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CHAPTER V
THE CONSIDERATION OF HAPPINESS AND UNHAPPINESS
(SUKHA-DUHKHA-VIVEKA)
There is much difference of opinion among Materialistic philosophers
themselves as to how the word 'happiness', in the phrase 'the greatest happiness of the greatest number', is to be
understood. Some of these philosophers are of opinion that, in
as much as man is very often willing to sacrifice his life for
the sake of Veracity, or of his Religion, casting aside all
Material Happiness, it is not proper to say that his desire is
always to acquire Material Happiness; and they have,
therefore, maintained that we must use the word 'benefit'
(hitam), or the word 'good' (kalyanam) instead of the word
'happiness' (sukham), and change the phrase 'greatest happiness
of the greatest number' into the phrase 'greatest good or benefit
of the greatest number'. But, even doing so, the objection that
the Reason (buddhi) of the doer has not been taken into account,
as also several other objections apply to this point of view.
If one says that Mental Happiness must be taken into account,
along with Material Happiness, then, the fundamental theorem
that the morality of any particular Action must be decided by
its external effects, is falsified, and one, to a certain extent,
accepts the Metaphysical aspect of the matter. But, if in this
way, you cannot escape accepting the Metaphysical aspect of
the matter, then where is the sense of accepting it only half
way ? Therefore, our philosophy of ' Karma-Yoga has
ultimately come to the conclusion that the doctrines of 'the
benefit of everybody', or 'the greatest happiness of the greatest
number', or the highest development of humanness' or other
such external tests or Materialistic methods of determining
questions of Morality are inferior tests, and that what is Right
Action, and what Wrong Action or Non-Action must be
determined by the Metaphysical tests of beatific happiness in
the shape of Self -Realisation, and the attendant Pure Reason
of the doer. The case is different, of course, of those persons
who have sworn not to enter into the philosophy of things
beyond the external world, under any circumstances. Other-
wise, it only logically follows that one has got to go beyond
Mind and Reason, and look upon the permanent benefit of the-
permanent Atman as the most predominant factor, even in the Karma-Yoga science.
The belief of some persons that when one enters into Vedanta, everything becomes Brahmised
(Brahma-maya), and the necessity of worldly life' cannot
satisfactorily be accounted for, is wrong. As the various
works on Vedanta, which can ordinarily be read now-a-days
have been written principally by followers of the Path of
Renunciation, and as in the Path of Renunciation, worldly
life in the shape of Thirst is looked upon as totally insipid, it
is true that the science of Karma-Yoga has not been properly
expounded in their works. Nay, these writers, who are
intolerant of rival cults, have foisted the arguments of the Path
of Renunciation on the Karma- Yoga, and attempted to create
the belief that Samnyasa (Renunciation) and Karma- Yoga, are
not two independent paths for obtaining Release (moksa), but
that Samnyasa is the only correct Path according to the Sastras. But such a view is incorrect.
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