter the Brahmana's heart; for the
Brahmana is the friend of the universe. His behaviour to friend and foe
should be equal. To eat the flesh that attaches itself to the back-bone
of a slaughtered animal is also a grave transgression.

430. A religious mendicant should always wander over the Earth, sleeping
where night overtakes him. For such a man to reside in a city or town is
sinful.

431. To till the soil is a transgression for a Brahmana.

432. Good food should never be taken alone. It should always be shared
with children and servants.

433. A village having only one well should be abandoned by a Brahmana,
for he should not draw water from such a well which is used by all
classes of the population.

434. The penance that is involved in standing on one foot should be
practised, like all other penances, in the woods. To practise a penance
on the way leading to a village so that people may be induced to make
gifts, is a transgression of a grave kind.

435. Some kine that are vicious have their hind legs tied with a rope
while they are milked. If the rope be made of human hair, the pain felt
is supposed to be very great. To obtain the aid of a calf belonging to
another cow is regarded as sinful. To the cow also, the process of
sucking cannot be agreeable. If the milk is held in a vessel of white
brass, it becomes unfit for gods and guests.

436. The discourse is called eternal and immutable because of its subject
being so. Duties are eternal truths.

437. This discourse on duties delivered by the Rishis is called a Sastra.
Literally, anything that governs men, i.e., regulates their behaviour, is
called a Sastra. As such, the enumeration of duties occurring in this
Lesson, although it has been made by a reference to their breaches, is
therefore, a Sastra.

438. Literally, they who cook for dogs, i.e., keep dogs a, companions;
meaning members of the lowest caste.

439. The commentator takes Tapah or Penance as indicative of the duties
of the four orders of life, and Dharma as indicative of compassion and
other virtues.

440. Dhupas are incenses offered to the deities. Being of inflammable
substances, they are so made that they may burn slowly or smoulder
silently. They are the inseparable accompaniments of a worship of the
deities.

441. Tejas is explained by the commentator, as used here for Kanti or
beauty, and prakasam for kirti; there is no necessity, however, for
rejecting the ordinary meaning of Tejas which is energy.

442. The sense seems to be that if a man dies during that period when the
sun is in his southward course, he is dragged through a thick darkness.
For escaping that darkness, one should give lights at the period
mentioned.

443. What is meant by the juice of deciduous herbs is oil of mustard
seeds and castor seeds, etc.

444. Well-fried paddy, reduced to powder, is sometimes used for giving a
coating to dishes of meat.

445. It will be remembered that the only chastisement that was in vogue
in the Krita age was the crying of 'Fie' on an offender.

446. The Bombay text has vatsakah for utsavah. If the former reading he
adopted, it would mean those rites that are performed for the prosperity
and longevity of children. Of course, in such rites also the deities are
worshipped and propitiated.

447. For Dwijaya some text read Grahaya meaning guests.

448. 'Jwalante' has 'dwipah' for its nominative understood. A twinkle
occupies an instant of time. What is said here is that the giver of
lights becomes endued with beauty and strength for as many years as the
number of instants for which the lights given by him are seen to burn.

449. 'Kshatrabandhu' implies a low or vile Kshatriya.

450. Literally, 'Why dost thou dip such parts of thy body into a pond of
water?'

451. The study of the Vedas is regarded as equivalent in merit of gifts.
Hence actual gifts of articles are spoken of as 'gifts of other kinds.'

452. Literally 'friendship is seven-word.' Sometimes the same expression
is understood as meaning 'seven-paced,' The sense, of course, is that if

428. The Rishis think that the distinctions between the lower, the

middling, and the higher classes of society are eternal, and nothing can

be a greater calamity than the effacement of those distinctions. Equality

of men, in their eyes, is an unmitigated evil.

429. Forgiveness is the duty of the Brahmana. To fall off from

forgiveness is to fall off from duty. To censure when censured and assail

the assailer, are grave transgressions in the case of a Brahmana. The

idea of retaliation should never enter the Brahmana's heart; for the

Brahmana is the friend of the universe. His behaviour to friend and foe

should be equal. To eat the flesh that attaches itself to the back-bone

of a slaughtered animal is also a grave transgression.

430. A religious mendicant should always wander over the Earth, sleeping

where night overtakes him. For such a man to reside in a city or town is

sinful.

431. To till the soil is a transgression for a Brahmana.

432. Good food should never be taken alone. It should always be shared

with children and servants.

433. A village having only one well should be abandoned by a Brahmana,

for he should not draw water from such a well which is used by all

classes of the population.

434. The penance that is involved in standing on one foot should be

practised, like all other penances, in the woods. To practise a penance

on the way leading to a village so that people may be induced to make

gifts, is a transgression of a grave kind.

435. Some kine that are vicious have their hind legs tied with a rope

while they are milked. If the rope be made of human hair, the pain felt

is supposed to be very great. To obtain the aid of a calf belonging to

another cow is regarded as sinful. To the cow also, the process of

sucking cannot be agreeable. If the milk is held in a vessel of white

brass, it becomes unfit for gods and guests.

436. The discourse is called eternal and immutable because of its subject

being so. Duties are eternal truths.

437. This discourse on duties delivered by the Rishis is called a Sastra.

Literally, anything that governs men, i.e., regulates their behaviour, is

called a Sastra. As such, the enumeration of duties occurring in this

Lesson, although it has been made by a reference to their breaches, is

therefore, a Sastra.

438. Literally, they who cook for dogs, i.e., keep dogs a, companions;

meaning members of the lowest caste.

439. The commentator takes Tapah or Penance as indicative of the duties

of the four orders of life, and Dharma as indicative of compassion and

other virtues.

440. Dhupas are incenses offered to the deities. Being of inflammable

substances, they are so made that they may burn slowly or smoulder

silently. They are the inseparable accompaniments of a worship of the

deities.

441. Tejas is explained by the commentator, as used here for Kanti or

beauty, and prakasam for kirti; there is no necessity, however, for

rejecting the ordinary meaning of Tejas which is energy.

442. The sense seems to be that if a man dies during that period when the

sun is in his southward course, he is dragged through a thick darkness.

For escaping that darkness, one should give lights at the period

mentioned.

443. What is meant by the juice of deciduous herbs is oil of mustard

seeds and castor seeds, etc.

444. Well-fried paddy, reduced to powder, is sometimes used for giving a

coating to dishes of meat.

445. It will be remembered that the only chastisement that was in vogue

in the Krita age was the crying of 'Fie' on an offender.

446. The Bombay text has vatsakah for utsavah. If the former reading he

adopted, it would mean those rites that are performed for the prosperity

and longevity of children. Of course, in such rites also the deities are

worshipped and propitiated.

447. For Dwijaya some text read Grahaya meaning guests.

448. 'Jwalante' has 'dwipah' for its nominative understood. A twinkle

occupies an instant of time. What is said here is that the giver of

lights becomes endued with beauty and strength for as many years as the

number of instants for which the lights given by him are seen to burn.

449. 'Kshatrabandhu' implies a low or vile Kshatriya.

450. Literally, 'Why dost thou dip such parts of thy body into a pond of

water?'

451. The study of the Vedas is regarded as equivalent in merit of gifts.

Hence actual gifts of articles are spoken of as 'gifts of other kinds.'

452. Literally 'friendship is seven-word.' Sometimes the same expression

is understood as meaning 'seven-paced,' The sense, of course, is that if