sidhellman/clean_data.txt · Datasets at Hugging Face

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total abstinence.

524. The sense is this: he who observes the vow of abstention from injury
comes to be regarded as the giver of life-breaths in this world. The
assurance given to all creatures of never injuring them on any occasion
is the Dakshina or Sacrificial present of the great sacrifice that is
constituted by universal compassion or abstention from injury.

525. Mansa is flesh. This verse explains the etymology of the word, Mam
(me) sa; Me he eateth, therefore, I shall eat him. The words following Me
he should be supplied in order to get at the meaning.

526. The sense is this; one, while endued with a human body injures
another, the consequences of that injury the doer will suffer in his
human body. One becomes a tiger and slays a deer. The consequences of
that act one will have to endure while one becomes reborn as a tiger.

527. What the sage says is that the fact of the worm's being able to
recollect the incidents of his past life is due to some meritorious act.
That meritorious act is the very sight of the sage which the worm has
been fortunate to obtain.

528. The sense is that among human beings also, acts are done with the
intention of securing happiness. In other words, human beings also enjoy
the fruits of their good acts and endure those of their evil ones.

529. Literally, the verse runs,--what is that which would forsake a
creature that is destitute of etc.,' meaning that such a creature has
been already forsaken by everything. Hence, 'the worm that is destitute
of speech, etc.' is destitute of everything. Its condition is really
fraught with great misery.

530. Jugupsita smritih jata is the paraphrase.

531. Swairini-kule implies, as the commentator explains, the race of
Munis. Swam (Dharamaya) irayati is the etymology. Ajnata-charitam-dharan
applied to Krishna-Dwaipayana. If it be read charam it would refer to
Maitreya.

532. Prithagatman implies one whose soul is still invested with upadhis;
Sukhatman is one whose soul has transcended all upadhis.

533. This literal version of the verse yields no sense. The meaning,
however, is this: Atichccheda or Atichcchanda implies a hyperbolic
statement, Ativaua means a paradox. It is said that by gift of even a
palmful of water one may attain to a place which is attainable by a
hundred sacrifices. This ordinance, which looks like a hyperbole, and its
statement by Vedic teachers that looks like a paradox, fill me with
wonder. The Vedas say that no one attains to such a place without a
hundred sacrifices. This seems to be untrue, for people do reach it by
making even slight gifts to deserving persons at proper times.

534. The sense is that those who pursue carnal pleasures meet with misery
as the end, and those who practise austerities meet with felicity as
their reward.

535. To obtain a sight of thee is the reward or result of my own acts. A
sight of thy person leads to prosperity, through the kindness thou
cherishest for us.

536. The sense is that an ascetic observant of penances, in whatever
stage, and a man possessed of omniscience, are regarded as equal.

537. Such an object can never be accomplished. Hence thy paleness and
leanness.

538. Though completely innocent, thou hast yet been cursed. The anxiety
due to this has made thee so.

539. Yamena praptam is the sense, as explained by the commentator.

540. The sense is this; one should not accept gifts made by a butcher or
slayer of animals. Ten butchers are equal to a single oilman. By
accepting a gift from an oilman, therefore, one incurs ten times as much
sin as by accepting a gift from a butcher. In this way, the measure of
sin goes on increasing according to the ratio given. A Nripa, as
explained by the commentator, means here a small chief. A small king is
equal to ten thousand butchers. A great king, however, is equal to half
of that, i.e., five thousand butchers, In other words, by accepting a
gift from a great king, a man incurs as much sin as is a full five
thousand times of the sin which is incurred by accepting a gift from a
butcher.

541. The reason is the declarations in the scriptures to that effect.

542. The sense, as explained by the commentator, is this: the Brahmana
who becomes the Ritwik and eats at a Sraddha becomes a Pitri of the
person performing the Sraddha. Hence, when his identity has been changed,
he should, on that day, abstain from sexual congress with even his own
spouse. By indulging in such congress, he incurs the sin of adultery.

543. Batakashaya is explained by the commentator as substance that is
named by pounding the hanging roots of the banian. The Priyangu here
mentioned is not the Aglaia Roxburghiana but the seed called
Rajasarshapa, i.e., Brassica juncea; Sinapis ramasa, Roxb. The Shashtika
paddy is that which ripens in sixty days.

544. The sense seems to be that the libations, few and far between, of
men who do not daily worship their fire are not borne by the fire to the
destined places.

total abstinence.

524. The sense is this: he who observes the vow of abstention from injury

comes to be regarded as the giver of life-breaths in this world. The

assurance given to all creatures of never injuring them on any occasion

is the Dakshina or Sacrificial present of the great sacrifice that is

constituted by universal compassion or abstention from injury.

525. Mansa is flesh. This verse explains the etymology of the word, Mam

(me) sa; Me he eateth, therefore, I shall eat him. The words following Me

he should be supplied in order to get at the meaning.

526. The sense is this; one, while endued with a human body injures

another, the consequences of that injury the doer will suffer in his

human body. One becomes a tiger and slays a deer. The consequences of

that act one will have to endure while one becomes reborn as a tiger.

527. What the sage says is that the fact of the worm's being able to

recollect the incidents of his past life is due to some meritorious act.

That meritorious act is the very sight of the sage which the worm has

been fortunate to obtain.

528. The sense is that among human beings also, acts are done with the

intention of securing happiness. In other words, human beings also enjoy

the fruits of their good acts and endure those of their evil ones.

529. Literally, the verse runs,--what is that which would forsake a

creature that is destitute of etc.,' meaning that such a creature has

been already forsaken by everything. Hence, 'the worm that is destitute

of speech, etc.' is destitute of everything. Its condition is really

fraught with great misery.

530. Jugupsita smritih jata is the paraphrase.

531. Swairini-kule implies, as the commentator explains, the race of

Munis. Swam (Dharamaya) irayati is the etymology. Ajnata-charitam-dharan

applied to Krishna-Dwaipayana. If it be read charam it would refer to

Maitreya.

532. Prithagatman implies one whose soul is still invested with upadhis;

Sukhatman is one whose soul has transcended all upadhis.

533. This literal version of the verse yields no sense. The meaning,

however, is this: Atichccheda or Atichcchanda implies a hyperbolic

statement, Ativaua means a paradox. It is said that by gift of even a

palmful of water one may attain to a place which is attainable by a

hundred sacrifices. This ordinance, which looks like a hyperbole, and its

statement by Vedic teachers that looks like a paradox, fill me with

wonder. The Vedas say that no one attains to such a place without a

hundred sacrifices. This seems to be untrue, for people do reach it by

making even slight gifts to deserving persons at proper times.

534. The sense is that those who pursue carnal pleasures meet with misery

as the end, and those who practise austerities meet with felicity as

their reward.

535. To obtain a sight of thee is the reward or result of my own acts. A

sight of thy person leads to prosperity, through the kindness thou

cherishest for us.

536. The sense is that an ascetic observant of penances, in whatever

stage, and a man possessed of omniscience, are regarded as equal.

537. Such an object can never be accomplished. Hence thy paleness and

leanness.

538. Though completely innocent, thou hast yet been cursed. The anxiety

due to this has made thee so.

539. Yamena praptam is the sense, as explained by the commentator.

540. The sense is this; one should not accept gifts made by a butcher or

slayer of animals. Ten butchers are equal to a single oilman. By

accepting a gift from an oilman, therefore, one incurs ten times as much

sin as by accepting a gift from a butcher. In this way, the measure of

sin goes on increasing according to the ratio given. A Nripa, as

explained by the commentator, means here a small chief. A small king is

equal to ten thousand butchers. A great king, however, is equal to half

of that, i.e., five thousand butchers, In other words, by accepting a

gift from a great king, a man incurs as much sin as is a full five

thousand times of the sin which is incurred by accepting a gift from a

butcher.

541. The reason is the declarations in the scriptures to that effect.

542. The sense, as explained by the commentator, is this: the Brahmana

who becomes the Ritwik and eats at a Sraddha becomes a Pitri of the

person performing the Sraddha. Hence, when his identity has been changed,

he should, on that day, abstain from sexual congress with even his own

spouse. By indulging in such congress, he incurs the sin of adultery.

543. Batakashaya is explained by the commentator as substance that is

named by pounding the hanging roots of the banian. The Priyangu here

mentioned is not the Aglaia Roxburghiana but the seed called

Rajasarshapa, i.e., Brassica juncea; Sinapis ramasa, Roxb. The Shashtika

paddy is that which ripens in sixty days.

544. The sense seems to be that the libations, few and far between, of

men who do not daily worship their fire are not borne by the fire to the

destined places.