LOKMANYA TLAK A TRUE KARMAYOGI Part 2

In first part we have tried to follow the life of Lokmanya Tilak not in chronological order but by exploring various facets of his personality. But the study would be far from being complete unless we examine his epic book " GEETA RAHASYA". ( गीता रहस्य ) Passing references  have been made in the first part as and when needed but focus was somewhere else. Let us now review the book. .

We have already seen  how the book how it was written and completed from prison in 1910 and how it's publication was delayed till 1915 and the scholarly approach of the author having tremendous memory. Let us proceed what prompted him to write such big commentary or Bhasya Granth.( भाष्य ग्रंथ )  Three pre requistes are needed for any attempt of  Bhashya Granth ( भाष्य ग्रंथ ) One is thorough knowledge of the scripture in its original form . The second is study of already written Bhasya Granthas by other eminent scholars and the  third is to have some thing more or different to offer. The first  is evident from the number of  references he has made to the MAHABHARATA ( महाभारत ). of which the GEETA (गीता )is part. Some 200 + references from 1st to 18th Parva ( पर्व ) or chapters are quoted by him . The second is also evident from reference to commentaries of all  five Acharyas  from Shankaracaharya (शंकराचार्य ) to Nimakacharya  ( निम्बकाचार्य ) or Jneshwari ( ज्ञानेश्वरि ) among other. The third requisite can be seen in Vishay Pravesh ( विषयप्रवेश ) or  introduction chapter of the book. He has quoted from a small Sanskrit booklet written by his contemporary  Shikrishnanad Swami of Varanasi. " Tasmat Geeta naam   Brahmvidyamul Neetishastram. ( तस्मात गीता नाम ब्राह्मविद्यायाम नितीशास्त्रम  ) Therefore the Geeta is borne out of  Brahma Vidya or self knowledge that is to be lived ethically )  He adds that the purpose of his effort is to prove this by exploring all 18 chapter of Geeta . Most of the Bhashya Grantha ( भाष्य ग्रंथ ) advocated Nivrutti Path ( निवृत्तीपर ) or the path of renunciate ( सन्यास मार्ग ) which according to him was directly opposite to the real essence of गीता which has clearly declared the path of Action as better.. It will be worthy to note the Sankalp Vakya ( संकल्प वाक्य ) or statement of mission appearing at he end every chapter. It almost echoes the same conclusion. " Brahmvidyam Yogshastre" ( ब्रह्मविद्यायाम योगशास्त्रे ) The emphasis is on both. The Vidya is the knowledge, the Shastra is the technique to put that knowledge into practice and Yoga is way of joining of the two together.

When Adi Shankaracharya wrote Bhasya on Geeta some more than 1200 years age, the meaning of action was different. It meant blindly performing "Yagna" with sacrifices as the only worthy aim of human life with desire to book a seat in heaven. The essence or great scripture like Vedas do mention about them but do not stop at that, The last part Vedas or Vedant are Upanishadas deal with the theories of  the creation and continuation of the Universe which was deemed to be of bondage in nature and to find possible way of liberation from it. May be advocating the path of renunciation was desirable then.

The path of renunciation or Sanyas marg ( सन्यास मार्ग ) continued till the time Tilakji set to write his commentary. To some extent it helped the vast and divided Hindu ( read Indian ) community to live under foreign rule. May it be Moghal or British. It offered tenacity to assimilate the culture of aggressors in the ancient Indian Culture and Civilization. It also brought a sense of unified identity to people from North to South and East to West. The pilgrimages from Benaras ( बनारस ) to Rameshwaram ( रामेश्वरम )  and from Puri ( पुरि  ) to Dwarka ( द्वारका ) with countless Teerthas ( तीर्थ : Holy Places ) strewn in between kept the sense of belonging alive over centuries. This can be said as positive fall out of Sanyas Marg ( सन्यास मार्ग ) but it also made people tolerant to injustice, lazy without much ambition and as the British rulers found easy to Divide and Rule.

Lokmanya was firmly against this state of mass mind. He wanted to galvanize people into action. An action not for self benefit but for something more noble. He found people is the same state of mind as Arjuna at he beging of epic war of MAHABAHRATA.( महाभारत ) Totally confused and unable to decide what is good and desirable. Taking into account deep rooted faith of people in BHAGVAD GEETA ( भगवद्गीता ) , he must have thought of rewriting and exposing the secret ( रहस्य  ) of Geeta for benefit of all.

The title of the book itself suggests the purpose of the book श्रीमद भगवद गीता रहस्य अथवा कर्मयोगशास्त्र ( SHREEMADBHAGAVADGEETA RAHASYA OR KARMAYOGASHASTRA ) ie. The secret of Bhagvadgeeta or Karmayogashastra. The word Karmayoga shastra is coined by joining three words the Karma, the Yoga and the Shastra.. Each  of them has more than one meaning. The Karma or the action carries different meaning according to the time and purpose. Simply speaking to act is to do. But it is not so simple. To do also includes not to do or do it in specific way. All daily chores like eating, sleeping, walking, hearing, speaking or even breathing are actions done in specific ways for specific purpose. The purpose may be as basic as to live bodily or as complex as to lead to salvation. The actions may be instinctive or deliberate, with some aim or as duty , alone or together. Still there wont be single moment in life of any human when he is not engaged into some kind of action.( न हि किंचित्क्षणमपि जातु तिष्ट्य्तकर्मकृत  :  ३ : ५ गीता ) .

All actions do not qualify to be called as YOGA ( योग ) . Only some action with noble intention have that distinction. For example to earn is action but to steal, cheat for it cannot be called as Dranyayog ( द्रव्ययोग ).Only when it is earned with legitimate and respectable means it can be called so. If you accidentally run into fortune it is not द्रव्ययोग but घबाडयोग . It takes some additional qualities to convert a simple Karma (कर्म) into Yoga ( योग ). The word Yoga has come in Geeta over 80 times either individually or joined with some other word like Budhiyog  ( बुद्धियोग ) , Aishwaryayog ( ऐश्वर्ययोग ) , Karmayog ( कर्मयोग ) etc. It does not refer to Pantanjali Yogasutra ( पंतंजली योगसूत्रे  ) but has different shades at different places.( although chapter six deals with Asana and Dhyan independently ) . The first reference to Yoga is found in 39th stanza of second chapter where the Lord distinguishes what ever has been said thus far as different than what is going to be told as BudhhiYog ( बुद्धियोग ). The earlier part is meant to be Sankhya yog (सांख्ययोग ) dealing with Atman and its immortal nature. It is purely contemplative in nature and needs only subtlest of the action like breathing. The Budhhiyog ( बुद्धियोग ) is different. It calls the intellect to perform as well as contemplate. All actions are bound by the universal law of the reaction for every action. ( कारण, कार्य , परिणाम , कारण  ) Most of us long for and call the reaction as desirable goals or fruits of the action. Second delusion is to believe you as Karta (कर्ता ) or performer. This unholy union creates bondage pushing us into cycle of the Birth and Death. No intelligent person wants to live in bondage. When the intellect directs  to perform with equanimity towards result it becomes stable or Shtittpardya ( स्थितप्रज्ञ ). The same is termed as Smatvam Yoga Uchhyate ( समत्वं योग उच्यते  २: ४८ ) The real trick is to  perform and yet avoid the fruit as outcome leading to further bondage.This is explained as Skill of Performance ( योगः  कर्मसु कौशलम  २: ५० ). Such Yogi is referred as Karmayogi ( कर्मयोगी  ))and the followers of knowledge are termed  as Jnanyogi ( ज्ञान योगी  ) as two independent beliefs leading to  same goal. 3:5 . Further it is argued that the onus is more on liberated people to guide common people by setting example before them ( 3 : 20 to 3:25. ) like Janaka ot lord Krishna himself. Further the path of action is declared undoubtedly better in 5:2.


According to Lokmanya Tilak, the Geeta advocates Budhhi yog as prelude and Karmayog as life long commitment.It is against this background one finds the life of Lokmanya as leading from the front. Himself a learned person and yet full of life long performance.

What else is needed to prove him as TRUE KARMAYOGI ?

N.B. In first part an error has occurred while narating five parameter of Panchang. They are Tithi, Var, Nakshtra, Yoga and Karan. Please do point out any more factual errors if found.

LOKAMANYA TILAK A TRUE KARMAYOGI

The year 2015 is centenary year of the publishing of GEETA RAHASYA by Lokamanya Tilak. It will be right time for the review of his mile stone GRANTH ( book ). The book is his attempt to find the secret contained by the Hindu Holy book Bhagvad Geeta by  who was admittedly well qualified even by his critics to attempt independent interpretation.

He lived his life as he preached. One can better understand his interpretation by taking closer look at his life, his book and his arguments. He lived as he preached. He did not advocate the secret of the Geeta as KARMAYOG in mere scholarly and academic work but as a way to live. His life demonstrates this fact in abundant manner.

Easily on the top of the list of leader of freedom fight belonging to pre-Gandhian era, Lokmanya Bal Gangadhar Tilak was much more than that. He was a scholar, an author, an editor, a  social worker,a mathematician, an astronomer of far excellence. 

Born in an orthodox Chittapavan Konkanasth Brahmin family in Chikhali village of Ratnagiri District of Maharashtra , the Sanskrit scriptures came to him almost as legacy. The majority of Brahmin boys  would be content with threading ceremony, Yadyopavit and Sandhya or may be few Mantras of rituals and puja.  Tilak was different. His studies of Vedic scriptures is quite evident even with a cursory glance at the quotes he has used in GEETA RAHASYA . They come from all vedas, Upnishads, Smrities, puranas, Bhagwat, Mahabharat, Marathi saints like Jnaeshwar, Tukaram and so on. Not only that but he quotes from Buddhist and Christian texts also. He has also referred  to the Western philosophers like Spencer, Kant, Maxmullar etc. What makes his memory outstanding is the fact that the book was written in the prison of Mandale where no was available to any books, magazines. What British Government provided him was only few pencils and writing pads. Still  has made mention of the source at every single quote. That makes not only scholar by an humble scholar a true example of Vdya Vinayen Shobhate. 

The book itself can be classified as Bhashya Grantha like those coming from Adi Shankaracharya and other Acharyas following him. The Bhashya Granth  intended to interpret already written ( or established through reciting by many for many years ) text. Perhaps it is the last such book in Marathi and the most popular after Janeshwari or Bhavartha Deepika by Sant Janeshwar.  Obviously he was prompted to write it because he had new diversion or dimension to be given to the earlier interpretations by earlier scholars. Rarely any one attempts to write a Bhashya Granth till he has demonstrated mastery over the subject. Not even his critics at any time doubted his mastery or authority. The one word to summerise his interpretation is NISHKAM KARMAYOG but will be dealt with later on in detail.

In a way we have to thank the Judge of British Government for sending Tilakji to imprisonment for six long years. ( who was reminded by Tilak that the last Judgement never comes from a mortal person but from the GOD in his argument for self defence ). It gave much needed respite from the busy political agenda and allowed the author in him to come to the fore. The HERO in him chose to live of the life of hero rather than writing about it . So was also declared by Veer Savarkar to explain the inconsistency  in his writing. He was even less fortunate than  Tilak . He did not gte even pencil and pad. He had to write one verse of the Long poetry Kamla by chalk on the wall and memorise it before proceeding to next verse. Strong memory was stronghold of both. When the British Government to long time to returns the note pads on which the book was hand written, Tilakji declared thta the notes can be with the Government but the memory is with him. He will go one self declared confinement at Sinhagada and rewrite the whole book ( of over 800 pages ) in matter of few days. 

Thankfully the note book were returned and the first edition came out in 1915 even if the writing was completed some where in 1910 only. The subsequent editions keep coming up at regular intervals. The author of this article is inherited with seventh edition of it published in 1956 and bought by his father. It contains comments by people like Maharshi Aurobindo Ghosh and Mahatma Gandhi. The book is translated into almost all Indian languages and many westren language including English. The only other example of such wide popularity crossing many boundaries is in Marathi is Sant Tukaram Mahraj.

The GEETA RAHASYA may be the most appreciated and largest in size but that is not the only work by Tilakji. Two booklets with titles of " The Hosrizon " and " The Arctic Home of Vedas " are written by him much earlier.  It is interesting to note that GEETA RAHASYA begins with about  12 lines composed in Sanskrit dedicating the book to the GOD found in mass people or Janata Janardana . In those days such opening was almost compulsory. Wefind similar opening in Jnaneshwari of Sant Jnaneshwar or Ram Cahrit Manas by Sant Tulsidas.

Tilakji started two news paper from Pune in 19th century . One of the earliest established press in Maharashtra. One was The Maratha in English and The Kesari in Marathi. The Kesari had a great role to play in awakening masses to arise and participate in the Freedom Fight. Many of his editorials have literary value and stood the test of time. One can easily remember the obituary he wrote after the death of Justice Ranade. It  is considered as model case study even now. Other editorial quoted often is " PUNASHCA HARI-OM " ( START AGAIN ). It was written soon after he was released from the prison after six years. Indomitable spirit displayed by a man in his sixties and suffering from Diabetes. The average life expectancy of Indian Male was below sixty at the time. He continued in same old fervor and was termed as " the creator of Indian unrest "  for Freedom Fight.The three leaders  Lal Bal and Pal from Punjab, Maharashtra and Bengal were responsible for laying foundation of the freeedom fight which was taken over by Mahatma Gandhi after wards.

Not much of his spoken word is preserved due to lack of facilities at that time.  Tilakji was a forceful speaker of outstanding caliber who could move masses and galvanize them in desired action. Some his spoken words have become slogans of freedom struggle like " Freedom is my birth right and I shall have it "  These words are part of lesson on him all over India in all medium schools and made by heart by all students over generations.

Ironically he differed with Agarkar as to the right sequence between Social reforms and Freedom Fight. Agrakar was for Social reforms first and Tilakji was for freedom first. Still his contribution to social work has considerable impact on the society then and now. He started two festivals . SHIV JAYANTI UTSAV and SARVAJANIK GANESHOTSAV. Both the festivals continue  or be celebrated today after 100 years. He was not against reforms but wanted to push them gradually. The gap between intellectuals and masses happy with status quo does not serve purpose. All noble ideas remain theory on paper till it is accepted by masses and it is bound to be slow and gradual process. 

One can find an example of his interest and command of Mathematics. While arguing on the secret of BHAGVAD GEETA. He uses the defination of straight line to augment his argument. The straight line is defined as the shortest path between strat and end points. He argued that any interpretation must take account of the beginning and the end of it and stick to shortest course ignoring deviations.  Arjuna declared " Na Yutsam " ( will not fight ) at the beginning and declares to listen to Krishna ( and fight ) " Karsihya vachanam tav ". He did fight and was major contributor in the Victory of MHABHARATIYA YUDHHA . So the essence of Geeta has to be what  prompted the. change of his mind.

Another story of his genius as mathematician goes like this.  Wrangler Paranjpye was a teacher in New English School in Pune again started by none other than Tilakji where his son was a student. Once he gave a riddle to his class as home work. Nobody could solve it except for junior Tilak with help coming from father. Next day when he showed it to wrangler teacher, he merely said " Convey my salutes to your father. Not only he has solved the riddle correct but did so in fewer steps than I had used to solve! "

A  new calendar or PANCHANG was named after him. A PANCHNAG decides about the time using five parameter like the SANVASTAR , the MONTH , the  DAY, the NAKSHATRA and the KARAN.  It takes detailed long calculations to tell all these with correctness.The calendar named after him boasts of being VISIBLE or Druk Prataykari . This being visible parameter is used in today national calendar 


That he was a great appreciator of the ART especially Vocal Music is evident by the Title BAL GANDHARVA he gace to young Naryan Rajhans. The tile stuck instantly so much so that the boy was more known by his title than real name. Many great variations and of the title were coined later on like SAVAI GANDHARVA, CHHOTA GANDHARVA,  KUMAR GANDHARVA etc. All of them great Indian Vocal music artists. In the golder area of Marathi theatre that followed had a Drama company named after him BALAVANT SANGEET MANDALI.


His work in the field of freedom struggle has overshadowed many shades of his personality. Each shade was capable of making him outstanding person in that particular field. He chose the path of freedom struggle as the call of duty and stuck to it for life. Struggle is as important as freedom. Not only the goal but the course adopted to reach the goal decides life style of the person. It is in this context Lokmanya Tilak is referred to as KARMAYOGI in the title of this article. 

It is noteworthy to look at him in his death. Died in 1920 in Mumbai. His funeral procession amply demonstrated that  he was leader of masses. Loved and respected by masses. Not only the number of people joining was unprecedental till the time but spontaneous reaction was noteworthy. The Mill workers of Mumbai just stopped the work in order to be able to join the funeral procession . It is considered as the first Mill strike that too without any call. The communists were quick enough to see the opportunity and formed trade unions who made strike as regular agenda. Another noteworthy feature is that his body was carried in sitting posture, a feat reserved only for Yogi. This author became aware of it recently through an image shared on whatsApp which has admittedly prompted the title chosen for the article.

to be continued in part 2

मैली धारा

कपड़े अपने कर लो सीधे l गर तू है माँ या राधे ll 
नासिकमे है आया मेला l जिससे तुज़े बाहर निकाला ll 
खुब जमा होंगे साधु नंगे l  कहलायेंगे वो तुमसे चंगे ll 
घुस जा उनमे हो शामिल l हिलाके कमर कह दे आ मिल ll 
सब मिल कर दो मैली धारा l कलयुग जो है आन पधारा ll 
इससे ज्यादा करू बुराई l मैली होगी मेरी स्याही ll 
इसलिये इतना काफी है l बाकि सबकुछ माफ़ी है ll 

भगवान इनका भला करें l 

स्वानुभव 

सजग जग जगसी आणि घेई जगदानुभावा  l 
अहमिदस्य स्फुरणे ज्याचा वितरे भेदभावा ll १ ll
विस्ताराच्या मुळी जयाच्या नसे अंत वा पार l 
रूप वर्णाच्या छटा पाहता होत नेत्र विस्फार ll २ ll
मिटुनी डोळे विश्व मावळे ध्यान धरुनी स्थिर l 
मिटत मिटत सृष्टि जाता अंतरंग उजळणार ll ३ ll
स्वतःच उजळे स्वतः न पाहे आश्चर्य असे हे फार l 
कोडे असले कसले अद्भुत कोण कसे उलगडणार ll ४ ll
गती थांबली मति खुंटली मनही कधीच मेले l 
जगही गेले जागा गेली मागे काय ते उरले ll ५ ll
कसे सांगू नि किती सांगू मंद बंद चौखरि l 
अनहत नाद स्वतःच ऐके स्वतःच बा  अंतरी ll ६ ll

झोळी 
जीर्ण माझी झोळी देवा आर्ततेनी आणली रे l
रंग संग नि ढंग करिता दिवस रात्र गेली रे ll धृ ll 

मायबापे वस्त्रे दिधली जोडीत जोडी शिवली रे l 
आशा पाशे चिकटवली अस्तरे आत लाविली रे ll 
कधी ठिगळे कधी टाके माया धागे विणली रे II १ II 

रंग देवूनी झालरुनिया सजव सजव सजली रे I 
सुख दुख्खे भर भरुनी ताणत ताणत नेली रे II  
हाती खांदी वागवली डोईवर कधी घेतली रे II  २ II 

जिथे गेलो तिथे नेली क्षण एक न  विसरली रे I 
झोळी न माझी मी झोळीचा उरफाट कशी हि झाली रे II 
फाटली आणि उसवली  आणली करून खाली  रे II ३ II 

LARGE FAMILY AND RELIGION

LARGE FAMILY AND RELIGION.

Now Pope had advocated large families for Catholics. View large family as the gift from GOD. In the same breath he said the Catholics have no need to breed like rabbits !

One can substitute the word Pope with the word Swami and the word Catholic with the word Hindu and   almost the same message is carried.

Rabbits dont breed on order of some religious head. It is natural  biological process without thought to the size of litter. Human are different. As a rule only one child is born. Twins, triplets etc are exceptions. Add to that birth control techniques and the chances of large family further diminish. The greed for creating and keeping large wealth within family drives the rich and ruler to go for small family while the poor and ruled gp for large family. That is induced by economical thought.

The religion had always been against birth control as against the wish of GOD. The GOD almost  invariably speaks through the mouth of religious priest or Pujari or Maulavi etc.

Every religion invariably dreams and wants to bring every other living individual to its fold , secularism not withstanding. No exceptions are seen in the history of civilization.

It can be achieved by two means one is to covert and the other is to produce. The mass conversion methods like  throwing bread in village drinking well or Ghar wapsi are not popular now a days. Cruel methods  of crusades are no more practical and profitable. So the poor option of producing is vocally advocated bringing a Pope and a Swami on the same plain.

The rulers have their own methods of thinking of acquiring and keeping power. At times the thoughts are propogated as for economical or social or religious good of the subject they are ruling. More so for democratic rulers.

So time for Happy breeding . More the merrier.

Sindhu, Hindu and National Anthem

Sindhu, Hindu and National Anthem

Recently the supreme court upheld the decision of Center to keep which word is  real part of the national anthem as if the words of poet and poem are lost from documents or memory.  No more be the choice of Rabindranath Tagore who wrote it and / or Jawaharlal Nehru who chose it as national anthem. 

The choice itself was dubious as the poem was in praise of King George on occasion of his visit to India. Many people expected " Vande Maturam " by Bankimchandra would be natural choice as it was very popularly used in freedom struggle by all and sundries including Nehru. He was perhaps lured by the word "Jana gana mana"  meaning population of India and " Adhinayak" meaning not the British Monarch but the Democratic Government. Some poetic liberty here taken not by the poet but by the selector who underlined the evaluation of British democracy and the evolution of Indian democracy.

Why limit such liberty to Nehru alone ? After all democracy is of the people by the people and for the people. May it be used by any Government that will come into power through democratic set up.

Little worry is that after few changes it may no longer resemble with the original work of Rabindranath, the great poet and Noble prize winner.