Chap. I : INTRODUCTORY :
The Importance of Srimad Bhagavadgita - the words used at the end of each chapter of the Gita showing the conclusion the chapter - the meaning of the word 'Gita' - description of al other Gitas and the inferiority of these Gitas and of Yoga-Vasistha etc. - methods of examination of a Book - modern external critics of the Bhagavadgita - the explanation moral of the Gita as given in the Mahabharata - the Prasthanatrayi (i. e. the Upanisads, the Vedanta-Sutras and (Bhagavadgita), and the doctrine-supporting commentaries on it - explanations of the moral of the Gita according to these nentaries - Sri Samkaracarya - Madhusudana - 'Tat-Tvam - the Paisaca - Bhasya - Ramanujacarya - Madhvacarya - Vallabhacarya - Nimbarka - Sridharsvami - Jnanesvara - the point of view of all of them is to support some doctrine or other - the method of finding out the import of a work, without is to support a doctrine - how that method is neglected doctrine - supporting method - the introductory remarks I the concluding portion in the Gita - the deadlock arising i mutually conflicting Ethical principles, and the resulting confusion as to one's duty-the advice in the Gita for solving t confusion
Chap. II : KARMA-JIJNASA-(THE DESIRE TO KNOW THE RIGHT ACTION ) :
Two English (foreign) examples of the doubt about duty - the importance of the Mahabharata from this point of view - the doctrine of Non-Violence (ahimsa-dharma). and the exceptions to it - the doctrine of Forgiveness (ksama), and the exceptions to it - the discrimination between Truth (satya) and Falsehood (anrta) according to our Sastras - a comparison of that discrimination according to English (foreign) Ethics - superiority and importance of the point of view of our philosophers - the observance of a vow (pratijna) and its limitations - the doctrine of Not Stealing and the exceptions to it - the exceptions to the doctrine that 'living is more important than dying' - self-defence - duties owed to one's mother, father, preceptor (guru) and other revered persons, and the exceptions to the same - the relative importance of the restraint of Desire (Kama) Anger (krodha) and Avarice (lobha) - the occasions and the limits of Time and Place for showing courage, and other r virtues - the relative importance of different courses of Action-the subtle distinction between Morality (dharma) and L Immorality (adharma), and the wonderfulness of the Gita
Chap. III : KARMA-YOGA-SASTRA. (THE Science OF RIGHT ACTION) :
The importance of the Desire to know the Right Action (karma-jijnasa) - the first Chapter of the Gita and the necessity of the Science of Right Action-the definition of the meaning of the word 'Karma' - the subject of Karma according to Mimamsa writers - the definition of the meaning of the word 'Yoga' according to the Gita - Yoga=Karma-Yoga, and that is the only doctrine which is expounded - synonyms for Right Action (karma) and Wrong Action or Non-Action (akarma) - the three methods of scientific exposition, namely the Materialistic (adhibhautika), the Intuitionist (adhidaivika)', and the Metaphysical (adhyatmika) - why these methods came into existence - the opinion of Comte - the Metaphysical point of view is the best according to the Gita - two meanings of the word 'dharma' (i) with reference to the next world and (ii) with reference to this world - the system of the four castes and other systems - it is 'dharma', because it maintains the world - 'dharma' in the form of precepts (codana) - ordinary rules for distinguishing between righteous and unrighteous Action (dharmadharma) - the doctrine of 'mahajano yena gatah sa panthah', i.e. 'that path is the true one which is followed by the great', and the exceptions to it - the doctrine of 'ati sarvatra varjayet', i.e. 'avoid extremes', and its incompleteness-the definition of Righteousness by considering what is not objected to (avirodha) - the object of the science of Karma-Yoga
Chap. IV : ADHIBHAUTIKA-SUKHAVADA. (THE MATERIALISTIC THEORY OF HAPPINESS ) :
An indroduction to the outlines of the subject - principles determining Morality (dharma) and Immorality (adharma) - Carvaka s doctrine of unalloyed selfishness - far-sighted selfishness' of Hobbes - Philanthropy is as much an inherent desire as selfishness-the doctrine of Ya jfiavalkya of the benefit of the Atman (atmartha) - the doctrine of the combination of self-interest and other's-interest, or 'enlightened self-interest' - the objections to that doctrine - the doctrine of giving higher importance to other's-interest-the doctrine of 'the greatest good of the greatest number' - the objections to that doctrine - who is to decide in what the greatest good of the greatest number lies, and how-the superiority of the Reason (buddhi) of the doer, over the Action itself-why one should do good to others-the perfect state of mankind-that which is meritorious (sreya) and that which is pleasurable (preya) - the transitoriness of Happiness and Unhappiness, and the immutability of Moral principles
Chap. V : SUKHA-DUHKHA-VIVEKA. (THE CONSIDERATION OF HAPPINESS AND LTNHAPPINESS) :
The inclination of everyone towards Happiness - the characteristic features of and difference between Happiness and Unhappiness - whether Happiness is an independent thing, or means only the absence of Unhappiness - the opinion of the School of Renunciation - the refutation of that opinion - the doctrine of the Gita - Happiness and Unhappiness are two independent feelings (bhava) - the contrariety between the Happiness and Unhappiness arising in this world - whether there is more of Happiness or of Unhappiness in worldly life - the Western theory that there is a preponderance of Happiness - that worldly life is full of happiness does not follow from the fact that all mankind does not commit suicide - the uncontrollable growth of the Desire for Happiness - the impossibility of extinguishing the Desire for Happiness by enjoying Happiness - therefore, there is a preponderance of Unhappiness in worldly life - the propositions of our philosophers, consistent with this point of view - the opinion of Schopenhauer - the usefulnesss of Dissatisfaction - How To avoid its evil effects-experiencing of Happiness or Unhappiness is within one's control, and characteristic features of the Hope for Fruit of Action-prohibition of the Abandonment of Action, since Unhappiness can be averted only by giving up Hope for Fruit of Action - the limits of restraint of the organs - the four aphorisms (sutras) of the doctrine of Right Action - the animal nature of Bodily, that is, of Material Happiness - the superiority and immutability of Happiness which is born of the Atman, that is, of Metaphysical Happiness - the blending of these two kinds of Happiness is the ideal according to the doctrine of Right Action - the happiness born of the enjoyment of Bodily pleasures, is inconstant and unfit to be an ideal - the incompleteness of the Doctrine of Material Happiness
Chap. VI : ADHIDAIVATA-PAKSA AND KSETRAKSETRAJXA-VICARA ( THE INTUITIONIST SCHOOL AND THE CONSIDERATION OF TAE BODY AND THE ATMAN ) :
The Western School of 'Conscience' - similar references in Indian philosophical works to the Goddess of the Mind (manodevata) - the objections of the Materialistic school against the Intuitionist school - the decision as to what ought not to be done can be quickly made, by habit and practice - 'Conscience' is not an independent force - the objections of the Metaphysical school - the great factory of the human Body - the respective functions of the organs of Perception and the organs of Action - the respective functions of the Mind and the Reason - the difference and inter - relation between the Discerning (Pure) Reason ryarasayatmika buddhi) and Practical Reason (rasanatmika buddhi) - the Discerning Reason is initially one, but is of three different kinds, according as it is sattrika etc. - Conscience is included in, and not different from, Discerning Reason - the nature of the Consideration of the Body and the Atman, and of the Perishable and the Imperishable, and its relation to the doctrine of Karma-Yoga (Right Action) - the meaning of the word 'ksetra '(Body) - the existence of the ' ksetrajna 'that is, of the Atman - introduction to the Consideration of the Perishable and the Imperishable
Chap. VII : KAPILA-SAMKHYA-SASTRA OR KSARAKSARA-VICARA (THE KAPILA-SARHKYA PHILOSOPHY OR THE CONSIDERATION OF THE MUTABLE AND THE IMMUTABLE) :
Systems of Philosophy dealing with the Mutable and the Immutable - the Atomic Theory of Kanadas - Kapila-Samkhya meaning of the word ' Samkhya' - works dealing with the Kapila - Samkhya System - the Doctrine of Satkarya-vada (something being produced out of something which existed) - the fundamental substance of the world, or Prakrti is one - sattva, raja, and tama are its three constituents-the Static or samya condition (samyavastha) of the three constituents, and the creation of various objects by their mutual intermixtures - Matter (Prakrti) is imperceptible, unbroken, homogeneous, and inactive - the evolution of the Perceptible (vyakta) out of the - perceptible (avyakta) - Mind and Reason spring from Matter - the Gross (Materialistic) Monism (Non-Dualism) of Haeckel, and, tracing the origin of the Atman from Matter are not acceptable to Samkhya philosophy - Matter (prakrti) and spirit (purusa) are two independent Principles - of these, the Spirit (purusa) is inactive, quality less, and apathetic, and all activity is of Matter (prakrti) - the unfurlment of the Cosmos is due to the union of the two - Release (moksa) is attained by Realising the difference between Matter and Spirit - whose is the Release, of Matter or of the Spirit ?-innumerable Spirits : the Samkhya system, and the sole Spirit of the Vedantists - the condition of being beyond the three constituents (trigunatitauastha) the difference between the doctrines of the Samkhya system, and similar doctrines of the Gita
Chap. VIII : THE CONSTRUCTION AND DESTRUCTION OF THE COSMOS :
The unfurlment of Matter - the characteristic features of (Spiritual) Knowledge (jnana) and worldly knowledge (vijnana) - the various theories as to the Creation of the Cosmos, and their ultimate oneness - the modern theory of Evolution, and its similarity to the Samkhya theory of the ' Developing-out' of the Constituents (gunotkarsavada)-an exposition of the theory d the order of unfurlment of the Constituents of Matter, or the theory of the development of Constituents (gunotkam-vada, or gunaparinama-vada )-the growth from Prakrti, first' of Discerning Reason (vyavasayatmika buddhi), and then Individuation (ahamkara) - their innumerable sub-division - under three main heads - the growth from Individuation of eleven elements, including the Mind, in the organic world, and of the five Subtle (fine) Elements called 'Tanmatras' in the inorganic world - the reason why there are only five fine elements (Tanmatras), and only eleven subtle organs-the evolution of the Gross from the Subtle - Cosmic Tree of 2o elements - The Cosmic Tree (brahma-vrksa) of the Anugita and the Pipal - Tree (asvattha) in the Gita - the different Samkhya and Vedantic methods of classifying the twenty-five elements-the relative tabular statement - the order given in books on Vedanta of the creation of the five gross primordial elements - and the subsequent growth of all gross objects by Pancikarana (unifying of five) - its comparison with the Trivrtkarana (union of three) mentioned in the Upanisads - the living creation and the Subtle Body (linga-sarira) - the difference between the Subtle Body according to the Vedanta and the Samkhya philosophies - the activity (bhava) of the Reason, and the Karma of Vedanta - Cosmic Destruction (pralaya) - the period from Cosmic Creation to Cosmic Destruction - the duration of a Kalpayuga - the day and night of Brahma-deva, and the duration of his life - the contrast and similarity of this Theory of the Evolution of the Cosmos with other theories.
Chap. IX : ADHYATMA (THE PHILOSOPHY OF THE ABSOLUTE SELF) :
Objections to the Duality of Matter and Spirit - the method of considering that which is beyond both - the Absolute Self (paramatma or para purusa) is beyond both - the Trinity of Matter (Cosmos), Spirit (Jiva) and the Highest Isvara (Paramesvara) - the description of the form of the Paramesvara as given in the Gita - the Perceptible (vyakta) or Qualityful (saguna) form, and its inferiority - the Imperceptible, capable of Perception by Illusion (Maya) - the three divisions of the Imperceptible into (i) qualityful (ii) quality less and (iii) qualityful-qualityless - similar descriptions in the Upanisads - the methods of worship (vidya) and symbols (pratika) mentioned in the Upanisads for worship (upasana) of the three imperceptible forms, the qualityless is the best (p. 289) - the scientific exposition of the above doctrines - the moot meanings of the words ' Qualityful' (saguna) and, 'Qualityless' (nirguna) - the natural idea of Immortality - how the Knowledge of the universe is acquired, and what it consists of - the description of the process of acquiring Knowledge, and definition of Names and Forms - the Appearance of Names and Forms, and the Thing-in-Itself (vastu-tatva) - the definition of the Real (satya); Names and Forms are unreal (asatya) because they are perishable, and the Thing-in-itself (vastu-tatva) is Real, because imperishable - the Thing-in-Itself is the imperishable Brahman, and Names and Forms are illusory - the meaning of the words Real (satya) and Illusory (mithya) in Vedanta - the embodiment of Material Sciences is Names and Forms (p. 302) - the theory of vijnana is not acceptable to Vedanta - the ancientness of the doctrine of Maya - the form of the immutable (nitya) Brahman, clothed in Names and Forms, and of the Embodied (sarira) Atman is the same - why both are said to be of the form of Consciousness (tit) the identity of the Brahman and the Atman is expressed by saying : "what is in the body (pinda) is also in the Cosmos (brahmananda)" - the bliss of Realising the Brahman (brahmananda) - the death of the Ego - the fourth state (turiyavastha) and the exclusive contemplation of the One Entity, without separate consciousness of the Known and the Knower ( nirvikalpa-samadhi) - the ultimate limit of Immortality and the death of Death (p. 321) - the growth of Dualism (dvaitavada) - both the Gita and the Upanisads propound the Non-Dualistic Vedanta - how the qualityful Maya (Illusion I grows out of the Quality less (nirguna ) - the' vivarta,' theory and the ' gunaparinama' theory - the doctrines of the Philosophy of the Absolute Self, in short, regarding the Cosmos (jagat), the Personal Self (jiva) and the Highest Isvara ( Paramesvara), ( p. 336) - the Reality or Unreality of the Brahman - 'Om-Tat-Sat' and other symbols o; the Brahman-how the Personal Self (jiva) is a part of the Paramesvara - the Paramesvara is unbounded by Time and Space (p. 341)-the ultimate doctrine of the Philosophy the Absolute Self-the feeling of Equability ingrained in the bodily organs - the nature of Release (moksa) and description of the State of Perfection (siddhavastha), (p. 346) an exposition giving the literal meaning of the Nasadiya Sukta in the Rg-Veda-the inter-relation between the previous and the subsequent chapters
Chap. X : KARMA-VIPAKA AND ATMA-SVATAMTRYA (THE EFFECT OF KARMA AND FREEDOM OF WILL) :
The Maya world and the Brahman-world - the strata 0$ the Body and the Subtle Body to which Karma clings - the mutual relation between Karma, Names and Forms, and Maya - the definitions of Karma and Maya - as the origin of Maya cannot be found, it is eternal, though it is dependent - the expansion of Matter embodied in Maya, or the Cosmos, is Karma - therefore, Karma is also eternal - the uninterrupted working of Karma-the Paramesvara gives the Fruit of Action according to the Action, without interfering with the matter (p. 368) - the adherence of the bond of Karma, and An Introduction to the theory of Freedom of Natural Inclination (pravrtti svatamtrya) - the division of Karma into Accumulated (samcita), Commenced (prarabdha), and To-Be-Performed (kriyamana) - the Accumulated Karma is exhausted only by being suffered ("prarabdha karmanam bhogad eva ksayah") - Doctrine of Naiskarmyasiddhi' (Release by refraining i Action) of the Mimamsa School, is not acceptable to the Vedantists - there is no escape from the Bond of Karma, by Jnana (Knowledge) - the meaning of the word Jnana - the Embodied Atman is free to acquire Knowledge 389), but as it does not possess implements for doing so, it to that extent dependent - even the most trifling Action, formed for obtaining Release is not wasted-therefore, will be obtained sometime or other by hard work - nature of the Destruction of Karma - one cannot escape Karma, but should give up the Hope of Fruit - the bond of Karma is in the Mind, not in the Karma-therefore, whenever is acquired, Release is the only possible result - the importance, nevertheless, of the hour of close of life (p. 400) the Karma-kanda and the Jnana-kanda-the Yajna prescribed the Srutis, and that prescribed by the Smrtis - the state of householder involving the performance of Action-its two divisions into Knowledge-full and Knowledge - less Action - different ultimate states accordingly - the Devayana and the Pitryana paths - whether these words indicate the time of death, or deities - the third path namely, the path to hell - a description of the condition of one who is Free from Re-birth jivanmukta)
Chap. XI : SAMNYASA and KARMA-YOGA (RENUNCIATION AND KARMA-YOGA.) :
The question of Arjuna as to whether Samnyasa or Karma-Yoga was the better course - similar paths of life according to Western philosophy - synonyms of the words 'Samnyasa and 'Karma-Yoga'-meaning of the word 'Samnyasa'-Karma-Yoga is not a part of Samnyasa but both are independent of each other - the confusion created in this matter by commentators - the clear doctrine of the Gita that the path of Karma-Yoga is the better of the two - the perversions made by the commentators belonging to the School of Renunciation - the reply to the same - Arjuna cannot be looked upon as Ignorant (ajnani), (p. 432) - the reason given in the Gita why Karma - Yoga is superior - from times immemorial, the course of conduct (acara) has been two fold, and therefore, useless for determining which is better - the three Nisthas according to Janaka and tint two Nisthas according to the Gita it does not follow that Karma should be renounced, because it creates a bond it is enough one renounces the Hope for Fruit of Action - it is impossible to renounce Karma-if one renounces Karma, one will not get even food to eat-even if as a result of Knowledge, there is no duty of one's own to perform, and one's desires are extinguishes one cannot escape Karma-it is, therefore, essential to continue Karma desirelessly, even after the Acquisition of Knowledge - the illustrations of the Blessed Lord and of Janaka-the giving up of the Hope of Fruit of Action - indifference towards the world (vairagya) and enthusiasm for Action (p. 455) - Universal Welfare (lokasamgraha) and the nature of it - this is the true resolution of the Realisation of the Brahma : (brahmajfiana) - still, this universal welfare must be obtained according to the arrangement of the four castes and desirelessly (p. 467) - the path of leading one's life in four stages, which is described in the Smrti texts - the importance of the state of a householder (grhasthusrama) - the Bhagavata doctrine - the original meanings of the word 'Bhagavata' and 'Smarta' - the Gita supports the Karma-Yoga, that is to say, the Bhagavata doctrine - the difference between the Karma-Yoga of the Gita and the Karma-Yoga of the Mimamsa School - the difference between Bhagavata Samnyasa and Smarta Sarhnyasa - points of similarity between the two - the ancientness of the Vedic Karma-Yoga in the Manu - Smrti and of the Bhagavata doctrine - the meaning of the words used in the Gita to show the close of a chapter - the wonderfulness of the Gita, and the appropriateness of the three parts of the Prasthanatray : (p. 490) - a concise statement in a tabular form showing the points of difference and similarity between the Samnyasa (Samkhya), and Karma-Yoga (Yoga) - the different ways of leading one's life-the doctrine of the Gita that Karma-Yoga is the best of all-hymns ( mantra) from the Isavasyopanisad in support of this proposition-a consideration of the Samkarabhasya on those hymns - authorities from the Mann and other Smrtis in support of the fusion of Knowledge and Action
Chap. XII : SIDDHAVASTHA AND VYAVAHARA. (THE STATE OF A PERFECT, AND WORLDLY AFFAIRS) :
The perfect state of society - in this state, everyone is a Steady - in - Mind (sthitaprajna) - the climax of Morality-the Sthitaprajna according to Western Philosophy-the state of a Sthitaprajna, which is beyond laws - the behaviour of the Kama-yogin Sthitaprajna is the climax of Morality - the difference between the Morality of a selfish society, and the Absolute Ethics in the State of Perfection - the description of the best of men according to the Dasabodha - but, the immutability K Ethical principles is not affected by this difference (p. 526) - on what basis this difference is observed by the Sthitaprajna-the welfare or happiness of society, or the benefit : all living beings - but Equability of Reason (samya-buddhi) is superior to these external considerations - a comparison of one doctrine of Equability of Reason with the theory of 'the greatest good of the greatest number' - living in the world with Equability of Reason - philanthropy and one's own maintenance-Self-Identification (atmaupamya ) - the comprehensiveness, importance, and logical explanation of that doctrine - 'the universe is the family' ('vasudhaiva-kutumbakam') .(p. 544) - though one might acquire Equability of Reason, one cannot give the go-bye to considerations of who is deserving and who not-absence of enmity (nirvaira) does not mean inactivity, or non-resistance - measure for measure ' - the restraint of evil-doers-the justification of patriotism, clan - pride etc.-observing the limits of Time and Place, and Self-defence-the duty of the Jnanin (scient)-universal welfare and Karma-Yoga-summary of the subject - self-interest, other's-interest, and the highest interest (paramartha)
Chap. XIII : BHAKTI-MARGA (THE PATH OF DEVOTION.) :
The difficulty of ordinary persons of small intelligence in Realising the qualityless form of the Brahman - the means of acquiring Knowledge, Religious Faith (sraddha) and Reason-both these are mutually dependent - the accomplishment of practical purposes by Faith - though one may acquire Know ledge of the Paramesvara by Faith, that is not enough - in order to be able to assimilate that Knowledge, it is necessary to contemplate on the Paramesvara with an intense and desireless love - this is called Devotion - the Contemplation of the Qualityful Imperceptible, is laborious and difficult achievement - therefore, it is necessary to have some definite object for worship - the Path of Knowledge and the Path : Devotion lead to the same goal-nevertheless, Devotion cannot become a Nistha like Knowledge - the visible form of Paramesvara, accessible by love, which is taken for Devotion - the meaning of the word' pratika ' - the meaning of the word' raja - Vidya 'and' raja-guhya 'the lovingness in the Gita (p. 586)-any one of the innumerable manifestations of Paramesvara can be taken as a symbol (pratika) - different : symbols taken by different people and the resulting confusion-how that can be avoided - the difference between the symbol (pratika) and the belief with which one worships the symbol-whatever the symbol is, the result obtained is according to one's belief about it - worship of different deities - but the One who gives the Fruit is the Paramesvara and not the deity-whichever deity is worshipped, that becomes an informal worship of the Paramesvara - the superiority of the Path of Devotion in the Gita from this point of view - the purity or impurity of Devotion and Love - improvement take; place by gradual degrees, as a result of industry, and perfection is reached after many births-that man who has neither Faith nor Reason is lost - whether by Reason or by Devotion, the knowledge of the same Non-Dual Brahman is obtained (p. 601)-all the doctrines pertaining to the theory of Causality (karma-ripaka-prakriya) and the Philosophy of the Absolute Self, also stand good in the Path of Devotion - See, for instance, the form of the Personal Self and of the Paramesvara according to the Gita-nevertheless, there is sometimes a verbal difference in these doctrines - for instance, Karma now becomes the same as the Paramesvara - dedication to the Brahman (brahmarpana) and dedication to Krsna (krsnarpana) - but these verbal differences are not made, if confusion results - the fusion of Faith and Spiritual Knowledge in the Gita Religion-there is no room for' Sarhnyasa' in the Path of Devotion - there is no conflict between Devotion and Action (karma) - devotees of the Blessed Lord and Universal Welfare - worship of and sacrifice to the Blessed Lord by one's own Actions only - whereas the Path of Knowledge is open to the three re-generate classes, the Path of Devotion is open to women and to Sudras etc. - there is Release, even if one surrenders oneself to the Paramesvara at the time of death-the superiority of the Religion of the Gita over other religions
Lokamanya Bal Gangadhar Tilak, the author of the present work, had intended to publish an English translation of his work in order to give it an international circulation, which it would necessarily not have in its Marathi form as originally written out by him. It was his great ambition that the interpretation put by him on the doctrine preached by the Bhagavadgita, should come before the eyes of learned philosophers, scholars, and alumni, all the world over, so that he could have the benefit of their views on the line of argument and interpretation adopted by him; and he had in his life-time made an attempt to get the work put into the English language. He was, however, unable to see this matter through on account of his numerous activities, and ultimately he suddenly fell ill and died, without seeing the realisation of his desire and ambition.
After his demise, we his two sons, as the publishers of his works, tried to carry out this his wish, but were unable to give the matter our whole-hearted attention, owing to being involved in heavy litigation arising out of the chaos resulting from the unfair advantage which certain interested parties took of his death. We spent a large sum of money in trying to get the work translated into English, but in spite of this expense, the matter remained incomplete; and in the meantime one of us, viz., my brother, Shridhar died, leaving this task unfinished. I am, therefore-now glad to announce that I have at last been able to successfully carry out the most cherished wish of my father, as also of my brother, and am publishing this volume on 1st "August 1935, being the fifteenth anniversary of my father's death ; and I shall feel that all the trouble which has been taken by me in bringing out this publication will be more than amply rewarded, if it gets into international circulation, and if I am thus enabled to fulfil the wishes of my late father, and brother; for, I shall then feel that I am free from my obligations to the deceased. I am writing this foreword on the seventh anniversary of my brother's death and I am dedicating this publication to his memory.
I am grateful to the various photographers, photographs taken by whom are reproduced in this publication; as also to the eminent writers and the publishers of works containing references to the Gita, the Gita-Rahasya, and to my late father, extracts from whose publications or writings, have been included in this publication.
My thanks are also due to a friend whose help was greatly responsible for this publication seeing the light of the day, and especially to Mr. A.V. Patvardhan, a member of the Servants of India Society, and the Manager of the Arya-Bhushan Press, Poona, who, out of regard for the late Lokamanya Tilak, undertook the printing of this work at the Bombay Vaibhava Press, without asking for any advance payment, and has agreed to receive all charges payable to the Press out of the sale proceeds of the book. In fact, but for this most generous accommodation, it would have been difficult for me to undertake and carry out such an expensive and ambitious project, at least in my present circumstances. I must also here acknowledge my gratitude to the Translator Mr. B.S. Sukthankar, who also has gladly consented to receive the amount payable to him for the translation, out of the sale proceeds of the book, in due course.
It is true that the price of the publication has been put a little high for moderate purses, as also that I have had to publish the book in two volumes, so as to partly meet the costs of the Press out of the sale proceeds of the first volume; but this has been done as there was no alternative - course left to me.