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1192
GITA-RAHASYA OR KARMA-YOGA
विषयेन्द्रियसंयोगाद्यत्तदग्रेऽमृतोपमम् । परिणामे विषमिव तत्सुखं राजसं स्मृतम् ॥ ३८॥ यद्ने चानुबन्धे च सुखं मोहनमात्मनः।
निद्रालस्यप्रमादोत्थं तत्तामसमुदाहृतम् ॥ ३९॥ ness) is sättvika. (38) That, which arises from the contact of the senses with the objects of sense (that is to say, Material happiness), which is nectar-like in the beginning, but poisonous in its effects, that happiness is said to be rajasa. (39) And that, which in the beginning as also in its anubandha, (that is, in the result) causes Ignorance, and which springs from sleep, idleness, or 'pramāda' (that is, forgetfulness of one's duties), that happiness is called tamasa.
(I have interpreted the word 'ātma-buddhi' in the 37th stanza, as ' ātma-niştha-buddhi (i. e., Self-engrossed Reason); but, taking the word 'ātma' to mean one's self', the word 'ātma-buddhi' can also be explained to mean “one's own Reason”; because, it has been stated above (6. 21) that 'intense happiness' is only 'buddhi-grāhya (Mind-Realised) and 'atīndriya' (imperceptible to the senses). But, whichever meaning is taken, the result is the same. Even if it is said that real or permanent happiness does not lie in the enjoyment of the objects of sense, but is 'buddhigrāhya'(Mind-Realised), yet, when one considers what is necessary to be done, in order that one's Mind should acquire this true and intense happiness, it becomes quite clear from Chapter VI, that this intense happiness cannot be acquired, unless one's . Reason, has .. become Selfengrossed (Gi. 6. 21, 22). "buddhi' is such an organ, that, on the one hand, it casts a glance towards the diffusionout of the three-qualitied Praksti, and on the other hand, it can also realise the Parabrahman in the shape of the Atman, Which is at the root of that diffusion. Therefore, when by controlling the senses, one removes the Reason from the diffusion of Praksti embodied in the three constituents, and makes it introspective and self-engrossed-and that is all which can be acquired by the
