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Line 28: − The Katopanishad speaks of the two-fold path available to humankind, namely, the worldly, Preyas and the spiritual, Sreyas. + + + + + + + + + Line 26:
Line 51: − − == 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,<blockquote>"''||Dhiras Tatra Na Muhyati, Tasya Dhira Parijananti Yoni||''"</blockquote>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,<blockquote>"''||Yatadagre vishamiva parinamo Amrutomapa||''"</blockquote>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,<blockquote>"''the living entity is always worried, but if he remembers Purandara Vitthala then he is free from anxiety.''"</blockquote>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,
Shreyas and Preyas (श्रेयः प्रेयः च) (view source)
Revision as of 20:04, 4 December 2017
, 20:04, 4 December 2017Adding content
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.
Shreyas (Samskrit : श्रेयः) and Preyas (Samskrit : प्रेयः) are two-fold approaches optionally available to mankind in his journey of life as explained in Kathopanishad. Applicable to all beings, in the present day society, Kathopanishad highlights the requirement of discriminatory power between needs and wants or essentials and desires.
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.
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?"
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 of Self 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
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.
अन्यच्छ्रेयोऽन्यदुतैव प्रेयस्ते उभे नानार्थे पुरुषँ् सिनीतः । तयोः श्रेय आददानस्य साधु भवति हीयतेऽर्थाद्य उ प्रेयो वृणीते ॥ १॥
श्रेयश्च प्रेयश्च मनुष्यमेतः तौ सम्परीत्य विविनक्ति धीरः । श्रेयो हि धीरोऽभि प्रेयसो वृणीते प्रेयो मन्दो योगक्षेमाद्वृणीते ॥ २॥
स त्वं प्रियान्प्रियरूपांश्च कामान् अभिध्यायन्नचिकेतोऽत्यस्राक्षीः । नैताँ् सृङ्कां वित्तमयीमवाप्तो यस्यां मज्जन्ति बहवो मनुष्याः ॥ ३॥
दूरमेते विपरीते विषूची अविद्या या च विद्येति ज्ञाता । विद्याभीप्सिनं नचिकेतसं मन्ये न त्वा कामा बहवोऽलोलुपन्त ॥ ४॥
अविद्यायामन्तरे वर्तमानाः स्वयं धीराः पण्डितंमन्यमानाः । दन्द्रम्यमाणाः परियन्ति मूढा अन्धेनैव नीयमाना यथान्धाः ॥ ५॥
न साम्परायः प्रतिभाति बालं प्रमाद्यन्तं वित्तमोहेन मूढम् । अयं लोको नास्ति पर इति मानी पुनः पुनर्वशमापद्यते मे ॥ ६॥
Yama starts the
Preyas is that which attracts us even at the first sight because it can give us immediate pleasure.
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.
Shreyas is that which does not attract us but is good for us.
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,<blockquote>"''||Dhiras Tatra Na Muhyati, Tasya Dhira Parijananti Yoni||''"</blockquote>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,<blockquote>"''||Yatadagre vishamiva parinamo Amrutomapa||''"</blockquote>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 .
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.
== Pravritti marga (Preyas) ==
== Pravritti marga (Preyas) ==
== Shreyas in Bhagavadgeeta ==
== 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.
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.