sidhellman/clean_data.txt · Datasets at Hugging Face

text stringlengths 0 182
there in our very sight.'"[222]

The end of Aswamedha Parva

FOOTNOTES

1. Mahavahu occurs twice in this passage. One of the epithets is left out
on the score of redundancy.

2. i.e., human sacrifice. From this it appears that the sacrifice of
human beings was in vogue at the time.

3. King Marutta celebrated a sacrifice in the Himalayas, bestowing gold
on Brahmanas. Not being able to carry the entire quantity, they had
carried as much as they could, throwing away the remainder.

4. Digambara, i.e., in naked state.

5. Nityada always, left out on the ground of redundancy.

6. Bhutanam etc. is explained by Nilakantha as no swasya, and the
vocative vibho is taken as Paramatman.

7. Agatagamam implies, as explained by the commentator,
praptasastrarahasyam.

8. Nirakarasritena is explained by Nilakantha as
Asamprajnatas-samadhi-samadhigamya Brhamabhavasritena, implying reliance
on Brahman by having recourse to Samadhi or a suspension of all functions
of both body and mind (through Yoga) and arrival at that state which is
one of perfect unconsciousness.'

9. The dissolution here spoken of is the Mahapralaya and not the Khanda
or Avantara Pralayas. Till then, the sage will look upon all beings,
i.e., their repeated migrations.

10. The commentator explains that altogether seven questions are asked.
The first is about the dissolution of the body. The second relates to the
manner of re-acquiring a body. The third has reference to the manner in
which rebirth may be avoided. The fourth relates to the causes that
operate for giving a body to Jiva. By Prakriti is meant Nature or that
Nescience which is the cause of body. The fifth relates to the Anyat or
Param, viz., how final Emancipation or absorption into Brahman takes
place. The sixth pertains to the manner in which the fruits of acts are
enjoyed or endured. The seventh enquires after the way in which acts
attach to Jiva even when devoid of a body.

11. Kala here means both the season of the year and the age of the
person. Food that is beneficial in summer is not so in winter, or that
which is beneficial in youth is otherwise at old age. All the texts that
I have seen have viditwa and not aviditiwa which Telang takes in his
version for the Sacred Books of the East. Kala is always interpreted by
the commentators of Charaka as referring to either period of life or
period of the year. This, as well as the following verses, relates to the
laws of health as expounded by Charaka.

12. The faults are three, viz., Wind, Bile, and Phlegm. When existing in
a state of harmony, they produce health. When one is excited or two, or
all, indisposition sets in. They are called dosha or faults, because of
their liability to be excited and product, disease. Telang, not
suspecting that the whole passage is a reproduction of a passage in the
ancient work edited by Charaka, misunderstands some expressions and
wrongly renders doshan into 'disorders.'

13. Jivitam in the second line seems to be an objective of sariram in the
first.

14. Garbha-sankramane is explained by Nilakantha as 'entering the foetus
in the womb after casting off the body appertaining to the other world. I
think Telang is not correct in his version of 19 and 20. Atisarpana can
never imply 'exhaustion'; hence, karmanam can never be the reading he
adopts. Besides tadrisam seems to settle the question. The tortures felt
at death are similar to those at birth.

15. Sambutatwam is sanhatatwam. Niyachachati is nasyyati Vayu is
understood in the second line, or that in the first line of the next
verse may be taken as the nom. of niyachachati.

16. Pachante is phalam prayachhanti.

17. Nilakantha explains this verse in a different way. According to him
it means,--'in consequence of his subtlety and imperceptibility, Jiva
does not become attached to anything. For this reason, one possessed of a
knowledge of Brahman, having become cognisant of Brahman and attained the
great object of his desire, succeeds in becoming so (i.e., dissociated
from all things). This interpretation seems to be a little far-fetched.

18. Chetasa indicates upadhibhutena, for previously, Jiva was without
upadhi. Pranasthaneshu implies Indriyagolokeshu or those vital parts
which constitute the seats of the senses. Chetana does not, I think, mean
'consciousness.' It implies mind.

19. Causes them to grow. I do not follow Nilakantha here.

20. Nilakantha points out that one of the cha's indicates the reason or
cause. Hence, the use of 'therefore' in the text.

21. Vikrita does not necessarily mean degraded. It implies 'changed or
altered.' Jiva, who is pure and immaculate, takes birth in this world,
failing away from his true status of Brahman owing to his acts. Acts,

there in our very sight.'"[222]

The end of Aswamedha Parva

FOOTNOTES

1. Mahavahu occurs twice in this passage. One of the epithets is left out

on the score of redundancy.

2. i.e., human sacrifice. From this it appears that the sacrifice of

human beings was in vogue at the time.

3. King Marutta celebrated a sacrifice in the Himalayas, bestowing gold

on Brahmanas. Not being able to carry the entire quantity, they had

carried as much as they could, throwing away the remainder.

4. Digambara, i.e., in naked state.

5. Nityada always, left out on the ground of redundancy.

6. Bhutanam etc. is explained by Nilakantha as no swasya, and the

vocative vibho is taken as Paramatman.

7. Agatagamam implies, as explained by the commentator,

praptasastrarahasyam.

8. Nirakarasritena is explained by Nilakantha as

Asamprajnatas-samadhi-samadhigamya Brhamabhavasritena, implying reliance

on Brahman by having recourse to Samadhi or a suspension of all functions

of both body and mind (through Yoga) and arrival at that state which is

one of perfect unconsciousness.'

9. The dissolution here spoken of is the Mahapralaya and not the Khanda

or Avantara Pralayas. Till then, the sage will look upon all beings,

i.e., their repeated migrations.

10. The commentator explains that altogether seven questions are asked.

The first is about the dissolution of the body. The second relates to the

manner of re-acquiring a body. The third has reference to the manner in

which rebirth may be avoided. The fourth relates to the causes that

operate for giving a body to Jiva. By Prakriti is meant Nature or that

Nescience which is the cause of body. The fifth relates to the Anyat or

Param, viz., how final Emancipation or absorption into Brahman takes

place. The sixth pertains to the manner in which the fruits of acts are

enjoyed or endured. The seventh enquires after the way in which acts

attach to Jiva even when devoid of a body.

11. Kala here means both the season of the year and the age of the

person. Food that is beneficial in summer is not so in winter, or that

which is beneficial in youth is otherwise at old age. All the texts that

I have seen have viditwa and not aviditiwa which Telang takes in his

version for the Sacred Books of the East. Kala is always interpreted by

the commentators of Charaka as referring to either period of life or

period of the year. This, as well as the following verses, relates to the

laws of health as expounded by Charaka.

12. The faults are three, viz., Wind, Bile, and Phlegm. When existing in

a state of harmony, they produce health. When one is excited or two, or

all, indisposition sets in. They are called dosha or faults, because of

their liability to be excited and product, disease. Telang, not

suspecting that the whole passage is a reproduction of a passage in the

ancient work edited by Charaka, misunderstands some expressions and

wrongly renders doshan into 'disorders.'

13. Jivitam in the second line seems to be an objective of sariram in the

first.

14. Garbha-sankramane is explained by Nilakantha as 'entering the foetus

in the womb after casting off the body appertaining to the other world. I

think Telang is not correct in his version of 19 and 20. Atisarpana can

never imply 'exhaustion'; hence, karmanam can never be the reading he

adopts. Besides tadrisam seems to settle the question. The tortures felt

at death are similar to those at birth.

15. Sambutatwam is sanhatatwam. Niyachachati is nasyyati Vayu is

understood in the second line, or that in the first line of the next

verse may be taken as the nom. of niyachachati.

16. Pachante is phalam prayachhanti.

17. Nilakantha explains this verse in a different way. According to him

it means,--'in consequence of his subtlety and imperceptibility, Jiva

does not become attached to anything. For this reason, one possessed of a

knowledge of Brahman, having become cognisant of Brahman and attained the

great object of his desire, succeeds in becoming so (i.e., dissociated

from all things). This interpretation seems to be a little far-fetched.

18. Chetasa indicates upadhibhutena, for previously, Jiva was without

upadhi. Pranasthaneshu implies Indriyagolokeshu or those vital parts

which constitute the seats of the senses. Chetana does not, I think, mean

'consciousness.' It implies mind.

19. Causes them to grow. I do not follow Nilakantha here.

20. Nilakantha points out that one of the cha's indicates the reason or

cause. Hence, the use of 'therefore' in the text.

21. Vikrita does not necessarily mean degraded. It implies 'changed or

altered.' Jiva, who is pure and immaculate, takes birth in this world,

failing away from his true status of Brahman owing to his acts. Acts,