Changes

Shreyas (Samskrit : श्रेयः) and Preyas (Samskrit : प्रेयः) are two-fold approaches optionally available to mankind in the journey of life as explained in Kathopanishad. Applicable to all beings even in the present day society, Kathopanishad highlights the ability to discern between needs and wants or essentials and desires.

Shreyas (Samskrit : श्रेयः) and Preyas (Samskrit : प्रेयः) are two-fold approaches optionally available to mankind in the journey of life as explained in Kathopanishad. Applicable to all beings even in the present day society, Kathopanishad highlights the ability to discern between needs and wants or essentials and desires.

Yama and Nachiketa samvaada explicitly depicts the desirable qualities of a disciple seeking [[Brahmavidya (ब्रह्मविद्या)|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.  While brahmavidya is the essence of Vedanta, different aspects of it have been discussed in various Upanishads as dialogues between two persons<ref>Swami Sivananda Saraswati, (1936). ''Dialogues from Upanishads.''Amritsar: The Star Press</ref>.   

Yama and Nachiketa samvada explicitly depicts the desirable qualities of a disciple seeking [[Brahmavidya (ब्रह्मविद्या)|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.  While brahmavidya is the essence of Vedanta, different aspects of it have been discussed in various Upanishads as dialogues between two persons<ref>Swami Sivananda Saraswati, (1936). ''Dialogues from Upanishads.''Amritsar: The Star Press</ref>.   

== Yama Nachiketa Varapradanam ==

== Yama Nachiketa Varapradana ==

Kathopanishad reveals the secrets of Death, in the dialogue between [[Yama Nachiketa Samvada (यमनचिकेतसोः संवादः)|Yama and Nachiketa]]. 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?"

Kathopanishad reveals the secrets of Death, in the dialogue between [[Yama Nachiketa Samvada (यमनचिकेतसोः संवादः)|Yama and Nachiketa]]. 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?"

It is clear that every being chooses his own path at his own will. Preyas is that which attracts us at the first sight because it can give us immediate pleasure. Shreyas is that which does not attract us but is good for us. These two, though related severally to the human goals (prosperity here in this world and in after-worlds), they are opposed to each other as much as the nature of knowledge and ignorance. Thus, it is a choice of the two, as both cannot be performed together by the same person.<ref name=":1">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 name=":2">Swami Sharvananda, (1983) ''Kathopanishad'' (Telugu Translation) Madras: Sri Ramakrishna Math</ref>

It is clear that every being chooses his own path at his own will. Preyas is that which attracts us at the first sight because it can give us immediate pleasure. Shreyas is that which does not attract us but is good for us. These two, though related severally to the human goals (prosperity here in this world and in after-worlds), they are opposed to each other as much as the nature of knowledge and ignorance. Thus, it is a choice of the two, as both cannot be performed together by the same person.<ref name=":1">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 name=":2">Swami Sharvananda, (1983) ''Kathopanishad'' (Telugu Translation) Madras: Sri Ramakrishna Math</ref>

== श्रेयो धीरः वृणीते ॥ Wise choose Shreya  ==

== श्रेयो धीरः वृणीते ॥ Wise choose Shreya  ==

<blockquote>श्रेयश्च प्रेयश्च मनुष्यमेतः तौ सम्परीत्य विविनक्ति धीरः । श्रेयो हि धीरोऽभि प्रेयसो वृणीते प्रेयो मन्दो योगक्षेमाद्वृणीते ॥ २॥ (Katha. Upan. 1.2.2)</blockquote><blockquote>śreyaśca preyaśca manuṣyametaḥ tau samparītya vivinakti dhīraḥ । śreyo hi dhīro'bhi preyaso vr̥ṇīte preyo mando yogakṣemādvr̥ṇīte ॥ 2॥ (Katha. Upan. 1.2.2)</blockquote>Meaning: Both wellness and pleasure are approachable to mankind; the wise man examines and distinguished them. The wise man prefers Shreya (wellness) but men of poor intellect accept Preya (pleasures) for the sake of protection of the body.

<blockquote>श्रेयश्च प्रेयश्च मनुष्यमेतः तौ सम्परीत्य विविनक्ति धीरः । श्रेयो हि धीरोऽभि प्रेयसो वृणीते प्रेयो मन्दो योगक्षेमाद्वृणीते ॥ २॥ (Katha. Upan. 1.2.2)</blockquote><blockquote>śreyaśca preyaśca manuṣyametaḥ tau samparītya vivinakti dhīraḥ । śreyo hi dhīro'bhi preyaso vr̥ṇīte preyo mando yogakṣemādvr̥ṇīte ॥ 2॥ (Katha. Upan. 1.2.2)</blockquote>Meaning: Both wellness and pleasure are approachable to mankind; the wise man examines and distinguishes them. The wise man prefers Shreya (wellness) but men of poor intellect accept Preya (pleasures) for the sake of protection of the body.

धीरः ॥ One with intellect, having surveyed fully, i.e. having fully analysed discerns between Shreya and Preya, and opts for Shreya (wellness that takes one on path of Paratattva and Moksha) while मन्दः ॥ one with poor intellect, lacking in discrimination, opts for Preya for he seeks the wellness of his body. The path of preyas is the path of ignorance and that of sreyas is the path of Knowledge.<ref name=":1" /><ref name=":2" />

धीरः ॥ One with intellect, having surveyed fully, i.e. having fully analysed discerns between Shreya and Preya, and opts for Shreya (wellness that takes one on path of Paratattva and Moksha) while मन्दः ॥ one with poor intellect, lacking in discrimination, opts for Preya for he seeks the wellness of his body. The path of preyas is the path of ignorance and that of shreyas is the path of Knowledge.<ref name=":1" /><ref name=":2" />

=== श्रेयः निवृत्तिमार्गः ॥ Nivritti Marga (Moksha) ===

=== श्रेयः निवृत्तिमार्गः ॥ Nivrtti Marga (Moksha) ===

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.   

The other path is that of Shreyas which leads to Self Realisation (Nivrtti 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 Shreyas, that which is good and right and rejects Preyas though the latter appears very inviting and appealing.   

== प्रेयो मन्दः वृणीते ॥ Unwise choose Preya ==

== प्रेयो मन्दः वृणीते ॥ Unwise choose Preya ==

<blockquote>स त्वं प्रियान्प्रियरूपांश्च कामान् अभिध्यायन्नचिकेतोऽत्यस्राक्षीः । नैताँ् सृङ्कां वित्तमयीमवाप्तो यस्यां मज्जन्ति बहवो मनुष्याः ॥ ३॥ (Katha. Upan. 1.2.3)</blockquote><blockquote>sa tvaṁ priyānpriyarūpāṁśca kāmān abhidhyāyannaciketo'tyasrākṣīḥ । naitām̐ sr̥ṅkāṁ vittamayīmavāpto yasyāṁ majjanti bahavo manuṣyāḥ ॥ 3॥ (Katha. Upan. 1.2.3)</blockquote>Meaning : Oh Nachiketa! after careful deliberation you have not accepted and discarded, all the desirable things that are themselves delightful or are producers of delight. You have not accepted this path of wealth in which have many men perished.   

<blockquote>स त्वं प्रियान्प्रियरूपांश्च कामान् अभिध्यायन्नचिकेतोऽत्यस्राक्षीः । नैताँ् सृङ्कां वित्तमयीमवाप्तो यस्यां मज्जन्ति बहवो मनुष्याः ॥ ३॥ (Katha. Upan. 1.2.3)</blockquote><blockquote>sa tvaṁ priyānpriyarūpāṁśca kāmān abhidhyāyannaciketo'tyasrākṣīḥ । naitām̐ sr̥ṅkāṁ vittamayīmavāpto yasyāṁ majjanti bahavo manuṣyāḥ ॥ 3॥ (Katha. Upan. 1.2.3)</blockquote>Meaning : Oh Nachiketa! after careful deliberation you have not accepted and discarded, all the desirable things that are themselves delightful or are producers of delight. You have not accepted this path of wealth in which have many men perished.   

=== प्रेयो प्रवृत्तिमार्गः ॥ Pravritti Marga (Samasara sukha) ===

=== प्रेयो प्रवृत्तिमार्गः ॥ Pravrtti Marga (Samasara sukha) ===

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 which 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.  

The path of worldly enjoyment, Preyas is also known as the Pravrtti marga. It is very easy to get drawn into this path for seeking material gains which 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.  

== 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, 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.  

<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.  

== References ==

== References ==

<references />

<references />