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They believe that after death the completely tatued women will be allowed to bathe in the mythical river Telang Julan, and that consequently they will be able to pick up the pearls that are found in its bed; incompletely tatued women can only stand on the river bank, whilst the untatued will not be allowed to approach its shores at all.
Sreedhara explains it differently. Prabritti I render "inclination" and Nivritti as "disinclination." The inclination is, as all the commentators explain, towards righteous actions, and the disinclination, consequently, is about all unrighteous actions. K. T. Telang renders these words as "action" and "inaction". Mr.
As regards Passion, it dwells in such properties of theirs as pungency, sourness, sweetness, etc, which change with time or in consequence of cooking or through admixture. Their only properties are said to appertain to Goodness. Tiryagbhavagatam is explained by Nilakantha as adhikyam gatam. Telang thinks this is unwarrantable. His own version, however, of the first line is untenable.
Qualities abiding in Darkness etc, imply those qualities that are permanently attached to Darkness. Some texts read Santapah and not Sanghatah. The meaning then will be grief or sorrow. This may refer to the exposure of other people's weaknesses by tearing open their veils or covers. Vibhajanti implies enjoyments in this connection. Telang starts a needless objection to this word.
Mriti-grahitaya Buddhya is, as explained by Sankara and others "with understanding controlled by patience." K. T. Telang renders it "with firm resolve coupled with courage." 198. i.e. I am always visible to him, and he too is always within my sight and I am always kind to him. 199. i.e. how its stable existence may be secured, the mind being by nature ever restless.
Mithunam is duality, referring to that which is composed of Kshara and Akshara. What is stated in this verse is that every Purusha is a duality, made up of Kshara and Akshara. Telang gives a different version of the verse. All the texts I have seen contain trayanam. Telang translates the first line differently. Ekayana is the one receptacle of all things, viz., Brahman.
It is by the understanding that that knowledge, leading to what is permanent, is to be attained. I expand this verse a little for making it intelligible. A literal version would run as follows: Good means may be seen, perceived as by bees. Karmabudhhi never means 'action and knowledge' as rendered by Telang.
He died at Calcutta in 1884. Mr. Behramji Malabari, an advocate of a higher marriage age for girls of the Bombay side of India. The late Mr. Justice M.G. Ranade, a social reformer of Bombay. The late Mr. Justice K.T. Telang, C.I.E., an opponent of child marriages and a social reformer of Bombay. The late Raja Sir T. Madhava Rao, K.C.S.I., a social reformer, of the Madras Presidency died in 1891.
Garbha-sankramane is explained by Nilakantha as entering the foetus in the womb after casting off the body appertaining to the other world. I think Telang is not correct in his version of 19 and 20. Atisarpana can never imply 'exhaustion'; hence, karmanam can never be the reading he adopts. Besides tadrisam seems to settle the question. The tortures felt at death are similar to those at birth.
K.T. Telang, who was himself unquestionably an enlightened social reformer, that the "line of least resistance" was to press for political concessions from England where they had "friends amongst the garrison," instead of fighting an uphill battle for social reforms against the dead-weight of popular ignorance and prejudice amongst their own people.
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