Item Code: IDH612
Munshiram Manoharlal Publishers
Size: 8.8" X 5.8"
Discounted: $24.38 Shipping Free
The Hindu Philosophy of Conduct, lectures on the Bhagavad-Gita brings out clearly in a distinctive style and in a cogent manner translations and all explanations wherever required in a scientific temper with a modern outlook to widen the Indian thought with a fresh outlook merging the old thoughts of the East with the new ones of the West.
Gita is recognized as the scriptural authority and all its religious, moral instructions are to be taken as the mandate of God for the betterment, welfare, and progress of the human community, Sri Krsna explains with a strikingly catholic approach and upholds the doctrine of human conduct of Arjuna.
The present volume deals with the first six chapters of the Gita which evidently may be considered as an introduction of the study and deals, with the concept of self-realisation.
It is difficult to get salvation by studying all the scriptures. Sri Krsna explains the path of Karma and Jnama yogas according to their particular sphere of life and points out that pure bhakti to the Lord guided by duty with non-attachment will be ultimate means of salvation. The chief doctrine of the Bhagavad-Gita is Karmanyevadhikarasthe M.A. Phalesu Kadacana.
About the Author
M. Rangacharya (1861-1916)was professor of Sanskrit and Comparative Philosophy at Presidency College, Madras and Curator Government Oriental Manuscripts Library, Madras (1904-14). He wrote number of books out of which the Vedantasutras, with Sribhasya of Ramanujacarya, 3 Vols. And The Hindu Philosophy of Conduct, Lectures on the Bhagavad-Gita, 3 Vols. are the foremost.
|Prefatory Note to the Reprint||xxi|
|Lecture I||The holiness of Kuruksetra-loyalty of Drona and Bhisma to Duryodhana-leaders on both sides||10|
|Lecture II||Bhisma's challenge and the counter-challenge fromt he Pandavas-Arjuna's desire to see the allies and friends of Duryodhana-His chariot is led to a point between the opposing armies- The doctrine of non-resistance to evil-Pravrtti and nivrtti- Danda or Punishment-War and family life||18|
|Lecture III||Arjuna's third objection- the caste system- Its origin-Race and class-Here dity-Physical constitution and moral temperament-Mixture of races- Original ideal of caste and social adjustment in ancient India- The teachings of the Mahabharata compared with those of the Gita||38|
|Lecture IV||Sri Krsna appeal to Arjuna's spirit of Chivalry- Arjuna declines to fight and kill his gurus and seeks Sri Krsna guidance- Sri Krsna reply- Its bondage||56|
|Lecture V||The universe pervaded by consciousness- Modern science not apposed to this view- The soul and the body- The immateriality of the soul||69|
|Lecture VI||Further Characteristic of the Soul, as understood by different schools of Vedanta- No need to sorrow at death even holding other than Vedantic views about the soul- The soul the object of a Transcendental experiences||79|
|Lecture VII||Dereliction of duty in sin- The example of Dharma- Duty has to be done irrespective of pain or pleasure- The bondage of Karma- The need for persevering effort in the proper discharge of duty||92|
|Lecture VIII||The origin of Karma- God's purpose therein- the murderer contrasted with the soldier- Practical realization of the immorality of the soul and the disinterested discharge of duty- Vedic ritualism contrasted with Vedantic realization||106|
|Lecture IX||The three gunas: sattva, rajas and tamas- Vedic sacrifices and the Vedanta- The fruits of Work- The institution of property and the ideal society- Two definitions of yoga||117|
|Lecture X||The attainment of Yoga- The sthitaprajna or the sage of steady wisdom- his freedom from desire and his self-realization- His complete conquest of the Senses||131|
|Lecture XI||Meditation on God leads to Self- Conquest and self-realization- Meditation on the objects of the senses leads to Disastrous Consequences- The Psychological Chain leading to ruin||144|
|Lecture XII||Further characteristics of the sage of steady wisdom- His brahmi Sthiti or divinely philosophical state- Brahmanirvana and Pluto- Resume of the teaching of the chapter 2||157|
|Lecture XIII||Expository, Dialectical and conversational methods- Repetitions in the Gita no Defect- inviolable rule of choice about duty- The jnana- yoga of the Samkhyas and the karma- yoga of the Yogin- Work and Sacrifice- The wheel of Sacrifice||169|
|Lecture XIV||Work and worship- The attitude to work of one who has attained self- realization- King Janaka- Examples of other Karma- Yogin- The duty to set an example God as exemplar||191|
|Lecture XV||The wise should not confuse the ignorant- Religious toleration- Religious conversions- All work done by Prakrti||215|
|Lecture XVI||The flesh and the Spirit-reason and faith- The tolerance of true faith- the intolerance of bigoty and atheism-Nature cannot be Coerced- Religion and philosophy as inspirers of the good life- The wishful will as the root cause of sin||240|
|Lecture XVII||Svabhava and Sankalpa- The Psychology of desire- proof of the soul by psychological analysis and the experience of yoga||271|
|Lecture XVIII||Chapter 4 continuation of the Chapter 2- Priests and statesman as teachers of religion and philosophy in ancient India- Disqualification for receiving religious teaching- The doctrine of divine incarnation- The Christian doctrine probably borrowed from it- Its development from the Vedas- The Purusasukta quoted||298|
|Lecture XIX||Occasions for and purposes of divine incarnation- Knowing the God man leads to Salvation- Jnana Tapas- Many paths to God- The paths of Karma, Jnana and Bhakti- the aim of Vedic Ritualism||317|
|Lecture XX||God as the maker and non-maker of caste- Caste by birth and caste by quality- Absence of caste in other countries not an advantage||341|
|Lecture XXI||God and Work- The authority of Usage- Work, Mis work and no work||363|
|Lecture XXII||Life as a sacrifice- Brahman work- Interested and disinterested sacrifices- The Sacrifice of the senses- The sacrifice of the objects of senses- Other types of sacrifice||385|
|Lecture XXIII||Sacrifice and Salvation- Material sacrifice and moral Sacrifice- The preceptor and the disciple-wisdom and sin||405|
|Lecture XXIV||The Purifying and saving power of Wisdom- The Sceptic Setting aside Karma through yoga- Resume of Chapter 4||426|
|Lecture XXV||Arjuna's question as to which of the two, karma-yoga and karma-Samnyasa, is better- Both yield the highest good-but Karma-yoga is easier- Samkhya and yoga lead to the same fruit- description of Karma yoga||447|
|Lecture XXVI||The fruit of karma-yoga- Description of Karma-Samnyasa or jnana-yoga- Equality of vision of the jnana- yogin- Establishment in Brahman||470|
|Lecture XXVII||Life of the sage with the vision of equality-His vairagya- His sources of delight- The Process of the yoga of mental concentration- the significance of Samadhi-The brotherhood of religions||492|
|Lecture XXVIII||Resume of Chapter 5- The real Samnyasin- Climbing up to yoga- Self conquest- Description of the yogin||525|
|Lecture XXIX||The antiquity of yoga- the technique of its practice- Dhyana or meditation and worship- The qualification for yoga- The Ecstatic vision of the yogin||548|
|Lecture XXX||Conditions for success in yoga- Niralambana- Dhyana or objectless meditation- the bliss experienced by the successful yogin- Two Aspects of self- realization- Two aspects of God- realization||565|
|Lecture XXXI||Success in yoga, thought difficult, is possible through practice and dispassion- The unsuccessful yogin is not ruined either here or hereafter- He ultimately wins salvation- The yogin is superior to men of austerities, knowledge, or rituals- The best among yogin is devoted to God- Resume of Chapter 6||600|
|Index to Slokas||613|