SANATANA DHARMA PART 13 1 5 24 K RAJARAM IRS VDN KANCHI
On Shreya and Preya Margas - vide Mundakopanishad
Nachiketa by Yama dharma Raja on ‗Shreya and Preya‘
Yama explained Shreya and Preya or Vidya and Avidya, the intensity
of Samsara vs. the Lasting Option and of the Identity with
Brahman I.ii.2-6) /
Shreyascha preyascha manushyametastou sampareetya vivinakti dheerah,Shreyo
hi dheerobhi preyaso vrineete, preyo mando yogakshemaad vrineete// Sa twam
priyaan priyarupaamscha kaamaan abhidhyaayan Nachiketo,
tyasraaksheeh,naitaam srinkaam vittamaeemavaapto yasyaam majjanti bahavo
manushyaah//
Duramete vipareete vishuchi Avidyaa yhaa cha vidyeti jnaataa, Vidyaabheepsinam
Nachiketasam manye na twaa kaamaa bahavololupanta// Avidyaamantare vartamaanaah
swayam dheeraah panditam manyamaanaah, Daridramanya maanaah pariyanti
moodhaah, andhenaiva neeyamaanaa yathaandhaah/ Na saamparaayah pratibhaati
manyamaanaah,Dandramyaa maanaah pariyanti moodhaaha andhenaiva neeyamaanaa
yathaandaah/
(After comprehensively testing Nachiketa, Yama then decided to explain
the tenets of Brahma Vidya. There are two ways of human aspirations
viz. ‗Shreya
‘or Vidya and ‗Preya ‘or Avidya and the paths of Pleasure and Sacrifice are
distinct and divisive as the evil go to hell and the virtuous have their
destination as heaven; this is the simple but definite explanation of
existence of the Self after death. As both the preferable and pleasurable
paths are open to a Being, the person of knowledge selects the ways of
virtue and sacrifices while the ignorant one opts of the body pleasures.
While knowledge and ignorance were contradictory, Yama appreciated
Nachiketa who scrupulously avoided the diversity of pleasures and
temptations of life and followed a unified and well-defined route of
virtue. Indeed, while existing in the midst of ignorance and darkness, the
majority of persons assume that they are intelligent and enlightened and
move fast round and round following curved and twisted means of existence,
just like blind leading blind. Not realising the means of attaining a
long-term perspective, the one with no discrimination blunders into
pitfalls by being fooled by the lure of the lucre!)
I.ii.7-9) Shrava-naayaapi bahubhiryo na labhyah shravantopi
bahavoyam na vidyuh, Ascharyo vaktaa kushalosya labdhaa ascharyo jnaataa
kushalaanushishtah/ Na narenaa varenaa prokta esha suvigjneyo bahudhaa
chintyamaanah: ananya prokte gatiratra naasti aneeyaan hi atarkyam
anupramaanaat//
Naishaa tarkena matiraapaneyaa proktaanyenaiva sujanaanaaya preshtha: yaam
twam aapah satyadhrutir bataasi; twaadrunobhuyaan Nachiketa prashtaa//
(Dharma Raja now complimented Nachiketa as the sincere most seeker of the
Ultimate Truth and the steadfastness with which he had been pursuing the
effort was exemplary. He said that the Self was indeed such that he was not
available for hearing and even if heard, was unable to understand him;
blessed he be who understood this from an efficient Instructor. After all
the Self had to be such that one could appropriately assimilate that and
certainly not by an inferior person! On the contrary, the person not quite
capable of proper understanding might misinterpret the essence of the
Truth. Indeed, there could be no argument about this Truth as that would be
too subtle to digest: It could be: ‗ananya prokte‘ as the Supreme is
identical with the Self; ‗ na asti atra gatih‘ or when transmigration is
not referred to; and ‗na agatih‘ or of non-realisation! In other words, no
interpretation is possible by logic or argument, but is either to be taught
by one extremely well versed in Scriptures and already experienced in the
state of Unity of the Self and the Supreme or self-experienced! Yama
further commented that only a person of true pledge and total resolve like,
say, of Nachiketa’s inquisitiveness that one could assimilate this
awareness)] K Rajaram IRS 1524
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