sidhellman/clean_data.txt · Datasets at Hugging Face

text stringlengths 0 182

81. Kshatriyas always require Brahmanas for assisting them in their acts.
These particular Kshatriyas, through fear of Rama, fled to the forests
and mountains. They could not, accordingly, find Brahmanas for assisting
them. Their children, therefore, fell away from the status of Kshatriyas
and became Vrishalas or Sudras.

82. Kshatriya-bandhu always implies low or inferior Kshatriyas, as
Brahma-bandhu implies low or inferior Brahmanas. The expression, very
probably, is similar to Brahman-sangat in current Bengali. It does not
surely mean 'kinsmen of Kshatriyas'.

83. The vocative, 'O foremost of regenerate ones' applies to Jamadagni's
son. The narration is that of the Pitris. All the copies, however,
represent this as the Brahmana's speech to his wife. Indeed, the Brahmana
is only reciting to his wife the speech of the Pitris to Rama. The Yoga
here spoken of is, as Nilakantha explains the Raja-Yoga. Previously,
Alarka had been bent upon Hatha-Yoga which frequently ends in the
destruction of the person practising it.

84. Praharsha, rendered 'exultation', is explained by Nilakantha as the
joy that is felt at the certainty of attaining what is desired. Priti is
that satisfaction which is felt when the object desired is attained.
Ananda is what arises while enjoying the attained object.

85. The sense seems to be this. Having first conquered the internal foes
mentioned, the man of intelligence, bent on effecting his deliverance,
should then seek to vanquish all external foes standing in his way.

86. Nilakantha explains that dosha here refers to attachment, cupidity
and the rest; while Sadhu implies not men but the virtues of tranquillity
and the rest.

87. think Telang renders this verse wrongly. Samhatadehabandhanah does
not mean 'with bodily frame destroyed' but 'with bodily frame united.' If
samhata be taken as destroyed, the compound bhinna-vikirna-dehah in the
second line would be a useless repetition. The meaning is that with
bodily frame or the bonds of body united, he takes birth. When he dies,
that frame becomes dismembered and scattered.

88. The conditions referred to are affluence and indigence, as explained
by Nilakantha.

89. This is, rather, obscure. Nilakantha observes that the Vedic text
referred to is: 'Do not covet anybody's property.' What Janaka says seems
to be this: Thinking of this prohibition about coveting other people's
property, I thought how could it be ascertained what belongs to others.

90. The sense seems to be this: the property of smell attaches to earth.
I do not desire smell for my own enjoyment. If it is perceived, it is
perceived by the organ of smell. The earth, therefore, is subject to me,
not I to the earth. I have transcended my sensations, and, therefore, the
objects to which they inhere. The whole world represents only the objects
of the sensations. The latter being mastered, the whole world has been
mastered by me.

91. i.e., I live and act for these and not my own self.

92. Nilakantha's reading is erroneous, Brahma-labhasya should be
Brahmana-bhasya. So also durvarasya is incorrect. Nemi may also mean the
line or track that is made by a wheel as it moves. If taken in this
sense, it would mean 'that is confined to, or that cannot deviate from
the track constituted by goodness'. The nave, Brahman, is, of course, the
Vedas.

93. The sense seems to be this. The sovereignty of the whole Earth or of
Heaven, and this knowledge of my identity with the universe--of these two
alternatives, I would freely choose the latter. Hence, he says--'This
knowledge is my wealth.'

94. These are different modes of life.

95. The sense is this: the knowledge to be acquired is that all is one.
Diverse ways there are for acquiring it. Those, again, that have attained
to tranquillity have acquired it.

96. Actions are perishable and can lead to no lasting result. It is by
the understanding that that knowledge, leading to what is permanent, is
to be attained.

97. I expand this verse a little for making it intelligible. A literal
version would run as follows: Good means may be seen, perceived as by
bees. Action is (cleansed) understanding; through folly it is invested
with the symbols of knowledge. Karmabudhhi never means 'action and
knowledge' as rendered by Telang. Abudhitwatt means 'through ignorance.'
This ignorance is of those persons whose understandings have not been
cleansed by action.

98. What is stated here is this. In the matter of achieving Emancipation,
no ordinances have been laid down, positive or negative, like those in
respect of other things. If one wishes to attain to Heaven, he should do
this and abstain from the other. For achieving Emancipation, however,
only seeing and hearing are prescribed. Seeing implies contemplation, and
hearing, the receiving of instructions from the preceptor. Nilakantha
explains hearing as Vedantadisravanam (vide his comment on the word
'srutam' in verse 3 above).

99. The speaker wishes to inculcate that one should first contemplate an
object of direct perception, such as earth, etc. Then on such
'unperceived' objects as operations of the mind. Such contemplation will

81. Kshatriyas always require Brahmanas for assisting them in their acts.

These particular Kshatriyas, through fear of Rama, fled to the forests

and mountains. They could not, accordingly, find Brahmanas for assisting

them. Their children, therefore, fell away from the status of Kshatriyas

and became Vrishalas or Sudras.

82. Kshatriya-bandhu always implies low or inferior Kshatriyas, as

Brahma-bandhu implies low or inferior Brahmanas. The expression, very

probably, is similar to Brahman-sangat in current Bengali. It does not

surely mean 'kinsmen of Kshatriyas'.

83. The vocative, 'O foremost of regenerate ones' applies to Jamadagni's

son. The narration is that of the Pitris. All the copies, however,

represent this as the Brahmana's speech to his wife. Indeed, the Brahmana

is only reciting to his wife the speech of the Pitris to Rama. The Yoga

here spoken of is, as Nilakantha explains the Raja-Yoga. Previously,

Alarka had been bent upon Hatha-Yoga which frequently ends in the

destruction of the person practising it.

84. Praharsha, rendered 'exultation', is explained by Nilakantha as the

joy that is felt at the certainty of attaining what is desired. Priti is

that satisfaction which is felt when the object desired is attained.

Ananda is what arises while enjoying the attained object.

85. The sense seems to be this. Having first conquered the internal foes

mentioned, the man of intelligence, bent on effecting his deliverance,

should then seek to vanquish all external foes standing in his way.

86. Nilakantha explains that dosha here refers to attachment, cupidity

and the rest; while Sadhu implies not men but the virtues of tranquillity

and the rest.

87. think Telang renders this verse wrongly. Samhatadehabandhanah does

not mean 'with bodily frame destroyed' but 'with bodily frame united.' If

samhata be taken as destroyed, the compound bhinna-vikirna-dehah in the

second line would be a useless repetition. The meaning is that with

bodily frame or the bonds of body united, he takes birth. When he dies,

that frame becomes dismembered and scattered.

88. The conditions referred to are affluence and indigence, as explained

by Nilakantha.

89. This is, rather, obscure. Nilakantha observes that the Vedic text

referred to is: 'Do not covet anybody's property.' What Janaka says seems

to be this: Thinking of this prohibition about coveting other people's

property, I thought how could it be ascertained what belongs to others.

90. The sense seems to be this: the property of smell attaches to earth.

I do not desire smell for my own enjoyment. If it is perceived, it is

perceived by the organ of smell. The earth, therefore, is subject to me,

not I to the earth. I have transcended my sensations, and, therefore, the

objects to which they inhere. The whole world represents only the objects

of the sensations. The latter being mastered, the whole world has been

mastered by me.

91. i.e., I live and act for these and not my own self.

92. Nilakantha's reading is erroneous, Brahma-labhasya should be

Brahmana-bhasya. So also durvarasya is incorrect. Nemi may also mean the

line or track that is made by a wheel as it moves. If taken in this

sense, it would mean 'that is confined to, or that cannot deviate from

the track constituted by goodness'. The nave, Brahman, is, of course, the

Vedas.

93. The sense seems to be this. The sovereignty of the whole Earth or of

Heaven, and this knowledge of my identity with the universe--of these two

alternatives, I would freely choose the latter. Hence, he says--'This

knowledge is my wealth.'

94. These are different modes of life.

95. The sense is this: the knowledge to be acquired is that all is one.

Diverse ways there are for acquiring it. Those, again, that have attained

to tranquillity have acquired it.

96. Actions are perishable and can lead to no lasting result. It is by

the understanding that that knowledge, leading to what is permanent, is

to be attained.

97. I expand this verse a little for making it intelligible. A literal

version would run as follows: Good means may be seen, perceived as by

bees. Action is (cleansed) understanding; through folly it is invested

with the symbols of knowledge. Karmabudhhi never means 'action and

knowledge' as rendered by Telang. Abudhitwatt means 'through ignorance.'

This ignorance is of those persons whose understandings have not been

cleansed by action.

98. What is stated here is this. In the matter of achieving Emancipation,

no ordinances have been laid down, positive or negative, like those in

respect of other things. If one wishes to attain to Heaven, he should do

this and abstain from the other. For achieving Emancipation, however,

only seeing and hearing are prescribed. Seeing implies contemplation, and

hearing, the receiving of instructions from the preceptor. Nilakantha

explains hearing as Vedantadisravanam (vide his comment on the word

'srutam' in verse 3 above).

99. The speaker wishes to inculcate that one should first contemplate an

object of direct perception, such as earth, etc. Then on such

'unperceived' objects as operations of the mind. Such contemplation will