Gita Rahasya -Tilak
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CHAPTER V
THE CONSIDERATION OF HAPPINESS AND UNHAPPINESS
(SUKHA-DUHKHA-VIVEKA) Mrtyu ( Death ) had already in the beginning explained to him the esoteric secrets of Fire (agni). But, when after having acquired that happiness, Naciketa asked for the blessing of being explained what was meant by the Knowledge or -Realisation of the Atman ( atmajnana), Mrtyu tempted him with many other kinds of worldly happiness instead. But Naciketa was not tempted by these transient Material kinds of happiness, or things which appeared pleasing (preyas) on the face of them, and extending his vision, he insisted on having, and ultimately succeeded in acquiring, that philosophy of the, Atman which led to the blessing ( sreyas ) of his Atman ( Self ) and was ultimately beneficial. In short, our philosophers have been looking upon that Reason-born happiness or Metaphysical beatitude, which results from the Realisation of the Atman, as the most superior happiness and their advice is that this happiness is such as can be obtained by everybody, in as much as it is self-controlled, and that everybody should try to acquire it. That wonderful and special happiness which belongs to mankind in addition to its beastly qualities is this happiness; and this happiness of the Atman (atma- nanda) is the most constant, the most independent and the most excellent of all happiness, in as much as it is independent of external circumstances. This peace is called in the Gita [1] by the name of the Peace ( santi ) of Emancipation (nirvana) ; and it is also the climax of happiness which pertains to the Brahmi state of the sthitaprajna ( steady-in- mind ) described in the Glta [2] In this way, we have proved that the peace or happiness of the Atman is the most excellent of all happiness, and that as it is self-controlled, it is such as can be acquired by every- body. But by proving that gold is the most valuable of all metals, iron and other metals do not cease to be useful ; and though sugar is sweet, one cannot do without salt ; and the same is the case with the happiness of the Atman or of Peace (santi). At any rate, it cannot be disputed that Material objects are necessary for the protection of the body, along with this Peace; and therefore, in the phrases used for blessing, one does not say simply : " santirastu " (May- there be santi ! , i. e., Peace ), but say : " santih pustis tustis castu", that is, 'May there also be pusti ( Material Happi- ness ), and tusti (contentedness) along with santi (peace)'. If our philosohpers had been of the opinion that one ought to acquire contentedness (tusti) by haviug merely Peace ( santi ), there would have been no occasion to add to this phrase, the word l pusti'. Nevertheless, it is also not proper to have an inordinate desire for increase of Material Happiness (that is, pusti). Therefore, this phrase means: " May you have Peace, Material happiness and also Contentedness- in proper proportions, and that you must obtain them ". The same is the moral of the Kathopanisad. |
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