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CHAPTER 18
SRIMAD BHAGAVADGITA
सुखं त्विदानीं त्रिविधं श्रृणु मे भरतर्षभ ।
अभ्यासाद्रमते यत्र दु:खान्तं च निगच्छति ।। 36 ।।
यत्तदग्रे विषमिव परिणामेऽमृतोपमम् ।
तत्सुखं सात्त्विकं प्रोक्तमात्मबुद्धिप्रसादजम् ।। 37 ।।
विषयेन्द्रिसंयोगाद्यत्तदग्रेऽमृतोपमम् ।
परिणामे विषमिव तत्सुखं राजसं स्मृतम् ।। 38 ।।
यदग्रे चानुबन्धे च सुखं मोहनमात्मन: ।
निद्रालस्यप्रमादोत्थं तत्तामसमुदाहृतम् ।। 39 ।।
Translation:-(36) Now, O Bharata-srestha ! I will also explain the three Kinds of happiness, which hear. That, in which a man
is engrossed by abhyasa (that is, by constantly having it), and in which, unhappiness comes to an end ; (37) that, which is like poison in the beginning, but nectar-like in its effects ; that happiness, arising from the satisfaction of the Self-engrossed Reason, (that is to say, Metaphysical happiness) is satlvika. (38) That, which arises from the contact of the senses with the objects of sense (that is to say, Material happiness), which is nectar-like in the beginning, but poisonous in its effects, that happiness is said to be rajasa. (39) And that, which in the beginning as also in its anubandha, (that is, in the result) causes Ignorance, and which springs from sleep, idleness, or 'pramada' (that is, forgetfulness of one's duties), that happiness is called tamasa.
Description:-[I have interpreted the word ' atma-buddhi' in the 37th stanza, as ' atma-nistha-buddhi (i. e., Self -engrossed Reason);
but, taking the word ' atma' to mean ' one's self ', the word atma-buddhi ' can also be explained to mean " one's own Reason"; because, it has been stated above[1] that intense happiness ' is only ' buddhi-grahya (Mind-Realised) and ' atindriya ' (imperceptible to the senses). But,
whichever meaning is taken, the result is the=same. Even if it is said that real or permanent happiness does not lie in the enjoyment of the objects of sense, but is 'buddhi- grahya ' (Mind-Realised), yet, when one considers what is necessary to be done, in order that one's Mind should
acquire this true and intense happiness, it becomes quite clear from Chapter VI, that this intense happiness cannot be acquired, unless one's Reason has become Self engrossed[2] ' buddhi ' is sueh an organ, that, on the one hand, it casts a glance towards the diffusion-out of the three-qualitied Prakrti, and on the other hand, it can also realise the Parabrahman in the shape of the Atman, Which is at the root of that diffusion. Therefore, when by controlling the senses, one removes the Reason from the diffusion of Prakrti embodied in the three constituents, and makes it introspective and self engrossed— and that is all which can be acquired by the Patanjala-Yoga — it (the Reason) becomes happy (prasanna); and man experiences true and intense happiness. For an explanation about the superiority of Metaphysical happiness, the reader is referred to the end of Chapter V of the Gita-Rahasya[3]. The Blessed Lord now explains in a general way that this three-fold difference is to be found everywhere in the world —]
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