sidhellman/clean_data.txt · Datasets at Hugging Face

text stringlengths 0 182
2. It will be remembered, Earth, unable to bear her load of population,
prayed to the Grandsire for lightening that load. The Grandsire urged
Vishnu to do the needful. Hence Vishnu incarnated himself as Krishna and
brought about a lightening of Earth's load.

3. Mahadana implies such gifts as elephants, boats, cars, horses, etc.
Everybody does not accept these gifts, for their acceptance causes a
Brahmana to fall away from his status.

4. Some of the Bengal texts read avimukham hatah for abhimukam hatah. The
sense is the same.

5. The king gets a sixth share of the penances performed by the Rishis
living under his protection. The demerit, again, of all evil deeds done
within his realm is shared by the king, for such deeds become possible
through absence of supervision by the king.

6. Formerly kings and noblemen wore jewels and medicinal herbs on their
arms. The last were enclosed in drum-like capsules of gold, hermetically
closed on both sides. It was believed that jewels and medicinal herbs are
a great protection against many evils.

7. The eight limbs of a kingdom are the law, the judge, the assessors,
the scribe, the astrologer, gold, fire, and water.

8. Atta is explained by Nilakantha as the space kept for the soldiers to
tread upon.

9. Grass may conceal the spies of foes. The darkness of night also may do
the same.

10. Adanaruchi is a very civil way of indicating corrupt officials and
thieves. Inflictors of severe punishments were looked upon as tyrants
deserving of being put down. Heavy fines were at one time interdicted in
England. Sahasapriya is a doer of rash deeds, such as culpable homicide
not amounting to murder, to adopt the terminology of the Indian Penal
Code.

11. i.e., content to work on receiving their food only. Their wages
should not be higher that' what is needed to feed them.

12. The word Mandala has been explained below in verse 5. The distinction
between Udasinas and Madhyasthas, as explained by Nilakantha, is that the
former are neutrals, while the latter are those who cherish equal
sentiments towards both the parties.

13. The four kinds of foes, as explained by the commentator, are (1) foes
proper, (2) allies of foes, (3) those that wish victory to both sides,
and (4) those that wish defeat to both sides. As regards Atatayins, they
are six, viz., (1) he that sets fire to one's house, (2) he that mixes
poison with one's food, (3) he that advances, weapon in hand, with
hostile intent, (4) he that robs one of one's wealth, (5) he that invades
one's fields, and (6) he that steals one's wife.

14. The sixty are thus made up. Eight consisting of agriculture and the
rest; twenty-eight consisting of forces and the rest; fourteen consisting
of atheists and the rest and eighteen consisting of counsels and the rest.

15. i.e., land that is fertile, gold that is pure, and men that are
strong.

16. The wards Kasyanchidapadi should be construed with what follows.

17. The cane yields when pressure is directed towards it. In the Santi
Parva occurs the detailed conversation between the Ocean and the Rivers.
The former enquired why, when the Rivers washed down the largest trees,
they could not wash into the Ocean a single cane. The answer was that the
cane was yielding; the trees were not so.

18. War and peace are each of two kinds, i.e., war with a strong foe and
that with a weak foe: peace with a strong foe and that with a weak foe.
The Bengal texts wrongly read dividhopayam or vividhopayam.

19. I expand this verse a little, following the commentator.

20. Strength is of three kinds, as explained in the next verse.

21. Utsaha is readiness or alacrity, of the forces to attack the foe:
prabhusakti is the complete mastery of the king over his forces, i.e.,
through discipline. By strength of counsels, in this connection, is meant
well-formed plans of attack and defence.

22. Maulam is explained as the strength of money. In modern warfare also,
money is called 'the sinews of war'. Atavivala or the force consisting of
foresters, was, perhaps, the body of Irregulars that supported a regular
army of combatants. Bhritavala implies the regular army, drawing pay from
the state at all times. In India, standing armies have existed from
remote times. Sreni-vala is, perhaps, the forces of artisans, mechanics,
and engineers, who looked after the roads and the transport, as also of
traders who supplied the army with provision.

23. A sakata array was an array after the form of a car. It is described
in Sukraniti fully, and occurs in the Drona Parva, ante. The Padma is a
circular array with angular projections. It is the same with what is now
called the starry with angular projections. It is the same what is now
called the starry array, many modern forts being constructed on this
plan. The Vajra is a wedge-like array. It penetrates into the enemy's
divisions like a wedge and goes out, routing the foe. It is otherwise
called suchivyuha.

2. It will be remembered, Earth, unable to bear her load of population,

prayed to the Grandsire for lightening that load. The Grandsire urged

Vishnu to do the needful. Hence Vishnu incarnated himself as Krishna and

brought about a lightening of Earth's load.

3. Mahadana implies such gifts as elephants, boats, cars, horses, etc.

Everybody does not accept these gifts, for their acceptance causes a

Brahmana to fall away from his status.

4. Some of the Bengal texts read avimukham hatah for abhimukam hatah. The

sense is the same.

5. The king gets a sixth share of the penances performed by the Rishis

living under his protection. The demerit, again, of all evil deeds done

within his realm is shared by the king, for such deeds become possible

through absence of supervision by the king.

6. Formerly kings and noblemen wore jewels and medicinal herbs on their

arms. The last were enclosed in drum-like capsules of gold, hermetically

closed on both sides. It was believed that jewels and medicinal herbs are

a great protection against many evils.

7. The eight limbs of a kingdom are the law, the judge, the assessors,

the scribe, the astrologer, gold, fire, and water.

8. Atta is explained by Nilakantha as the space kept for the soldiers to

tread upon.

9. Grass may conceal the spies of foes. The darkness of night also may do

the same.

10. Adanaruchi is a very civil way of indicating corrupt officials and

thieves. Inflictors of severe punishments were looked upon as tyrants

deserving of being put down. Heavy fines were at one time interdicted in

England. Sahasapriya is a doer of rash deeds, such as culpable homicide

not amounting to murder, to adopt the terminology of the Indian Penal

Code.

11. i.e., content to work on receiving their food only. Their wages

should not be higher that' what is needed to feed them.

12. The word Mandala has been explained below in verse 5. The distinction

between Udasinas and Madhyasthas, as explained by Nilakantha, is that the

former are neutrals, while the latter are those who cherish equal

sentiments towards both the parties.

13. The four kinds of foes, as explained by the commentator, are (1) foes

proper, (2) allies of foes, (3) those that wish victory to both sides,

and (4) those that wish defeat to both sides. As regards Atatayins, they

are six, viz., (1) he that sets fire to one's house, (2) he that mixes

poison with one's food, (3) he that advances, weapon in hand, with

hostile intent, (4) he that robs one of one's wealth, (5) he that invades

one's fields, and (6) he that steals one's wife.

14. The sixty are thus made up. Eight consisting of agriculture and the

rest; twenty-eight consisting of forces and the rest; fourteen consisting

of atheists and the rest and eighteen consisting of counsels and the rest.

15. i.e., land that is fertile, gold that is pure, and men that are

strong.

16. The wards Kasyanchidapadi should be construed with what follows.

17. The cane yields when pressure is directed towards it. In the Santi

Parva occurs the detailed conversation between the Ocean and the Rivers.

The former enquired why, when the Rivers washed down the largest trees,

they could not wash into the Ocean a single cane. The answer was that the

cane was yielding; the trees were not so.

18. War and peace are each of two kinds, i.e., war with a strong foe and

that with a weak foe: peace with a strong foe and that with a weak foe.

The Bengal texts wrongly read dividhopayam or vividhopayam.

19. I expand this verse a little, following the commentator.

20. Strength is of three kinds, as explained in the next verse.

21. Utsaha is readiness or alacrity, of the forces to attack the foe:

prabhusakti is the complete mastery of the king over his forces, i.e.,

through discipline. By strength of counsels, in this connection, is meant

well-formed plans of attack and defence.

22. Maulam is explained as the strength of money. In modern warfare also,

money is called 'the sinews of war'. Atavivala or the force consisting of

foresters, was, perhaps, the body of Irregulars that supported a regular

army of combatants. Bhritavala implies the regular army, drawing pay from

the state at all times. In India, standing armies have existed from

remote times. Sreni-vala is, perhaps, the forces of artisans, mechanics,

and engineers, who looked after the roads and the transport, as also of

traders who supplied the army with provision.

23. A sakata array was an array after the form of a car. It is described

in Sukraniti fully, and occurs in the Drona Parva, ante. The Padma is a

circular array with angular projections. It is the same with what is now

called the starry with angular projections. It is the same what is now

called the starry array, many modern forts being constructed on this

plan. The Vajra is a wedge-like array. It penetrates into the enemy's

divisions like a wedge and goes out, routing the foe. It is otherwise

called suchivyuha.