sidhellman/clean_data.txt · Datasets at Hugging Face

text stringlengths 0 182

476. In offering certain articles at the Sraddha, the articles are first
placed on this part of the right hand and then offered with due Mantras
to the Pitris.

477. The achamana is not exactly washing, when one is directed to perform
the achamana after having eaten, there it, of course, implies an act of
washing. At the commencement, however, of religious acts, the rite of
achamana consists in merely touching the lips and some other parts with
water.

478. The Brahmana's aid is necessary in selecting the ground, and
settling the longitudinal and other directions of the house, as also in
fixing the day of commencing the work of building.

479. I adopt the meaning which Nilakantha points out. According to him,
this verse forbids the killing of birds at night time and their killing
after having fed and adopted them. Indeed, one may buy such birds killed
by others for food. The word Dwija, however, may mean both hair and
nails. The first part of the line, therefore, may be taken as a
prohibition against the cutting of hair and nails after eating. The words
na samarcha reta, in that case, would be difficult to interpret.
Probably, it is this that has led the commentator to take Dwija here for
a bird. Some texts read panam for na cha.

480. Pravaras indicate the race in which one is born. They are named from
the names of the Vedic Rishis.

481. The commentator explains that ayonim implies of unknown birth and
viyonim of mean birth.

482. Brahmanih here refers to the rituals in the Vedas and not persons of
the first order.

483. The fact is, one is directed to bathe after a shave. One is
considered impure after a shave until one bathes.

484. Uddesa means, as the commentator explains, in brief.

485. The word rendered conduct in the concluding verse of this lesson is
acharah. It implies not only one's behaviour to one's own self and
others, i.e., to beings inferior, equal, and superior. The word acharah,
therefore, includes the entire body of acts that one does in this life,
including the very sentiments that one cherishes.

486. The flower of the cane cannot be plucked for being offered to the
deities.

487. An Acharya is an ordinary instructor. He is called an Upadhyaya who
teaches the Vedas. The Upadhyaya is greater than even ten Acharyas or
ordinary teachers. The father, again, deserves ten times as much respect
as is paid to the Upadhyaya. As regards the mother, again, the reverence
due to her is greater than what is due to the father. The mother is equal
to the whole earth.

488. Many of the verses of this Lesson are from Manu. The relative
positions of the Acharya, the Upadhyaya, the father, and the mother, as
given in verse 15, is not consistent with Manu. verse 15 would show that
the Upadhyaya was regarded as very much superior of the Acharya. In Manu,
II--140-41, he is called an Acharya who taught all the Vedas, without any
remuneration. He, on the other hand, who taught a particular Veda for a
living, was called an Upadhyaya. The first line of verse 19 corresponds
with Manu, II--148. The sense is that that birth which one derives from
one's parents is subject to death; while the birth derived from the
preceptor is true regeneration, unfading and immortal. It is a question
whether any other nation paid such respect to persons employed in
teaching.

489. Kanchi is an ornament worn by ladies round the waist or hips. There
is a shining disc of gold or silver, which dangles on the hip. It is
commonly called Chandra-hara. The Nupura is an anklet of silver, with
moving bullets placed within, so that when the wearer moves, these make
an agreeable sound.

490. In verse 3, Avaguna means Nirguna; Ekatma means alone and asamhta
implies without associates i.e., helpless.

491. A Padma is a very large number. Instead of rendering such words
exactly, have, in some of the preceding verses, following the sense, put
down 'millions upon millions of years.'

492. Avartanani means years. Four and twelve make sixteen, Sara is arrow.
The arrows are five in number as possessed by Kama, the deity of love.
The number of fires also is seven. The compound saragniparimana,
therefore, implies five and thirty. Adding this to sixteen, the total
comes up to one and fifty.

493. A countless number almost.

494. Here the exact number of years is not stated.

495. Some of the most beautiful ladies in Indian mythology and history
have been of dark complexion. Draupadi, the queen of the Pandavas, was
dark in colour and was called Krishna. As to women called Syamas, the
description given is that their bodies are warm in winter and cold in
summer, and their complexion is like that of heated gold.

496. A very large figure is given.

497. This sacrifice consisted of the slaughter of a human being.

476. In offering certain articles at the Sraddha, the articles are first

placed on this part of the right hand and then offered with due Mantras

to the Pitris.

477. The achamana is not exactly washing, when one is directed to perform

the achamana after having eaten, there it, of course, implies an act of

washing. At the commencement, however, of religious acts, the rite of

achamana consists in merely touching the lips and some other parts with

water.

478. The Brahmana's aid is necessary in selecting the ground, and

settling the longitudinal and other directions of the house, as also in

fixing the day of commencing the work of building.

479. I adopt the meaning which Nilakantha points out. According to him,

this verse forbids the killing of birds at night time and their killing

after having fed and adopted them. Indeed, one may buy such birds killed

by others for food. The word Dwija, however, may mean both hair and

nails. The first part of the line, therefore, may be taken as a

prohibition against the cutting of hair and nails after eating. The words

na samarcha reta, in that case, would be difficult to interpret.

Probably, it is this that has led the commentator to take Dwija here for

a bird. Some texts read panam for na cha.

480. Pravaras indicate the race in which one is born. They are named from

the names of the Vedic Rishis.

481. The commentator explains that ayonim implies of unknown birth and

viyonim of mean birth.

482. Brahmanih here refers to the rituals in the Vedas and not persons of

the first order.

483. The fact is, one is directed to bathe after a shave. One is

considered impure after a shave until one bathes.

484. Uddesa means, as the commentator explains, in brief.

485. The word rendered conduct in the concluding verse of this lesson is

acharah. It implies not only one's behaviour to one's own self and

others, i.e., to beings inferior, equal, and superior. The word acharah,

therefore, includes the entire body of acts that one does in this life,

including the very sentiments that one cherishes.

486. The flower of the cane cannot be plucked for being offered to the

deities.

487. An Acharya is an ordinary instructor. He is called an Upadhyaya who

teaches the Vedas. The Upadhyaya is greater than even ten Acharyas or

ordinary teachers. The father, again, deserves ten times as much respect

as is paid to the Upadhyaya. As regards the mother, again, the reverence

due to her is greater than what is due to the father. The mother is equal

to the whole earth.

488. Many of the verses of this Lesson are from Manu. The relative

positions of the Acharya, the Upadhyaya, the father, and the mother, as

given in verse 15, is not consistent with Manu. verse 15 would show that

the Upadhyaya was regarded as very much superior of the Acharya. In Manu,

II--140-41, he is called an Acharya who taught all the Vedas, without any

remuneration. He, on the other hand, who taught a particular Veda for a

living, was called an Upadhyaya. The first line of verse 19 corresponds

with Manu, II--148. The sense is that that birth which one derives from

one's parents is subject to death; while the birth derived from the

preceptor is true regeneration, unfading and immortal. It is a question

whether any other nation paid such respect to persons employed in

teaching.

489. Kanchi is an ornament worn by ladies round the waist or hips. There

is a shining disc of gold or silver, which dangles on the hip. It is

commonly called Chandra-hara. The Nupura is an anklet of silver, with

moving bullets placed within, so that when the wearer moves, these make

an agreeable sound.

490. In verse 3, Avaguna means Nirguna; Ekatma means alone and asamhta

implies without associates i.e., helpless.

491. A Padma is a very large number. Instead of rendering such words

exactly, have, in some of the preceding verses, following the sense, put

down 'millions upon millions of years.'

492. Avartanani means years. Four and twelve make sixteen, Sara is arrow.

The arrows are five in number as possessed by Kama, the deity of love.

The number of fires also is seven. The compound saragniparimana,

therefore, implies five and thirty. Adding this to sixteen, the total

comes up to one and fifty.

493. A countless number almost.

494. Here the exact number of years is not stated.

495. Some of the most beautiful ladies in Indian mythology and history

have been of dark complexion. Draupadi, the queen of the Pandavas, was

dark in colour and was called Krishna. As to women called Syamas, the

description given is that their bodies are warm in winter and cold in

summer, and their complexion is like that of heated gold.

496. A very large figure is given.

497. This sacrifice consisted of the slaughter of a human being.