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

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GITA-RAHASYA OR KARMA-YOGA
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(sastriya) method. Geometry is an excellent example of this method, and the method adopted in the Nyaya-Sutras or the Vedanta-Sutras falls into this class. Therefore, wherever the Bhagavadgits refers to the Brahma-Sutras or to the VedantaSūtras, it is stated that the subject-matter expounded in those Sutras has been expounded in the form of intentional and definite propositions; cf., "brahma-sutra padais caiva hetumadbhir viniscitash" (GI. 13. 4), (i.e., "this subject-matter has been expounded by stating the reasons (hetu), and the conclusions, in absolutely definite words (pada) in the BrahmaSütras"-Trans,). But although, the exposition of the subjectmatter in the Bhagavadgita is scientific, yet, it has not been. made in this, that is, in a scientific way. The subject-matter in the Gita has been described in the easy and entertaining form of a conversation between Sri Krsna and Arjuna; and therefore, at the end of each chapter, we find the words "sri kṛṣṇarjuna samvade", (ie., "in the conversation between. Śri Krana and Arjuna"-Trans.), which show the method of exposition adopted in the Gits, after the words "bhagavadgitasupaniṣatsu brahmavidyāyāṁ yogaśāstre", (ie., "of the Science of Yoga, included in the cult of the Brahman, expounded in the Upanisad sung by the Blessed Lord"-Trans). I have used the word 'pauriņuka' (i. e., "in the fashion of the Puranas"Trans.) with reference to the catechismal exposition, in order to clearly show the difference between that method of exposition and the scientific method. It would have been absolutely impossible to go into a thorough discussion of all the various matters which are included in a comprehensive word like'dharma' (Morality) in such a catechismal or 'paurānika' exposition extending over only 700 stanzas. Yet, it is a matter of great surprise that all the various subjects, which arise in the Gita, have been crammed together, without mutual conflict, in that way in the Gits though succinctly; and this proves the wonderful skill of the author of the Gits, and explains the propriety of the statement made in the beginning of the Anugits, that the advice given in the Gita was given with an 'extremely Yogic (yoga-yukta) frame of mind'. There was no reason to explain once more in detail those matters which were already known to Arjuna.