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Kamat Research Database. It is now nearly 43 years since I made my first acquaintance with the Bhagavadgita. In , during the last illness of my father, the task of reading out to him a Prakrit commentary on the Bhagavadgita called Bhasavivrtti fell to my lot.
At that date, that is, when I was only 16 years old, it was not possible for me to fully understand the import of the Gita. Still, as the impressions made on the mind in young age are lasting, the liking for the Bhagavadgita , which then came into existence, did not die out; and when I had later on made further studies in Sanskrit and English, I had occasion to read time to time the Sanskrit commentaries and other criticisms, as also the expositions by many learned scholars in English and in Marathi on the Gita.
I was then faced by the doubt as to why the Gita , which was expounded in order to induce Arjuna, who was dejected by the idea that it was a sin to war with one's own relatives, to fight, should contain only an exposition of the manner in which Release could be obtained by knowledge jnana or by devotion bhakti , that is to say, of the moksa-marga ; and that doubt gradually gained ground because I could not find a satisfactory answer to that question in any commentary on the Gita.
Gita doesn't preach Renunciation. Gita preaches Action! It is quite possible that others too might have felt the same doubt. When a person is engulfed in commentaries he cannot find a different solution, though he may feel that the solution given in the commentary is not satisfactory. I, therefore, put aside all criticisms and commentaries, and independently and thoughtfully read the Gita over several times. I then got out of the clutches of the commentators and was convinced that the original Gita did not preach the Philosophy of Renunciation nivrtti , but of Energism Karma Yoga ; and that possibly, the single word yoga used in the Gita had been used to mean Karma Yoga.
Though my opinion that the creed preached in the Gita was one of Action became quite definite, and though I decided to reduce it to writing, many years went by. And I thought that a considerable amount of misunderstanding would arise if I merely published in a book form this moral of the Gita , which had not been accepted in the commentaries, criticisms, or translations now commonly available, without assigning any reason as to why I was unable to accept the conclusions arrived at by the former commentators.
At the same time, as the work of dealing with the opinions of all the commentators, and exposing their incompleteness with reasons, and of comparing the religion expounded in the Gita with other religions or philosophies was one entailing great labour, it was not possible for me to satisfactorily complete it within a short period of time. And later on, when, in the year , I was convicted and sent to Mandalay, in Burma, the chance of this book being written came practically to an end.
But when, after some time, Government was pleased to grant permission to take books and other things essential for writing this book from Poona to Mandalay, the draft of this book was first made in the Mandalay Jail in the winter of between Karttik Shuddha 1st and Falgun Vadya 30th of the Saka Year ; and thereafter, the draft was improved upon from time to time, as things suggested themselves to me; and those portions which had remained incomplete as the necessary books had not been available, were completed after my release from jail.
It is true that this work was completed in the Mandalay Jail; but it had been written with a lead pencil, and it contained corrections and deletions on many places; so, when it was returned to me after inspection by Government, it was necessary to make a fair copy of it for printing; and if I myself had to do that work, who knows how many months more would have passed before the work was published!
The Gita was not preached either as a pastime for persons tired out after living a worldly life in the pursuit of selfish motives nor as a preparatory lesson for living such worldly life; it was preached in order to give philosophical advice as to how one should live his worldly life with an eye to Release moksha and to teach the true duty of human beings in worldly life. My last prayer to everyone, therefore, is that one should not fail to thoroughly understand this ancient science of the life of a householder, or of worldly life, as early as possible in one's life.
All rights reserved. Do not reproduce without prior permission. No Time At the same time, as the work of dealing with the opinions of all the commentators, and exposing their incompleteness with reasons, and of comparing the religion expounded in the Gita with other religions or philosophies was one entailing great labour, it was not possible for me to satisfactorily complete it within a short period of time.
A commentary on the sacred poem. The Bhagavad-Gita. India Reference Database -- Journals, Research Abstracts, and Primary Sources Explore More: india , database , research , reference , citations , re , bal gangadhar tilak , gita , renunciation.
The Sthitaprajna as the Foundation of the Nation
In it he argued that the Vedas could only have been composed in the Arctics, and the Aryan bards brought them south after the onset of the last ice age. He proposed the radically new way to determine the exact time of the Vedas. He tried to calculate the time of Vedas by using the position of different Nakshatras. Positions of Nakshtras were described in different Vedas.
Gita Rahasya -Tilak 2
Today the book has entered its th year as it was published on June 8 in at Gayakwad Wada, Pune. It is Karmyog Shastra , the other name of this book. Since long ago, many philosophers and thinkers have attempted to interpret Gita in an analytical way. He must have but one meaning and one purpose running through the book, and that I have tried to find out.
Srimad Bhagavad Gita Rahasya - BG Tilak - Volumes 1 and 2
Don't have an account? The nationalist leader and social reformer Bal Gangadhar Tilak's thoughts on the Bhagavadgita based on his book Gita Rahasya are discussed in this chapter. It suggests that Tilak saw the Bhagavadgita as a work on ethics that upheld a morality of disinterested action and he believed that the moral foundation for the Indian nation could be built on the basis of the Gita. It explains that Tilak also suggested that the masses are entitled to their entry into politics even as bhakti allows them admission to the high realms of religion. It argues that Tilak also believed in the importance of Sthitaprajna Steady-in-Mind as the foundation of nationalism. Oxford Scholarship Online requires a subscription or purchase to access the full text of books within the service. Public users can however freely search the site and view the abstracts and keywords for each book and chapter.
Gita Rahasya…An Evergreen Book in its 105th
It is the analysis of Karma yoga which finds its source in the Bhagavad Gita , a sacred book for Hindus. This book consists of two parts. The first part is the philosophical exposition and the second part consists of the Gita, its translation and the commentary. The book was written by Tilak in pencil with his own handwriting while being imprisoned at the Mandalay jail from to The more-than pages of script was written in less than four months and is hence in itself considered as "remarkable achievement". In a speech on his, Gita Rahasya Tilak said "Various commentators have put as many interpretations on the book, and surely the writer or composer could not have written or composed the book for so many interpretations being put on it. He must have but one meaning and one purpose running through the book, and that I have tried to find out".