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CHAPTER V
THE CONSIDERATION OF HAPPINESS AND UNHAPPINESS
(SUKHA-DUHKHA-VIVEKA)
i. e., "that which is desired by us is happiness, and that which we dislike, or which we do not desire is unhappiness",
do not become entirely faultless from the philosophical
point of view. Because, the word 'ista' in this definition car.
also be interpreted to mean 'a desirable thing or object'; and. jf
that meaning is accepted, one will have to refer to a desirable
object as 'happiness'. For example, although we might desire
water when we are thirsty, yet water, which is an external
object, cannot be called 'happiness'. If that were so, one will
have to say that a person who is drowned in the waters of a
river, has been drowned in happiness I That organic satisfaction which results from the drinking of water is happiness.
It is true that men desire this satisfaction of the organs or this
happiness, but we cannot, on that account, lay down the broad
proposition, that all that is desirable must be happiness.
Therefore, the Nyaya school has given the two definitions:
"anukulavedaniyam sukham", i. e., "desirable suffering is
"happiness ", and "pratikulavedaniyam duhkham' ', i.e., "undesirable
suffering is unhappiness", and it has treated both pain and
"happiness as some kind of suffering. As these sufferings are
fundamental, that is to say, as they start from the moment of
birth, and as they can be realised only by experience, it is not
possible to give better definitions of pain or happiness than
these given by the Nyaya school. It is not that these sufferings
in the shape of pain and happiness result only from human
activity; but, sometimes the anger of deities gives rise to
intractable diseases, and men have to suffer the resulting
unhappiness ; therefore, in treatises on Vedanta, this pain and
"happiness is usually divided into 'adhidaivika' (god-given),
'adhibhautika' (physical), and ' adhyatmika' (metaphysical).
Out of these, that pain or happiness which we suffer as a result
of the blessings or the anger of deities is known as ' adhidaivika ',
and that pain or happiness, in the shape of warmth or cold,
which results from the contact of the human organs with the
external objects in the world composed of the five primordial
elements (such as the earth etc.), is :called ' adhibhautika'; and
all pain and happiness which arises without any such external contact, is called 'adhyatmika'.
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