sidhellman/clean_data.txt · Datasets at Hugging Face

text stringlengths 0 182
Arjuna for several days on the field of Kurukshetra, all consisted of
Trigarta warriors led by their king Susarman, Samsaptaka means 'sworn'.
Those soldiers who took the oath that they would either conquer or die,
wore called by that name.

191. The reading in every edition seems to be vicious. For obvious
reasons, I read Parthadupadravat instead of Parthamupadravat.

192. Bhagadatta was the friend of Indra, the father of Arjuna.

193. The allusion is to Mahadeva's pursuing Sacrifice when the latter
fled from him in the form of a deer.

194. The Brahmanas were to receive Arjuna duly and the treasure was
intended as a present or offering of respect.

195. Ulupi was one of the wives of Arjuna. She was, therefore, the
step-mother of Vabhruvahana.

196. Yahubharyyata, meaning polygamy in the first line, should, as the
noun of reference for Eshah be taken as vahunam bharyyata, i.e.,
polyandry, in the second line.

197. To sit in Praya is to remain seated in a particular spot, abstaining
from food and drink with a view to cast off one's life-breaths.

198. The sense is, that 'grief does not kill; one does not die till one's
hour comes. If it were otherwise, I would have died, so heavy is the load
of my affliction.'

199. The name of the city was Suktimati.

200. The etymology of Gudakesa as the lord of Gudaka or sleep, is
fanciful.

201. Sakuni was the maternal uncle of Duryodhana and, therefore, of
Arjuna also. Sakuni's son and Arjuna, hence, were cousins.

202. The word chara does not mean always a spy. The ancient kings of
India had their spies it is true, but they had a regular intelligence
department. It was the business of these men to send correct reports to
the king of every important occurrence. The news letter-writers of the
Mussalman time, or Harkaras, were the successors of the charas of Hindu
times.

203. Hetuvadins are dialecticians or philosophers who dispute on the
reasons of things.

204. It is worthy of note that Draupadi was always styled by Krishna as
his sakhi or 'friend'. Krishna was highly chivalrous to the other sex at
an age when women were universally regarded as the inferiors of men.

205. The sense is this: for a horse-sacrifice, the Dakshina or
sacrificial present, payable to the principal Ritwija or to be
distributed among all the Ritwijas including the other Brahmanas, is
enjoined to be of a certain measure. Vyasa advises Yudhishthira to make
that Dakshina triple of what the enjoined measure is. By thus increasing
the Dakshina, the merit of the sacrificer will increase correspondingly.

206. The Diksha is the ceremony of initiation. Certain mantras are
uttered in which the intention is declared of performing what is desired
to be performed.

207. The Karma of a sacrifice or religious rite is the procedure. It is,
of course, laid down in the scriptures on the ritual. There are certain
acts, however, which, though not laid down, should be done agreeably to
reasonable inferences. What is said, therefore, in the second line of 20
is that the procedure was fully followed, both as laid down and as
consistent with inferences.

208. Pravargya is a special preliminary rite performed in a sacrifice.
'Abhishva' is the extraction of the juice of the Soma plant after its
consecration with Mantras.

209. Vitwa is the Aegle marmelos, Linn. Khadira is Acacia catechu, Linn,
or Mimosa catechu; Saravarnin is otherwise called, as explained by
Nilakantha, Palasa. It is the Butea frondosa of Roxburgh. Devadaru is
Pinus Deodara of Roxburgh, or Cedruz Deodara. Sleshmataka is a small tree
identified with the Cordia latifolia. Here probably, some other tree is
intended.

210. It is difficult to understand what these constructions or figures
were. They were probably figures drawn on the sacrificial altar, with
gold-dust. At the present day, powdered rice, coloured red, yellow, blue,
etc, is used.

211. Each animal is supposed to be agreeable to a particular deity.

212. Suvibhaktan implies that they were properly classed or grouped so
that there was no dispute or dissatisfaction among them regarding
questions of precedence.

213. Nilakantha explains that Khandavaraga was made of piper longum and
dried ginger (powdered), and the juice of Phaseolus Mungo, with sugar.
Probably, it is identical with what is now called Mungka laddu in the
bazars of Indian towns.

214. The unccha vow consists of subsisting upon grains of corn picked up
after the manner of the pigeon from the field after the crops have been
cut and removed by the owners.

Arjuna for several days on the field of Kurukshetra, all consisted of

Trigarta warriors led by their king Susarman, Samsaptaka means 'sworn'.

Those soldiers who took the oath that they would either conquer or die,

wore called by that name.

191. The reading in every edition seems to be vicious. For obvious

reasons, I read Parthadupadravat instead of Parthamupadravat.

192. Bhagadatta was the friend of Indra, the father of Arjuna.

193. The allusion is to Mahadeva's pursuing Sacrifice when the latter

fled from him in the form of a deer.

194. The Brahmanas were to receive Arjuna duly and the treasure was

intended as a present or offering of respect.

195. Ulupi was one of the wives of Arjuna. She was, therefore, the

step-mother of Vabhruvahana.

196. Yahubharyyata, meaning polygamy in the first line, should, as the

noun of reference for Eshah be taken as vahunam bharyyata, i.e.,

polyandry, in the second line.

197. To sit in Praya is to remain seated in a particular spot, abstaining

from food and drink with a view to cast off one's life-breaths.

198. The sense is, that 'grief does not kill; one does not die till one's

hour comes. If it were otherwise, I would have died, so heavy is the load

of my affliction.'

199. The name of the city was Suktimati.

200. The etymology of Gudakesa as the lord of Gudaka or sleep, is

fanciful.

201. Sakuni was the maternal uncle of Duryodhana and, therefore, of

Arjuna also. Sakuni's son and Arjuna, hence, were cousins.

202. The word chara does not mean always a spy. The ancient kings of

India had their spies it is true, but they had a regular intelligence

department. It was the business of these men to send correct reports to

the king of every important occurrence. The news letter-writers of the

Mussalman time, or Harkaras, were the successors of the charas of Hindu

times.

203. Hetuvadins are dialecticians or philosophers who dispute on the

reasons of things.

204. It is worthy of note that Draupadi was always styled by Krishna as

his sakhi or 'friend'. Krishna was highly chivalrous to the other sex at

an age when women were universally regarded as the inferiors of men.

205. The sense is this: for a horse-sacrifice, the Dakshina or

sacrificial present, payable to the principal Ritwija or to be

distributed among all the Ritwijas including the other Brahmanas, is

enjoined to be of a certain measure. Vyasa advises Yudhishthira to make

that Dakshina triple of what the enjoined measure is. By thus increasing

the Dakshina, the merit of the sacrificer will increase correspondingly.

206. The Diksha is the ceremony of initiation. Certain mantras are

uttered in which the intention is declared of performing what is desired

to be performed.

207. The Karma of a sacrifice or religious rite is the procedure. It is,

of course, laid down in the scriptures on the ritual. There are certain

acts, however, which, though not laid down, should be done agreeably to

reasonable inferences. What is said, therefore, in the second line of 20

is that the procedure was fully followed, both as laid down and as

consistent with inferences.

208. Pravargya is a special preliminary rite performed in a sacrifice.

'Abhishva' is the extraction of the juice of the Soma plant after its

consecration with Mantras.

209. Vitwa is the Aegle marmelos, Linn. Khadira is Acacia catechu, Linn,

or Mimosa catechu; Saravarnin is otherwise called, as explained by

Nilakantha, Palasa. It is the Butea frondosa of Roxburgh. Devadaru is

Pinus Deodara of Roxburgh, or Cedruz Deodara. Sleshmataka is a small tree

identified with the Cordia latifolia. Here probably, some other tree is

intended.

210. It is difficult to understand what these constructions or figures

were. They were probably figures drawn on the sacrificial altar, with

gold-dust. At the present day, powdered rice, coloured red, yellow, blue,

etc, is used.

211. Each animal is supposed to be agreeable to a particular deity.

212. Suvibhaktan implies that they were properly classed or grouped so

that there was no dispute or dissatisfaction among them regarding

questions of precedence.

213. Nilakantha explains that Khandavaraga was made of piper longum and

dried ginger (powdered), and the juice of Phaseolus Mungo, with sugar.

Probably, it is identical with what is now called Mungka laddu in the

bazars of Indian towns.

214. The unccha vow consists of subsisting upon grains of corn picked up

after the manner of the pigeon from the field after the crops have been

cut and removed by the owners.