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The one who can see the unique supreme Paramatma in the heart of living entities, fulfilling all their desires according to their karma perennially, only they will achieve happiness  ( taittiriya 2.2.13).

The one who can see the unique supreme Paramatma in the heart of living entities, fulfilling all their desires according to their karma perennially, only they will achieve happiness  ( taittiriya 2.2.13).

The content of Yamaraja’s discourse with Nachiketa until now deals with the identity of the Paramatma and jivatma.  While narrating about their relationship Yamaraja says many times “etaidvaitat, Yamarja is answering to question of Nachiketa about the destination of jiva after fall of the body.  Yamaraja ask nachiketa to hear attentively.  While listening to such discussion nachiketa raises important question to Yamaraja during the discussion  of  the eternal nature of happiness,  

The content of Yamaraja’s discourse with Nachiketa until now deals with the identity of the Paramatma and jivatma.  While narrating about their relationship Yamaraja says many times etaidvaitat, Yamarja is answering to question of Nachiketa about the destination of jiva after fall of the body.  Yamaraja ask nachiketa to hear attentively.  While listening to such discussion nachiketa raises important question to Yamaraja during the discussion  of  the eternal nature of happiness,  

== Nachiketa’s last question ==

== Nachiketa’s last question ==

O my dear teacher, you speak of eternal happiness tade’tad as direted by the  gnyanis yet it remains elusive to people like us.  

O my dear teacher, you speak of eternal happiness tade’tad as direted by the  gnyanis yet it remains elusive to people like us.  

How do I understand by being in the world.  “

How do I understand by being in the world.  

Does the highest happiness illuminate? And how much is the illumination clear?   Or is it without any illumination?  

Does the highest happiness illuminate? And how much is the illumination clear?   Or is it without any illumination?  

Vedantas explain about the concept of moksha (eternal happiness). Moksha is the highest destination and land of light, Vishnuloka or Vishnupada. It also explains that the nature of happiness here is not the same as in the material world.   In this world for happiness there has to be connection with matter (sapekshita). For example, the Sun god gives light that is the root of the satisfaction for all living entities. It is pleasing to the eye, the body and the stomach. The Sun manifested in many different ways. To experience happiness in all kinds of situations- rain, Crops, heat, cold, time, seasons and with  all living beings, the Sun is very important. In the absence of the sun at night, the Moon is visible. If the Moon is not seen, then we see the stars. When the stars are not in the sky, then there is electricity. If electricity is not there, there is fire. Therefore the light is manifest in different forms that gives rise to happiness. Therefore unless it is defined what is the source of eternal happiness it is not possible to exactly say the nature of happiness of this world.   Nachiketa’s final question is concerned with this eternal happiness.

Vedantas explain about the concept of moksha (eternal happiness). Moksha is the highest destination and land of light, Vishnuloka or Vishnupada. It also explains that the nature of happiness here is not the same as in the material world.   In this world for happiness there has to be connection with matter (sapekshita). For example, the Sun god gives light that is the root of the satisfaction for all living entities. It is pleasing to the eye, the body and the stomach. The Sun manifested in many different ways. To experience happiness in all kinds of situations- rain, Crops, heat, cold, time, seasons and with  all living beings, the Sun is very important. In the absence of the sun at night, the Moon is visible. If the Moon is not seen, then we see the stars. When the stars are not in the sky, then there is electricity. If electricity is not there, there is fire. Therefore the light is manifest in different forms that gives rise to happiness. Therefore unless it is defined what is the source of eternal happiness it is not possible to exactly say the nature of happiness of this world.   Nachiketa’s final question is concerned with this eternal happiness.

While trying to glorify the comparative happiness between human and spiritual,  Shrutis begin with “te ye shatam, and got exhausted describing the Brahamananda.    The Taittriya Upanishad says it as,  yatho vacho nivartante. It says that Brahma ananda is indescribable.

While trying to glorify the comparative happiness between human and spiritual,  Shrutis begin with te ye shatam, and got exhausted describing the Brahamananda.    The Taittriya Upanishad says it as,  yatho vacho nivartante. It says that Brahma ananda is indescribable.

Nachiketa who has never been to such place as parama pada, is asking question to Yamaraja and Yamaraja’s answer is very extraordinary.   

Nachiketa who has never been to such place as parama pada, is asking question to Yamaraja and Yamaraja’s answer is very extraordinary.   

Oh Nachiketa! The light (Jyothi) which is in your mind, the sun, the moon, the stars, fire etc. are all dependent light, they are not source but effect ||prakartha ( mundane) light with a beginning and an end. However there is another light that is the source of the light of all the material planet. This light is inexhaustible, its flame burns eternally. The light of other material cannot stand to this light, such is the power of this light. As this light is eternal, sometimes the relative light in darkness has the power to give light. The Parmatma illuminates as light being source of all life.  The paramapada,which is eternal has the power to give appropriate happiness according to  parama jyoti.<blockquote>"''tameva bhantam anubhati sarvam tasya bhasa sarvam idam vibhati ||''"</blockquote>Vyasadeva explaines jyoti darshanatah (1.3.41) as  Paramatma,  this mantra comes in between two episodes.   The  same mantra is there in the atharva shaka in mundaka shruti (2.2.11) and the same incident is more clearly mentioned there. Wherever it is addressed as  Paramjyoti in other words as light but it that parmatama, Which is extraordinary. Paramjyoti rupa sampadya (chandogya 8.12.2). <blockquote>"''Tam deva jyoti sham jyotihi ayoryho upasate amrutam (brhada4.4.16)'' "</blockquote><blockquote>"''atha yadatha paro divo jyothih dipyate (chah 3.13.7)'' "</blockquote>etc, one can see many examples here.  Therefore according to vyasadeva, it is addressing paramatma as “Jyoti, and associatoin with him is Moksha. <blockquote>"''Soshnute saravahan Kaman saha bramhana vipashchita(taittriya sruti).'' "</blockquote>In the brahma sutras  it is said, <blockquote>"''jyothih charanabidanata (1.1.25)''"</blockquote>To summarize, there is nothing higher than the bhagavan, in all illuminating things or people.  One sees comleteness of “Dva, in him.  The Paramatama who is possessing divine form, which is full of light is Himself, is Paramapada, Vaikuntha is defined as land of illumination( Vishnu sahsranama 406).  The description of such mantras is the  purpose of this mantra.

Oh Nachiketa! The light (Jyothi) which is in your mind, the sun, the moon, the stars, fire etc. are all dependent light, they are not source but effect ||prakartha ( mundane) light with a beginning and an end. However there is another light that is the source of the light of all the material planet. This light is inexhaustible, its flame burns eternally. The light of other material cannot stand to this light, such is the power of this light. As this light is eternal, sometimes the relative light in darkness has the power to give light. The Parmatma illuminates as light being source of all life.  The paramapada,which is eternal has the power to give appropriate happiness according to  parama jyoti.<blockquote>"''tameva bhantam anubhati sarvam tasya bhasa sarvam idam vibhati ||''"</blockquote>Vyasadeva explaines jyoti darshanatah (1.3.41) as  Paramatma,  this mantra comes in between two episodes.   The  same mantra is there in the atharva shaka in mundaka shruti (2.2.11) and the same incident is more clearly mentioned there. Wherever it is addressed as  Paramjyoti in other words as light but it that parmatama, Which is extraordinary. Paramjyoti rupa sampadya (chandogya 8.12.2). <blockquote>"''Tam deva jyoti sham jyotihi ayoryho upasate amrutam (brhada4.4.16)'' "</blockquote><blockquote>"''atha yadatha paro divo jyothih dipyate (chah 3.13.7)'' "</blockquote>etc, one can see many examples here.  Therefore according to vyasadeva, it is addressing paramatma as Jyoti, and associatoin with him is Moksha. <blockquote>"''Soshnute saravahan Kaman saha bramhana vipashchita(taittriya sruti).'' "</blockquote>In the brahma sutras  it is said, <blockquote>"''jyothih charanabidanata (1.1.25)''"</blockquote>To summarize, there is nothing higher than the bhagavan, in all illuminating things or people.  One sees comleteness of Dva, in him.  The Paramatama who is possessing divine form, which is full of light is Himself, is Paramapada, Vaikuntha is defined as land of illumination( Vishnu sahsranama 406).  The description of such mantras is the  purpose of this mantra.

Here Yamaraja’s instruction has come to come to the description of highest destination(paramapada).  Yamaraja felt Nachiketa did not completely understood, therefore  Yamaraja felt to explain in detail.   

Here Yamaraja’s instruction has come to come to the description of highest destination(paramapada).  Yamaraja felt Nachiketa did not completely understood, therefore  Yamaraja felt to explain in detail.   

<blockquote>"Aastiti bhruvatah anyatra katham tat upalabhyate"</blockquote><blockquote>"''Ashtitye  upalabdha vyastath bhavane cho bhayahoh''"</blockquote><blockquote>"''astiteyi o phalalabdhacha tattava bhavah praseedati||''"</blockquote>Exact translation : One who sees God can claim that he has seen God. However through Vedanta sravana (), indirectly one can experience that He is there. When the saadhaka sees Bhagawan by his own experience then the tattva (philosophy) turns into bhava. This makes the saadhaka very happy. Therefore one who can say with great conviction aasti (means that He is there) with his heart without distraction from such understanding he is actual aastika.  

<blockquote>"Aastiti bhruvatah anyatra katham tat upalabhyate"</blockquote><blockquote>"''Ashtitye  upalabdha vyastath bhavane cho bhayahoh''"</blockquote><blockquote>"''astiteyi o phalalabdhacha tattava bhavah praseedati||''"</blockquote>Exact translation : One who sees God can claim that he has seen God. However through Vedanta sravana (), indirectly one can experience that He is there. When the saadhaka sees Bhagawan by his own experience then the tattva (philosophy) turns into bhava. This makes the saadhaka very happy. Therefore one who can say with great conviction aasti (means that He is there) with his heart without distraction from such understanding he is actual aastika.  

Yamaraja used aasti three times, God exists, God exists, God exists. This displays tremendous conviction of Bhagawan’s existence. This is the root of all the Vedas – ||paramaastika bhava (with the emotion of conviction in Ishvara’s existence).  Nachiketa had  enquired whether Bhagawan exist in the perfection stage of jiva.  Yama had spoken about the eternal nature of jiva, now he concludes by saying that Isvara does exist.  In this way he answers the third question of Nachiketa.  As the yogis experience,<blockquote>"''tadekanubhava  tadeka priayah pari poornam bhagavantam vishadatamanubhavena nirantam anubhuya''"</blockquote>is it possible to measure music in meter and liter? Similarly, if someone asks, about the nature of experience Ishvara, then he has to be told, “better you experience.  Only in such understanding the knowledge of shastra reaches its perfection.  Without such understanding the sastra knowledge is useless, when shastra and experience of Ishvara are harmonized that is called as “Vaidhik yoga.

Yamaraja used aasti three times, God exists, God exists, God exists. This displays tremendous conviction of Bhagawan’s existence. This is the root of all the Vedas – ||paramaastika bhava (with the emotion of conviction in Ishvara’s existence).  Nachiketa had  enquired whether Bhagawan exist in the perfection stage of jiva.  Yama had spoken about the eternal nature of jiva, now he concludes by saying that Isvara does exist.  In this way he answers the third question of Nachiketa.  As the yogis experience,<blockquote>"''tadekanubhava  tadeka priayah pari poornam bhagavantam vishadatamanubhavena nirantam anubhuya''"</blockquote>is it possible to measure music in meter and liter? Similarly, if someone asks, about the nature of experience Ishvara, then he has to be told, better you experience.  Only in such understanding the knowledge of shastra reaches its perfection.  Without such understanding the sastra knowledge is useless, when shastra and experience of Ishvara are harmonized that is called as Vaidhik yoga.

== Moksha sukha(bliss in moksha) ==

== Moksha sukha(bliss in moksha) ==

This is the summum bonum (highest good) of yoga. The darshan (vision) of Paramatama removes all the ||kaamna (desires) or dissolves them. That is the time the ||martya (the mortal) becomes immortal or nector personified. Despite being a part of samsara (the material world), the samasara gives us an opportunity for brahma prapti (attaining Brahman) as the facility for upasana (worship).   Notably, Moksha cannot happen without transcending this samsara. The sense of hopelessness should be given up as because one can attain moksha while being a part of this world. A great poet of South India said, “esa beku iddu jayesa beku (while being here we have to swim across). The person who has seen God, that yogi’s heart which had many knots get automatically untied, this is moksha. Beyond this here can be no more explanations on the process of attaining Moksha;<blockquote>"''||Etaavadhi anushasnam||''"</blockquote>One can explain the steps towards मोक्ष||moksha but the process of moksha has to be experienced by the individual himself and cannot be explained through words.  

This is the summum bonum (highest good) of yoga. The darshan (vision) of Paramatama removes all the ||kaamna (desires) or dissolves them. That is the time the ||martya (the mortal) becomes immortal or nector personified. Despite being a part of samsara (the material world), the samasara gives us an opportunity for brahma prapti (attaining Brahman) as the facility for upasana (worship).   Notably, Moksha cannot happen without transcending this samsara. The sense of hopelessness should be given up as because one can attain moksha while being a part of this world. A great poet of South India said, esa beku iddu jayesa beku (while being here we have to swim across). The person who has seen God, that yogi’s heart which had many knots get automatically untied, this is moksha. Beyond this here can be no more explanations on the process of attaining Moksha;<blockquote>"''||Etaavadhi anushasnam||''"</blockquote>One can explain the steps towards मोक्ष||moksha but the process of moksha has to be experienced by the individual himself and cannot be explained through words.  

== Archaradi marg gamana ==

== Archaradi marg gamana ==