Gita Rahasya -Tilak 223

Karma Yoga Sastra -Tilak


Well: if you say that immortality is unreal, then, every man entertains the hope that the reward which he wishes to obtain from a king should be available for enjoyment after his death to his sons, grand-sons etc., so long as the Sun and the Moon last ; or, we even find that, if there is a chance for a man to acquire long-standing or permanent fame, he does not care even for life. 5ot only are there prayers of the ancient Bsislike: "O Indra! give us ' aksita srava', that is, imperi- shable fame or wealth" (Bg. 1. 9. 7) or, " Soma! make me immortal in the sphere of Vaivasvata (Yama)" (Bg. 9. 133. 8) to he found in extremely ancient works like the Rgveda, but even in modern times, pure Materialists like Spencer, Kant, and others are found maintaining that " it is the highest moral duty of mankind in this world to try to obtain the permanent happiness of the present and future generations, without being deluded by transient happiness". From where has this idea of permanent happiness, beyond the span of one 's own life, that is to say, of immortality come ? If one says that it is inherent nature, then, one is bound to admit that there is some immortal substance beyond this perishable body ; and, if one says that such an immortal substance does not exist, then, one cannot explain in any other way that mental tendency which one oneself actually experiences. In this difficulty, many Materi- alists advise that, as these questions can never be solved, we should not attempt to solve them, or allow our minds to travel beyond the qualities or objects which are to be found in the visible world. This advice seems easy to follow ; but, who is going to control the natural desire for philosophy which exists in the human mind, and how ? ; and, if this unquenchable desire for knowledge is once killed, how is knowledge to be increased? Ever since the day when the human being came into this world r he has been continually thinking of what the fundamental immortal principle at the root of this visible and perishable world, is; and, how he will reach it; and, however much the Material sciences are developed, this inherent tendency of the. human mind towards the knowledge of the immortal principle will not be lessened. Let the material sciences be developed as much as they can, philosophy will always packet all the know ledge of Nature contained in them, and run beyond ! That was' the state of things three or four thousand years ago, and the same state of things is now seen in Western countries. Nay, on that day when this ambition of a human being comes to an end, we will have to say of him " so mi mukto 'thava, pasuh. ", that is, " he is either a Released soul, or a brute ! "


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