Bal Gangadhar Tilak (1856-1920), was a great patriot, philosopher, social reformer and

freedom fighter who was the first popular leader of the Indian Independence Movement.
The British colonial authorities infamously and derogatorily called the great leader as
"Father of the Indian unrest". He was also conferred upon the honorary title of
Lokmanya, which literally means "Accepted by the people (as their leader)". Tilak was
one of the first and strongest advocates of "Swaraj" (self-rule) in Indian consciousness.
His famous quote, "Swaraj is my birthright, and I shall have it !" is well-remembered in
India even today.

Lokamanya Bal Gangadhar Tilak, the author of this work, interprets Gita as the scripture
of Karmayoga. Karmayoga is performing one's duty without having any desire for its
fruits. According to Tilak Gita teaches selfless action as is said in Chatper 2, Verse 48:

yogasthah kuru karmaani sangam tyaktvaa dhananjaya

siddhyasiddhyoh samo bhuutvaa samatvam yoga ucyate

Remaining steadfast in yoga, oh Dhananjaya (Arjuna), perform actions, abandoning

attachment, remaining the same to success and failure alike. This evenness of mind is
called yoga.
This book is the source book of New (proactive or practical) Vedanta which Tilak and
Vivekananda propounded by the end of 19th century and early years of 20th century. Its
scholarship and insight is astonishing for a political leader who spent a very difficult time
in Mandale prison where major part of this book was written.
In the storm of life we struggle through myriads of stimuli of pressure, stress, and multi
problems that seek for a solution and answer. We are so suppressed by the routine of this
every life style that most of us seem helpless. However, if we look closely to ancient
techniques we shall discover the magnificent way to understand and realize the ones
around us and mostly ourselves. If only we could stop for a moment and allow this to
happen. May all beings be happy (Loka Samastha Sukhino Bhavanthu) is the essence of
Indian philosophy?
What were the inner feelings and emotions of Shri Krishn when he preached the Geeta?
All inner feelings cannot be expressed in words. Some can be told, some are expressed
through the body language, and the rest are to be realised which can only be understood
by a seeker through experiences. Only after attaining the state which Shri Krishn had
been to, an accomplished teacher knows what Geeta says. He simply does not reiterate
verses of the Geeta but, in fact, gives experiences to the inner feelings of the Geeta. This
is possible because he sees the same picture which was there when Shri Krishn preached
the Geeta. He therefore, sees the real meaning, can show it to us, can evoke the inner
feelings and would lead us on the path of enlightenment.
How to become Karma-free

Karma is not action and reaction as in Newtons laws of physics. Sometimes the law of
karma is erroneously defined as: for every action there is an equal and opposite reaction.
The law of karma states that for every action there is a consequence; it may not equal and
it may not even be opposite.

This is so because the Law of Karma deals with individual, cognizant beings on varied
levels of spiritual maturity. Hurling an insult at MK Gandhi and hurling an insult at Idi
Amin would result in two very different consequences; neither of which would be equal
or opposite to our act of verbal insult.

Not only do our actions have consequences but they also leave impressions on our subtle
being. These material impressions must be purified in order to break free of Samsara. So
karma is; an action resulting in a consequence, which in turn leaves an impression on our
subtle being.

There are three divisions of action.

Karma Actions that give good consequences and leave good impressions on our subtle
being; thus keeping us bound in samsara.

Vikarma Actions that give bad consequences and leave bad impressions on our subtle
being; thus keeping us bound in samsara.

Akarma Action that may result in good or bad consequences but, and this is the key,
leave NO impressions whatsoever on our subtle being and therefore does not keep us
bound in samsara.

Note: There is no such thing as good and bad karma, from the spiritual perspective,
because any karma that leaves impressions binds us in Samsara and, in terms of spiritual
development, this is hardly advantageous.

Karmic and Vikarmic activities will leave impressions on our subtle being, we dont want
that. So we must resort to Akarmic activities.

There are 4 practices which enable us to become and remain Karma Free:

MantraSpiritually empowered hymns, chants and sound vibrations

YajnaSpiritually empowered ceremonies, meditations and worship
SevaSpiritually empowered selfless work
PrasadSpiritually empowered blessings

Mantra All sound energy is powerful and can therefore leave powerful karmic
impressions upon the soul. However, spiritually pure sound burns the impressions of our
Karmic and Vikarmic activities.

Yajna Yajna, which is not spiritually pure, can also increase our karmic impressions.
For example there are meditations and ceremonies to enhance our material affluence.
Such Yajna are Karmic and will leave impressions, albeit good ones.
Seva Philanthropic and humanitarian work, though selfless, can also be quite Karmic
thus leaving good impressions. Because we want to be Karma-free our Seva also has to
be spiritually pure.

Prasad (I believe this is what Christians call Grace) Blessings can come in many forms
i.e. spiritually purified food, clothing, flowers, inanimate objects etc. By properly
receiving such Prasad karmic impressions can be reduced and eradicated.

However, these 4 practices, if not spiritually purified are also Karmic and thus leave
impressions. The spiritual catalyst for such purification is Guru.

The Guru (enlightened one, master, saint, insert any term you like) is the key in
spiritually empowering and purifying these 4 processes. The living Guru comes in a line
of Gurus who are spiritually pure, empowered and karma-free and therefore able to burn
and consume the Karmic impressions of others. The Guru, will either personally
eradicate the Karmic impressions of his or her charges, or pass them on to his/her own
Guru for eradication. The four practices, in themselves, are quite karmic indeed when
engaged in by a person who is NOT connected to a line of spiritually pure and Karma-
free masters.

To be Karma-free liberates us from samsara and allows for Brahman realization. The joy,
happiness and freedom of Brahman realization far outweigh the temporary pleasures
resulting from good karma. Krishna tells Arjuna about the immense pleasure derived
from Brahman realization alone, not mention the subsequent realizations of Paramatma
and Bhagavan.

Take Action:
Find a master who comes in a spiritual lineage of masters (called parampara) and under
his or her auspices engage in the 4 practices mentioned above. With this method one can
become karma-free even in this life, be liberated from samsara and achieve spiritual
(Brahman) realization.