sidhellman/clean_data.txt · Datasets at Hugging Face

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gradually lead to that which is Supreme. The abhyasa or practice referred
to in the second line is the practice of sama, dama, etc. I do not think
that Telang's version of 8 and 9 brings out the meaning clearly.

100. The sense is that when her individual soul became merged into the
Supreme soul, she became identified with Brahman. This, was, of course,
due to the knowledge of Kshetra as something separate from Kshetrajna.

101. Their origin is Brahman or Truth. They live, dissociated from their
origin, in consequence of their acts. When their acts cease, they return
to and become merged in Brahman.

102. i.e., that course of life which has for its object the acquisition
of knowledge relating to the soul. This, of course, includes the
knowledge that is needed for achieving identification with the Supreme
Soul or Brahman.

103. The specific characteristics of the five elements are, as frequently
referred before, smell attaching to earth, sound to ether, taste, to
water, etc. The deities referred to in the last verse are probably the
senses.

104. The total eleven is made up of the three qualities, the five
elements, the group of organs and senses as one, egoism and understanding.

105. Anyatha pratipannah is explained by Nilakantha as 'born in other
orders'. Telang takes it as 'Behaving in a contrary way.' 'How can goats
and sheep behave otherwise?' The sense seems to be that those born as
goats, succeed in ascending upwards through the efficacy of the religious
acts of the Brahmanas. By becoming sacrificial victims they regain their
true position.

106. Qualities abiding in Darkness etc, imply those qualities that are
permanently attached to Darkness.

107. Some texts read Santapah and not Sanghatah. The meaning then will be
grief or sorrow.

108. This may refer to the exposure of other people's weaknesses by
tearing open their veils or covers.

109. Vibhajanti implies enjoyments in this connection. Telang starts a
needless objection to this word.

110. 'From even a distance.' implies that upon even a cursory view;
without even being examined minutely.

111. What is said here is this: the three qualities exist in even the
immobile objects of the universe. As regards Darkness, it predominates in
them. As regards Passion, it dwells in such properties of theirs as
pungency, sourness, sweetness, etc, which change with time or in
consequence of cooking or through admixture. Their only properties are
said to appertain to Goodness. Tiryagbhavagatam is explained by
Nilakantha as adhikyam gatam. Telang thinks this is unwarrantable. His
own version, however, of the first line is untenable. What can be the
tiryagbhava or 'form of lower species' of immobile objects? Telang
frequently forgets that Nilakantha represents a school of interpretation
not founded by him but which existed from a time long anterior to him.

112. 'Conjunctions' are evidently the periods joining the seasons, i.e.,
the close of one season and the beginning of another.

113. This probably implies that the mind, through the aid of the senses,
enters into all things or succeeds in knowing them.

114. The sense seems to be that through these one succeeds in taking
birth as a Brahmana.

115. A repetition occurs here of about 5 verses. The passage is evidently
an interpolation originally caused by carelessness.

116. Nilakantha explains that this implies that one should regard these
as really undistinguished from the mind. Indeed, created by the mind
itself, these should always be taken as having no real existence beyond
the mind.

117. 'That' here refers to the attenuation of all things by absorption
into the mind.

118. Gunagunam is treating the qualities as not qualities; i.e.,
regarding bravery, magnanimity, etc, as really not merits, for these lead
to pride. Ekacharyyam is ekantavasam, i.e., life in seclusion, or living
without depending upon others. Anantaram is nirastasamastabheda or
non-recognition of all distinctions. Some texts read Brahmamatah meaning
'existing among Brahmanas'. Ekapadam sukham is samastasukhagarbham, i.e.,
the source or fountain of all happiness.

119. The two deities are Jiva and Iswara.

120. The correct reading, in 53 seems to be samsargabhiratam and not
samsayabhiratam.

121. In the second line, the correct words are martya and sarva. The
sense of the second line seems to be that this body is ceaselessly
revolving, for Emancipation is difficult to achieve. Hence this body is,
as it were, the wheel of Time. Nilakantha's explanation does not seem to
be satisfactory.

122. I do not think that Telang is correct in his version of this verse.
What is said here seems to be this. The body is, as it were the wheel of

gradually lead to that which is Supreme. The abhyasa or practice referred

to in the second line is the practice of sama, dama, etc. I do not think

that Telang's version of 8 and 9 brings out the meaning clearly.

100. The sense is that when her individual soul became merged into the

Supreme soul, she became identified with Brahman. This, was, of course,

due to the knowledge of Kshetra as something separate from Kshetrajna.

101. Their origin is Brahman or Truth. They live, dissociated from their

origin, in consequence of their acts. When their acts cease, they return

to and become merged in Brahman.

102. i.e., that course of life which has for its object the acquisition

of knowledge relating to the soul. This, of course, includes the

knowledge that is needed for achieving identification with the Supreme

Soul or Brahman.

103. The specific characteristics of the five elements are, as frequently

referred before, smell attaching to earth, sound to ether, taste, to

water, etc. The deities referred to in the last verse are probably the

senses.

104. The total eleven is made up of the three qualities, the five

elements, the group of organs and senses as one, egoism and understanding.

105. Anyatha pratipannah is explained by Nilakantha as 'born in other

orders'. Telang takes it as 'Behaving in a contrary way.' 'How can goats

and sheep behave otherwise?' The sense seems to be that those born as

goats, succeed in ascending upwards through the efficacy of the religious

acts of the Brahmanas. By becoming sacrificial victims they regain their

true position.

106. Qualities abiding in Darkness etc, imply those qualities that are

permanently attached to Darkness.

107. Some texts read Santapah and not Sanghatah. The meaning then will be

grief or sorrow.

108. This may refer to the exposure of other people's weaknesses by

tearing open their veils or covers.

109. Vibhajanti implies enjoyments in this connection. Telang starts a

needless objection to this word.

110. 'From even a distance.' implies that upon even a cursory view;

without even being examined minutely.

111. What is said here is this: the three qualities exist in even the

immobile objects of the universe. As regards Darkness, it predominates in

them. As regards Passion, it dwells in such properties of theirs as

pungency, sourness, sweetness, etc, which change with time or in

consequence of cooking or through admixture. Their only properties are

said to appertain to Goodness. Tiryagbhavagatam is explained by

Nilakantha as adhikyam gatam. Telang thinks this is unwarrantable. His

own version, however, of the first line is untenable. What can be the

tiryagbhava or 'form of lower species' of immobile objects? Telang

frequently forgets that Nilakantha represents a school of interpretation

not founded by him but which existed from a time long anterior to him.

112. 'Conjunctions' are evidently the periods joining the seasons, i.e.,

the close of one season and the beginning of another.

113. This probably implies that the mind, through the aid of the senses,

enters into all things or succeeds in knowing them.

114. The sense seems to be that through these one succeeds in taking

birth as a Brahmana.

115. A repetition occurs here of about 5 verses. The passage is evidently

an interpolation originally caused by carelessness.

116. Nilakantha explains that this implies that one should regard these

as really undistinguished from the mind. Indeed, created by the mind

itself, these should always be taken as having no real existence beyond

the mind.

117. 'That' here refers to the attenuation of all things by absorption

into the mind.

118. Gunagunam is treating the qualities as not qualities; i.e.,

regarding bravery, magnanimity, etc, as really not merits, for these lead

to pride. Ekacharyyam is ekantavasam, i.e., life in seclusion, or living

without depending upon others. Anantaram is nirastasamastabheda or

non-recognition of all distinctions. Some texts read Brahmamatah meaning

'existing among Brahmanas'. Ekapadam sukham is samastasukhagarbham, i.e.,

the source or fountain of all happiness.

119. The two deities are Jiva and Iswara.

120. The correct reading, in 53 seems to be samsargabhiratam and not

samsayabhiratam.

121. In the second line, the correct words are martya and sarva. The

sense of the second line seems to be that this body is ceaselessly

revolving, for Emancipation is difficult to achieve. Hence this body is,

as it were, the wheel of Time. Nilakantha's explanation does not seem to

be satisfactory.

122. I do not think that Telang is correct in his version of this verse.

What is said here seems to be this. The body is, as it were the wheel of