De Deepak Tilak is the great grandson of Lokmanya Bal Gangadhar Tilak and serves as the Chancellor of Tilak Maharashtra Vidyapeeth.
This book serves not only as an elucidation of the profound teachings of the Geetarahasya, or Karmayoga Shastra by B. G. Tilak bur also as a guide for understanding the path to self-realization and personal transformation. Following are some of my views and observations:
Geetarahasya, written by Lokmanya Tilak as the science of action; is a monument in Indian Moral philosophy. Philosophers and critiques like Shri Adi Shankaracharya, Madhvacharya, and Vallabhacharya commented on and interpreted Shrimad Bhagavad Gita as a philosophy of detachment or withdrawal from action (Nivrutti or Sanyas). Lokmanya Tilak however, emphasized that on the battlefield of Kurukshetra, Arjun was demoralized to see his kith and kin among the enemy-warriors and was thus in extreme agony. He expressed his desire to withdraw and lay down his weapons and requested Lord Krishna to guide him in such a critical situation. He expressed his repentance in achieving the kingdom of Indraprastha for Swarajya.
Lord Krishna did not give consent to Arjun's request to withdraw from action as a warrior. Instead, Lord Krishna stopped Arjun from refraining from action and asked him to go to war, which was his social and ethical duty (Dharma) as a warrior.
It was believed that, like most Upanishads, Bhagavad Gita also advocated resignation from action. Lokmanya Tilak did not agree with this interpretation because Gita emerged in Mahabharat times where the social system and family institutions were highly stable. In that period, concepts like Dharma (ethical action) and Adharma (unethical action), Good and Bad, Worthy and Unworthy etc. got deeply blended into the social fabric, Lord Krishna at the juncture of battle deliberated on the importance of performing action (karma).
Arjun by nature is knowledge itself. However, he raises several questions, which later have been answered by Lord Krishna. Gita is in the form of a colloquy of knowledge, which applies not only to Arjun but also to people belonging to all religions and castes. Bhagavad for making human beings action-oriented. Therefore, it provided an impetus to Lokmanya Tilak to write his commentary on Karmayog Shastra, an action-oriented path towards attainment of oneness (Yog) with God. Gita after remaining inconspicuous for five thousand years re-emerged Life is impossible without action. Even when a person remains silent, breathing continues. Bhagavad Gita does not promulgate any particular religion but propounds the action-oriented society and following of Dharma to the world. It is the crux of Vedic Literature. It belongs to the entire human race. Lokmanya Tilak wrote his commentary on Gita in Marathi Language so that it could percolate to the downtrodden sections and the masses of the society for their use. Other writings by Lokmanya are in the English language - except Geetarahasya. Lokmanya Tilak told all the Indian citizens to act instead of following inaction or Sanyas.
Human existence without Karma (action, function) cannot be imagined. Even in sleep, the function of breathing continues endlessly. Karma includes all types of actions even remembrance (smaran), listening (shruti), routine Karma and occasional Karma. In the Karmayog Shastra or Geetarahasya by Lokmanya Tilak, 'Yog' implies appropriate deployment of Karma wherein skill or proficiency is the best. Lord Krishna says to Arjun "Arjun, employ your skill with maximum proficiency and diligence in executing the war-deed". Even the scholars, who preached inaction or Sanyas worked or acted to spread their thoughts in the society. In Bhagavad Gita, the word Yog does not mean Patanjal Yog, but it means performance of action.
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