Professional Documents
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Tilak
Author(s): Mark J. Harvey
Source: Modern Asian Studies, Vol. 20, No. 2 (1986), pp. 321-331
Published by: Cambridge University Press
Stable URL: http://www.jstor.org/stable/312578
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Modern Asian Studies
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Modern Asian Studies, 20, 2 (1986), pp. 321-33I. Printed in Great Britain.
The
TheSecular
Secular
as Sacred?-The
as Sacred?-The
Religio-political
Religio-poli
Rationalization
Rationalization
of B. of
G. Tilak
B. G. Tilak
MARK J. HARVEY
McMaster University
public life to mobilize the Indian populace for mass political action. H
did this by means of his speeches, journalism, leadership and philosoph
His desire was to throw off the yoke of British colonialism, to deliver h
converge to form 'a mighty Hindu nation' if they would only follow t
original principles of the Hindu tradition as set forth in such texts as t
Ramayana and the Bhagavadg7ta. And this convergence should be the g
of all Hindus.1 Tilak's interpretations of these texts, especially the GTt
This call for action or activism Tilak called 'Karma-yoga'. And Til
believed that it was in the Gita that the concept of activism was carried
its logical conclusion in that Krsna's exhortations for Arjuna to fight
thoroughly studies the Gzta; what is the use of dabbling in the other
Sastras?'5
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MARK J. HARVEY
322
Tilak, then,
then, sought
sought to
to develop
developaaphilosophy
philosophyof
ofactivism
activismbased
basedonon
his
hi
understanding
understanding of
of these
these original
originalprinciples
principlesasasfound
foundininthe
theclassic
classic
texts
texts
o
the Hindu
Hindu tradition.
tradition. He
He turned
turnedto
tothe
theGita
Gitaasasthe
thesingle
singlemost
mostimportant
importan
text upon
upon which
which aa justification
justificationfor
foractivism
activismcould
couldbebebased.6
based.6InIn
thi
t
philosophical
philosophical justification
justification cum
cumrationalization
rationalizationhe
hesought
sought(a)(a)totorevitalize
revitali
his tradition,
tradition, Hinduism,
Hinduism, (b)
(b) to
tosupplant
supplantWestern
Westernphilosophy,
philosophy,and
and
(c)(c)
tot
legitimize
legitimize political
political activism.
activism.
However,
However, there
there were
were two
two major
majorobstacles
obstaclesfor
forTilak
Tilakinindeveloping
developing
such
su
an interpretation:
interpretation: one
one philosophical,
philosophical,the
theother
otherexegetical.
exegetical.Philosophi
Philosop
cally the
the problem
problem was
was that
that the
themajor
majororthodox
orthodoxcommentators
commentatorsonon
th
Gita, Ramanuja
Ramanuja and
and Samkara,
Samkara,had,
had,essentially,
essentially,what
whatmight
mightbebeterme
term
'anti-activistic'
'anti-activistic' interpretations
interpretationsof
ofthe
theGlta.
Glta.Ramanuja,
Ramanuja,c.c.I,ooo
I,oooC.E.,
C.E.,
i
his Visistadvaita
Visistadvaita commentary
commentaryheld
heldto
toa amostly
mostlydevotionalist
devotionalistview
view
ofof
tht
G7ta and
and conceived
conceived it
it as
as developing
developingprinciples
principlesupon
uponwhich
whicha adevotionadevotiona
list religion
religion to
to Krsna
Krsna should
shouldbe
bebased.
based.The
Theonly
onlyactivism
activismininRamanuja's
Ramanuja'
system
system came
came in
in the
the form
form of
ofliturgical
liturgicalacts
actsdevoted
devotedtotothe
thegod,
god,
Krsna.
Krsna.
In
the popular
popular devotionalist
devotionalist sects
sectsof
ofTilak's
Tilak'stime
time(and
(andtoday)
today)this
thiswas
was
the
th
predominantly
predominantly accepted
accepted interpretation
interpretationof
ofthe
theGzta's
Gzta'smessage.
message.Samkara,
Samkar
on the
the other
other hand,
hand, held
held that
thatrenunciation
renunciationof
ofall
allaction
actionininthe
theworld
world
waw
the main
main teaching
teaching to
to be
be gleaned
gleanedfrom
fromthe
theG7ta.
G7ta.Historically,
Historically,inin
terms
terms
of
the 'sanskritized'
'sanskritized' literati,
literati, this
thisview
viewprevailed.
prevailed.Tilak
Tilakfelt
felthehecould
could
adapt
adap
Ramanuja's
Ramanuja's devotionalism
devotionalism with
withreasonable
reasonableease,
ease,sosothat
thathis
hismain
main
concern was to counteract the hold of renunciation over the wide
phenomenal world in which we live is maya, that is, less than absolute
real, and that release (moksa) from this 'less than real' world is the g
of humanity. For Samkara this release could only be attained by turnin
one's back on the world of action which is what binds us to this 'illuso
world; one must renounce the world of illusions and binding action. I
6 Brown, p. 197.
ideal of renunciation of all worldly activity by the seeker after Moksa.' (Brown, p. 20
This interpretation makes sense in light of Tilak's emphasis on 'activism' which is 'thi
worldly' oriented.
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323
courage, intentness, not running away from battle, generosity, and exerc
authority (over subject people).8
phy and (2) the specific nature of Krsna's advice to Arjuna, i.e.,
Arjuna should act only because it was his varna duty as a Ksatriya
GZta Rahasya.
9 Brown, p. 97-8-
10 Brown, p. 201.
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MARK J. HARVEY
324
were
were true
true and
andauthentic
authentic'natural
'natural
expressions
expressions
of of
Reality."'
Reality."'
ThisThis
belief
belief
was
was based
based on
onhis
hisintuition
intuitiongained
gained
from
from
hishis
personal
personal
mysticism.
mysticism.
Thus,
Thus,
Jnfinadeva
Jnfinadeva was
wasable
abletotodismiss,
dismiss,atat
least
least
to to
hishis
own
own
satisfaction,
satisfaction,
Samkara's
Samkara's
view
view that
that the
thephenomenal
phenomenalworld
world
was
was
'less
'less
than
than
real'
real'
(maya).
(maya).
However,
However,
he emphasized
emphasizeddevotional
devotionalaction
actionoror
Bhakti
Bhakti
as as
most
most
important
important
for for
the the
tradition,
tradition, whereas
whereasTilak
Tilakemphasized
emphasized
'social
'social
action
action
forfor
universal
universal
benefit'
benefit'
or Lokasamgraha.12
Lokasamgraha.12
Tilak,
Tilak, also,
also, brought
broughttotobear
bearthe
thereknowned
reknowned
Gitabhasya
Gitabhasya
of Ramanuja.
of Ramanuja.
Tilak
Tilak found
found especial
especialsupport
supportfor
for
hishis
cause
cause
in in
Ramanuja's
Ramanuja's
comments
comments
on on
verses
verses 47
47 and
and48,
48,chapter
chapterXVIII
XVIIIofof
the
the
Gita.
Gita.
In In
hishis
commentary
commentary
on these
on these
verses
verses Ramanuja
Ramanujadiscussed
discussedthe
thenature
nature
ofof
action
action
andand
duty
duty
as unavoidable
as unavoidable
and,
and, therefore,
therefore,the
therenunciation
renunciation
ofof
action
action
byby
philosophers
philosophers
suchsuch
as as
Samkara
Samkara was
wasan
anillusory
illusorypath
pathtotomoksa
moksa
(release).
(release).
Ramanuja
Ramanuja
saidsaid
thatthat
one
one should
should follow
followthe
thepath
pathofofKarma-yoga
Karma-yoga
because
because
it was
it was
a practical
a practical
(and
(and possible)
possible)path
pathtotofollow
followtotoeventual
eventual
release.
release.
Ramanuja's
Ramanuja's commentary
commentaryononverses
verses
4747
and
and
48,48,
chapter
chapter
XVIII
XVIII
is asis as
follows:
follows:
(47)
(47) Thus
Thus one's
one'sown
ownduty,
duty,i.e.,
i.e.,the
the
duty
duty
which
which
should
should
be undertaken;
be undertaken;
which
which
duty
duty is
is free
freefrom
from(the
(theidea
ideaof)
of)agency,
agency,
etc.,
etc.,
andand
constitutes
constitutes
my my
propitiation;
propitiation;
which
which (duty)
(duty)consists
consistsininKarmayoga
Karmayoga
and
and
in in
thethe
activity
activity
of the
of the
senses-is
senses-is
easyeasy
to to
be accomplished
accomplishedby
bya aman
manwho
whois is
connected
connected
with
with
Prakrti.
Prakrti.
Therefore,
Therefore,
one'sone's
own own
duty
duty called
called Karmayoga,
Karmayoga,though
thoughdefective,
defective,
is better
is better
than
than
thethe
duty
duty
of aof
man
a man
competent
competent in
inconquest
conquestover
overthe
thesenses,
senses,
viz.,
viz.,
than
than
Jianayoga,
Jianayoga,
which
which
is is
accompanied
accompaniedby
by(a(aliability
liabilityto)to)negligence
negligence
because
because
of of
its its
consisting
consisting
in the
in the
restraint
restraint of
of all
allthe
thesenses,
senses,and
andfurther
further
which
which
is performed
is performed
wellwell
(but)(but)
occasionally.
(The Lord) confirms the same: (doing the duty) ordained according to the very
nature, i.e., because action is ordained according to the very nature of a man
connected with Prakrti, inasmuch as it consists in the activity of the senses,
therefore, one doing action incurs no sin.
On the other hand, on the part of a devotee ofJniinayoga, it is quite possible
(48) Therefore, one ought not to abandon action, which is easy to accomplish
because it is born with oneself, and which is free from (a liability to) negligence,
though attended with evil, i.e., though it is attended with pain. The meaning is:
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325
to the very nature of living beings (and all matter), (2) showed
Tilak thought that this was important to every human being becau
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326
MARK J. HARVEY
activity,
activity,
affairs,
affairs,
doing or
doing
performance.
or performance.
There are two broad
There
divisions
are two
of broad divisions
karma
karma
distinguished
distinguished
by the traditional
by the traditional
school of Sanskrit
school
grammarians,
of Sanskrit grammaria
Mimamsa,
Mimamsa,
and and
Tilak Tilak
employed
employed
these divisions.
these
Thedivisions.
two categories
The
are two categories
yajfinrtha
yajfinrtha
karma
karma
(actions(actions
for the purpose
for the
of sacrifice
purpose
andof
notsacrifice
binding) and not bindin
and
andpurushartha
purushartha
karma karma
(actions for
(actions
the purpose
for of
the
the purpose
self and binding).
of the self and bindin
Sacrificial
Sacrificial
actions
actions
were considered
were considered
ennobling and
ennobling
meritorious,and
and not
meritorious, and no
conducive to an accumulation of karma which binds one to the world of
Yoga.
(49) For, (external) Karma is by far inferior to the Yoga (of the Equability) of
Reason; (therefore) surrender yourself to (this equable) Reason; . . . those who
perform Action only with an eye to the Fruit are kr.pana (that is, low, or on a
lower level).
(50) He, who is steeped in the (equable) Reason remains untouched both by sin
1 5 Tilak, p. 81.
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327
kausalam'
kausalam'
which
which
I translate
I translate
as 'Hereas
(one
'Here
possessed
(oneof
possessed
mind) gives
ofupmind) g
both
bothbad
bad
andand
good;
good;
therefore,
therefore,
prepare prepare
yourself inyourself
yoga; yogain
is yoga;
skill in yoga is
action.'
action.'
I do
I do
notnot
believe
believe
that this
that
tighter
this translation
tighter translation
contradicts Tilak's
contradicts
translation.
translation.
It isItsimply
is simply
not as not
directly
as directly
supportive supportive
of his Karma-yoga
of his Karma
thesis.
thesis.
One
One
cancan
onlyonly
speculate
speculate
that Tilak
that
tried
Tilak
to avoid
tried
possible
to avoid p
ambiguities
ambiguities
by by
over-translating
over-translating
the text the
to support
text to
his support
position more
his position
forcefully.
However, one critical problem Tilak faced in this section arose in the
49th sloka (verse couplet) where it read: 'Karma is by far inferior to the
Yoga... of reason . . .' This was Tilak's own translation and yet it
seemingly contradicted his premise that the Karma-yoga as preached in
the Gita was more important than the Jiana-yoga (i.e., the discipline of
stanza and the subsequent stanzas, the word 'buddhi' must be interpreted as
meaning an 'equabilising buddhi'. The goodness or badness of an act does not
depend on the act itself, although the act may be one and the same; it becomes
good or bad according to the good or evil intention of the doer; therefore, the
Reason is superior to the Action ... Krsna says that when a man performs
Action in this way with an equable Reason, there is no neglect of worldly
activities, and at the same time, one cannot but achieve complete Perfection or
Release.17
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328
MARK J. HARVEY
urged
urged aaspecial
special
kind
kind
of of
action.
action.
ThisThis
special
special
kind kind
of action
of action
was actio
w
performed
performedwith
with
anan
unattached
unattached
frame
frame
of mind-'Equable
of mind-'Equable
Reason
Thus,
Thus, if
ifone
oneperformed
performed
action
action
unattached
unattached
to the
toresults
the results
of thatof
action
tha
they
they were
wereactually
actually
performing
performing
Karma-yoga
Karma-yoga
('skilful
('skilful
meansmeans
or use
action').
action').Further,
Further,
Tilak
Tilak
quoted
quoted
Krsna
Krsna
as saying
as saying
that anyone
that any
wh
performed
performedaction
action
in in
this
this
manner
manner
attained
attained
the highest
the highest
'Perfection
'Perfe
o
Release. 1 8
Together with these shifts in the definitions of karma and yoga Tilak
simultaneously reinterpreted the concept ofsamyasa (renunciation). He
orthodox commentators dharma was held to mean the duties of the four
one life, the Action performed is not wasted, but comes in useful in the
subsequent births, and the merit being thus accumulated from birth to birth,
true Release is reached ultimately.20
There are three additional verses from the Gita that Tilak viewed as
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329
In this
this verse,
verse, 17,
17,Tilak
Tilakagain
againemphasized
emphasized
the
the
relationship
relationship
betwee
betw
karma
karma and
and buddhi
buddhias
asone
oneininwhich
whichactions
actions
performed
performed
with
with
an
unattached
unattached frame
frameof
ofmind,
mind,no
nomatter
matter
what
what
the
the
actions
actions
may
may
be,be,
arear
n
binding.
binding. Such
Such ajustification
ajustificationfor
foraction
action
fits
fits
well
well
into
into
Tilak's
Tilak's
framework
framewo
political
political activism
activismwhich
whichmight
mightbecome
become
violent
violent
if if
necessary.
necessary.
The
The other
other two
two verses
versesfrom
fromchapter
chapter
XVIII,
XVIII,
5959
and
and
6o,6o,
re-emphasized
re-emphasiz
that
that by
by reason
reason of
ofbeing
beinghuman,
human,humans
humans
perform
perform
actions
actions
whether
whether
the
will
will or
or not.
not. Therefore,
Therefore,one
oneshould
shouldact
act
soso
as as
not
not
to to
become
become
bound:
bound:
(59)
(59) Your
Your egotistical
egotisticalbelief
beliefthat:
that:'I 'Iwill
will
not
not
fight'
fight'
(as(as
metaphor
metaphor
forfor
all action)
all acti
futile.
futile. Prakrti
Prakrti (that
(thatis,
is,inherent
inherentnature)
nature)
will
will
compel
compel
you
you
to to
do do
so. so.
(60)
(60) Arjuna!
Arjuna! Being
Beingbound
boundby
bythe
theaction
action
inherently
inherently
natural
natural
to to
you,
you,
youyou
willwill
hav
to perform
perform that,
that,which,
which,by
byIgnorance
Ignorance
you
you
dodo
not
not
wish
wish
to to
perform,
perform,
youyou
havin
ha
become
become subject
subject to
toanother
another(that
(thatis,is,
toto
your
your
own
own
Prakrti
Prakrti
or or
inherent
inherent
nature).
natu
Tilak
Tilak saw
saw these
these verses
versesasasan
anembodiment
embodiment
ofof
the
the
general
general
message
message
in the
in
GTta.
GTta. That
That message,
message,Tilak
Tilakbelieved,
believed,
was
was
one
one
in in
which
which
karma
karm
w
Tilak it was the buddhi or mental state of either desiring or not desirin
the pan-Indian duty of the Indian people to strive for 'Home Rule'
liberation from the British. Tilak's social and political activism can be
viewed as an implementation of this general and particular understand
24 Ashby, p. 97.
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MARK J. HARVEY
330
Although
Although
Tilak
Tilak
believed
believed
that the
that
central
the path
central
presented
path by
presented
the Gita by the Git
was
wasone
one
which
which
advocated
advocated
activism
activism
or Karma-yoga,
or Karma-yoga,
he thought he
thatthought
the
that th
writing the GIta Rahasya: (i) to revitalize his tradition, (2) to supplant
the hold of Western philosophy in India, and (3) to legitimize political
activism. To varying degrees all of these were accomplished, at least t
Tilak's mind. By reinterpreting the major concepts of his tradition an
by investing them with socio-political content, e.g., Lokasamgraha and
Home Rule, Tilak believed he had revitalized his tradition. He also
asserted the universal applicability of the path of action (Karma-yoga)
to all cultures and societies. This made his theory seem to have the same
28 Brown, p. 198. 'Lokasamgraha', to Tilak's mind, was best translated into social
political action against the British.
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331
29 Brown, p. 203.
30 Karunakaran has an excellent discussion of this on p. I04 and p. 174. This w
problem which continued to haunt the Indian Nationalist Movement and espe
Gandhi. The best discussion of this with reference to Tilak and Gandhi isJudith Bro
Gandhi's Rise to Power: Indian Politics I915-I922 (Cambridge University Press, I972).
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