Shreyas and Preyas (श्रेयः प्रेयः च)

Shreyas (Samskrit : श्रेयः) and Preyas (Samskrit : प्रेयः) are two-fold approaches optionally available to mankind in his journey of life as explained in Kathopanishad. Yama and Nachiketa samvaada explicitly depicts the desirable qualities of a disciple seeking brahmavidya.

For his exceptional courage to face death, Yama grants Nachiketa three boons and the dialogue between them forms the essence of brahmavidya as elucidated in Kathopanishad belonging to Krishna Yajurveda shaka of Taittriya Samhita.

In this context, Nachiketa asks Yama to grant him Atmajnana or brahmavidya as his third boon. Yama, in an attempt to dissuade him from seeking the knowledge and secrets of death, allures him by offering pleasures of life, kingship, wealth, progeny and cattle. Nachiketa with steadfastness says "O Yama! I am not to be seduced by the lure of sons, wealth, cattle and kingdoms. What are these to a sensible man who realises that worldly pleasures are transient in nature?"

Greatly impressed by his non-attachment to worldly pleasures Yama imparts the secrets of death and the path of ascent of soul to higher planes to Nachiketa, which forms the essence of the

Preyas is that which attracts us even at the first sight because it can give us immediate pleasure.

Shreyas is that which does not attract us but is good for us.

The Katopanishad speaks of the two-fold path available to humankind, namely, the worldly, Preyas and the spiritual, Sreyas.

Pravritti marga (Preyas)

The path of worldly enjoyment, Preyas is also known as the Pravritti marga. It is very easy to get drawn into this path for seeking material gains are no doubt pleasurable. But our sense of discrimination will tell us that these gains are not only transient but also do not help us attain Moksha.

Nivritti marga (Shreyas)

The other path is that of Shreyas which leads to Self Realisation (Nivritti marga). Here the focus is on the welfare of the Atma and not the body. Realisation (Moksha) is reached through renunciation. Nachiketa symbolises discrimination who chooses Sreyas, that which is good and right and rejects Preyas though the latter appears very inviting and appealing.

While Preyas may be functionally useful it also becomes the cause of Bondage. One who chooses Shreyas as one’s life goal is benefitted and one who accepts Preyas would be bereft of the highest achievement (1.2.1).

Shreyas in Upanishads

What sounds to be nice,  it may not be very pleasing and whatever is pleasing may not be very nice.  This is because of the nature of the thing. Bhagavan has given us the Jiva (the active body) and the senses for our liberation.  Bhagawan gave them the power of understanding to execute and sent to this land of execution, the land of Sadhana (? karma), the material world.

Shreyas in Bhagavadgeeta

Sri Krishna in the Gita (18.32) says that sattvik happiness  has the nature to  liberate... But what appears as nectar by the interaction with senses and bewilders in the end is of rajo guna ().  One’s desires, sleep, laziness and the pursuit of sensual pleasure is in the nature of tamo guna (). There are several similarities in the Bhagvad Gita and the Katopanishad and this could be attributed to the fact that are from the same parampara (tradition).  Because Gita has similarity with Kathoupanishada some people raise their eyebrow saying upanishada is very recent.  We can understand this is false debate.

Discrimination between Shreyas and Preyas

Shreyas and preyas are present in the life of human beings. Finally, the living entity is responsible for understanding the distinction between Shreyas and Preyas and working towards one’s liberation. And the choice of choosing between the two is based on sense of discrimination. The smriti & srutis claim that one who is dhira (steady) rejects preyas and chooses shreyas,

"||Dhiras Tatra Na Muhyati, Tasya Dhira Parijananti Yoni||"

And one who is slow and dull, chooses preyas.(1.2.2). This has been highlighted and glorified throughout the Upanishads. It is also said,

"||Yatadagre vishamiva  parinamo Amrutomapa||"

The process may be bitter, but the fruits are like nectar (अमृत  ||amruta).

A Manda (dull) person is one who does not understand his future. One who can recognize the past and remember everything that is called as Mati and that thing which utility friendly immediately or that knowledge is called as Buddhi. That integral knowledge that connects the past, present and the future such contemplation is called Pragya and to achieve this is the character of Pragya.  Manda or dull is the opposite of Pragya.  hat he desires of Yoga Kshema is about for him Yoga means to achieve those things which are not achieved and Kshema means after getting it trying to protect them and therefore in reality it becomes cause of unlimited anxiety and someone who is always has this assumption that he can protect himself that becomes cause of Ahamkara .

The lord is the real provider of Yoga Kshema, Yoga Kshema Vahamyaham (?) like our bodyguard. ईश्वर||Ishwara is always there to protect us but the one believes that he is the one protecting himseself and does not place his faith in the Lord for his welfare is a manda (dull and stupid). This is like the foolish person who is whilst travelling in a train carries his luggage on his head as he has no confidence in the power of the machine to pull itself. This is also echoed in one of the songs of the famous kannada saint, Purandara dasa,

"the living entity is always worried, but if he remembers Purandara Vitthala then he is free from anxiety."

A wise man understands that both paths, Shreyas and Preyas are opposing paths and as one traverses the path, one realizes that the gap between the two progressively increases. It is also clear that the two paths can never meet.

The Gyanis say that the path of preyas the path of ignorance and that of sreyas is the path of Knowledge.

Yama says to Nachiketa Nachiketa, now you are a real student as though I tempted you with many seductive pleasures you never got attracted to them. You have passed the test and you are now qualified to receive the knowledge (1.2.3.4).

To glorify a student in the presence of teacher is usually not recommended in the scriptures. Then why does Yama, who is the follower of Dharmic traditions break this rule? in the Upanishada?   

Yamaraja is so grateful to have a disciple like Nachiketa that he is willing to forgo this rule. He also expresses his happiness to Nachiketa as he knows that praise will not disturb Nachiketa. Further, Yamaraja  not only he wanted to glorify Nachiketa but also wanted to express his anger, intolerance and dissatisfaction against those who were unqualified and engaged in wrong activities. Yamaraja also gives an opportunity to those who can discern between the two paths and choose their path of sreyas. This displays Yamaraja’s compassion and his responsibility towards living beings as said by him in the Vishnu purana,