sidhellman/clean_data.txt · Datasets at Hugging Face

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Valhika, therefore, was the grand-father-in-law of the lady mentioned by
Gandhari.

48. The puissance here referred to is that of Anima, Laghima, etc. i.e.,
the capacity of becoming minute and subtile, etc.

49. The sense is that those had been incarnated as human beings and
fighting with one another met with death as regards their human existence.

50. Nilakantha explains that anayasakritani karma implies the religion of
Nivritti, for the religion of Pravritti consists of acts that require
ayasa or exertion for their accomplishment. The religion of Nivritti or
abstention from acts is said hereto be true and superior, and productive
of real fruit, in the form, that is, of Emancipation. The soul, however,
in the generality of cases, united with ebhih, by which is meant
ayasa-kritam karma, that is, the acts done in pursuance of the religion
of Pravritti, becomes embodied and, therefore, enjoys happiness or
endures misery as the case may be.

51. The sense seems to be this--when a creature stands before a mirror,
its image is formed in the mirror; such reflection, however, never
affects the mirror in the least, for when the object leaves the vicinity
of the mirror, the image or reflection vanishes away. The soul is like
the mirror. Pleasure and pain are like reflections in it. They come and
go away without the soul being at all modified by them in anyway.
Pleasure and pain are destructible, but not so the soul.

52. The ordinary man thinks this conglomeration of diverse objects to be
his self. The man of wisdom who has exhausted his acts does not think so.
He is freed from the obligation of taking a body.

53. The sense probably is this. En the case of ordinary men, the
component parts of the body dissolve away, while Yogins can keep such
parts from dissolution as long as they like.

54. The sense is, the deities bear away to the next world the animals
slain in sacrifices Through the bodies of such animals are apparently
destroyed, yet their life-breaths and senses continue to exist.

55. The sense is that as wives etc., when lost, are sources of sorrow,
wise men should abstain from contracting such relations. They might then
be free from sorrow.

56. Paraparajnah is one that understands the distinction between body and
sell. Apara is, therefore, one that is not possessed of such knowledge;
hence, as Nilakantha explains, it implies one who has not attained to
Jnana nishtha. What is said in the second line is that he that adores
saguna Brahma, succeeds afterwards, through such adoration, in reaching
to nirguna Brahma.

57. The sense seems to be this: we spring from the unmanifest and
disappear once more in the unmanifest. The Bengal texts read the first
line incorrectly. It is adarsanalapatitah. The second line is
unintelligible. Naham tam vedini is taken by Nilakantha as implying 'I do
not know him,' i.e., him that is Emancipate. Asau cha no vetti mam is
explained as a due to karanabhat. But who is asau? 'I have no
renunciation,' or 'renunciation is not yet mine,' implies that
Emancipation, which directly flows from renunciation, is not mine.

58. What is stated here is that if a man does an act that is bad, its
consequences he will have to endure in a human body. The same with regard
to rewards. By doing a meritorious act in one's human form, one will
enjoy its good consequences in one's human body. So acts done mentally
affect the mind and those done with the body affect the body.

It should be noted that the whole of the above translation is offered
tentatively. A verbal rendering has been attempted. The chain of
reasoning is not at all clear. The commentator has done much to elucidate
the sense, but the original obscurities have scarcely been removed.

59. The Bengal reading manah is incorrect. It should be punah.

60. Nripam pradakshinam chakru is the construction. Nivarana has
snanapanat understood after it.

61. Vikarshanam is emaciation of the body by abstention from all food.

62. The verb anvacat from root sas can govern two objectives. Here the
two objectives are purushan and krityani

The Mahabharata
of
Krishna-Dwaipayana Vyasa

BOOK 16
Mausala-parva

Om! Having bowed down unto Narayana, and to Nara, the foremost of men, as also to the goddess Sarasvati, should the word
"Jaya" be uttered.

Vaishampayana said: "When the thirty-sixth year (after the battle) was reached, the delighter of the Kurus, Yudhishthira,
beheld many unusual portents. Winds, dry and strong, and showering gravels, blew from every side. Birds began to wheel,
making circles from right to left. The great rivers ran in opposite directions. The horizon on every side seemed to be always
covered with fog. Meteors, showering (blazing) coals, fell on the Earth from the sky. The Suns disc, O king, seemed to be
always covered with dust. At its rise, the great luminary of day was shorn of splendour and seemed to be crossed by headless
trunks (of human beings). Fierce circles of light were seen every day around both the Sun and the Moon. These circles showed
three hues. Their edges seemed to be black and rough and ashy-red in colour. These and many other omens, foreshadowing
fear and danger, were seen, O king, and filled the hearts of men with anxiety. A little while after, the Kuru king Yudhishthira
heard of the wholesale carnage of the Vrishnis in consequence of the iron bolt. The son of Pandu, hearing that only Vasudeva
and Rama had escaped with life, summoned his brothers and took counsel with them as to what they should do. Meeting with

Valhika, therefore, was the grand-father-in-law of the lady mentioned by

Gandhari.

48. The puissance here referred to is that of Anima, Laghima, etc. i.e.,

the capacity of becoming minute and subtile, etc.

49. The sense is that those had been incarnated as human beings and

fighting with one another met with death as regards their human existence.

50. Nilakantha explains that anayasakritani karma implies the religion of

Nivritti, for the religion of Pravritti consists of acts that require

ayasa or exertion for their accomplishment. The religion of Nivritti or

abstention from acts is said hereto be true and superior, and productive

of real fruit, in the form, that is, of Emancipation. The soul, however,

in the generality of cases, united with ebhih, by which is meant

ayasa-kritam karma, that is, the acts done in pursuance of the religion

of Pravritti, becomes embodied and, therefore, enjoys happiness or

endures misery as the case may be.

51. The sense seems to be this--when a creature stands before a mirror,

its image is formed in the mirror; such reflection, however, never

affects the mirror in the least, for when the object leaves the vicinity

of the mirror, the image or reflection vanishes away. The soul is like

the mirror. Pleasure and pain are like reflections in it. They come and

go away without the soul being at all modified by them in anyway.

Pleasure and pain are destructible, but not so the soul.

52. The ordinary man thinks this conglomeration of diverse objects to be

his self. The man of wisdom who has exhausted his acts does not think so.

He is freed from the obligation of taking a body.

53. The sense probably is this. En the case of ordinary men, the

component parts of the body dissolve away, while Yogins can keep such

parts from dissolution as long as they like.

54. The sense is, the deities bear away to the next world the animals

slain in sacrifices Through the bodies of such animals are apparently

destroyed, yet their life-breaths and senses continue to exist.

55. The sense is that as wives etc., when lost, are sources of sorrow,

wise men should abstain from contracting such relations. They might then

be free from sorrow.

56. Paraparajnah is one that understands the distinction between body and

sell. Apara is, therefore, one that is not possessed of such knowledge;

hence, as Nilakantha explains, it implies one who has not attained to

Jnana nishtha. What is said in the second line is that he that adores

saguna Brahma, succeeds afterwards, through such adoration, in reaching

to nirguna Brahma.

57. The sense seems to be this: we spring from the unmanifest and

disappear once more in the unmanifest. The Bengal texts read the first

line incorrectly. It is adarsanalapatitah. The second line is

unintelligible. Naham tam vedini is taken by Nilakantha as implying 'I do

not know him,' i.e., him that is Emancipate. Asau cha no vetti mam is

explained as a due to karanabhat. But who is asau? 'I have no

renunciation,' or 'renunciation is not yet mine,' implies that

Emancipation, which directly flows from renunciation, is not mine.

58. What is stated here is that if a man does an act that is bad, its

consequences he will have to endure in a human body. The same with regard

to rewards. By doing a meritorious act in one's human form, one will

enjoy its good consequences in one's human body. So acts done mentally

affect the mind and those done with the body affect the body.

It should be noted that the whole of the above translation is offered

tentatively. A verbal rendering has been attempted. The chain of

reasoning is not at all clear. The commentator has done much to elucidate

the sense, but the original obscurities have scarcely been removed.

59. The Bengal reading manah is incorrect. It should be punah.

60. Nripam pradakshinam chakru is the construction. Nivarana has

snanapanat understood after it.

61. Vikarshanam is emaciation of the body by abstention from all food.

62. The verb anvacat from root sas can govern two objectives. Here the

two objectives are purushan and krityani

The Mahabharata

of

Krishna-Dwaipayana Vyasa

BOOK 16

Mausala-parva

Om! Having bowed down unto Narayana, and to Nara, the foremost of men, as also to the goddess Sarasvati, should the word

"Jaya" be uttered.

Vaishampayana said: "When the thirty-sixth year (after the battle) was reached, the delighter of the Kurus, Yudhishthira,

beheld many unusual portents. Winds, dry and strong, and showering gravels, blew from every side. Birds began to wheel,

making circles from right to left. The great rivers ran in opposite directions. The horizon on every side seemed to be always

covered with fog. Meteors, showering (blazing) coals, fell on the Earth from the sky. The Suns disc, O king, seemed to be

always covered with dust. At its rise, the great luminary of day was shorn of splendour and seemed to be crossed by headless

trunks (of human beings). Fierce circles of light were seen every day around both the Sun and the Moon. These circles showed

three hues. Their edges seemed to be black and rough and ashy-red in colour. These and many other omens, foreshadowing

fear and danger, were seen, O king, and filled the hearts of men with anxiety. A little while after, the Kuru king Yudhishthira

heard of the wholesale carnage of the Vrishnis in consequence of the iron bolt. The son of Pandu, hearing that only Vasudeva

and Rama had escaped with life, summoned his brothers and took counsel with them as to what they should do. Meeting with