sidhellman/clean_data.txt · Datasets at Hugging Face

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568. It should be noted that the word Vira in the various compounds in
which, it occurs here, does not mean heroes of war. On the other hand, it
signifies heroes of righteousness and penances. The path of heroes is the
forest, for cowards cannot go there. The attitude of heroes (Virasana) is
a kind of attitude for Yogins to sit in.

569. Nisargat is literally through creation or original nature, or birth.
Of course, what is implied is that one becomes a Brahmana, or Kshatriya,
or Vaisya or Sudra, through original creation as such, by the Self-born,
that is, birth.

570. Ugra means a fierce or cruel person. It is also applied to signify a
person of a mixed caste whose occupation is the slaughter of animals in
the chase. The commentator is silent. I think, the food supplied by a
fierce or cruel person is meant here, What is said in this verse is that
the several kinds of food spoken of here should be renounced by a good
Brahmana.

571. The sense is this: if a Brahmana dies with any portion of the food
of a Sudra, a Vaisya, or a Kshatriya in his stomach, in his next life he
has to take birth as a Sudra, a Vaisya, or a Kshatriya. If, again, during
life he subsists upon food supplied to him by a Sudra, a Vaisya, or a
Kshatriya, he has to take birth in his next life as a Sudra, a Vaisya, or
a Kshatriya.

572. Kundasin means a pander. It may also imply one who eats from off the
vessel in which the food eaten has been cooked without, that is, using
plates or leaves.

573. The sense seems to be this: a Vaisya ultimately becomes a Brahmans
by observing the duties indicated in verses 30 to 33. As the immediate
reward, however, of his observance of these duties, he becomes a great
Kshatriya. What he should next do in order to become a Brahmana is said
in the verses that follow.

574. This may, besides, imply the taking of a sixth portion of the merits
acquired by his subjects through the righteous deeds they perform.

575. In India an inferior should always stand aside for letting his
superior pass. The Kshatriya should give way to the Brahmana, the Vaisya
to the Kshatriya, and the Sudra to the Vaisya.

576. i.e. Soul (including the Supreme Soul) and Not-soul.

577. Gauri is another name for Earth.

578. The Nadies or Rivers are feminine. Of course, among Rivers there are
some that are masculine, notably, the Sindhu or Indus. Tirthas are places
with sacred waters.

579. One who is free from vanity or arrogance deserves to be called
Purusha. The absence of vanity is implied by soliciting the help of
others even when one is competent oneself. Females follow females, such
being their nature. It is a compliment that Parvati pays to Siva for
Siva's questioning her when he himself is well-acquainted with the topic
upon which she is asked to discourse.

580. The word Sindhu in this verse does not imply the river Indus, but
stands for a river in general. Grammatically, it qualifies Devika before
it. Devika is another name of Sarayu.

581. According to the Hindu scriptures, marriage is not a contract. It is
the union of two individuals of opposite sexes into one person for better
performance of all deeds of piety.

582. Trivikrama is one who covered the three worlds with three steps of
his. It implies Vishnu who assumed the form of a dwarf for beguiling the
Asura king Vali.

583. The sense seems to be this: Thou knowest all things, all mysteries,
yet Thou canst bear all this knowledge within Thyself. We, however, are
so light-minded, i.e., destitute of gravity, that we are unable to bear
within ourselves the knowledge of a mystery. As soon as we got that
knowledge from Mahadeva, we felt the desire of letting it out; and,
indeed, we have let it out at thy request, and let out unto whom?--unto
one that must be secretly laughing at us for our seeming pride.

584. It is said that no person wishes to be vanquished by another in
respect of anything. The only one whose victory or superiority, however,
is bearable or, rather, prayed for, is the son. Hence, the Rishis wish
unto Krishna a son even superior to him.

585. The ward Pushti literally signifies growth or advancement. Hence, it
stands generally for excellence of greatness.

586. The correct reading is not pratisrayam but pratisravam which means
promise or pledge.

587. The pledge, probably, refers to the oaths taken by Bhima and others
about the slaughter of the Kauravas.

588. The sense is this: the king acquires great merit by wielding the rod
of chastisement properly, i.e., by punishing those that deserve
punishment. The infliction of punishment is what keeps the subjects
within the restraints of duty. The rod of chastisement, therefore, is the
very embodiment of the righteousness or merit of the king.

589. Vasudeva is Narayana, and Arjuna is Nara. Nara and Narayana had
practised severe penances at Vadari on the breast of the Himavat for many
thousand years. Vyasa afterwards adopted Vadari as his retreat.

568. It should be noted that the word Vira in the various compounds in

which, it occurs here, does not mean heroes of war. On the other hand, it

signifies heroes of righteousness and penances. The path of heroes is the

forest, for cowards cannot go there. The attitude of heroes (Virasana) is

a kind of attitude for Yogins to sit in.

569. Nisargat is literally through creation or original nature, or birth.

Of course, what is implied is that one becomes a Brahmana, or Kshatriya,

or Vaisya or Sudra, through original creation as such, by the Self-born,

that is, birth.

570. Ugra means a fierce or cruel person. It is also applied to signify a

person of a mixed caste whose occupation is the slaughter of animals in

the chase. The commentator is silent. I think, the food supplied by a

fierce or cruel person is meant here, What is said in this verse is that

the several kinds of food spoken of here should be renounced by a good

Brahmana.

571. The sense is this: if a Brahmana dies with any portion of the food

of a Sudra, a Vaisya, or a Kshatriya in his stomach, in his next life he

has to take birth as a Sudra, a Vaisya, or a Kshatriya. If, again, during

life he subsists upon food supplied to him by a Sudra, a Vaisya, or a

Kshatriya, he has to take birth in his next life as a Sudra, a Vaisya, or

a Kshatriya.

572. Kundasin means a pander. It may also imply one who eats from off the

vessel in which the food eaten has been cooked without, that is, using

plates or leaves.

573. The sense seems to be this: a Vaisya ultimately becomes a Brahmans

by observing the duties indicated in verses 30 to 33. As the immediate

reward, however, of his observance of these duties, he becomes a great

Kshatriya. What he should next do in order to become a Brahmana is said

in the verses that follow.

574. This may, besides, imply the taking of a sixth portion of the merits

acquired by his subjects through the righteous deeds they perform.

575. In India an inferior should always stand aside for letting his

superior pass. The Kshatriya should give way to the Brahmana, the Vaisya

to the Kshatriya, and the Sudra to the Vaisya.

576. i.e. Soul (including the Supreme Soul) and Not-soul.

577. Gauri is another name for Earth.

578. The Nadies or Rivers are feminine. Of course, among Rivers there are

some that are masculine, notably, the Sindhu or Indus. Tirthas are places

with sacred waters.

579. One who is free from vanity or arrogance deserves to be called

Purusha. The absence of vanity is implied by soliciting the help of

others even when one is competent oneself. Females follow females, such

being their nature. It is a compliment that Parvati pays to Siva for

Siva's questioning her when he himself is well-acquainted with the topic

upon which she is asked to discourse.

580. The word Sindhu in this verse does not imply the river Indus, but

stands for a river in general. Grammatically, it qualifies Devika before

it. Devika is another name of Sarayu.

581. According to the Hindu scriptures, marriage is not a contract. It is

the union of two individuals of opposite sexes into one person for better

performance of all deeds of piety.

582. Trivikrama is one who covered the three worlds with three steps of

his. It implies Vishnu who assumed the form of a dwarf for beguiling the

Asura king Vali.

583. The sense seems to be this: Thou knowest all things, all mysteries,

yet Thou canst bear all this knowledge within Thyself. We, however, are

so light-minded, i.e., destitute of gravity, that we are unable to bear

within ourselves the knowledge of a mystery. As soon as we got that

knowledge from Mahadeva, we felt the desire of letting it out; and,

indeed, we have let it out at thy request, and let out unto whom?--unto

one that must be secretly laughing at us for our seeming pride.

584. It is said that no person wishes to be vanquished by another in

respect of anything. The only one whose victory or superiority, however,

is bearable or, rather, prayed for, is the son. Hence, the Rishis wish

unto Krishna a son even superior to him.

585. The ward Pushti literally signifies growth or advancement. Hence, it

stands generally for excellence of greatness.

586. The correct reading is not pratisrayam but pratisravam which means

promise or pledge.

587. The pledge, probably, refers to the oaths taken by Bhima and others

about the slaughter of the Kauravas.

588. The sense is this: the king acquires great merit by wielding the rod

of chastisement properly, i.e., by punishing those that deserve

punishment. The infliction of punishment is what keeps the subjects

within the restraints of duty. The rod of chastisement, therefore, is the

very embodiment of the righteousness or merit of the king.

589. Vasudeva is Narayana, and Arjuna is Nara. Nara and Narayana had

practised severe penances at Vadari on the breast of the Himavat for many

thousand years. Vyasa afterwards adopted Vadari as his retreat.