Srimad Bhagavadgita-Rahasya OR Karma-Yoga-Sastra -Bal Gangadhar Tilak
tasmat sarvesu kalesu mam anusmara yudhya ca I
Whether one considers the continuity of the various chapters of the Gita, or analyses all the various subject-matters dealt with in it according to the logical method of the Mimamsa school, it follows clearly that (i) the various interpretations, which have been put on the Gita by doctrine- supporting commentators, who have looked upon the Karma- Yoga as inferior, are not correct ; and that (ii) harmonising the Monistic (advaita) Vedanta of the Upanisads with the Philosophy of Devotion, and in that way accounting for the mode of life of great and noble people, or, to mention the matter briefly, Karma-Toga fused with Spiritual Knowledge and Devotion, is the true purpose of the Gita. Although performing the ritual prescribed in the Srutis and the Smrtis throughout life, as directed by the Mimamsa, may be following the injunctions of the Sastras, yet, this mechanical ritual, which is devoid of Spiritual Knowledge, can never satisfy an intelligent person ; and if one considers the philosophy of the Upanisads, not only is it difficult to grasp for people of ordinary intelligence, as it is based purely on Reason, but the Samnyasa or Renunciation, advocated by it, conflicts with universal benefit (lokasamgraha).
Therefore, the Blessed Lord has preached in the Gita the philosophy of life-long Desireless Action, based on Spiritual Knowledge, and in which the highest importance is given to Devotion, so as to effect a fusion between Intelligence (Jnana), Love (Devotion), and physical capacity (kartrtva), and so as to enable the ordinary affairs of the world to be carried on satisfactorily, without prejudicing Release ; and it follows from the Commencement (upakrama) and the Conclusion (upasamhara) of the Gita, that this advice covers the entire sum and substance of the philosophy of the Doable and the Not-Doable, and that the disquisition on the Doable and the Not-Doable was the true reason for preaching this religion to Arjuna. Which Action is righteous, meritorious, just, or beneficial, and which, on the other hand, is unrighteous, improper, unjust or harmful, can be explained in 'two ways. The one way is not to explain the inherent reason or the justification for the advice, but merely to say that if a particular thing is done in a particular way, it is right, and if done in another particular way, it is wrong.