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Updated: May 17, 2025
Do not, however, let us throw the blame wholly upon the Congress. For, like Mr. Telang, it has been induced to put its trust in "the friends amongst the garrison" Englishmen often of widely different types and characters, like Bradlaugh and Hume and Webb and Sir William Wedderburn, and in more recent days Sir Henry Cotton and Mr.
Anyatha pratipannah is explained by Nilakantha as 'born in other orders'. Telang takes it as 'Behaving in a contrary way. 'How can goats and sheep behave otherwise? The sense seems to be that those born as goats, succeed in ascending upwards through the efficacy of the religious acts of the Brahmanas. By becoming sacrificial victims they regain their true position.
In the night he heard Deer talk in his sleep: "Tomorrow morning I am going to look for a small bottle with telang kliman. It is underneath the pole in front of the house." Semang said: "Who is talking there?" Deer waked up and became frightened, ran down the ladder, and got into Semang's prahu, where he went to sleep. Before dawn Semang arose and walked down toward the prahu.
This poem forms one of the finest episodes in the great Iliad of India, and, in fact, is hardly surpassed for profound thought, deep feeling, and exquisite phrasing, in the whole literature of India. Telang holds that the song is at least as old as the 4th century, and is inclined to regard it as an original part of the epic.
Before you run your nose into these uncleanly places, however, you pass through a district dotted with scattered Malay habitations; and, if you turn off up the Tĕlang River, you find a little open country, and some prosperous-looking villages. One day in July 1893, a feast in honour of a wedding was being held in one of these places, and the scene was a lively one.
Davies renders it resplendent; but Telang renders it "deity." See Sreedhara. Both Mr. Davies and Telang seem to take it as a predicate in contra-distinction to Ekastham. This is scarcely correct. Verse 21 is read differently. For Twam Surasangha, some texts read twa-Asurasanghas. Then again for Stuvanti in the second line some read Vikshate.
The tam does not refer to body, as Telang takes it, but to Brahma as endued with hands and feet on all sides, etc. Deheswam dharayan means 'restraining the mind within the body'. Kevalam Brahma is Brahma without attributes. The speaker here is the regenerate visitor of Krishna. The latter is repeating the words of that visitor.
For the sake of that i.e., for sacrifice's, or Vishnu's sake. So say all the commentators. Bhavaya is explained by both Sankara and Sreedhara as Vradhaya or make grow. Perhaps, "rear" is the nearest approach to it in English. K. T. Telang renders it, 'please. The idea is eminently Indian. The gods are fed by sacrifices, and in return they feed men by sending rain.
K. T. Telang understands it in this way. Upahata, however, is affected and not contaminated. What Arjuna says here is that "Even if I obtain such a kingdom on Earth, even if I obtain the very kingship of the gods, I do not yet see that will dispel that grief which will overtake me if I slay my preceptor and kinsmen." Telang's version is slightly ambiguous.
What the author wishes to lay down in these verses is that the words OM, TAT, and SAT, have each their respective uses. When used as directed here, such use cures the defects of the respective actions to which they are applied, it being understood that all three denote Brahma. Sanyasa I render Renunciation. K. T. Telang does the same. Mr. Davies renders it "abstention."
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