Bhagvad Gita Rahasya or Karmayoga Shastra VOL 02

SR No.: 011090
Original Sutra Author: N/A
Author: Bal Gangadhar Tilak, Bhalchandra S Sukhtankar
Publisher: R B Tilak Puna
Publication Year: 1936
Total Pages: 767
Language: English
Classification: Book_English
File Size: 74 MB

Page 26

xxvi CONTENTS OF CHAP. XIV. XV & APPENDICES
APPENDICES. An External Examination of the Gītā. The Gītā has been included in the Mahābhārata for a proper reason and at a proper place, it is not spurious nor interpolated-PART I: the useful purpose of the GĪTĀ and the MAHABHARATA-the present form of the Git--the present form of the Mahābhārata-the seven references in the Mahābhārata to the Gitā--similar stanzas and similarity of language in both-also similarity of meaning-which proves that the Gītā and the Mahābhārata were written by the same author-- PART II: A comparison of the GĪTĀ and the UPANIŞADSsimilarity of language and similarity of meaning-the Metaphysical Knowledge in the Gītā is taken from the Upanisads-the theory of Māyā (Illusion) in the Upanisads and in the Gītā--What the Gītā contains more than the Upanisads-the consistency between the Sāmkhya system and. Vedānta-the worship of the Perceptible or the Path of Devotion--but the most important subject is the exposition of the Path of Karma-Yoga--the Yoga mentioned in the Gītā for the control of the organs, the Pātañjala Yoga, and the Upanisads--PART III :Which was first in point of time, the GĪTĀ or the BRAHMA-SUTRAS ?-the clear reference to the Brahma-Sūtras in the Gītā-the repeated reference in the Brahma-Sūtras to the Gītā by the word "Smrti -a consideration of the relative chronological position of the two booksthe Brahma-Sūtras are either contemporary with or prior in point of time to the present Gītā, but not subsequent--one sound reason for the Brahma-Sūtras being referred to in the Gītā— PART IV:-The RISE of the BHAGAVATA DOCTRINE. and the GĪTĀ-the Path of Devotion in the Gītā is consistent with Vedānta, Sāmkhya and Yoga-it is not that the doctrines of Vedānta have been subsequently inserted in the Gītāthe most ancient form of the Vedic religion is pre-eminently for Action—the subsequent growth of Vedānta, Sāmkhya, and Renunciation--the harmonisation of the two Paths of life had been arrived at already in ancient times--the subsequent growth of Devotion--the consequent necessity for making: Devotion consistent, from its very inception, with the former paths of life--that is the trend of the Bhāgavata doctrine, and.