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Though every living entity has an eternal association with Paramatma, why a Jiva falls into the cycle of birth and deaths living in the forms of different species of life, is a question that has been answered explored by the rishis of Sanatana Dharma. In Kathopanishad, Yama answers this question saying some people assume rebirth as the act of Karma or destiny (due to one's own actions) while others blame the Paramatma for pushing jiva into different forms of life (due to other's actions).  

Though every living entity has an eternal association with Paramatma, why a Jiva falls into the cycle of birth and deaths living in the forms of different species of life, is a question that has been answered explored by the rishis of Sanatana Dharma. In Kathopanishad, Yama answers this question saying some people assume rebirth as the act of Karma or destiny (due to one's own actions) while others blame the Paramatma for pushing jiva into different forms of life (due to other's actions).  

In this Upanishad, Yama discusses the role of Paramatma in Jiva as an indwelling Supreme Soul and its impact on Jiva’s rise and fall.<ref name=":0">Narayanacharya, K. S. (2011). ''Veda Sanskritiya Parichaya, Part I.'' Hubli:​Sahitya Prakashana​.</ref>  

In this Upanishad, Yama discusses the role of Paramatma in Jiva as an indwelling Supreme Soul and its impact on Jiva’s rise and fall.<ref name=":02">Narayanacharya, K. S. (2011). ''Veda Sanskritiya Parichaya, Part I.'' Hubli:​Sahitya Prakashana​.</ref>

 

== Karma and Punarjanma ==

== Karma and Punarjanma ==

What is the fate of Jiva after death of the physical body? Not all Jivas follow the same course of journey. According to the Karma Siddhanta which is the foundation of Sanatana Dharma, this universe abounds with numerous people born in various environments, with various levels of thinking, intelligence and physical bodies primarily attributed to the karma and upasana ( kind of worship) that each individual Jiva has performed.  

What is the fate of Jiva after death of the physical body? Not all Jivas follow the same course of journey. According to the Karma Siddhanta which is the foundation of Sanatana Dharma, this universe abounds with numerous people born in various environments, with various levels of thinking, intelligence and physical bodies primarily attributed to the karma and upasana ( kind of worship) that each individual Jiva has performed.  

Every birth has some meaning, while some assume the body of sthavara or immovable body (rocks, trees), others assume the jangama or movable bodies (animals, insects). According to the ||karma siddhanta, all living entities have the current life based on their karma and through all these journeys Paramatma travels with the Jivatma<ref name=":0" />.

Every birth has some meaning, while some assume the body of sthavara or immovable body (rocks, trees), others assume the jangama or movable bodies (animals, insects). According to the ||karma siddhanta, all living entities have the current life based on their karma and through all these journeys Paramatma travels with the Jivatma<ref name=":02" />.

 

== Atmatattvam ==

== Atmatattvam ==

After procuring two boons from Yama, Nachiketa asks Yama to impart the knowledge of Atma (Self) for his third boon. Setting aside Yama's offer of various worldly pleasures of sons, cattle and kingdoms, Nachiketa implores Yama to impart the secrets of death to him. Greatly pleased by Nachiketa's steadfastness, Yama starts with the explanation of [[Shreyas (श्रेयस्) and Preyas (प्रेयस्)|Shreyas and Preyas]]. He extols the greatness of a student like Nachiketa and describes the gunas a sadhaka should have to seek such a difficult subject.  

After procuring two boons from Yama, Nachiketa asks Yama to impart the knowledge of Atma (Self) for his third boon. Setting aside Yama's offer of various worldly pleasures of sons, cattle and kingdoms, Nachiketa implores Yama to impart the secrets of death to him. Greatly pleased by Nachiketa's steadfastness, Yama starts with the explanation of [[Shreyas (श्रेयस्) and Preyas (प्रेयस्)|Shreyas and Preyas]]. He extols the greatness of a student like Nachiketa and describes the gunas a sadhaka should have to seek such a difficult subject.  

=== प्रोक्तः ===

=== प्रोक्तः ===

* न नरेणावरेण प्रोक्त एषसुविज्ञेयो बहुधा चिन्त्यमानः ।अनन्यप्रोक्ते गतिरत्र नास्तिअणीयान् ह्यतर्क्यमणुप्रमाणात् ॥ ८॥ (Kath. Upan. 1.2.8)  

* न नरेणावरेण प्रोक्त एषसुविज्ञेयो बहुधा चिन्त्यमानः ।अनन्यप्रोक्ते गतिरत्र नास्तिअणीयान् ह्यतर्क्यमणुप्रमाणात् ॥ ८॥ (Kath. Upan. 1.2.8)  

Meaning - Yama says "Knowledge of Atma (Brahman, Self) when explained by one who is covered by (possesses) worldly knowledge, who thinks of it (self) in diverse ways, it cannot be grasped. To those seeking Atmavidya, such a man is one with an inferior intellect. When explained by a preceptor who attains oneness with Brahman, there exists no scope of doubts, as subtler than the measure of atom, Atma is not sought by argument or tarka.<ref>Saraswati, Sw. Sivananda, (1936). ''Dialogues from Upanishads.''Amritsar: Em. Airi, Editor Ideal Home Magazine.</ref><ref name=":1">Vasu, Siris Chandra. (1905). ''[https://archive.org/stream/KathaUpanisad/Katha_upani%E1%B9%A3ad#page/n11/mode/1up Kathopanishad].'' Allahabad: Allahabad Press.</ref> Here Yama explains who can be the preceptor of Atmavidya.

Meaning - Yama says "Knowledge of Atma (Brahman, Self) when explained by one who is covered by (possesses) worldly knowledge, who thinks of it (self) in diverse ways, it cannot be grasped. To those seeking Atmavidya, such a man is one with an inferior intellect. When explained by a preceptor who attains oneness with Brahman, there exists no scope of doubts, as subtler than the measure of atom, Atma is not sought by argument or tarka.<ref>Saraswati, Sw. Sivananda, (1936). ''Dialogues from Upanishads.''Amritsar: Em. Airi, Editor Ideal Home Magazine.</ref><ref name=":12">Vasu, Siris Chandra. (1905). ''[https://archive.org/stream/KathaUpanisad/Katha_upani%E1%B9%A3ad#page/n11/mode/1up Kathopanishad].'' Allahabad: Allahabad Press.</ref> Here Yama explains the qualities of a preceptor of Atmavidya.

 

=== आत्मगुण ===

=== आत्मगुण ===

* तं दुर्दर्शं गूढमनुप्रविष्टंगुहाहितं गह्वरेष्ठं पुराणम् ।अध्यात्मयोगाधिगमेन देवंमत्वा धीरो हर्षशोकौ जहाति ॥ १२॥ (Kath. Upan. 1.2.12)

* तं दुर्दर्शं गूढमनुप्रविष्टंगुहाहितं गह्वरेष्ठं पुराणम् ।अध्यात्मयोगाधिगमेन देवंमत्वा धीरो हर्षशोकौ जहाति ॥ १२॥ (Kath. Upan. 1.2.12)

Meaning : Contemplating on the "It", a wise person, leaves behind grief and sorrow, when he perceives it by a concentrated mind, weaned from all external objects. He then realizes "it" as the ancient, hard to be seen (seated amidst worldly miseries it is hard to be seen), unfathomable, concealed (as it is covered by modifications of consciousness caused by worldly objects) and hidden in the innermost recess of the cave of the heart. Here the physical nature and qualities of Atma is explained.<ref name=":1" /><ref name=":2">Sastri, Sitarama (1928) ''The Katha and Prasna Upanishads And Sri Sankara's Commentary.'' Madras: The India Printing Works</ref>

Meaning : Contemplating on the "It", a wise person, leaves behind grief and sorrow, when he perceives it by a concentrated mind, weaned from all external objects. He then realizes "it" as the ancient, hard to be seen (seated amidst worldly miseries it is hard to be seen), unfathomable, concealed (as it is covered by modifications of consciousness caused by worldly objects) and hidden in the innermost recess of the cave of the heart. Here the physical nature and qualities of Atma is explained.<ref name=":12" /><ref name=":22">Sastri, Sitarama (1928) ''The Katha and Prasna Upanishads And Sri Sankara's Commentary.'' Madras: The India Printing Works</ref>

 

=== आत्मज्ञानफलम् ===

=== आत्मज्ञानफलम् ===

* एतच्छ्रुत्वा सम्परिगृह्य मर्त्यःप्रवृह्य धर्म्यमणुमेतमाप्य ।स मोदते मोदनीयँ हि लब्ध्वाविवृतँ सद्म नचिकेतसं मन्ये ॥ १३॥ (Kath. Upan. 1.2.13)

* एतच्छ्रुत्वा सम्परिगृह्य मर्त्यःप्रवृह्य धर्म्यमणुमेतमाप्य ।स मोदते मोदनीयँ हि लब्ध्वाविवृतँ सद्म नचिकेतसं मन्ये ॥ १३॥ (Kath. Upan. 1.2.13)

Meaning : Yama continues - Having heard and well-grasped, separating this righteous Self (from the body etc) and attaining the subtle thing, that mortal rejoices, for he has attained that which is the cause of (मोदनीयँ ) happiness. Here Yama explains that one who removes his mind from all the external worldly diversions and immerses himself into the Self, for such a wise person mokshadwara (gates to the abode of Brahman) are thrown open. <ref name=":2" /><ref name=":3">Swami Gambhiranand, (1957) ''[http://estudantedavedanta.net/Eight-Upanisads-Vol-1.pdf Eight Upanishads, With the Commentary of Sankaracarya, Vol 1].'' Calcutta: Advaita Ashrama </ref><ref>Rayaprolu, Lingana Somayaji (1992) ''Upanishad Chandrika, Vol 2'' Tirupati: Tirumala Tirupati Devasthanam</ref>

Meaning : Yama continues - Having heard and well-grasped, separating this righteous Self (from the body etc) and attaining the subtle thing, that mortal rejoices, for he has attained that which is the cause of (मोदनीयँ ) happiness. Here Yama explains that one who removes his mind from all the external worldly diversions and immerses himself into the Self, for such a wise person mokshadwara (gates to the abode of Brahman) are thrown open. <ref name=":22" /><ref name=":32">Swami Gambhiranand, (1957) ''[http://estudantedavedanta.net/Eight-Upanisads-Vol-1.pdf Eight Upanishads, With the Commentary of Sankaracarya, Vol 1].'' Calcutta: Advaita Ashrama </ref><ref>Rayaprolu, Lingana Somayaji (1992) ''Upanishad Chandrika, Vol 2'' Tirupati: Tirumala Tirupati Devasthanam</ref>

=== आत्मतत्त्वम् ===

=== आत्मतत्त्वम् ===

* सर्वे वेदा यत्पदमामनन्तितपाँ्सि सर्वाणि च यद्वदन्ति ।यदिच्छन्तो ब्रह्मचर्यं चरन्तितत्ते पदँ् सङ्ग्रहेण ब्रवीम्योमित्येतत् ॥ १५ (Kath. Upan. 1.2.15)

Mantras 17 to 25 of Kathopanishad (1st Adhyaya 2nd Valli) reveal आत्मतत्त्वम् ॥ Atmatattva elucidated by Yama. Some of the most discoursed mantras are given in this Upanishad.  

Meaning: Yama speaks "The goal which all the Vedas unequivocally extol, which all acts of tapas (penances) speak of, desiring to achieve which one (sadhakas) leads a life of brahmacharya, that goal (word), I will comprehensively tell, is '''ॐ ॥ OM''' <ref name=":2" />

 

* एतद्ध्येवाक्षरं ब्रह्म एतद्ध्येवाक्षरं परम् । एतद्ध्येवाक्षरं ज्ञात्वा यो यदिच्छति तस्य तत् ॥ १६॥ (Kath. Upan. 1.2.16)

<blockquote>etaddhyevākṣaraṁ brahma etaddhyevākṣaraṁ param । etaddhyevākṣaraṁ jñātvā yo yadicchati tasya tat ॥ 16॥ (Kath. Upan. 1.2.16)</blockquote>Meaning : This letter '''ॐ ॥ OM''' '''is Brahman''', this is indeed the supreme. Knowing which one letter, one obtains what he desires. The knowledge, untouched by the outer objects, reveals itself to the man of concentrated mind on the utterance of the word OM<ref name=":3" />.

 

नायँ हन्ति न हन्यते ॥ १९

 

अणोरणीयान्महतो महीया-नात्माऽस्य जन्तोर्निहितो गुहायाम् ।तमक्रतुः पश्यति वीतशोकोधातुप्रसादान्महिमानमात्मनः ॥ २०

 

नायमात्मा प्रवचनेन लभ्योन मेधया न बहुना श्रुतेन ।यमेवैष वृणुते तेन लभ्यःतस्यैष आत्मा विवृणुते तनूꣳ स्वाम् ॥ २३

 

नाविरतो दुश्चरितान्नाशान्तो नासमाहितः ।नाशान्तमानसो वाऽपि प्रज्ञानेनैनमाप्नुयात् ॥ २४

 

It may be difficult to believe, that Paramatma resides in  every one’s heart, and how could he has so  many forms in so many jivas?  

It may be difficult to believe, that Paramatma resides in  every one’s heart, and how could he has so  many forms in so many jivas?  

# '''Air:''' Air is there in everything but differences arise depending on where & how it flows, similarly  jivas have different body  based on their Karma.

# '''Air:''' Air is there in everything but differences arise depending on where & how it flows, similarly  jivas have different body  based on their Karma.

# '''Sun god''': He is the eyes of entire cosmic world, yet appears differently to different people based on their limited vision. So also just like there is one sun, While Parmatma dwells in all living entities, he is not bound by the misery  of the person that He is residing in. Although everything is under His control, He is not controlled by them. Different forms are happening in nature  because of his ||Sankalpa (resolution). The only way to attain eternal happiness is to have the courage to see  him within.  Other than such vision no one else experiences happiness.   

# '''Sun god''': He is the eyes of entire cosmic world, yet appears differently to different people based on their limited vision. So also just like there is one sun, While Parmatma dwells in all living entities, he is not bound by the misery  of the person that He is residing in. Although everything is under His control, He is not controlled by them. Different forms are happening in nature  because of his ||Sankalpa (resolution). The only way to attain eternal happiness is to have the courage to see  him within.  Other than such vision no one else experiences happiness.   

== He is the eternal amongst the eternal ==

== He is the eternal amongst the eternal ==

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.  

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?  

== The nature of happiness of moksha ==

== The nature of happiness of moksha ==

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.

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.   

== The upside down Banyan tree( Ashwatha vriksha) ==

== The upside down Banyan tree( Ashwatha vriksha) ==

The entire cosmos is likened to one Banyan tree( Ashwatha tree) Nashwopi, sthasyati, ithyashvathaha. The tree is described as the tree that is changing continuously and has no definite form.  The root of the tree is spread upwards and the branches and leaves grow downwards.  That means when the tree  grows( samsara tree) everything; the twig, branches, flowers and fruits  go away from the roots, similarly jiva becomes distanced from paramatma.

The entire cosmos is likened to one Banyan tree( Ashwatha tree) Nashwopi, sthasyati, ithyashvathaha. The tree is described as the tree that is changing continuously and has no definite form.  The root of the tree is spread upwards and the branches and leaves grow downwards.  That means when the tree  grows( samsara tree) everything; the twig, branches, flowers and fruits  go away from the roots, similarly jiva becomes distanced from paramatma.

Those who do not believe in the tree, one who is trying to usurp the root of the tree and trying to water the tree( in other words complicate material life) will experience this  tree to be scary.  This is the subject matter of next mantra.  

Those who do not believe in the tree, one who is trying to usurp the root of the tree and trying to water the tree( in other words complicate material life) will experience this  tree to be scary.  This is the subject matter of next mantra.  

== Sarva prana ==

== Sarva prana ==

Those who accept Paramatma as the life force and the sustainer of all that is there in the cosmos and take refuge in him and are controlled by him.  The entire cosmos is afraid of the Bhagavan fearing his thunderbolt,  one who understand this they achieve armutattva( immortality).

Those who accept Paramatma as the life force and the sustainer of all that is there in the cosmos and take refuge in him and are controlled by him.  The entire cosmos is afraid of the Bhagavan fearing his thunderbolt,  one who understand this they achieve armutattva( immortality).

== bhayakrita bhaya nashana- The giver and the destroyer of fear. ==

== bhayakrita bhaya nashana- The giver and the destroyer of fear. ==

This is from the Vishnu sahasranama, where Bhagawan is called both the bhayakrita (giver of fear) and bhaya nashana (destroyes the fear). This is an eternal opinion opinion.  The Taittriya Upanishad (2.3.3) explains that the lord is anandamaya () yet in the next verse it says<blockquote>"''||Bhishasmat vatah pavate''"</blockquote>And it also says <blockquote>"''Bhayad asya agni sthapati bhayattapati suryah''"</blockquote><blockquote>"''Bhayadindraschya vayuschyah mrtyur dhavati panchmah( taiitriya 2-3-3)''"</blockquote><blockquote>"''||etasyavaaksharasya sane gargi surya chandrasau vidhrishatauttishata   brahmasutra''"</blockquote>In the brihanaranyaka Upanishad (1.3.40.), Yajnyavalkya tells Gargi says akampanat that all the devatas ||Agni, ||vayu, ||Surya, Yama etc are not independent but operate under the instruction of Bhagawan. They are sheltered and regulated by Bhagawan. Paramatma is the natural discipliner.  (brahma sutras the import of Kampanat( fear) has been similarly applied. (1.3.40)

This is from the Vishnu sahasranama, where Bhagawan is called both the bhayakrita (giver of fear) and bhaya nashana (destroyes the fear). This is an eternal opinion opinion.  The Taittriya Upanishad (2.3.3) explains that the lord is anandamaya () yet in the next verse it says<blockquote>"''||Bhishasmat vatah pavate''"</blockquote>And it also says <blockquote>"''Bhayad asya agni sthapati bhayattapati suryah''"</blockquote><blockquote>"''Bhayadindraschya vayuschyah mrtyur dhavati panchmah( taiitriya 2-3-3)''"</blockquote><blockquote>"''||etasyavaaksharasya sane gargi surya chandrasau vidhrishatauttishata   brahmasutra''"</blockquote>In the brihanaranyaka Upanishad (1.3.40.), Yajnyavalkya tells Gargi says akampanat that all the devatas ||Agni, ||vayu, ||Surya, Yama etc are not independent but operate under the instruction of Bhagawan. They are sheltered and regulated by Bhagawan. Paramatma is the natural discipliner.  (brahma sutras the import of Kampanat( fear) has been similarly applied. (1.3.40)

== Why do they fall? ==

== Why do they fall? ==

<blockquote>"''"Those who do not understand the secret that the  living being are under the control of Ishvara, such person falls into the cycle of repeated birth and death in many planetary system, according to one’s  karma, this is for certain.  This is the path of coming to the upside down tree.  Therefore it is imperative that one attains brahma jnana." (Taittirya 2.3.4).''"</blockquote>It is difficult!  To see anything in dark moon night, similarly to see Paramatma, when one is shrouded in ignorance is also not possible. When one looks in the mirror, the right vision becomes the left vison and vice versa. Similarly, in ||samsara (material world) our position is inverted and incoherent, this is the subject of ||karmaloka (land of action). Those who do not have ||brahma gyan,  for them even if by some chance they go to ||Pitruloka (land of the ancestors), it is difficult to get brahmajnan there. This is because in the dream state, the experiences are dull and in the waking state, even though the experiences maybe clear it is not easy to get clarifications for one’s doubts, therefore the material world  it is not favorable place to acquire the knowledge.  At the same time, other than martya loka(material world)  no other planet can give the experience of Paramatma. The Gandharva loka is not the place for ||lok sadhana ( spiritual practices) as it is like seeing the reflection in the water, fleeting and unrealistic.  Similarly, in Brahmaloka (the land of Chatur bhuj Brahma) it is like  the distinction between the sun  and shadow.  Therefore only the land of of human beings is the most suitable place for acquiring knowledge, and what is that knowledge, that will be discussed now.  

<blockquote>"''"Those who do not understand the secret that the  living being are under the control of Ishvara, such person falls into the cycle of repeated birth and death in many planetary system, according to one’s  karma, this is for certain.  This is the path of coming to the upside down tree.  Therefore it is imperative that one attains brahma jnana." (Taittirya 2.3.4).''"</blockquote>It is difficult!  To see anything in dark moon night, similarly to see Paramatma, when one is shrouded in ignorance is also not possible. When one looks in the mirror, the right vision becomes the left vison and vice versa. Similarly, in ||samsara (material world) our position is inverted and incoherent, this is the subject of ||karmaloka (land of action). Those who do not have ||brahma gyan,  for them even if by some chance they go to ||Pitruloka (land of the ancestors), it is difficult to get brahmajnan there. This is because in the dream state, the experiences are dull and in the waking state, even though the experiences maybe clear it is not easy to get clarifications for one’s doubts, therefore the material world  it is not favorable place to acquire the knowledge.  At the same time, other than martya loka(material world)  no other planet can give the experience of Paramatma. The Gandharva loka is not the place for ||lok sadhana ( spiritual practices) as it is like seeing the reflection in the water, fleeting and unrealistic.  Similarly, in Brahmaloka (the land of Chatur bhuj Brahma) it is like  the distinction between the sun  and shadow.  Therefore only the land of of human beings is the most suitable place for acquiring knowledge, and what is that knowledge, that will be discussed now.  

== Iha and Para from here to there- the steps ==

== Iha and Para from here to there- the steps ==

From now on Yamaraja explains the vedanta as the part of journey of sadhana, in brief.   In the world the opposite exist in isolation rather in integration.  For eg;- birth and death appear to be contradictory.  This is how the senses perceive.

From now on Yamaraja explains the vedanta as the part of journey of sadhana, in brief.   In the world the opposite exist in isolation rather in integration.  For eg;- birth and death appear to be contradictory.  This is how the senses perceive.

One cannot see Ishwara from outside, he cannot be seen from external eyes.  Then how does one see Him? it is explained ||hrida , Manisha, manasa, adikrlapta (2.3.9)  He can only be understood or seen by heartfelt knowledge (preeti roopapanna jnana), <blockquote>"''Bhatyatu ananyaya sakyaya bhakta ca drityaca samahitatma ||''"</blockquote>This is the  explanation by Vyasadev.

One cannot see Ishwara from outside, he cannot be seen from external eyes.  Then how does one see Him? it is explained ||hrida , Manisha, manasa, adikrlapta (2.3.9)  He can only be understood or seen by heartfelt knowledge (preeti roopapanna jnana), <blockquote>"''Bhatyatu ananyaya sakyaya bhakta ca drityaca samahitatma ||''"</blockquote>This is the  explanation by Vyasadev.

== The process of Vaidika Yoga (the process of the vedic path) ==

== The process of Vaidika Yoga (the process of the vedic path) ==

The mind which is matured with deep knowledge and devotion, this  can be made possible by Yoga,  The individual is only able to attain Brahmagyan when the pancha indriyas become intrinsic to the mind and are in control in such a way that that the intelligence does not become wayward. This will free him from getting lost in transient pleasures. Such a person attains perfection. The knower of yoga say  Steadying the mind and controlling the senses is called Yoga, where the yogi is vigilant.   As the process of yoga  is difficult the Yogi can harm himself, this is corroborated in the Bhagavatam in Bharata’s story in 5th canto.

The mind which is matured with deep knowledge and devotion, this  can be made possible by Yoga,  The individual is only able to attain Brahmagyan when the pancha indriyas become intrinsic to the mind and are in control in such a way that that the intelligence does not become wayward. This will free him from getting lost in transient pleasures. Such a person attains perfection. The knower of yoga say  Steadying the mind and controlling the senses is called Yoga, where the yogi is vigilant.   As the process of yoga  is difficult the Yogi can harm himself, this is corroborated in the Bhagavatam in Bharata’s story in 5th canto.

This yogi who is steady  in yoga dharana( established in yoga) will experience divine wisdom of Lord which is full of affection to the supreme and which is  beyond the senses.   How does he get the realization of Bhagavaan?  The answer is that it is not possible to experience Ishwara through our eyes,words or ears.  There is no other way other than saying He exists, other than what can one who has seen him say?

This yogi who is steady  in yoga dharana( established in yoga) will experience divine wisdom of Lord which is full of affection to the supreme and which is  beyond the senses.   How does he get the realization of Bhagavaan?  The answer is that it is not possible to experience Ishwara through our eyes,words or ears.  There is no other way other than saying He exists, other than what can one who has seen him say?

== What is  aastikya or Theism? ==

== What is  aastikya or Theism? ==

<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 ==

There is a land which is beyond this world and to reach there there is also a path. As in the heart there are many veins, there is one ||naadi (vein) called the Sushumna that goes up to the neck. The living entity who goes through the yoga marga has to go through this naadi and then he becomes immortal. The other veins are the different ways of returning to the samsara. The ||the archaradi marga (higher path) is the path of achieving Vishnupada, that is moksha. And those who are desirous of this ||mumukshu (), the Lord Himself who is situated in the highest abode as well as in our hearts (antaratma), who is ||angustamatra (thumb size), is very close to situated to jiva.  Parmatma himself is the solution in attaining Moksha. One should experience Him through wisdom. The relationship between the Jivatma and Parmatma is explained through the knot in the grass and the root of that grass. The jivatma is like the grass and the root of that grass is the Parmatma. One has to discreetly separate them, with great conviction to understand their identity.   Parmatma Himself is the source for  all perfection.  ||tam vidhyata  shukram amritam tam vidyata shukram amrutamiti

There is a land which is beyond this world and to reach there there is also a path. As in the heart there are many veins, there is one ||naadi (vein) called the Sushumna that goes up to the neck. The living entity who goes through the yoga marga has to go through this naadi and then he becomes immortal. The other veins are the different ways of returning to the samsara. The ||the archaradi marga (higher path) is the path of achieving Vishnupada, that is moksha. And those who are desirous of this ||mumukshu (), the Lord Himself who is situated in the highest abode as well as in our hearts (antaratma), who is ||angustamatra (thumb size), is very close to situated to jiva.  Parmatma himself is the solution in attaining Moksha. One should experience Him through wisdom. The relationship between the Jivatma and Parmatma is explained through the knot in the grass and the root of that grass. The jivatma is like the grass and the root of that grass is the Parmatma. One has to discreetly separate them, with great conviction to understand their identity.   Parmatma Himself is the source for  all perfection.  ||tam vidhyata  shukram amritam tam vidyata shukram amrutamiti

== The end of instruction ==

== The end of instruction ==

Nachiketa heard with deep concentration as Yamadeva concluded his instruction. He received it with great humility, the Brahmavidya that was integrated with the process of yoga. After transcending death, Nachiketa assimilated the knowledge and  he attained brahma prapti. Those who follow Nachiketa’s path are also assured of Brahma prapti.

Nachiketa heard with deep concentration as Yamadeva concluded his instruction. He received it with great humility, the Brahmavidya that was integrated with the process of yoga. After transcending death, Nachiketa assimilated the knowledge and  he attained brahma prapti. Those who follow Nachiketa’s path are also assured of Brahma prapti.

== Upa Samhara – conclusion ==

== Upa Samhara – conclusion ==

Nachiketa was a ||vidya  kama (seeker of knowledge). He was successful in quenching his thirst for knowledge. This is the conclusion of the Taittriya  Upanishad about this story.

Nachiketa was a ||vidya  kama (seeker of knowledge). He was successful in quenching his thirst for knowledge. This is the conclusion of the Taittriya  Upanishad about this story.

https://ia800301.us.archive.org/29/items/Shankara.Bhashya-Chandogya.Upanishad-Ganganath.Jha.1942.English/Shankara.Bhashya-Chandogya.Upanishad-Ganganath.Jha.1942.English.pdf

https://ia800301.us.archive.org/29/items/Shankara.Bhashya-Chandogya.Upanishad-Ganganath.Jha.1942.English/Shankara.Bhashya-Chandogya.Upanishad-Ganganath.Jha.1942.English.pdf

== References ==

== References ==