Difference between revisions of "Shreyas and Preyas (श्रेयः प्रेयः च)"

From Dharmawiki
Jump to navigation Jump to search
(editing)
(Added etymology of terms)
 
(13 intermediate revisions by 2 users not shown)
Line 1: Line 1:
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.
+
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. 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 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 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?"
  
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 at such a tender age, Yama imparts the secrets of death and the path of ascent of soul to higher planes to Nachiketa. 
 +
== श्रेयो शुभकरः प्रेयो सुखकरः॥ Qualities of Shreya and Preya ==
 +
The first adhyaya second valli (6 verses) of Kathopanishad<ref name=":0">[http://vedicheritage.gov.in/upanishads/kathopanishad/ Kathopanishad]  </ref> teaches the concept of Shreyaha and Preyaha, where Yama talks about how the discerning power of the mind enables man to take either the path to worldly prosperity or to immortality. <blockquote>अन्यच्छ्रेयोऽन्यदुतैव प्रेयस्ते उभे नानार्थे पुरुषँ् सिनीतः । तयोः श्रेय आददानस्य साधु भवति हीयतेऽर्थाद्य उ प्रेयो वृणीते ॥ १॥ (Katha. Upan. 1.2.1)<ref name=":0" /></blockquote><blockquote>anyacchreyo'nyadutaiva preyaste ubhe nānārthe puruṣam̐ sinītaḥ । tayoḥ śreya ādadānasya sādhu bhavati hīyate'rthādya u preyo vr̥ṇīte ॥ 1॥ (Katha. Upan. 1.2.1)</blockquote>Meaning : The preferable and pleasurable are indeed different things. Both of these, serving divergent purposes bind men (chosen by will), however, Shreya brings about wellness to him who accepts it among the two. One who chooses Preya (pleasure) falls down from the eternal supreme goal. 
  
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.  
+
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>
  
== श्रेयस्साधुः ॥ Shreya is Preferable ==
+
== Etymology ==
The first adhyaya second valli (6 verses) of Kathopanishad teaches the concept of Shreyaha and Preyaha, where Yama talks about how the discriminatory power of the mind enables man to take either the path to worldly prosperity or to immortality.  
+
According to Dr. Sampadananda Mishra<ref>Blogs of Dr. Sampadananda Mishra http://bhagavadgita.org.in/Blogs/5ab0b9b75369ed21c4c74c01</ref>, the word shreyas is derived from the root-sound ''shri'' which means to cause to lean or rest on, lay on or in, fix on, fasten to, direct or turn towards, spread or diffuse light or radiance or beauty over. The most common word from this root is ''aashraya'' meaning support, refuge, shelter, dependence etc. The third person singular form of the root shri in present tense is ''shrayati'' or ''shrayate''. The word shreyas, derived from the root ''shri'', therefore, means that which diffuses light, brings happiness and bliss, and is good. It has the following meanings: auspicious, fortunate, conducive to welfare or prosperity, bliss, fortune, happiness, most splendid or beautiful, most excellent or distinguished, best, propitious, well disposed to, superior, preferable, better, better than etc.
  
अन्यच्छ्रेयोऽन्यदुतैव प्रेयस्ते उभे नानार्थे पुरुषँ् सिनीतः । तयोः श्रेय आददानस्य साधु भवति हीयतेऽर्थाद्य उ प्रेयो वृणीते ॥ १॥ 
+
The word [[Nihshreyasa (निःश्रेयसम्)|nihshreyas]] is another important word in this group. It is formed by combining the prefix ''nis'' with the word ''shreyas''. The prefix nis conveys the sense of certainty, fullness, completeness and integrality. So, nihshreyas refers to that which is certainly and completely good. The word nihsreyas is related to the the liberation of Atman. When we fall back entirely on the inner support or resources, then the real quest begins to bear fruit. This leads to the realization that our real existence is in the Atman. This is nihshreyas, the perfect goodness or true happiness.
  
श्रेयश्च प्रेयश्च मनुष्यमेतः तौ सम्परीत्य विविनक्ति धीरः । श्रेयो हि धीरोऽभि प्रेयसो वृणीते प्रेयो मन्दो योगक्षेमाद्वृणीते ॥ २॥
+
The word preyas is derived from the root ''prii'' which means: to please, gladden, delight, gratify, cheer, comfort, soothe, propitiate; to like, love, be kind to, to refresh. The third person singular form of this root in present tense is either ''priiNaati'' or ''priiyate''. The words like priiti, prema and priya are derived from this root. The word ''priiti'' means pleasure, joy gladness, satisfaction, amity, love etc.; prema means love and affection; priya refers to fondness, one who is dear to, favourite, liked. So the word preyas means that which is pleasant.
  
== प्रेयो असाधुः Preya is Not Preferable ==
+
== श्रेयो धीरः वृणीते Wise choose Shreya  ==
श्रेयो धीरः वृणीते ॥  
+
<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.
  
प्रेयो मन्दः वृणीते ॥   
+
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 ॥ Nivrtti Marga (Moksha) ===
 +
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 ==
 +
<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 ॥ Pravrtti Marga (Samasara sukha) ===
 +
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 ==
 +
<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.
  
 +
According to Sri. K. S. Narayanacharya<ref>Narayanacharya, K. S. (2011). ''Veda Sanskritiya Parichaya, Part I.'' Hubli:​Sahitya Prakashana​.</ref> - A Manda (dull) person is one who does not have a vision of his future. The integral knowledge that connects the past, present and the future and contemplation on such knowledge is called Pragya. Manda or dull is the opposite of Pragya. A manda desires for Yoga Kshema, unaware of his past, thinks only about the present and future. For him Yoga is achievement of the unreachable pleasures (like the heavenly pleasures) and Kshema is protecting and enjoying them all of which eventually are a cause of unlimited anxiety. <blockquote>अविद्यायामन्तरे वर्तमानाः स्वयं धीराः पण्डितंमन्यमानाः । दन्द्रम्यमाणाः परियन्ति मूढा अन्धेनैव नीयमाना यथान्धाः ॥ ५॥ (Katha. Upan. 1.2.5)</blockquote><blockquote>avidyāyāmantare vartamānāḥ svayaṁ dhīrāḥ paṇḍitaṁmanyamānāḥ । dandramyamāṇāḥ pariyanti mūḍhā andhenaiva nīyamānā yathāndhāḥ ॥ 5॥ (Katha. Upan. 1.2.5)</blockquote>Meaning : Living in the midst of ignorance (of worldly pleasures) and considering themselves intelligent and enlightened, the मूढाः ॥ senseless ignorant persons follow about in circles adopting crooked courses, just like a blind who leads another blind.    <blockquote>न साम्परायः प्रतिभाति बालं प्रमाद्यन्तं वित्तमोहेन मूढम् । अयं लोको नास्ति पर इति मानी पुनः पुनर्वशमापद्यते मे ॥ ६॥ (Katha. Upan. 1.2.6)</blockquote><blockquote>na sāmparāyaḥ pratibhāti bālaṁ pramādyantaṁ vittamohena mūḍham । ayaṁ loko nāsti para iti mānī punaḥ punarvaśamāpadyate me ॥ 6॥ (Katha. Upan. 1.2.6)</blockquote>Meaning : The other worlds attainable after the fall of the mortal body does not get revealed to a non-discerning person, whose blundering mind is attracted and deluded by the darkness of wealth and pleasures. "This is the world" he thinks and "there is no other" - thus he (is born) again and again and comes under my (Mrityu) control. 
  
स त्वं प्रियान्प्रियरूपांश्च कामान् अभिध्यायन्नचिकेतोऽत्यस्राक्षीः । नैताँ् सृङ्कां वित्तमयीमवाप्तो यस्यां मज्जन्ति बहवो मनुष्याः ॥ ३॥
+
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 knowledge of Brahma is not easily attainable by many even when heard and many do not understand even when such knowledge is imparted by wonderful expounder. Rarely does a soul becomes a Knower, after being instructed by a proficient teacher.<ref name=":2" />
  
दूरमेते विपरीते विषूची अविद्या या च विद्येति ज्ञाता । विद्याभीप्सिनं नचिकेतसं मन्ये न त्वा कामा बहवोऽलोलुपन्त ॥ ४॥
+
While Preyas may be functionally useful it also becomes the cause of Bondage. One who chooses Shreyas as one’s life goal is benefited and one who accepts Preyas would be bereft of the highest achievement.
 
+
== References ==
 
+
<references />
अविद्यायामन्तरे वर्तमानाः स्वयं धीराः पण्डितंमन्यमानाः । दन्द्रम्यमाणाः परियन्ति मूढा अन्धेनैव नीयमाना यथान्धाः ॥ ५॥
+
[[Category:Vedanta]]
 
+
[[Category:Upanishads]]
 
 
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.
 
 
 
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) ==
 
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.
 

Latest revision as of 19:59, 15 December 2023

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 samvada 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. While brahmavidya is the essence of Vedanta, different aspects of it have been discussed in various Upanishads as dialogues between two persons[1].

Yama Nachiketa Varapradana

Kathopanishad reveals the secrets of Death, in the dialogue between 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?"

Greatly impressed by his non-attachment to worldly pleasures at such a tender age, Yama imparts the secrets of death and the path of ascent of soul to higher planes to Nachiketa.

श्रेयो शुभकरः प्रेयो सुखकरः॥ Qualities of Shreya and Preya

The first adhyaya second valli (6 verses) of Kathopanishad[2] teaches the concept of Shreyaha and Preyaha, where Yama talks about how the discerning power of the mind enables man to take either the path to worldly prosperity or to immortality.

अन्यच्छ्रेयोऽन्यदुतैव प्रेयस्ते उभे नानार्थे पुरुषँ् सिनीतः । तयोः श्रेय आददानस्य साधु भवति हीयतेऽर्थाद्य उ प्रेयो वृणीते ॥ १॥ (Katha. Upan. 1.2.1)[2]

anyacchreyo'nyadutaiva preyaste ubhe nānārthe puruṣam̐ sinītaḥ । tayoḥ śreya ādadānasya sādhu bhavati hīyate'rthādya u preyo vr̥ṇīte ॥ 1॥ (Katha. Upan. 1.2.1)

Meaning : The preferable and pleasurable are indeed different things. Both of these, serving divergent purposes bind men (chosen by will), however, Shreya brings about wellness to him who accepts it among the two. One who chooses Preya (pleasure) falls down from the eternal supreme goal.

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.[3][4]

Etymology

According to Dr. Sampadananda Mishra[5], the word shreyas is derived from the root-sound shri which means to cause to lean or rest on, lay on or in, fix on, fasten to, direct or turn towards, spread or diffuse light or radiance or beauty over. The most common word from this root is aashraya meaning support, refuge, shelter, dependence etc. The third person singular form of the root shri in present tense is shrayati or shrayate. The word shreyas, derived from the root shri, therefore, means that which diffuses light, brings happiness and bliss, and is good. It has the following meanings: auspicious, fortunate, conducive to welfare or prosperity, bliss, fortune, happiness, most splendid or beautiful, most excellent or distinguished, best, propitious, well disposed to, superior, preferable, better, better than etc.

The word nihshreyas is another important word in this group. It is formed by combining the prefix nis with the word shreyas. The prefix nis conveys the sense of certainty, fullness, completeness and integrality. So, nihshreyas refers to that which is certainly and completely good. The word nihsreyas is related to the the liberation of Atman. When we fall back entirely on the inner support or resources, then the real quest begins to bear fruit. This leads to the realization that our real existence is in the Atman. This is nihshreyas, the perfect goodness or true happiness.

The word preyas is derived from the root prii which means: to please, gladden, delight, gratify, cheer, comfort, soothe, propitiate; to like, love, be kind to, to refresh. The third person singular form of this root in present tense is either priiNaati or priiyate. The words like priiti, prema and priya are derived from this root. The word priiti means pleasure, joy gladness, satisfaction, amity, love etc.; prema means love and affection; priya refers to fondness, one who is dear to, favourite, liked. So the word preyas means that which is pleasant.

श्रेयो धीरः वृणीते ॥ Wise choose Shreya

श्रेयश्च प्रेयश्च मनुष्यमेतः तौ सम्परीत्य विविनक्ति धीरः । श्रेयो हि धीरोऽभि प्रेयसो वृणीते प्रेयो मन्दो योगक्षेमाद्वृणीते ॥ २॥ (Katha. Upan. 1.2.2)

śreyaśca preyaśca manuṣyametaḥ tau samparītya vivinakti dhīraḥ । śreyo hi dhīro'bhi preyaso vr̥ṇīte preyo mando yogakṣemādvr̥ṇīte ॥ 2॥ (Katha. Upan. 1.2.2)

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 shreyas is the path of Knowledge.[3][4]

श्रेयः निवृत्तिमार्गः ॥ Nivrtti Marga (Moksha)

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

स त्वं प्रियान्प्रियरूपांश्च कामान् अभिध्यायन्नचिकेतोऽत्यस्राक्षीः । नैताँ् सृङ्कां वित्तमयीमवाप्तो यस्यां मज्जन्ति बहवो मनुष्याः ॥ ३॥ (Katha. Upan. 1.2.3)

sa tvaṁ priyānpriyarūpāṁśca kāmān abhidhyāyannaciketo'tyasrākṣīḥ । naitām̐ sr̥ṅkāṁ vittamayīmavāpto yasyāṁ majjanti bahavo manuṣyāḥ ॥ 3॥ (Katha. Upan. 1.2.3)

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 ॥ Pravrtti Marga (Samasara sukha)

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

दूरमेते विपरीते विषूची अविद्या या च विद्येति ज्ञाता । विद्याभीप्सिनं नचिकेतसं मन्ये न त्वा कामा बहवोऽलोलुपन्त ॥ ४॥ (Katha. Upan. 1.2.4)

dūramete viparīte viṣūcī avidyā yā ca vidyeti jñātā । vidyābhīpsinaṁ naciketasaṁ manye na tvā kāmā bahavo'lolupanta ॥ 4॥ (Katha. Upan. 1.2.4)

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. According to Sri. K. S. Narayanacharya[6] - A Manda (dull) person is one who does not have a vision of his future. The integral knowledge that connects the past, present and the future and contemplation on such knowledge is called Pragya. Manda or dull is the opposite of Pragya. A manda desires for Yoga Kshema, unaware of his past, thinks only about the present and future. For him Yoga is achievement of the unreachable pleasures (like the heavenly pleasures) and Kshema is protecting and enjoying them all of which eventually are a cause of unlimited anxiety.

अविद्यायामन्तरे वर्तमानाः स्वयं धीराः पण्डितंमन्यमानाः । दन्द्रम्यमाणाः परियन्ति मूढा अन्धेनैव नीयमाना यथान्धाः ॥ ५॥ (Katha. Upan. 1.2.5)

avidyāyāmantare vartamānāḥ svayaṁ dhīrāḥ paṇḍitaṁmanyamānāḥ । dandramyamāṇāḥ pariyanti mūḍhā andhenaiva nīyamānā yathāndhāḥ ॥ 5॥ (Katha. Upan. 1.2.5)

Meaning : Living in the midst of ignorance (of worldly pleasures) and considering themselves intelligent and enlightened, the मूढाः ॥ senseless ignorant persons follow about in circles adopting crooked courses, just like a blind who leads another blind.

न साम्परायः प्रतिभाति बालं प्रमाद्यन्तं वित्तमोहेन मूढम् । अयं लोको नास्ति पर इति मानी पुनः पुनर्वशमापद्यते मे ॥ ६॥ (Katha. Upan. 1.2.6)

na sāmparāyaḥ pratibhāti bālaṁ pramādyantaṁ vittamohena mūḍham । ayaṁ loko nāsti para iti mānī punaḥ punarvaśamāpadyate me ॥ 6॥ (Katha. Upan. 1.2.6)

Meaning : The other worlds attainable after the fall of the mortal body does not get revealed to a non-discerning person, whose blundering mind is attracted and deluded by the darkness of wealth and pleasures. "This is the world" he thinks and "there is no other" - thus he (is born) again and again and comes under my (Mrityu) control.

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 knowledge of Brahma is not easily attainable by many even when heard and many do not understand even when such knowledge is imparted by wonderful expounder. Rarely does a soul becomes a Knower, after being instructed by a proficient teacher.[4]

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

References

  1. Swami Sivananda Saraswati, (1936). Dialogues from Upanishads.Amritsar: The Star Press
  2. 2.0 2.1 Kathopanishad
  3. 3.0 3.1 Swami Gambhiranand, (1957) Eight Upanishads, With the Commentary of Sankaracarya, Vol 1. Calcutta: Advaita Ashrama
  4. 4.0 4.1 4.2 Swami Sharvananda, (1983) Kathopanishad (Telugu Translation) Madras: Sri Ramakrishna Math
  5. Blogs of Dr. Sampadananda Mishra http://bhagavadgita.org.in/Blogs/5ab0b9b75369ed21c4c74c01
  6. Narayanacharya, K. S. (2011). Veda Sanskritiya Parichaya, Part I. Hubli:​Sahitya Prakashana​.