Gita Rahasya -Tilak 97

Karma Yoga Sastra -Tilak

CHAPTER IV THE MATERIALISTIC THEORY OF HAPPINESS (ADHIBHAUTIKA SUKHAVADA) Even Materialistic philosophers admit that mental happiness stands on a higher footing than physical happiness. If one promises to a human being all the happiness which it is possible for a beast to enjoy, and asks him whether he is prepared to become a beast, not a single human being will say yes. In the same way, an intelligent person need not be told that that particular peace of mind which results from deep meditation on philosophical problems is a thousand times better than material wealth, or the enjoyment of external pleasures. And even considering the general opinion on the matter, it will be seen that people do not accept as wholly correct the doctrines that morality depends on numbers, that whatever a human being does is for Material happiness, and that Material happiness is the highest ideal of a human being. We believe that the humanness of a human being lies in possessing such an amount of mental control as to be able to sacrifice external happiness and even one's own life in order to act up to such moral principles as Veracity etc., which are of greater importance than life or external happiness from the Metaphysical point of View; and also- Arjuna had not asked Sri Krsna how much happiness would' result to how many persons by his taking part in the war,. but he had said: "Tell me in what lies my highest benefit, that is the highest benefit of my Atman" . This constant benefit or happiness of the Atman lies in the peace (santi) of the Atman; and it is stated in the Brhadaranya- kopanisad that however much of material happi- ness or wealth one might obtain, there is no hope of obtaining by that alone the happiness or peace of the Atman — "amrtatvasya tu na sasti vittena"; and in the Kathopanisad, it is stated that although Death (Mrtyu) was ready to bestow on Naciketa, sons, grand-sons, animals, grain, . money and other kinds of material wealth, he gave to Mrtyu the definite reply : " I want the knowledge of the Atman, I do not want wealth"; and after differentiating between 'preya', i, e., that worldly happiness which is pleasing to the organs, and 4 sreya ', i. e. the true benefit of the Atman, it is stated : — sreyas ca preyas ca manusyam etas tau samparitya vivinakti dhirah I sreyo hi dhiro 'bhipreyaso vrnite sreyo mando yogaksemad vrnite II