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Srimad Bhagavadgita Rahasya or Karma-Yoga-Sastra Vol. 1 Reprint

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Publisher:D.K. Publishers Distributors (P) Ltd.Low Price Publications
Published In:2002
Binding Type:Hardback
Weight:2.08 lbs
Pages:lxxx + 624 Pages, Frontispiece, Plates (Partly Col.), Appendix, Abbreviations

The Title "Srimad Bhagavadgita Rahasya or Karma-Yoga-Sastra Vol. 1 Reprint" is written by Bhalchandra Sitaram Sukthankar. This book was published in the year 2002. The ISBN number 8175362723|9788175362727 is assigned to the Hardback version of this title. The publisher of this title is Low Price Publications. Srimad Bhagavadgita Rahasya or Karma-Yoga-Sastra Vol. 1 Reprint is currently Not Available with us.You can enquire about this book and we will let you know the availability.

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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

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

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

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

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

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

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

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.

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

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)

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

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)

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