sidhellman/clean_data.txt · Datasets at Hugging Face

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498. The exact number of years is given, consisting of a fabulous figure.

499. Abhravakasasila is explained by Nilakantha as having the attribute
of the Avakasa or place of Abhra or the clouds. Hence, as stainless as
the ether, which, of course, is the purest of all the elements.

500. Sacrifices have for their soul either the actual rites laid down in
the scriptures or fasts of several kinds. The observance of fasts is
equal to the performance of sacrifices, for the merits of both are equal.

501. The word Tirtha as already explained (in the Santi Parva) means a
sacred water. There can be no Tirtha without water, be it a river, a
lake, or even a well. Bhishma, however, chooses to take the word in a
different sense.

502. The language is figurative. By Manasa is not meant the
trans-Himalayan lake of that name, which to this day is regarded as
highly sacred and draws numerous pilgrims from all parts of India. The
word is used to signify the Soul. It is fathomless in consequence of
nobody being able to discover its origin. It is pure and stainless by
nature. It is represented here as having Truth for its waters and the
Understanding for its lake. Probably, what is meant by this is that the
Understanding, containing the waters of Truth, forms a part of this
Tirtha as the lakes of Pushkara form a part of the Tirtha called by that
name.

503. Once freed from the idea of meum implies him who identifies himself
with all creatures; him, that is, in whom the idea of self has been
extinguished.

504. Such a man, through the merit he acquires, causes his deceased
ancestors and descendants to be freed from every kind of misery in the
next world.

505. In the Naramedha, a human being was offered up as the sacrifice.

506. The sense seems to be this: One that is not possessed of much
learning is liable to do improper acts. These acts are all done for
another, viz., one's body and the senses and not oneself. The para here
is, the Not-self.

507. Nichayam is, as explained by the commentator Avasthitim.

508. The sense is that when these leave the body, they are accompanied by
Righteousness.

509. Intermediate. i.e., between deities and human beings; hence, animals
and birds.

510. Brahma-Rakshasa is a Rakshasa that belongs, like Ravana and others,
by birth to the regenerate order.

511. Masha is Phaseolus Roxburghii, Kulatta is Dolichos biflosus, Roxb.
Kalaya is Pisum Sativum, Linn. Mudga is Phaseolus Mango, Linn. Atasi is
Linum usitattisimam, Linn.

512. A Kanka is a bird of prey.

513. He is repeatedly struck with the clubs and hammers and mallets. He
is frequently impaled. He is confined with fiery vessels. He is dragged
with forests of sword-blades. He is made to walk over heated sand. He is
rubbed against thorny Salmalis. The Salmali is the Bombox Malabaricum.

514. The commentator explains that Nishpava means Rajamasha which is a
kind of bears. It is the Dolichas catjung. Halagolaka is a long-tailed
worm.

515. A Krikara is a kind of partridge. It is spelt also as Krikala or
Krikana. A Vartaka is a sort of quail.

516. Tailapayin is, literally, one that drinks oil. That name is applied
to a cockroach.

517. Vyathitah and vyadhitah are the correct readings.

518. That day is sterile or lost in which no gift is made of food.

519. Kama and krodha are mentioned: but the use of cha gives by
implication cupidity. What is meant by nidhaya sarvabhuteshu is, dividing
them into infinite small parts, to cast them off from oneself to others.
It is painful to see how the Burdwan translators misunderstand verses 2
and 3. They read Hanti for Hanta and write ridiculous nonsense.

520. In the first line, after Sarvabhutani, atmatwena is understood. The
sense of this verse seems to be this; such a man leaves no trace behind
him, for he becomes identified with Brahma, He is, therefore, said to be
apada. The deities on the other hand, are padaishinah, for they desire a
fixed abode such as heaven or a spot fraught with felicity.

521. The sense is that when one refuses a solicitation one should think
how one would feel if another were to refuse the solicitations one
addressed to that other. So with regard to the rest.

522. By committing a slaughter, one becomes guilty of it. By inciting
others to it one becomes guilty. By mentally committing an act of
slaughter, one becomes guilty of it.

523. i.e. by eating meat, one feels the desire for meat increasing. A
taste or predilection for meat is thus created. Hence, the best course is

498. The exact number of years is given, consisting of a fabulous figure.

499. Abhravakasasila is explained by Nilakantha as having the attribute

of the Avakasa or place of Abhra or the clouds. Hence, as stainless as

the ether, which, of course, is the purest of all the elements.

500. Sacrifices have for their soul either the actual rites laid down in

the scriptures or fasts of several kinds. The observance of fasts is

equal to the performance of sacrifices, for the merits of both are equal.

501. The word Tirtha as already explained (in the Santi Parva) means a

sacred water. There can be no Tirtha without water, be it a river, a

lake, or even a well. Bhishma, however, chooses to take the word in a

different sense.

502. The language is figurative. By Manasa is not meant the

trans-Himalayan lake of that name, which to this day is regarded as

highly sacred and draws numerous pilgrims from all parts of India. The

word is used to signify the Soul. It is fathomless in consequence of

nobody being able to discover its origin. It is pure and stainless by

nature. It is represented here as having Truth for its waters and the

Understanding for its lake. Probably, what is meant by this is that the

Understanding, containing the waters of Truth, forms a part of this

Tirtha as the lakes of Pushkara form a part of the Tirtha called by that

name.

503. Once freed from the idea of meum implies him who identifies himself

with all creatures; him, that is, in whom the idea of self has been

extinguished.

504. Such a man, through the merit he acquires, causes his deceased

ancestors and descendants to be freed from every kind of misery in the

next world.

505. In the Naramedha, a human being was offered up as the sacrifice.

506. The sense seems to be this: One that is not possessed of much

learning is liable to do improper acts. These acts are all done for

another, viz., one's body and the senses and not oneself. The para here

is, the Not-self.

507. Nichayam is, as explained by the commentator Avasthitim.

508. The sense is that when these leave the body, they are accompanied by

Righteousness.

509. Intermediate. i.e., between deities and human beings; hence, animals

and birds.

510. Brahma-Rakshasa is a Rakshasa that belongs, like Ravana and others,

by birth to the regenerate order.

511. Masha is Phaseolus Roxburghii, Kulatta is Dolichos biflosus, Roxb.

Kalaya is Pisum Sativum, Linn. Mudga is Phaseolus Mango, Linn. Atasi is

Linum usitattisimam, Linn.

512. A Kanka is a bird of prey.

513. He is repeatedly struck with the clubs and hammers and mallets. He

is frequently impaled. He is confined with fiery vessels. He is dragged

with forests of sword-blades. He is made to walk over heated sand. He is

rubbed against thorny Salmalis. The Salmali is the Bombox Malabaricum.

514. The commentator explains that Nishpava means Rajamasha which is a

kind of bears. It is the Dolichas catjung. Halagolaka is a long-tailed

worm.

515. A Krikara is a kind of partridge. It is spelt also as Krikala or

Krikana. A Vartaka is a sort of quail.

516. Tailapayin is, literally, one that drinks oil. That name is applied

to a cockroach.

517. Vyathitah and vyadhitah are the correct readings.

518. That day is sterile or lost in which no gift is made of food.

519. Kama and krodha are mentioned: but the use of cha gives by

implication cupidity. What is meant by nidhaya sarvabhuteshu is, dividing

them into infinite small parts, to cast them off from oneself to others.

It is painful to see how the Burdwan translators misunderstand verses 2

and 3. They read Hanti for Hanta and write ridiculous nonsense.

520. In the first line, after Sarvabhutani, atmatwena is understood. The

sense of this verse seems to be this; such a man leaves no trace behind

him, for he becomes identified with Brahma, He is, therefore, said to be

apada. The deities on the other hand, are padaishinah, for they desire a

fixed abode such as heaven or a spot fraught with felicity.

521. The sense is that when one refuses a solicitation one should think

how one would feel if another were to refuse the solicitations one

addressed to that other. So with regard to the rest.

522. By committing a slaughter, one becomes guilty of it. By inciting

others to it one becomes guilty. By mentally committing an act of

slaughter, one becomes guilty of it.

523. i.e. by eating meat, one feels the desire for meat increasing. A

taste or predilection for meat is thus created. Hence, the best course is