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== विविनक्तः ॥ One with Discerning Power ==

== विविनक्तः ॥ One with Discerning Power ==

<blockquote>दूरमेते विपरीते विषूची अविद्या या च विद्येति ज्ञाता । विद्याभीप्सिनं नचिकेतसं मन्ये न त्वा कामा बहवोऽलोलुपन्त ॥ ४॥ (Katha. Upan. 1.2.4)</blockquote><blockquote>dūramete viparīte viṣūcī avidyā yā ca vidyeti jñātā । vidyābhīpsinaṁ naciketasaṁ manye na tvā kāmā bahavo'lolupanta ॥ 4॥ (Katha. Upan. 1.2.4)</blockquote>Meaning:  Yama says "These two, (ignorance) and विद्या (knowledge) are wide apart, contradictory and follow divergent paths. A ज्ञाता ॥ learned ascertains अविद्या ॥ Avidya - as one which has objects of pleasure while विद्या ॥ Vidya - is one that has objects of knowledge. I consider that you Nachiketa are desirous of knowledge, because the (enjoyable) desires although many were offered, did not tempt you.  

<blockquote>दूरमेते विपरीते विषूची अविद्या या च विद्येति ज्ञाता । विद्याभीप्सिनं नचिकेतसं मन्ये न त्वा कामा बहवोऽलोलुपन्त ॥ ४॥ (Katha. Upan. 1.2.4)</blockquote><blockquote>dūramete viparīte viṣūcī avidyā yā ca vidyeti jñātā । vidyābhīpsinaṁ naciketasaṁ manye na tvā kāmā bahavo'lolupanta ॥ 4॥ (Katha. Upan. 1.2.4)</blockquote>Meaning:  Yama says "These two, अविद्या (ignorance) and विद्या (knowledge) are wide apart, contradictory and follow divergent paths. A ज्ञाता ॥ learned ascertains अविद्या ॥ Avidya - as one which has objects of pleasure while विद्या ॥ Vidya - is one that has objects of knowledge. I consider that you Nachiketa are desirous of knowledge, because the (enjoyable) desires although many were offered, did not tempt you.  

According to Sri. K. S. Narayanacharya - A Manda (dull) person is one who does not have a vision of his future. The integral knowledge that connects the past, present and the future and contemplation on such knowledge is called Pragya. Manda or dull is the opposite of Pragya. A manda desires for Yoga Kshema, unaware of his past, thinks only about the present and future. For him Yoga is achievement of the unreachable pleasures (like the heavenly pleasures) and Kshema is protecting and enjoying them all of which eventually are a cause of unlimited anxiety. <blockquote>अविद्यायामन्तरे वर्तमानाः स्वयं धीराः पण्डितंमन्यमानाः । दन्द्रम्यमाणाः परियन्ति मूढा अन्धेनैव नीयमाना यथान्धाः ॥ ५॥ (Katha. Upan. 1.2.5)</blockquote><blockquote>avidyāyāmantare vartamānāḥ svayaṁ dhīrāḥ paṇḍitaṁmanyamānāḥ । dandramyamāṇāḥ pariyanti mūḍhā andhenaiva nīyamānā yathāndhāḥ ॥ 5॥ (Katha. Upan. 1.2.5)</blockquote>Meaning : Living in the midst of ignorance (of worldly pleasures) and considering themselves intelligent and enlightened, the मूढाः ॥ senseless ignorant persons follow about in circles adopting crooked courses, just like a blind who leads another blind.    <blockquote>न साम्परायः प्रतिभाति बालं प्रमाद्यन्तं वित्तमोहेन मूढम् । अयं लोको नास्ति पर इति मानी पुनः पुनर्वशमापद्यते मे ॥ ६॥ (Katha. Upan. 1.2.6)</blockquote><blockquote>na sāmparāyaḥ pratibhāti bālaṁ pramādyantaṁ vittamohena mūḍham । ayaṁ loko nāsti para iti mānī punaḥ punarvaśamāpadyate me ॥ 6॥ (Katha. Upan. 1.2.6)</blockquote>Meaning : The other worlds attainable after the fall of the mortal body does not get revealed to a non-discerning person, whose blundering mind is attracted and deluded by the darkness of wealth and pleasures. "This is the world" he thinks and "there is no other" - thus he (is born) again and again and comes under my (Mrityu) control.   

According to Sri. K. S. Narayanacharya - A Manda (dull) person is one who does not have a vision of his future. The integral knowledge that connects the past, present and the future and contemplation on such knowledge is called Pragya. Manda or dull is the opposite of Pragya. A manda desires for Yoga Kshema, unaware of his past, thinks only about the present and future. For him Yoga is achievement of the unreachable pleasures (like the heavenly pleasures) and Kshema is protecting and enjoying them all of which eventually are a cause of unlimited anxiety. <blockquote>अविद्यायामन्तरे वर्तमानाः स्वयं धीराः पण्डितंमन्यमानाः । दन्द्रम्यमाणाः परियन्ति मूढा अन्धेनैव नीयमाना यथान्धाः ॥ ५॥ (Katha. Upan. 1.2.5)</blockquote><blockquote>avidyāyāmantare vartamānāḥ svayaṁ dhīrāḥ paṇḍitaṁmanyamānāḥ । dandramyamāṇāḥ pariyanti mūḍhā andhenaiva nīyamānā yathāndhāḥ ॥ 5॥ (Katha. Upan. 1.2.5)</blockquote>Meaning : Living in the midst of ignorance (of worldly pleasures) and considering themselves intelligent and enlightened, the मूढाः ॥ senseless ignorant persons follow about in circles adopting crooked courses, just like a blind who leads another blind.    <blockquote>न साम्परायः प्रतिभाति बालं प्रमाद्यन्तं वित्तमोहेन मूढम् । अयं लोको नास्ति पर इति मानी पुनः पुनर्वशमापद्यते मे ॥ ६॥ (Katha. Upan. 1.2.6)</blockquote><blockquote>na sāmparāyaḥ pratibhāti bālaṁ pramādyantaṁ vittamohena mūḍham । ayaṁ loko nāsti para iti mānī punaḥ punarvaśamāpadyate me ॥ 6॥ (Katha. Upan. 1.2.6)</blockquote>Meaning : The other worlds attainable after the fall of the mortal body does not get revealed to a non-discerning person, whose blundering mind is attracted and deluded by the darkness of wealth and pleasures. "This is the world" he thinks and "there is no other" - thus he (is born) again and again and comes under my (Mrityu) control.