Changes

Meaning : The Purusha, अन्तरात्मा indwelling Self called as Atma, of the size of a thumb, is ever seated in the heart of all living beings.  One should courageously separate Him from one's body like a stalk separated from the reed (Munja). Know that it is pure and immortal.  

Meaning : The Purusha, अन्तरात्मा indwelling Self called as Atma, of the size of a thumb, is ever seated in the heart of all living beings.  One should courageously separate Him from one's body like a stalk separated from the reed (Munja). Know that it is pure and immortal.  

Unborn, eternal, perpetual and ancient, beyond decay, this Atma is not killed when the body is killed. Addressed as "It" Self or Atma is said to be seated in the innermost cavity of the heart and attained only by abstracting the senses and mind from outer objective world and resolving this energy into Self Consciousness.     

Unborn, eternal, perpetual and ancient, beyond decay, this Atma is not killed when the body is killed. Addressed as "It" Self, Atma or Brahman is said to be seated in the innermost cavity of the heart and attained only by abstracting the senses and mind from outer objective world and resolving this energy into Brahman.     

==  Discussion ==

==  Discussion ==

Till date there are many different versions about the understanding of life after death which let to a lot of speculation and debate. Similarly there is diversity of thought as regards to Moksha.  Sri K. Ramesh's (Bharatiya Vidvat Parishad) presents a simple summary of different thoughts about Moksha as given below

Till date there are many different versions about the understanding of life after death which let to a lot of speculation and debate. Similarly there is diversity of thought as regards to Moksha.  Sri K. Ramesh (Bharatiya Vidvat Parishad) presents a simple summary of different thoughts about Moksha a few as given below

# Realization of Self as Brahman is Moksha according to Vedas and Upanishads. The knower of Self is called as “JNANI” or “Brahman Jnani”. 

# Realization of Self as Brahman is Moksha according to Vedas and Upanishads. The knower of Self is called as “JNANI” or “Brahman Jnani”. 

# मृत्युः मोक्षः इति *चार्वाकाः*। Mrityu is Moksha according to Charvakas 

# मृत्युः मोक्षः इति *चार्वाकाः*। Mrityu is Moksha according to Charvakas 

# शिवत्वप्राप्तिः मोक्षः इति *शैवाः*। Attainment of Siva is moksha according to Shaivas. 

# शिवत्वप्राप्तिः मोक्षः इति *शैवाः*। Attainment of Siva is moksha according to Shaivas. 

# Nireeshwara sankhya proposes that body is transient and Atma is nirlepa (without any covering) free from any qualities, hence it is only a sakshi or witness.  

# Nireeshwara sankhya proposes that body is transient and Atma is nirlepa (without any covering) free from any qualities, hence it is only a sakshi or witness.  

# The knower of Self is termed in Shrimad Bhagavadgita, according to the path he has selected to obtain moksha, as Sthatipragya, Yogi, Bhakta or Jnani.  

# The knower of Self is termed in Shrimad Bhagavadgita, according to the path he has selected to obtain moksha, as Sthitapragya, Yogi, Bhakta or Jnani.  

How many ever may be the differences in explaining the concept according differences in expression of words, the universal core feature is that Sanatana Dharma propounds the existence of Atma and Jiva has to travel on a path of realization that may very well be given differently by different philosophies as above, but all ultimately lead to Infinite Bliss and Peace.  

How many ever may be the differences in explaining the concept according differences in expression of words, the universal core feature is that Sanatana Dharma propounds the existence of Atma and Jiva travels on a path of realization, that may very well be given differently by different philosophies as above, but all ultimately lead to Infinite Bliss and Peace.  

== Verses and Meanings ==

== Verses and Meanings ==

शतायुषः पुत्रपौत्रान्वृणीष्वा बहून्पशून् हस्तिहिरण्यमश्वान् ।

शतायुषः पुत्रपौत्रान्वृणीष्वा बहून्पशून् हस्तिहिरण्यमश्वान् ।

भूमेर्महदायतनं वृणीष्व स्वयं च जीव शरदो यावदिच्छसि ॥ २३॥

भूमेर्महदायतनं वृणीष्व स्वयं च जीव शरदो यावदिच्छसि ॥ २३॥

एतत्तुल्यं यदि मन्यसे वरं वृणीष्व वित्तं चिरजीविकां च । महाभूमौ नचिकेतस्त्वमेधि कामानां त्वा कामभाजं करोमि ॥ २४॥

एतत्तुल्यं यदि मन्यसे वरं वृणीष्व वित्तं चिरजीविकां च । महाभूमौ नचिकेतस्त्वमेधि कामानां त्वा कामभाजं करोमि ॥ २४॥

ये ये कामा दुर्लभा मर्त्यलोके सर्वान् कामाश्छन्दतः प्रार्थयस्व । इमा रामाः सरथाः सतूर्या न हीदृशा लम्भनीया मनुष्यैः । आभिर्मत्प्रत्ताभिः परिचारयस्व नचिकेतो मरणं माऽनुप्राक्षीः ॥ २५॥

ये ये कामा दुर्लभा मर्त्यलोके सर्वान् कामाश्छन्दतः प्रार्थयस्व । इमा रामाः सरथाः सतूर्या न हीदृशा लम्भनीया मनुष्यैः । आभिर्मत्प्रत्ताभिः परिचारयस्व नचिकेतो मरणं माऽनुप्राक्षीः ॥ २५॥

श्वोभावा मर्त्यस्य यदन्तकैतत् सर्वेन्द्रियाणां जरयन्ति तेजः । अपि सर्वं जीवितमल्पमेव तवैव वाहास्तव नृत्यगीते ॥ २६॥

श्वोभावा मर्त्यस्य यदन्तकैतत् सर्वेन्द्रियाणां जरयन्ति तेजः । अपि सर्वं जीवितमल्पमेव तवैव वाहास्तव नृत्यगीते ॥ २६॥

न वित्तेन तर्पणीयो मनुष्यो लप्स्यामहे वित्तमद्राक्ष्म चेत्त्वा । जीविष्यामो यावदीशिष्यसि त्वं वरस्तु मे वरणीयः स एव ॥ २७॥

न वित्तेन तर्पणीयो मनुष्यो लप्स्यामहे वित्तमद्राक्ष्म चेत्त्वा । जीविष्यामो यावदीशिष्यसि त्वं वरस्तु मे वरणीयः स एव ॥ २७॥

अजीर्यताममृतानामुपेत्य जीर्यन्मर्त्यः क्वधःस्थः प्रजानन् । अभिध्यायन्वर्णरतिप्रमोदान् अतिदीर्घे जीविते को रमेत ॥ २८॥

अजीर्यताममृतानामुपेत्य जीर्यन्मर्त्यः क्वधःस्थः प्रजानन् । अभिध्यायन्वर्णरतिप्रमोदान् अतिदीर्घे जीविते को रमेत ॥ २८॥