sidhellman/clean_data.txt · Datasets at Hugging Face

text stringlengths 0 182

602. In India, no man should worship the deities, with a full stomach.
Indeed, one must abstain from every kind of food and drink if one has to
worship the deities formally.

603. Rama of Bhrigu's race went to Mahadeva for acquiring the science of
arms. While dwelling in Siva's retreat, he had a quarrel with Karttikeya
or Kumara, the son of Siva's loins. Rama worsted his preceptor's son in
battle, at which his preceptor, gratified with him, made him a present of
his own battle-axe, wherewith the regenerate here exterminated the
Kshatriyas for full one and twenty times.

604. Many of these words beginning with Mahat represent Krishna's own
words as spoken to Arjuna in the Gita. 'I am the foremost of sacrifices;
I am the foremost of sacrificers,' etc.

605. Referring to Hanumat and others among the apes that Rama led against
Ravana.

606. The universe consists of Soul and Not-soul. Jiva, when cased in
matter or Not-soul takes Not-soul for himself, in his ignorance. In fact
until true knowledge is attained, the body is taken for self.

607. The sense is that untimely deaths do not occur in such places; nor
fear of oppression or unlawful chastisement by the king; etc.

608. The Bengal reading mrishtascha varina is incorrect. The Bombay
reading mrishtasya varinsha is correct.

609. The word--kavi used in this verse, means Agni or fire, as explained
by the commentator, One of the vernacular translators wrongly takes it as
implying the preceptor Sukara.

610. The last verse, as read in the Bengal texts, is vicious. Nastyandam
astitu Brahma, etc., is the correct reading.

611. To an afflicted person the day seems long.

612. The sense is that it is this Kesava who upholds the cause of
Righteousness when dangers overtake it. cf. 'Yada yada hi dharmasya,
etc.' in the Gita. It does not mean that when doubts are entertained by
persons on questions of morality, it is Kesava who dispels them.

613. Refers to the existence of Brahma when all else is nought.

614. The fivefold seed consists of the four orders of creatures and acts
which determine the conditions of all beings.

615. Eagle marmelos, Linn.

616. Durvasa is regarded as a portion of Mahadeva. The question of
Yudhishthira, therefore, really relates to Mahadeva although the name
that occurs is of Durvasa.

617. A Parvam is a knot. Reeds and bamboos consist of a series of knots.
The space between two knots is called a Salya.

618. The allusion is to the fiery mare's head which is supposed to wander
through the ocean.

619. Verses 4 to 9 are extremely difficult. They represent so many
surceases. Nilakantha, however, has shown great ingenuity in expounding
them. In the first line of 4, drishtam refers to pratyaksham, and srutam
to sruti or agama. Hence, what is meant by the first line
is,--Innumerable are the cases of both direct perception and scriptural
assertion in which the scriptures are regarded as more authoritative, and
those is which direct perception is regarded as more authoritative. In 5,
the speaker refers to the atomic and other theories of the creation
derived from Reason. Bhishma declares it as his opinion that all such
theories are untenable or groundless. In the first line of 6, the word
Ekam implies Brahma. The sense is, if thou thinkest that Brahma alone is
the cause of the universe and in thinking so becomest landed on doubt.
The reply to this is that Yoga for a long course of years will enable
thee to comprehend the sufficiency of unassisted Brahma to evolve the
universe. In 7, anekam pranayatram kalpamanena refers to one who without
leading any particular or settled mode of life lives just as it suits him
to live, that is, who leads the life of a religious mendicant never
thinking of the morrow. In 9, anihaddham vacha implies what is not
defined or indicated by the words of the Vedas or scriptures. The Burdwan
Pundits have made a mess of the whole passage, or, rather, of nearly the
whole of this section.

620. Teshu is equivalent to praryakshanumanachareshu. The sense,
therefore, is that the three, viz., direct perception, inference, and
good conduct being, for these reasons, fallible, the only infallible
standard that remain, is audition or the scriptures, or, as verse 14 puts
it, men with understandings born of the scriptures.

621. Atripyantah are men who like Yudhishthira are filled with anxiety:
as to what they should do. Seekers after the right are so called.

622. The five who must be first fed are the deities, the Pitris, the
guests, diverse creatures included under the word Bhutus, and lastly
relatives.

623. Some texts read nabhibhavet, meaning one should never vanquish an
old man (i.e., assert one's superiority over him).

624. In his excellent work on the Curiosities of Literature Mr. D'Israeli
attempts to trace the origin of the custom of uttering a blessing on

602. In India, no man should worship the deities, with a full stomach.

Indeed, one must abstain from every kind of food and drink if one has to

worship the deities formally.

603. Rama of Bhrigu's race went to Mahadeva for acquiring the science of

arms. While dwelling in Siva's retreat, he had a quarrel with Karttikeya

or Kumara, the son of Siva's loins. Rama worsted his preceptor's son in

battle, at which his preceptor, gratified with him, made him a present of

his own battle-axe, wherewith the regenerate here exterminated the

Kshatriyas for full one and twenty times.

604. Many of these words beginning with Mahat represent Krishna's own

words as spoken to Arjuna in the Gita. 'I am the foremost of sacrifices;

I am the foremost of sacrificers,' etc.

605. Referring to Hanumat and others among the apes that Rama led against

Ravana.

606. The universe consists of Soul and Not-soul. Jiva, when cased in

matter or Not-soul takes Not-soul for himself, in his ignorance. In fact

until true knowledge is attained, the body is taken for self.

607. The sense is that untimely deaths do not occur in such places; nor

fear of oppression or unlawful chastisement by the king; etc.

608. The Bengal reading mrishtascha varina is incorrect. The Bombay

reading mrishtasya varinsha is correct.

609. The word--kavi used in this verse, means Agni or fire, as explained

by the commentator, One of the vernacular translators wrongly takes it as

implying the preceptor Sukara.

610. The last verse, as read in the Bengal texts, is vicious. Nastyandam

astitu Brahma, etc., is the correct reading.

611. To an afflicted person the day seems long.

612. The sense is that it is this Kesava who upholds the cause of

Righteousness when dangers overtake it. cf. 'Yada yada hi dharmasya,

etc.' in the Gita. It does not mean that when doubts are entertained by

persons on questions of morality, it is Kesava who dispels them.

613. Refers to the existence of Brahma when all else is nought.

614. The fivefold seed consists of the four orders of creatures and acts

which determine the conditions of all beings.

615. Eagle marmelos, Linn.

616. Durvasa is regarded as a portion of Mahadeva. The question of

Yudhishthira, therefore, really relates to Mahadeva although the name

that occurs is of Durvasa.

617. A Parvam is a knot. Reeds and bamboos consist of a series of knots.

The space between two knots is called a Salya.

618. The allusion is to the fiery mare's head which is supposed to wander

through the ocean.

619. Verses 4 to 9 are extremely difficult. They represent so many

surceases. Nilakantha, however, has shown great ingenuity in expounding

them. In the first line of 4, drishtam refers to pratyaksham, and srutam

to sruti or agama. Hence, what is meant by the first line

is,--Innumerable are the cases of both direct perception and scriptural

assertion in which the scriptures are regarded as more authoritative, and

those is which direct perception is regarded as more authoritative. In 5,

the speaker refers to the atomic and other theories of the creation

derived from Reason. Bhishma declares it as his opinion that all such

theories are untenable or groundless. In the first line of 6, the word

Ekam implies Brahma. The sense is, if thou thinkest that Brahma alone is

the cause of the universe and in thinking so becomest landed on doubt.

The reply to this is that Yoga for a long course of years will enable

thee to comprehend the sufficiency of unassisted Brahma to evolve the

universe. In 7, anekam pranayatram kalpamanena refers to one who without

leading any particular or settled mode of life lives just as it suits him

to live, that is, who leads the life of a religious mendicant never

thinking of the morrow. In 9, anihaddham vacha implies what is not

defined or indicated by the words of the Vedas or scriptures. The Burdwan

Pundits have made a mess of the whole passage, or, rather, of nearly the

whole of this section.

620. Teshu is equivalent to praryakshanumanachareshu. The sense,

therefore, is that the three, viz., direct perception, inference, and

good conduct being, for these reasons, fallible, the only infallible

standard that remain, is audition or the scriptures, or, as verse 14 puts

it, men with understandings born of the scriptures.

621. Atripyantah are men who like Yudhishthira are filled with anxiety:

as to what they should do. Seekers after the right are so called.

622. The five who must be first fed are the deities, the Pitris, the

guests, diverse creatures included under the word Bhutus, and lastly

relatives.

623. Some texts read nabhibhavet, meaning one should never vanquish an

old man (i.e., assert one's superiority over him).

624. In his excellent work on the Curiosities of Literature Mr. D'Israeli

attempts to trace the origin of the custom of uttering a blessing on