Gita Rahasya -Tilak 420

Srimad Bhagavadgita-Rahasya OR Karma-Yoga-Sastra -Bal Gangadhar Tilak

CHAPTER XII THE STATE AND THE ACTIVITIES OF THE SIDDHA (PERFECT) that is, "that man, who looks upon others in the same way as ha looks upon himself, and who has conquered anger,, obtains happiness in the next world"; and then, without completing there the description of how one person should behave towards others, the Mahabharata goes on to say :- na tat parasya samdadhyat pratikulam yad atmanah I esa samksepato dharmah kamad anyah pravartate ll that is, "one should not behave towards others in a way which one considers adverse or painful to oneself ; this is the essence of all religion and morality, and all other activities are based on selfish interests"; and it lastly says :- pratyakhyane ca dane ca sukhaduhkhe priyapriye l atmaupamyena purusah pramanam adhigacchati ll yathaparah prakramate paresu tatha pare prakramante parasmin I tathaiva tesupama jivaloke yatha dharmo nipunenopadistah II that is, " in the matter of pain and happiness, the palatable or the unpalatable, charity or opposition, each man should decide as to what should be done to others, by considering what his own feelings in the matter would be. Others behave towards one, as one behaves towards others ; therefore, wise persons have stated, by taking that illustration, that dharma means behaving in the world, by placing oneself in the position of others". The line " ria tat parasya samdadhyat pratikulam yad atmanah ", (i.e., " one should not behave towards others, in a way which one considers adverse or painful to oneself"— Trans.) has also appeared in the Viduraniti  ; and later on, in the Santi-parva, Vidura has explained the same principle again to Yudhisthira . But, "do not cause pain to others, because that which is painful to yourself is also painful to others ", is only one part of the doctrine of Self-identification ; and some people are likely to be assailed- by the doubt that, we cannot deduce from this doctrine the definite inference that : " as that which is pleasant to yourself will also be pleasant to others, therefore, behave in such a way that pleasure will be caused to others ". Therefore, Bhisma in, explaining the nature of dharma (Morality) to Yudhisthira has gone further and clearly indicated both the aspects of this law in the following words :- yad anyair vihitam necched atmanah karma purusah I na tat paresu kurvita janann apriyam atmanah II jivitam yah svayam cecchet katham so 'nyam praghatayet I yad yad atmani ceccheta tat parasyapi cintayet Il