Topics 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. And the first " addhyay" that is chapter 1 starts right. DownloadGeeta rahasya marathi pdf. PDF Institutional factors regulation, union activity, taxes, etc. Geeta rahasya marathi pdf. Get file - Geeta rahasya marathi. Names of the 18 chapters of the Bhagvad Gita are as follow: 1) Arjun ( दासबोध) · Geeta Rahasya by Lokmanya Bal Gangadhar Tilak Original Marathi Version.

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Gita Rahasya Marathi Pdf - Ebook download as PDF File .pdf), Text Various Vernacular Editions OF THE. GIIA-RAHASYA MARATHI First Edition. Gita Rahasya by Lokmanya Tilak - Ebook download as PDF File .pdf), Text File Various Vernacular Editions OF THE. GIIA-RAHASYA MARATHI First Edition. Shrimadh Bhagvad Gita Rahasya, popularly also known as Gita Rahasya or Karmayog Shashtra, is a Marathi language . Print/export. Create a book · Download as PDF · Printable version.

Kern May Bhagwan Sri Krishna bless you for your services. Views Read Edit View history. I checked it just now. Marathi Wikisource has original text related to this article: Thanks for the links. You may try again. Jnana in the Gita Rahasya Journals with no new volumes being added to the archive. Shri August 5, at You can download the file now. The Journal of Asian Studies. Encyclopaedia of Indian Literature: Pankaj December 31, at tilak gita rahasya The marathi link is not working. For example, if the current year is and a journal has a 5 year moving wall, articles from the year are available. Is it possible to upload those as well.

He covered the concept of 'perform' in the initial parts of the book and the idea of 'renounce' in the later parts. His thesis was build up on the Mimamsa rule of interpretation. The book consists of two parts -- philosophical exposition in the first part and translation and the commentary of Gita in the second.

The book which was written by him in pencil was completed in less than four months. The handwritten book is considered as a 'remarkable achievement' in itself. About 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. Not to forget some of his famous and renowned quotes Tilak's funeral was attended by more than 2 lakh people the largest in Indian history which was organised in Mumbai at Chowpatty. He was a Maths and English teacher in a school which he co-founded in He was also one of the first leaders to come up with the idea of 'Swaraj'. XIV and of the the Appendioes.

Author's Preface.

The importance of Srimad Bhagavadglta the words used showing the conclusion of the chapter the meaning of the word 'Gita' description of several other Gitas and the inferiority of these Gitas and of at the end of each chapter of the Gita — — — the Yoga-Vasistha etc.. Immorality Gita. The Science of Right Action. Karma-Yoga p. The Consideration of of Happiness and Unhappiness towards. The inclination Unhappiness everyone Happiness—the characteristic features of and difference is an independent thing The Materialistic theory of Happiness.

Reason is initially one. Action —prohibition siitras of Abandonment of of Action. The Intuitionist School and the Consideration.. Systems of philosophy dealing with the Mutable and the Immutable the Atomic Theory of Kanadas Kapila-SSrhkhyaworks dealing with the the meaning of the word Samkhya of tho — — ' ' — Kspila-Sarhkhya System —the Doctrine of Satkarya-vada someexisted — the thing being produced out of something which fundamental substance of the world.

Discerning Reason nature of tho Consideration of the Body and the Atman. Developing-out its similarity to the Sarhkhya theory of the ' — the various theoiies as to the Creation of the Coamos.

Paramesvara as given in the Gita and its capable of Perception —the i Perceptible vyakta inferiority by Illusion Maya —the Impercep—the three divisions of the Imperceptible into less qualityful ii quality- and iii qualityful-qualityless—similar descriptions in the Upanisads —the methods of worship forms.

The Philosophy to the of the Absolute Self Objections Duality of that or Matter is and Spirit—the both method of considering which beyond is Absolute Self Isvara paramatma para purusa description beyond both the —the —the Trinity of Matter Cosmos. Spirit Jiva and the Highest Paramesvara — the of form of the or Qualityful saguya form.

Self regarding Cosmos Isvara of the jagat the Personal. Commenced prarabdlia.. Karma is also eternal—the of Karma— the Paramesvara gives uninterrupted the Fruit of Action according to the Action. Names and Forms.. The Maya-world and the Brahman-world— the strata of the Body and the Subtle Body to which Karma clings— the mutual relation between Karma.

The Effect of Karma and Freedom of Will. The question of Arjuna as to whether Samnyasa or KarmaYoga was the better course—similar paths of life according to Western philosophy synonyms of the words 'Samnyasa' and 'Karma-Yoga' -meaning of the word Samnyasa Karma- — — ' ' — Yoga is tators not a part of Samnyasa.

Release is the only possible result the — importance. Renunciation and Karma-Yoga.. Yajna prescribed and that prescribed by the Smrtis— the state of —the its two and Knowledge-leBs Actiondifferent ultimate states accordingly the Devayana and the Pitryana paths—whether these words indicate the time of a householder involving. Jnanin scient —universal welfare and other's. Karma-Yoga— summary and the highest of the 'subject— self-interest. Ethical not affected by is this difference — on what this difference observed by the Sthitaprajna' —the welfare or happiness of society.

Realising the qualityless form difficulty of ordinary persons of small intelligence in of the Brahman— the means of. The State of a Perfect. Devotion cannot- become a Nistha like Knowledge— the visible form of the Paramesvara.

Religious Faith sraddha and Reason both these are mutually dependent practical purposes —the accomplishment of by Faith— though one may acquire Knowledge of the Paramesvara by Faith.

The Translator. Bhagavan Shree Frontispiece. Lokamanya Tilak's residence at Silver caskets presented to the Author. A page from the Author's note-book. Karma-Yoga is seen to be the doctrine propounded by the Glta— the four-fold goal of human life purusartha — 'urtha wealth and Kama Desire must be consistent with ' '.

Yo'ga ir: Etti'sdi cf pr"jTi. I Tzh Ccaiinuit j od" tie chipife-rs of its Glte E. XV aoi of the Appendices. Devotion and Knowledge haTe not been dealt with. Resume or Summary Difference between the science of Karma-Yoga and the formulating of rules of Worldly Morality acarasantgraha — the erroneous idea that Ethics cannot be properly justified by Vedanta —Gita does that very thing —the Exposition of the from the point of view of EthicsReason is superior to Karma the Naknlopakhyana similar theorems in Buddhism and Christianity comparison of the religion of the Gita solely — — — doctrine of Equability of Reason in the Gita.

An External Examination of the Glta. Devotion consistent. Glta — — and of the growth of the Satvata or Bhagavata religion is the same that time. Asvaghosa Asvalayana. The JagadbiParamtirlha-wapa. Edition Satkaryottejaka Sabha. Aitareya Brahmaita. Bha Gild. The Anandagiri Commentary. J Anandasrama Edition adhymja. Ichandu and Da. Nirnaya-Sagara Edition. The Dusabodha of Sri Samartha. UUu Samkarabhasya. J Aitareyopamsad. The Anandasrama of the and of the Samlcarabhasya contains at the end a glossary.

Srlmad Bhagavatapurana. Dhulia Ga. I have everywhere used the Sanskrit Roy. The following letter shows the various Parvas. Sriman Mahabharata. Vallabha school is the one printed in the Guzarati the NilakanthZ is from the Bombay Mahabharata and the Brahmanandi is the one printed. Kausitakyupanisat Kausltald Brahmaiwpanisat. JMnesvari with translation 1 Indira Press Edition. The Mimaftisa-Svtras sutra. J Kathopanisat. Taittiriya kanila. Xdrada Pailoaratm. Prasnopanisat Edition. See Ga. Sacred Books of the East Series.

Hg-veda mandala. Bombay Edition. Tatya's Edition. Pali text. J Anandasrama Edition.. Tukarama'e Vaja. Calcutta edition. Tnkarama mantra. Nrsimhottam tapan'mopanisat. Saert'd Books of this Uaxl timi's. RamapUrvatapinyupanimt Anandasrama. Tukaramu Talya'n Kdilioii. Madras Rdition. Sandilya-X films S'iva-tjita. Pancadasi with commentary Nimaya-Sagara Edition. Mitinda Prasna. Samkhya San.

NCtrada-SUtras Bombay edition. Taittiriya Hamhila. Jolly's Edition but in the Maudalik's or in any other edition. English trail. Vdjammeyi ftxinhitti chapter and vi intra Beliitr Edition. YajHavalkya-Smrti Edition. There- two Pu. Visnu-Puraya amsa. I have in one or two places referred to Apararlca commentary Bombay Edition on Yo. Iks Valmiki Ra. J Yoga-Vusistha are. Vedarita-Sutras or Brahma-Sutras.

Devf is. It would be difficult to find a simpler work in Sanskrit literature or even in all the literature of the world than the to us in G-Ita. Arjuna conceiving the desire of hearing the Glta. The fact that the Gits considered by all the different traditionary schools of the Vedic religion for over twenty-five centuries to be as venerable and authoritative as the Vedas themselves is due to the same components into which the Paramatman had broken itself up Bad Arjuna and Sri Krsaa were their later incarnations.

The pre-eminent worth. In some readings. Arjuna on the Karma-yoga science. English and this wonderful work has now come known throughout work contain the world. Not only does glfca this the quintessence of all the is "Srlmad BhagavadThe enunciative words. Upanisatsu Bralimaadyayavi. For the present. The word " Anuglta " has been interpreted in the same way in the commentary of Arjunamisra on the Anuglta. For instance. But we find that the word " Gita " is applied not only to the Bhagavadglta of verses but also in an ordinary meaning to many other works dealing with Spiritual Knowledge.

Besides these. If the word " name form Upanisat " had not occurred in the original name. Ghandogya etc. But in contracting the expression. Even in the commentary one bhasya written by expression " iti gitasu S'arhkaTacaTya. But is there Ramaglta side. The Isvaragita is to be found in the first eleven For instance.

Pandit Jwalaprasad has stated in his book called Astadasa- we. The Brahmaglta is to be found in the fourth i. Some of these exist independently. The to be found in the seventh chapter of the 3rd part arhsa of the Yisnupurana. The Ramagita which is in common acceptance in this part of the country is to be found in the fifth sarga of the Uttarakanda of the Adhyatma Ramayapa and this Adhyatma Ramayana is looked upon as a st chapter of the 3rd division khanda of the part of the to Brahmandapuraiia.

The same is the case with the Ramaglta. The Sivaglta printed said to be in the Patalakhanda of the Padmapurana. Brahmaglta Bhiksugita.

Bhagavadglta-mahStmya described from the st to the the th chapters of the Uttarakhanda of this edition of Padmapurana. But I have seen an independent printed stated in that book by the name Kapilagita. This Kapilagita deals principally with the Hathayoga. As in in the the BhSgavatpurana. There besides one. One cannot definitely say to what puranas some Because.

From what has been stated above. Uari Raghunath Bhagwat.

Although the works Adhyatma Ramayana and Yogavasistha are more. It true that. Considering the matter. The Jurujnanavasistha-tafctvasarayana of the Madras Presidency is a very ancient work according to some. Although Bhagavadglta there were of many yet was unquestionable excellence.

If one considers the book as a whole and extracts the inner meaning. One of these has counted the archaic constructions to the conclusion that this in the Gifca and work must have been written at least a few centuries before the birth of. Considering where a particular work was who wrote it.

Another scholar has taken it for granted that the atheistic opinions which have been mentioned in the 16th chapter of the Gita. Still other scholars say that there could have during the Bharata war.

I too have in the appendix at the end of this book. But those who want to understand the esoteric import of any book. In order to show the external examination of difference between those who understand the hidden message of VakdevI and those who formally worship her.

The only one who can know truly of this depth is the great Mandaracala Mandara mountain rooted in paljala. Bhagavata religion has been traditionally handed down by Vivasvan to Manu and by Manu to Iksvaku ". The foremost of the Mahabharata. According to this logic into account we must now take only the words of those scholaTS and learned ocean of the Gita in order to of these writers is the writer pereonB who have churned the draw out its moral. Vais'arhpayana religion But this.

It is stated in the commencement of the fourth chapter of the -Gita 4. Sri Krsna is known by the name Bhagavan " usually in the Bhagavata religion. From " the the fact that the Gita is called " Bhagavadgita " or Upanisad sung by the Blessed Lord " one sees that the "advice given in the Gita to Arjuna is principally of the Bhagavata religion.

And in the exposition of the Narayaniya or Bhagavata religion by the " Sri at the end tradition of the of the Santiparva of the Mahabharata.. And in as much as the traditions of two different religions cannot be the same. One may even say Gita. These two "the traditions are consistent with each other see my commentary on Gi. Thus, the preceptorial tradition of these " the same. This " Bhagavata " or " Narayaniya G-ita. Mahabharata and theBhagavata religion of the Bhagavata-Purana are fundamentally one and the same, will he seen to be quite clear from the statements made by Prthu, Priyavrata, Prahlada and other devotees of the Blessed Lord or from the other descriptions of the path of Desireless.

But the true purpose of the Bhagavata-Purana is not to justify to ;. Energistic principles in favour of Action contained in religion. This justification is to be found in the Mahabharata or principally in the Gita. But, it is stated in the earlier chapters of the Bhagavata, that while justifying these principles, Sri Vyasa forgot to define the moral value of the.

Gita Rahasya by Lokmanya Tilak

Let us. But there is no doubt that there had been numerous other commentaries or criticisms on the Glta before These commentaries, however, are not. Nevertheless, the Glta. Introductions to Chap. But as this doctrine of the Vedic Karma-Yoga was not palatable to Samkaracarya, he hasin the commencement of the Bhasya, in the introduction, clearly stated that he had written the Bhasya with the sole intention, of refuting that opinion and of explaining what the esoteric moral of the Gita was according to himself.

But ordinarily means explaining the plain meaning of the original work and making the understanding of the words in it easy is true,. Samkarabhasya on the Gita. Vedic religion was not purely ritualistic tanfrilca and the TJpanisads had minutely considered even in very ancient times, the deep underlying import of it.

Vedanta-Sutras are considered to he as authoritative on this matter as the Upanisads themselves. These Vedanta-Sutras " Sariraka-Sutras ". Because, as the spiritual are also. The net result of this was that the protagonist Acaryas of each of the variouscults which came into existence in India after the extinction to be eonsiderc-d as inferior.

The commentaries or criticisms sects. The first Samkaracarya was born in the year of the Salivahana era A. This second proposition is known as the Path of Renunciation nivrtti-marga , or because in this path one ultimately gives up all Actions and remains in.

Path of Realisation. | Bhagavad Gita | Spirituality

It is stated in the SarhkarabMsy: Samkara hav and in the Bhasya on the Glta, definite conclusion has been drawn that the teaching of th Bhagavadgita is the same GI. If there had been any commentary on the Gits, bsfcre the further, to. Those commentators on the Gita who eaaie after Sri Samkaracarya and who followed bis doctrines, such as, Madhusudana and others, have in this natter principally adopted the procedure of the Acarya.

But such is not the case. This Bhasya has been written by the philosopher Hanuman, who has also written a criticism on the Bhagavata and it supports the path of Renunciation and in it, in some places, interpretations have been copied verbatim from the Sarhkarabhasya, In the same way, the older or modern Marathi translations of or commentaries on the Gita principally e. Gita and on the other two works out of the Prasfchina-fcrayl "began to be written, the.

One may even say that the works of Ramanujacarya were 2. Bhagavata religion; because, the previous exposition the Bhagavata religion to be found in the Mahabharata and is. Because, when once the mind has become purified as a result of an Energistic mode of ;. He died in Saka A. But Dr. Bharidarkar has in the English Book "Vaisnavism, Saivism, and other sects" recently published by him, established on the authority of stone inscriptions and other books see page 59 that Madhvacarya must ha taken to have lived from Saka to S to A.

Desireless Action is only a means and Devotion is the true and ultimate cult, and following the that when once one has become perfect by Path of Devotion, whether one thereafter performs or does not.

The fourth school is the. But the advice of the followers of this school. In this cult. But one cannot say that in order in the Maharastra Devotion. It is quite clear that these differenl Devotional sub-cults of Duality and Qualified. The saints have substantiated the doctrine of Devotion without discarding the doctrines of Illusion and Non-Duality and this course seems to have been followed from before the time of Sri Saihkaraoarya.

Sridhar SvamI in his The summing up of the Gita. Maharaja had the wonderful skill of expounding the meaning by numerous beautiful illustrations and comparisons and also. Oh Arjuna. Jnanesvara Maharaja himself was a yogi Marathi language known as he first says — But Oh.. In his exhaustive commentary on the Gita.

Blessed Lord. Even Devotion. Seeing this confusion of the diverse opinions of the commentators. It is not that I alone say so. This book is very useful for studying the opinions advanced by the various commentators Bide by side. Blessed Lord? The Gita had been written long before these various schools of thought came into existence.

These numerous the interpretations interpretation of the Bhagavadgita. Each one is correct in his own way and ultimately the question what that food-preparation is. This question it is seems a really as But the answer of sight. Jiave been. The Gita is not such a pot of jugglery. Energistic consistent with the Bhagavata religion made by the writer of the Mahabharata.

No one even say that the world has not to this day produced a philosopher of the calibre of Sri. For commentary on Gita 2. Madana and to parents like their women like the God of own son etc.

Just as when the ocean was churned. The only difference as regards the remaining statements or doctrines. The first two out of these are ' upakramopasaniharau '. If there are other roads for going is the proper purport of it. When the direction consideration for the ssa work has in this way been fixed with due commencement and the end. There is an the old and more or less generally accepted rule on this matter in form of a verse of the Mimarhsa writers.

Geometry has defined a straight line as a line which goes from the point of commencement straight to the last point without swerving above or below or to the right or to the The same rule applies to the purport of a book. That left. ApTtrvata this particular thing has got to he done ' ' means something new.

Unless the writer has something new he is usually not induced to write a to new book. The fourth and the fifth means for determining the purport of the work are the new-ness apurmta and the effect [phala of it.

In the same way. The sixth and the seventh means '. VpapaUi ' or upaptxdana the name given the the refuting of all things which would logical prove contrary case and the subsequent and case. When have the ends. This also accounts for the way in which present-day legislators.

The works Mitaksara and which deal with the Hindu Law. Such statements are known as "obiter dicta" or " useless statements ". To that. Did not the various Acaryas. Dayabhaga etc. If he fought. It is true and burdened if with their curses. It would have beginning been out of place here for Sri Krsna to explain how Release could be obtained by Devotion ov by the Knowledge of the Brahman or by the Patanjala-yoga.

If we have to extract the true purport of the teaching of the Gita. If the other side. Sri Krsna did not intend to send Arjuna to the woods as a mendicant by making a samnyasin of him. I ought not do the same thing I must see in what consists the true salvation of my Self. When the Blessed Lord was preaching the Gita. I myself. He has taken an acknowledgment from him in the He has in numerous places.

He says again " you must do best " and ultimately asking Arjuna the question " Oh. Nor did the Blessed Lord intend to place in his hands oymhals and a drum and a harp instead of bow and arrow. I slbito'smi i. But by such a spineless argument. But no com- mentator has properly explained what this Energistic purport is and how that implied moral can be authoritatively based on Vedanta philosophy.

The doubt mentioned by me was experienced by one of these commentators who said that the Bhagavadglfca must be interpreted keeping before one's eyes the life of Krsna himself.

The above quotation from the GUni'tha-paramarsa. Deussen has said in his book that such a conclusion would be very object of this difficult to justify. Deussen's The Philosophy of the Upanisadt. On the other hand. The critical position in which Arjuna had found himself in the commencement of the Bhagavadgita.

In this place. The cases of persons who. But those great and responsible persons. The uncle of the Prince of Denmark. This drama has portrayed in an excellent manner the state of mind of the young and tender-hearted Hamlet. Whereas Arjuna got confused and was filled with this desire to know his proper same duty in the commencement of the war.

After sometime. Coriolanus was a brave Roman potentate. Vyasa himself has by the adjectives " sulamrirtha-uytiijayukkim " i. There are numerous other similar examples of persons of the world. In the beginning of the book A.

It may ' even be said ' that the Bharata has been expanded into the Mahabharata for the sole purpose of explaining to ordinary persons in the simple form of stories how our great ancient personages have behaved in numerous difficult circumstances of life.. But it is not necessary for us to is We may say that our epic Mahabharata a mine such critical occasions. Harmlessness ahiihsa. Have not Manu and the other: Not- stealing asteyai.

The situation into which Arjuna had found himself was such a situation and the Mahabharata contains in several places critical descriptions of similar circumstances having engulfed other illustrious.. Do not Act according to moral truth Respect your elders and your preceptors'. Truth satya. Purity of the body.

Srimad_Bhagavad_Gita_Rahasya-Marathi-Bal_Gangadhar_Tilak _1924

Do not commit theft or adultery'. For the Sastras say on such an occasion. On these is self-protection considered to be of higher importance than Harmlessness.. Not only Manu. II 1 " such an atatayin that is. But how are you going to stop the killing of fruit the numerous micro-organisms with which the air. Manu says: I stiksmaijoifuii bhTitani larkaqamijfmi kladcit pakxmano " 'pi aipatc. It is on 1: The Sastras have recommended the qualities of forgiveness. Then the hunter explained to him the true principle of Harmlessness and opened his eyes Does order to learn from!

This hunter earned his living by selling flesh and he was extremely devoted to his parents.

Seeing the way in which the hunter was earning bis living. Truth is Parabrahma ". Who ' can sufficiently ' and satyaincame into existence before the world. There tative or is another law which has become wholly authorito and acceptable and that is young.

Prahlada has then described some of the occasions which would be proper occasions for forgiveness. See the praise the worth of Truth Stain' incantations ": Hani ca satyain vhhidilhat tajiaso 'dhyajayata e. The Vedas extol the worth of Truth by saying that it is satya which controls the firmament. The statement Earth has become dignified on account ' ' Truth ' ' ' ' ' '.

I ask this. But life in this world. This refers to the ordinary rule of Truth. But if you cannot save the situation even by saying Hm hm what is to be done? What will you do if a thief is sitting on your chest with a dagger in his hand and asking you where the money is.

Manu Ra. Bhisma also says to Yudhisthira: That by which everybody will. But as even according to them. The English writer Green has in his book named Prolegomena to Ethics said that books on moral philosophy are silent on this question.

It is true that Manu and Yajhavalkya look upon such situations as exceptions to the law of Truth. There man named Asvatthama save the life or the elephant ". II Ma. Narada says Suka in the Santiparva on the authority of Sanatkumara: Chapter Besides these exceptions.

Usage CC0 1. Topics gita rahasya , geeta rahasya , gita rahasya marathi , gita marathi , tilak , thilak , bhagavad gita marathi. Collection opensource. Contributor http: Language Marathi. Visit http: Identifier-ark ark: Ppi And the first " addhyay" that is chapter 1 starts right after intentionally left blank page which is in fact page one and so on.

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