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Updated: May 17, 2025
Tilak did not defeat the Bill, but his unscrupulous attacks, not only upon the British rulers of India but upon his own more liberal co-religionists, including men of such ability and character as Telang and Ranadé, dealt a sinister blow at the social reform movement, which practically died out of the Congress when he and his friends began to establish their ascendancy over it.
I think, however, it means, "are here", i.e., are enumerated here, or, in this connection. Hath no feeling of egoism, i.e., doth not regard himself as the doer, sullied, i.e., by the taint of desire of fruit. Mr. Davies, I think, is right in rendering Samgrahas as "complement." K. T. Telang renders it as equivalent to "in brief." In the enunciation of qualities i.e., in the Sankhya system.
Telang renders Pura as city, of course, the body having two eyes, two ears, two nostrils, one mouth, and two openings for excretions, is meant. Such men are exempted from the obligation of re-birth. Leaving this body they merge into the Supreme Soul. The word is Swapacha meaning a member of the lowest caste.
This my delusion, i.e., about my being the slayer. Avyayam is that which has no decay. Ordinarily, it may be rendered "eternal." Telang renders it "inexhaustible". Elsewhere I have rendered it as "understanding." Ekastham, lit. "all in one". i.e., collected together. Devam is explained by Sreedhara as Dyotanatmakam i.e., endued with splendour. Mr.
Sankara explains it as "endued with penetration into the knowledge of the Supreme object." Tityam, ever, is connected with what follows and not what precedes. Thus Sreedhara. Mr. Davies connects it with Kathayantas. K. T. Telang renders buddhi-yogam as knowledge; Mr. Davies, as mental devotion and Sankara, "devotion by special insight." To know thee fully is impossible.
John Davies, 'all important'. The meaning is referring to the 'Supreme Soul'. Both Sankara and Sreedhara explain Sarvassas as "in every way". i.e., as creator, as guide, &c. Prajas offspring, including, as Sankara says, both mobile, and immobile, therefore, not mankind alone. Bhava-samanwitas is explained by Sreedhara as "full of love", which K. T. Telang accepts.
Sreedhara makes mahat an adjective of yoni; Sankara makes it an adjective of Brahma. K. T. Telang follows Sankara. Happiness and knowledge are attributes of the mind, not of the soul. Hence, when attached to the soul, they are as fetters from which the soul should be freed. Deha samudbhava is explained by the commentators as having their "samudbhava or parinama in deha."
The meaning is that even for the sake of such a rich reward in prospect I would not kill persons so dear and near to me. I would much rather suffer them strike me, myself not returning their blows. The word is atatayinas. K. T. Telang adopts it in his translation published in Vol. In some editions this lesson is stated to be "Arjuna's grief."
It is amusing to see how confidently they dogmatise upon this point, rejecting the authority of Sankara, Sreedhara, Anandagiri, and the whole host of Indian commentators. As K. T. Telang, however, has answered the point elaborately, nothing more need be said here. One may abstain, either from choice or inability to procure them, from the objects of enjoyment.
The other man is very severely, and perhaps, without medical attendance, mortally, hurt, having his arm half cut through at the muscular development between the shoulder and elbow poor fellow! I must say for the Chinese, they seem very grateful for any attention shown them. "29th. My birthday. Men collected, and to-morrow we start for Telang Telang.
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