The full title of the book is Srimad Bhagavad Gita Rahasya. It was written in Marathi and published in June The book is also known as Karma Yoga Shastra. Lokmanya Tilak wrote much of the Gita Rahasya within about five months November to March , while he was undergoing his six-year sentence of imprisonment in a jail in Burma. Tilak held that in the whole of Sanskrit literature, there is no other work that explains the principles of Hindu religion in such a succinct yet unambiguous manner as the Bhagavad Gita.

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Learn how and when to remove this template message Tilak developed diabetes during his sentence in Mandalay prison. This and the general ordeal of prison life had mellowed him at his release on 16 June It was his conviction that acts of violence actually diminished, rather than hastening, the pace of political reforms.

He was eager for reconciliation with Congress and had abandoned his demand for direct action and settled for agitations "strictly by constitutional means" — a line that had long been advocated by his rival Gokhale. Tilak tried to convince Mohandas Gandhi to leave the idea of Total non-violence "Total Ahimsa" and try to get self-rule "Swarajya" by all means. After Tilak lost a civil suit against Valentine Chirol and incurred pecuniary loss, Gandhi even called upon Indians to contribute to the Tilak Purse Fund started with the objective of defraying the expenses incurred by Tilak.

Khaparde and Annie Besant. After years of trying to reunite the moderate and radical factions, he gave up and focused on the Home Rule League, which sought self-rule. Tilak travelled from village to village for support from farmers and locals to join the movement towards self-rule. For this to happen, he believed there needed to be a comprehensive justification for anti-British pro-Hindu activism.

For this end, he sought justification in the supposed original principles of the Ramayana and the Bhagavad Gita. He named this call to activism karma-yoga or the yoga of action. In Tilaks opinion, the Bhagavad Gita provided a strong justification of activism. However, this conflicted with the mainstream exegesis of the text at the time which was predominated by renunciate views and the idea of acts purely for God.

This was represented by the two mainstream views at the time by Ramanuja and Adi Shankara. To fight this, he went to extents to reinterpret words such as karma, dharma, yoga as well as the concept of renunciation itself. Because he found his rationalization on Hindu religious symbols and lines, he alienated many non-Hindus such as the Muslims who began to ally with the British for support. He fully supported social reforms but in his opinion self-rule took precedence over any social reform.

He also advocated widow marriages. He also congratulated Dhondo Keshav Karve when he married a widow after the death of their first wife. He was in the favour of social reforms but without the interference of British Government. The husband sued for restitution of conjugal rights, initially lost but appealed the decision. On 4 March , Justice Farran, using interpretations of Hindu laws, ordered Rukhmabai to "go live with her husband or face six months of imprisonment".

Rukhmabai responded that she would rather face imprisonment than obey the verdict. Her marriage was later dissolved by Queen Victoria. Tilak opposed the Bill and said that the Parsis as well as the English had no jurisdiction over the Hindu religious matters.

He blamed the girl for having "defective female organs" and questioned how the husband could be "persecuted diabolically for doing a harmless act". He called the girl one of those "dangerous freaks of nature".

He did not believe that Hindu women should get a modern education. Rather, he had a more conservative view, believing that women were meant to be homemakers who had to subordinate themselves to the needs of their husbands and children.

They met accidentally while travelling by train in and Tilak had Vivekananda as a guest in his house. A person who was present there Basukaka , heard that it was agreed between Vivekananda and Tilak that Tilak would work towards nationalism in the "political" arena, while Vivekananda would work for nationalism in the "religious" arena.

When Vivekananda died at a young age, Tilak expressed great sorrow and paid tributes to him in the Kesari. Vivekananda, in short, had taken the work of keeping the banner of Advaita philosophy forever flying among all the nations of the world and made them realize the true greatness of Hindu religion and of the Hindu people.

Thousands of years ago, another saint, Shankaracharya, who, showed to the world the glory and greatness of Hinduism. At the fag of the 19th century, the second Shankaracharya is Vivekananda, who, showed to the world the glory of Hinduism.

His work has yet to be completed. We have lost our glory, our independence, everything. Tilak even suggested that the Marathas should be "content" with the Shudra status assigned to them by the Brahmins.

These included serious allegations such as sexual assaults by Shahu against four Brahmin women. An English woman named Lady Minto was petitioned to help them. The agent of Shahu had blamed these allegations on the "troublesome brahmins".

Tilak and another Brahmin suffered from the confiscation of estates by Shahu, the first during a quarrel between Shahu and the Shankaracharya of Sankareshwar and later in another issue. In , Tilak transformed the household worshipping of Ganesha into a grand public event Sarvajanik Ganeshotsav. The celebrations consisted of several days of processions, music, and food. They were organized by the means of subscriptions by neighbourhood, caste, or occupation. Students often would celebrate Hindu and national glory and address political issues; including patronage of Swadeshi goods.

The project also had the objective of funding the reconstruction of the tomb Samadhi of Shivaji at Raigad Fort. The events like the Ganapati festival and Shiv Jayanti were used by Tilak to build a national spirit beyond the circle of the educated elite in opposition to colonial rule. But it also exacerbated Hindu-Muslim differences.

Thus, although the celebrations were meant to be a way to oppose colonial rule, they also contributed to religious tensions. While Shivaji was a Brave man, all his bravery, it was argued, did not give him the right to a status that very nearly approached that of a Brahmin. The Swadeshi movement started by Tilak at the beginning of the 20th century became part of the Independence movement until that goal was achieved in One can even say Swadeshi remained part of Indian Government policy until the s when the Congress Government liberalised the economy.

In , the Government of India released a coin to commemorate the th birth anniversary of Tilak. 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 a new way to determine the exact time of the Vedas. In " The Orion ", [59] he tried to calculate the time of the Vedas by using the position of different Nakshatras. The positions of the Nakshtras were described in different Vedas.

Jayantrao was also a politician from the Congress party. He was also a member of the Maharashtra Legislative Council.

He is currently out on bail in connection with these charges.



Views Read Edit View history. Gita Rahasya -Tilak The minimum purchase order quantity for the product is 1. They have been translated in to multiple Indian languages and have been read by millions of readers. Quantity The minimum purchase order quantity for the product is 1. It is the analysis of Karma yoga which finds its source in the Bhagavad Gitathe sacred book for Hindus. By using this site, rzhasya agree to the Terms of Use and Privacy Policy.

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Bal Gangadhar Tilak



Gita Rahasya – Commentary of Bhagavad Gita by Bal Gangadhar Tilak



श्रीमद भगवत गीता रहस्य अथवा कर्मयोग्शास्त्र | Srimad Bhagavad Gita Rahasya Athava Karmayoga-shastra


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