sidhellman/clean_data.txt · Datasets at Hugging Face

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166. Krishna's father Vasudeva is maternal uncle. Yudhishthira asks
Krishna to worship Vasudeva and Valadeva on his behalf, i.e., he charges
Krishna to bear to them a message of respect and love from him.

167. The city of Hastinapura is sometimes called Nagapura, both Hasti and
Naga being words expressive of the elephant. 'The city called after the
elephant' is the usual description of the Kuru capital.

168. Mahyam is equal to 'mam uddisya' i.e., referring to my divine nature.

169. An ascetic loses his penances by cursing another rightly or wrongly.
Hence, forgiveness was always practised by the Brahmanas who were
ascetics. A Brahmana's strength consisted in forgiveness. The more
forgiving he was, the more powerful he became.

170. The first asat or non-existent refers to such objects as the horns
of the hare. The second, viz., sadasat, or existent and non-existent
refers to such objects as exist and meet with destruction. Sadasat param
or that which transcends the existent and non-existent, refers to the
unmanifest. The universe consists of these three. All this is from
Vasudeva.

171. To this day preceptors in India have to feed and teach their
disciples without any pecuniary compensation. In fact, the sale of
knowledge has been strictly forbidden. Pupils, however, after completing
their studies, had to give the final Dakshina which varied according to
their means. The kings and princes of India thought themselves honoured
if solicited by pupils in search of the final Dakshina. What Gautama says
here is that the object of the final present is to gratify the preceptor.
He (Gautama), however, had already been gratified with the dutiful
conduct of Utanka. There was no need, therefore, of any present.

172. These words of the king are intended to be reported to his queen who
would understand the allusion. The sense is this: cursed by Vasishtha, I
have become a cannibal. My condition is intolerable. By this gift of the
ear-rings to a deserving Brahmana, much merit may arise. That merit may
relieve me.

173. This also is an allusion to the dreadful curse of Vasishtha. The
king refers to Madayanti as his only refuge. She may save him by doing an
act or special merit, viz., giving away her costly ear-rings to a truly
deserving Brahmana.

174. The sense is this: a Brahmana is never loose of tongue. He is
truthful. Hence, having passed my word to thee about my return, thou
mayst be sure that I would keep my word. One, again, that acts improperly
towards a friend, comes to be regarded as a thief. By this, Utanka
reminds the king that he should not inflict any wrong on him by carrying
out his intention of eating him up.

175. Vilwa is the Aegle marmalos.

176. Chamu here is used in a general sense, viz., a division. Of course
it stands for an Akshauhini.

177. Kavi or Kavya is another name of Sukra, the preceptor of the Daityas.

178. Krishna implies Vyasa here. The great Rishi was called 'the
island-born Krishna'.

179. The commentator explains that by the constellation Dhruba is implied
Rohini and the Uttaras numbering three. Sunday, again is called the
Dhruba-day.

180. Agnivesya was another name of Dhaumya.

181. Three roads running north to south, and three running cast to west
and intersecting the former, are the six roads that are directed to be
laid out in pitching encampments. Those give nine squares with two
boundary lines at right angles with each other.

182. Karaputa is made up of two wooden chests united with each other by
chains or cords and intended to be borne by camels and bullocks.

183. The first line of 17 is exceedingly terse. Literally rendered, it
runs,--'Each vessel was united with another, and became half the (total)
weight slung on balance.'

184. Vilava is Arjuna.

185. Before performing any rite or act of a grave nature, Hindus are
required to touch water or perform what is called the 'achamana'. A
little quantity of water is taken on the palm of the right hand, and with
it are touched the lips, the nostrils, the ears, and the eyes.

186. The abode of Vaisravana is called Alaka. Vaisravana is, of course,
Kuvera, the lord of treasures, friend of Mahadeva, and chief of the
Yakshas.

187. The last line is slightly expanded.

188. The sense is this: thou art the eldest brother of the Pandavas; if
thou sacrificest, thy brothers also will come to be regarded as
sacrificing with thee.

189. Sphya was a wooden sword or scimitar, used for slaying the
sacrificial animal. Kurcha is a handful of Kusa grass. All these things
are directed by Vyasa to be made of pure gold.

190. It will be remembered that the Samsaptaka host which had engaged

166. Krishna's father Vasudeva is maternal uncle. Yudhishthira asks

Krishna to worship Vasudeva and Valadeva on his behalf, i.e., he charges

Krishna to bear to them a message of respect and love from him.

167. The city of Hastinapura is sometimes called Nagapura, both Hasti and

Naga being words expressive of the elephant. 'The city called after the

elephant' is the usual description of the Kuru capital.

168. Mahyam is equal to 'mam uddisya' i.e., referring to my divine nature.

169. An ascetic loses his penances by cursing another rightly or wrongly.

Hence, forgiveness was always practised by the Brahmanas who were

ascetics. A Brahmana's strength consisted in forgiveness. The more

forgiving he was, the more powerful he became.

170. The first asat or non-existent refers to such objects as the horns

of the hare. The second, viz., sadasat, or existent and non-existent

refers to such objects as exist and meet with destruction. Sadasat param

or that which transcends the existent and non-existent, refers to the

unmanifest. The universe consists of these three. All this is from

Vasudeva.

171. To this day preceptors in India have to feed and teach their

disciples without any pecuniary compensation. In fact, the sale of

knowledge has been strictly forbidden. Pupils, however, after completing

their studies, had to give the final Dakshina which varied according to

their means. The kings and princes of India thought themselves honoured

if solicited by pupils in search of the final Dakshina. What Gautama says

here is that the object of the final present is to gratify the preceptor.

He (Gautama), however, had already been gratified with the dutiful

conduct of Utanka. There was no need, therefore, of any present.

172. These words of the king are intended to be reported to his queen who

would understand the allusion. The sense is this: cursed by Vasishtha, I

have become a cannibal. My condition is intolerable. By this gift of the

ear-rings to a deserving Brahmana, much merit may arise. That merit may

relieve me.

173. This also is an allusion to the dreadful curse of Vasishtha. The

king refers to Madayanti as his only refuge. She may save him by doing an

act or special merit, viz., giving away her costly ear-rings to a truly

deserving Brahmana.

174. The sense is this: a Brahmana is never loose of tongue. He is

truthful. Hence, having passed my word to thee about my return, thou

mayst be sure that I would keep my word. One, again, that acts improperly

towards a friend, comes to be regarded as a thief. By this, Utanka

reminds the king that he should not inflict any wrong on him by carrying

out his intention of eating him up.

175. Vilwa is the Aegle marmalos.

176. Chamu here is used in a general sense, viz., a division. Of course

it stands for an Akshauhini.

177. Kavi or Kavya is another name of Sukra, the preceptor of the Daityas.

178. Krishna implies Vyasa here. The great Rishi was called 'the

island-born Krishna'.

179. The commentator explains that by the constellation Dhruba is implied

Rohini and the Uttaras numbering three. Sunday, again is called the

Dhruba-day.

180. Agnivesya was another name of Dhaumya.

181. Three roads running north to south, and three running cast to west

and intersecting the former, are the six roads that are directed to be

laid out in pitching encampments. Those give nine squares with two

boundary lines at right angles with each other.

182. Karaputa is made up of two wooden chests united with each other by

chains or cords and intended to be borne by camels and bullocks.

183. The first line of 17 is exceedingly terse. Literally rendered, it

runs,--'Each vessel was united with another, and became half the (total)

weight slung on balance.'

184. Vilava is Arjuna.

185. Before performing any rite or act of a grave nature, Hindus are

required to touch water or perform what is called the 'achamana'. A

little quantity of water is taken on the palm of the right hand, and with

it are touched the lips, the nostrils, the ears, and the eyes.

186. The abode of Vaisravana is called Alaka. Vaisravana is, of course,

Kuvera, the lord of treasures, friend of Mahadeva, and chief of the

Yakshas.

187. The last line is slightly expanded.

188. The sense is this: thou art the eldest brother of the Pandavas; if

thou sacrificest, thy brothers also will come to be regarded as

sacrificing with thee.

189. Sphya was a wooden sword or scimitar, used for slaying the

sacrificial animal. Kurcha is a handful of Kusa grass. All these things

are directed by Vyasa to be made of pure gold.

190. It will be remembered that the Samsaptaka host which had engaged