sidhellman/clean_data.txt · Datasets at Hugging Face

text stringlengths 0 182
Time; the body is the ocean of delusion; the body is the creator,
destroyer and reawakener of the universe. Through the body creatures act,
and hence creation, destruction, and re-creation are due to the body.
This accords with what is said elsewhere regarding the body.

123. It would be wrong to take satah as implying 'the good,' the finite
verses in every text being singular.

124. The correct reading seems to be atmana as the last word of the first
line, and not atman.

125. What is said here is that the quality of passion predominates in
these.

126. Nyagrodha is the Ficus Bengalensis, Linn. Jamvu is Eugenia
Jambolana, Lamk. Pippala is Ficus religiosa, Linn. Salmali is Bombax
Malabaricum. Sinsapa is Dalbergia Sissoo, Roxb. Meshasringa is Asclepia
geminata, Roxb. Kichaka is a variety of mountain bamboo. Here however it
evidently implies the Nimba or Melia Azadirachta, Linn.

127. Nilakantha is for taking the second line as consisting of two
propositions. It would be better to take satinam as referring to strinam,
and vasumatyah, as an adjective of Apsarasah.

128. The sense seems to be that good men never allow others to know what
their acts are. They are strangers to ostentation.

129. The sense seems to be that the knowledge of one's own identity and
of things as discriminated from one another is presided over by Prakriti.
If the question is asked whence is the knowledge--'I am so,' and that
'this is so,' the answer is that it comes from Prakriti or Nature.

130. As explained by Nilakantha, the word Savitri is used here to imply
all forms of worship observed by Brahmanas, etc, and the Mlecchas as
well. This turning back to explain a word used before is said to be an
instance of "looking back like the lion".

131. Telang, I think, renders this verse wrongly. In the first line it is
said that Brahman is superior to the Prajapatis. In the second it is
pointed out that Vishnu is superior to Brahman.

132. It is difficult to understand which part of the wheel is intended to
be expressedly 'bandhanam' or the bond; I take it for the spokes.
Pariskandha is Samuha or the materials that together compose an object.
Here it may be taken for the nave or centre. Home is called the
circumference, because, as the circumference limits the wheel, even so
home (wife and children) limits the affections and acts of life.

133. The words Kalachakram pravartate have been rendered in the first
verse of this lesson. In verse 9, the words asaktaprabhavapavyam are
explained by Nilakantha differently. Manas-krantam, I take, is equivalent
to 'be bounded by the mind,' I do not know whence Telang gets 'never
fatigued' as the substitute of this word.

134. Implying that he should go to the house of his preceptor, study and
serve there, and after completing his course, return for leading a life
of domesticity.

135. The sense seems to be that these last three duties are productive of
merit and should, therefore, be performed. The first three however, are
sources of living.

136. Havishya is food cooked in a particular way and offered to the
deities. It must be free from meat. There may be milk or ghee in it, but
the cooking must be done in a single pot or vessel continuously; no
change of vessels is allowed.

137. Vilwa is the Aegle marmelos, and Palasa is the Butea frondosa of
Roxburgh.

138. At first he should live on fruits and roots and leaves, etc. Next on
water, and then on air. There are different sects of forests recluses.
The course of life is settled at the time of the initiatory rites.

139. What is stated here is this. The Sannyasin should not ask for alms:
or, if he ever seeks for aims, he should seek them in a village or house
where the cooking has been already done and where every one has already
eaten. This limitation is provided as otherwise the Sannyasin may be fed
to his fill by the householder who sees him.

140. He should never plunge into a stream or lake or tank for bathing.

141. Kalakankhi implies, probably 'simply biding time', i.e., allowing
time to pass indifferently over him.

142. The sense seems to be this; the self or soul is without qualities.
He who knows the self, or rather he who pursues the self with the desire
of knowing it, should practise the truths of Piety laid down above. They
constitute the path that leads to the self.

143. 'That which has Brahman for its origin' implies the Vedas.

144. Commentators differ about what is implied by the ten or the twelve.
Nilakantha thinks that the ten mean the eight characteristics of Yoga,
viz., Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana,
Samadhi, and Tarka and Vairagya. The twelve would imply the first eight,
and these four, viz., Maitri, Karuna, Mudita, and Upeksha. If ten plus
twelve or two and twenty be taken, then that number would be made up by
the five modes of Yama, the five of Niyama, the remaining six of Yoga
(beginning with Asana and ending with Samadhi), the four beginning with

Time; the body is the ocean of delusion; the body is the creator,

destroyer and reawakener of the universe. Through the body creatures act,

and hence creation, destruction, and re-creation are due to the body.

This accords with what is said elsewhere regarding the body.

123. It would be wrong to take satah as implying 'the good,' the finite

verses in every text being singular.

124. The correct reading seems to be atmana as the last word of the first

line, and not atman.

125. What is said here is that the quality of passion predominates in

these.

126. Nyagrodha is the Ficus Bengalensis, Linn. Jamvu is Eugenia

Jambolana, Lamk. Pippala is Ficus religiosa, Linn. Salmali is Bombax

Malabaricum. Sinsapa is Dalbergia Sissoo, Roxb. Meshasringa is Asclepia

geminata, Roxb. Kichaka is a variety of mountain bamboo. Here however it

evidently implies the Nimba or Melia Azadirachta, Linn.

127. Nilakantha is for taking the second line as consisting of two

propositions. It would be better to take satinam as referring to strinam,

and vasumatyah, as an adjective of Apsarasah.

128. The sense seems to be that good men never allow others to know what

their acts are. They are strangers to ostentation.

129. The sense seems to be that the knowledge of one's own identity and

of things as discriminated from one another is presided over by Prakriti.

If the question is asked whence is the knowledge--'I am so,' and that

'this is so,' the answer is that it comes from Prakriti or Nature.

130. As explained by Nilakantha, the word Savitri is used here to imply

all forms of worship observed by Brahmanas, etc, and the Mlecchas as

well. This turning back to explain a word used before is said to be an

instance of "looking back like the lion".

131. Telang, I think, renders this verse wrongly. In the first line it is

said that Brahman is superior to the Prajapatis. In the second it is

pointed out that Vishnu is superior to Brahman.

132. It is difficult to understand which part of the wheel is intended to

be expressedly 'bandhanam' or the bond; I take it for the spokes.

Pariskandha is Samuha or the materials that together compose an object.

Here it may be taken for the nave or centre. Home is called the

circumference, because, as the circumference limits the wheel, even so

home (wife and children) limits the affections and acts of life.

133. The words Kalachakram pravartate have been rendered in the first

verse of this lesson. In verse 9, the words asaktaprabhavapavyam are

explained by Nilakantha differently. Manas-krantam, I take, is equivalent

to 'be bounded by the mind,' I do not know whence Telang gets 'never

fatigued' as the substitute of this word.

134. Implying that he should go to the house of his preceptor, study and

serve there, and after completing his course, return for leading a life

of domesticity.

135. The sense seems to be that these last three duties are productive of

merit and should, therefore, be performed. The first three however, are

sources of living.

136. Havishya is food cooked in a particular way and offered to the

deities. It must be free from meat. There may be milk or ghee in it, but

the cooking must be done in a single pot or vessel continuously; no

change of vessels is allowed.

137. Vilwa is the Aegle marmelos, and Palasa is the Butea frondosa of

Roxburgh.

138. At first he should live on fruits and roots and leaves, etc. Next on

water, and then on air. There are different sects of forests recluses.

The course of life is settled at the time of the initiatory rites.

139. What is stated here is this. The Sannyasin should not ask for alms:

or, if he ever seeks for aims, he should seek them in a village or house

where the cooking has been already done and where every one has already

eaten. This limitation is provided as otherwise the Sannyasin may be fed

to his fill by the householder who sees him.

140. He should never plunge into a stream or lake or tank for bathing.

141. Kalakankhi implies, probably 'simply biding time', i.e., allowing

time to pass indifferently over him.

142. The sense seems to be this; the self or soul is without qualities.

He who knows the self, or rather he who pursues the self with the desire

of knowing it, should practise the truths of Piety laid down above. They

constitute the path that leads to the self.

143. 'That which has Brahman for its origin' implies the Vedas.

144. Commentators differ about what is implied by the ten or the twelve.

Nilakantha thinks that the ten mean the eight characteristics of Yoga,

viz., Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana,

Samadhi, and Tarka and Vairagya. The twelve would imply the first eight,

and these four, viz., Maitri, Karuna, Mudita, and Upeksha. If ten plus

twelve or two and twenty be taken, then that number would be made up by

the five modes of Yama, the five of Niyama, the remaining six of Yoga

(beginning with Asana and ending with Samadhi), the four beginning with