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Line 65: − == 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. − − 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? − == 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. − − 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. − − 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.
Yama Nachiketa - Veda Rahasyam (यम नचिकेत - वेद रहस्यम्) (view source)
Revision as of 17:49, 16 January 2018
, 17:49, 16 January 2018adding content
नाविरतो दुश्चरितान्नाशान्तो नासमाहितः ।नाशान्तमानसो वाऽपि प्रज्ञानेनैनमाप्नुयात् ॥ २४
नाविरतो दुश्चरितान्नाशान्तो नासमाहितः ।नाशान्तमानसो वाऽपि प्रज्ञानेनैनमाप्नुयात् ॥ २४
First Adhyaya Third Valli mantra 15
2nd Adhyaya 1st valli : mantras 3, 4, 5, 6, 7, 8 9 10
2nd Adhyaya 2nd valli : mantras 1 2 4 8
Third Valli
Karmagnana phala vaiphalyam
Para Apara brahma sevaneeyaah
Vidya Avidya phala bhoktaha
Indriyavasam
Buddhihi Pravrtti nivrtti margadarsaka
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?
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,
== 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.