Aug 6, Srimad Bhagavad Gita Rahasya - BG Tilak - Volumes 1 and 2 in English. This book is also known as Kar oga Sastra. Mar 23, gita rahasya, geeta rahasya, gita rahasya marathi, gita marathi, tilak, thilak, bhagavad gita marathi. Srimad Bhagavad Gita Rahasya is a commentary on the Bhagavad Gita by Shri Lokamanya Bala Gangadhar Tilak in Marathi. However, I just started reading this book and have noticed. Shrimadh Bhagvad Gita Rahasya, popularly also known as Gita Rahasya or Kar og Shashtra, is a Marathi language book authored by Indian social reformer and independence activist Bal Gangadhar Tilak while he was . Print/ export. Create a book · Download as PDF · Printable version.
|Language:||English, Spanish, French|
|Distribution:||Free* [*Registration needed]|
aracer.mobi - Ebook download as PDF File .pdf), Text File .txt) or read book online. Gita Rahasya by Lokmanya Tilak - Ebook download as PDF File .pdf), Text File . txt) or read book online. An interpretation of the Bhagvad Geeta by one of. Names of the 18 chapters of the Bhagvad Gita are as follow: Dasbodh ( दासबोध) · Geeta Rahasya by Lokmanya Bal Gangadhar Tilak Original Marathi .
Early life and career Tilak was born into a cultured middle-class Brahman family. Although his birth place was Bombay Mumbai , he was raised in a village along the Arabian Sea coast in what is now Maharashtra state until the age of 10, when his father, an educator and noted grammarian, took a job in Poona now Pune. Tilak then studied law, receiving his degree in from the University of Bombay now Mumbai.
At that point, however, he decided to teach mathematics in a private school in Poona. The school became the basis for his political career. He developed the institution into a university college after founding the Deccan Education Society , which aimed at educating the masses, especially in the English language; he and his associates considered English to be a powerful force for the dissemination of liberal and democratic ideals.
The life members of the society were expected to follow an ideal of selfless service, but when Tilak learned that some members were keeping outside earnings for themselves, he resigned.
Through those newspapers Tilak became widely known for his bitter criticisms of British rule and of those moderate nationalists who advocated social reforms along Western lines and political reforms along constitutional lines. He thought that social reform would only divert energy away from the political struggle for independence. In passing sentence, the judge indulged in some scathing strictures against Tilak's conduct.
He threw off the judicial restraint which, to some extent, was observable in his charge to the jury. He condemned the articles as "seething with sedition", as preaching violence, speaking of murders with approval. I say, such journalism is a curse to the country". Tilak was sent to Mandalay from to While in the prison he wrote the Gita Rahasya. Many copies of which were sold, and the money was donated for the Indian Independence movement..
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 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. 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.
Besant's League was active in the rest part of India.
When asked in Calcutta whether he envisioned a Maratha-type of government for independent India, Tilak replied that the Maratha-dominated governments of 17th and 18th centuries were outmoded in the 20th century, and he wanted a genuine federal system for Free India where every religion and race was an equal partner. He added that only such a form of government would be able to safeguard India's freedom.
He was the first Congress leader to suggest that Hindi written in the Devanagari script be accepted as the sole national language of India. 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 find support for this philosophy, Tilak wrote his own interpretations of the relevant passages of the Gita and backed his views using Jnanadeva's commentary on the Gita, Ramanuja's critical commentary and his own translation of the Gita. 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, this alienated many non-Hindus such as the Muslims who began to ally with the British for support. Social views Tilak was strongly opposed to liberal trends emerging in Pune such as women's rights and social reforms against untouchability.
In his opinion, self-rule took precedence over any social reform. 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.
He had hoped that he would crown his achievement with the fulfillment of this task by virtue of his learning, eloquence, enthusiasm and sincerity, just as he had laid a secure foundation for it; but with Swami's samadhi, these hopes have gone. 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.
Tilak's newspapers, as well as the press in Kolhapur, criticized Shahu for his caste prejudice and his unreasoned hostility towards 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". The first imprisonment in was for sedition and lasted eighteen months Guha In Tilak was charged with sedition for the second time Guha He served his six year sentence in Burma. This provides evidence of the widespread support and popularity that Tilak had gained among the Indian working class.
He was tried for sedition a third time in , however he was successfully acquitted of the charges Guha The Hindu religion was very important to Bal Gangadhar Tilak, both as his practiced religion as well as for political purposes. Tilak believed that this unity could be achieved by simply adhering to the principles outlined in traditional Hindu texts such as the Bhagavad Gita and the Ramayana Harvey For insight into the Ramayana see Hindery ].
The principle that Tilak emphasized the most in his book was found in the Bhagavad Gita. It was the need for activism, or action, which he felt should be applied to religion and politics.
He also advocated the superiority of the Hindu religion over the religions of the West in Gita Rahasya Sharma Ultimately Bal Gangadhar Tilak sought the use of principles found within the Bhagavad Gita to revitalize Hinduism, replace Western philosophy, and legitimize political action Harvey In both books he attempted to use science to reveal the history of Hinduism in an attempt to reconstruct Hindu history Sharma His aim was to separate Hindu tradition from the work of Western academics.
Tilak sought to strengthen the Hindu tradition and Indian consciousness through the revival of two Hindu festivals, one dedicated to the deity Ganapati, and the other to Sivaji Brown Tilak managed to transform the Ganapati celebration from a private in-the-home affair into a mass celebration. He began the Sivaji festival to celebrate the achievements and memory of the medieval warrior chief by the same name Guha He ultimately used these festivals as a mode of political mobilization for the Indian Independence Movement.
Tilak joined together the Hindu religion and Indian politics in order to emphasize his policy of Hindu nationalism. He believed that religion played a very important role in nationality.