sidhellman/clean_data.txt · Datasets at Hugging Face

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24. i.e., meet the foe whether within his own kingdom or invade the foe's
realm and thus oblige the foe to fall back for resisting him there.

25. i.e., for obtaining fame here and felicity hereafter.

26. Those who die become at first what is called Preta. They remain so
for one year, till the Sapindikarana Sraddha is performed. They then
become united with the Pitris. The gifts made in the first Sraddha as
also in the monthly ones, have the virtue of rescuing the Preta or
bringing him an accession of merit. The gifts in annual Sraddhas also
have the same efficacy.

27. The text in verse 2, where mention is made of thousands of years as
embracing the rule of Yudhishthira, is evidently vitiated.

28. The correct reading is jane and not kshane.

29. 'It is difficult to imagine why the rider of the Sindhus, Jayadratha,
only should be regarded as a wrong-doer to the Pandavas. In the matter of
the slaying of Abhimanyu he played a very minor part, by only guarding
the entrance of the array against the Pandava warriors. It is true he had
attempted to abduct Draupadi from the forest retreat of the Pandavas, but
even in this, the wrong was not so great as that which Duryodhana and
others inflicted on the Pandavas by dragging Draupadi to the court of the
Kurus.

30. The usual way in which gifts are made at the present day on occasions
of Sraddhas and marriages or other auspicious rites very nearly resembles
what is described here. Instead of dedicating each gift with mantras and
water and making it over to the receiver, all the articles in a heap are
dedicated with the aid of mantras. The guests are then assembled, and are
called up individually. The Adhyaksha or superintendent, according to a
list prepared, names the gifts to be made to the guest called up. The
tellers actually make them over, the scribes noting them down.

31. Each gift that was indicated by Dhritarashtra was multiplied ten
times at the command of Yudhishthira.

32. As Dhritarashtra was blind, his queen Gandhari, whose devotion to her
lord was very great, had, from the days of her marriage, kept her eyes
bandaged refusing to look on the world which her lord could not see.

33. Nilakantha explains that as Dhritarashtra is Pandu's elder brother,
therefore, Kunti regards him as Pandu's father. Queen Gandhari therefore
is Kunti's mother-in-law. The eldest brother is looked upon as a father.

34. To live watching the faces of others is to live in dependence on
others.

35. It has been pointed out before that mahadana means gifts of such
things as elephants, horses, cars and other vehicles, boats, etc. The
giver wins great merit by making them, but the receiver incurs demerit by
acceptance, unless he happens to be a person of exceptional energy. To
this day, acceptors of such gifts are looked upon as fallen men.

36. The words that Kunti spoke were just. The opposition her sons offered
was unreasonable. Hence, their shame.

37. 'Brahmi night' implies a night in course of which sacred hymns are
sung.

38. Nakharaprasa-yodhina, Nilakantha explains, are those combatants who
are armed with tiger-like claws made of iron and tied to their waists.

39. Suradevata is like karivringhati or govalivardda.

40. Ulupi is implied.

41. Implying the unfair character of the fight, for one on the earth
should never be assailed by one on his car.

42. Yudhishthira was Dharma's self, Vidura also was Dharma born as a
Sudra through the curse of the Rishi Animandavya. Both, therefore, were
of the same essence. When Vidura left his human body, he entered the body
of Yudhishthira and thus the latter felt himself strengthened greatly by
the accession.

43. Nilakantha here implies the peacock and not the blue jay, for the
word keka is applied to the notes of the peacock alone. Datyuhas are
gallinules or a species of Chatakas whose cry resembles, Phatik
jal--phatik jal--phatik jal! repeated very distinctly, the second
syllable being lengthened greatly.

44. Audumvaran is an adjective of kalasan. It means 'made of copper'.
Praveni is a kutha or blanket. Sruk is a ladle having the cup like cavity
at one extremity only. Sruv is a ladle having cup-like cavities at both
extremities.

45. Whenever a Brahmana cursed another, his penances underwent a
diminution. Forgiveness was the highest virtue of the Brahmana. His power
lay in forgiveness. Hence, when Mandavya cursed Dharma, he had to spend a
portion of his hard-earned penances. Previously, the plea of minority or
non-age could not be urged in the court of Dharma. Mandavya forced Dharma
to admit that plea in the matter of punishment for offences.

46. Both Dharana and Dhyana are processes or, rather, stages of Yoga. The
former implies the fixing of the mind on one thing; the latter is the
abstraction of the mind from surrounding objects.

47. Valhika was the sire of Somadatta and the grandsire of Bhurisravas.

24. i.e., meet the foe whether within his own kingdom or invade the foe's

realm and thus oblige the foe to fall back for resisting him there.

25. i.e., for obtaining fame here and felicity hereafter.

26. Those who die become at first what is called Preta. They remain so

for one year, till the Sapindikarana Sraddha is performed. They then

become united with the Pitris. The gifts made in the first Sraddha as

also in the monthly ones, have the virtue of rescuing the Preta or

bringing him an accession of merit. The gifts in annual Sraddhas also

have the same efficacy.

27. The text in verse 2, where mention is made of thousands of years as

embracing the rule of Yudhishthira, is evidently vitiated.

28. The correct reading is jane and not kshane.

29. 'It is difficult to imagine why the rider of the Sindhus, Jayadratha,

only should be regarded as a wrong-doer to the Pandavas. In the matter of

the slaying of Abhimanyu he played a very minor part, by only guarding

the entrance of the array against the Pandava warriors. It is true he had

attempted to abduct Draupadi from the forest retreat of the Pandavas, but

even in this, the wrong was not so great as that which Duryodhana and

others inflicted on the Pandavas by dragging Draupadi to the court of the

Kurus.

30. The usual way in which gifts are made at the present day on occasions

of Sraddhas and marriages or other auspicious rites very nearly resembles

what is described here. Instead of dedicating each gift with mantras and

water and making it over to the receiver, all the articles in a heap are

dedicated with the aid of mantras. The guests are then assembled, and are

called up individually. The Adhyaksha or superintendent, according to a

list prepared, names the gifts to be made to the guest called up. The

tellers actually make them over, the scribes noting them down.

31. Each gift that was indicated by Dhritarashtra was multiplied ten

times at the command of Yudhishthira.

32. As Dhritarashtra was blind, his queen Gandhari, whose devotion to her

lord was very great, had, from the days of her marriage, kept her eyes

bandaged refusing to look on the world which her lord could not see.

33. Nilakantha explains that as Dhritarashtra is Pandu's elder brother,

therefore, Kunti regards him as Pandu's father. Queen Gandhari therefore

is Kunti's mother-in-law. The eldest brother is looked upon as a father.

34. To live watching the faces of others is to live in dependence on

others.

35. It has been pointed out before that mahadana means gifts of such

things as elephants, horses, cars and other vehicles, boats, etc. The

giver wins great merit by making them, but the receiver incurs demerit by

acceptance, unless he happens to be a person of exceptional energy. To

this day, acceptors of such gifts are looked upon as fallen men.

36. The words that Kunti spoke were just. The opposition her sons offered

was unreasonable. Hence, their shame.

37. 'Brahmi night' implies a night in course of which sacred hymns are

sung.

38. Nakharaprasa-yodhina, Nilakantha explains, are those combatants who

are armed with tiger-like claws made of iron and tied to their waists.

39. Suradevata is like karivringhati or govalivardda.

40. Ulupi is implied.

41. Implying the unfair character of the fight, for one on the earth

should never be assailed by one on his car.

42. Yudhishthira was Dharma's self, Vidura also was Dharma born as a

Sudra through the curse of the Rishi Animandavya. Both, therefore, were

of the same essence. When Vidura left his human body, he entered the body

of Yudhishthira and thus the latter felt himself strengthened greatly by

the accession.

43. Nilakantha here implies the peacock and not the blue jay, for the

word keka is applied to the notes of the peacock alone. Datyuhas are

gallinules or a species of Chatakas whose cry resembles, Phatik

jal--phatik jal--phatik jal! repeated very distinctly, the second

syllable being lengthened greatly.

44. Audumvaran is an adjective of kalasan. It means 'made of copper'.

Praveni is a kutha or blanket. Sruk is a ladle having the cup like cavity

at one extremity only. Sruv is a ladle having cup-like cavities at both

extremities.

45. Whenever a Brahmana cursed another, his penances underwent a

diminution. Forgiveness was the highest virtue of the Brahmana. His power

lay in forgiveness. Hence, when Mandavya cursed Dharma, he had to spend a

portion of his hard-earned penances. Previously, the plea of minority or

non-age could not be urged in the court of Dharma. Mandavya forced Dharma

to admit that plea in the matter of punishment for offences.

46. Both Dharana and Dhyana are processes or, rather, stages of Yoga. The

former implies the fixing of the mind on one thing; the latter is the

abstraction of the mind from surrounding objects.

47. Valhika was the sire of Somadatta and the grandsire of Bhurisravas.