The Path of Wisdom and Ignorance

Katha Upanishad : — It gives a direct teaching to the spiritual aspirant.

ॐ ॥ अथ कठोपनिषद् ॥

॥ प्रथमाध्याये द्वितीया वल्ली॥

In the Katha Upanishad, Lord Yama reveals the fundamental choice every human faces—between Sreyas and Preyas. Sreyas represents the path of wisdom (Vidya), leading to self-realization and liberation, while Preyas is the path of ignorance (Avidya), luring individuals with temporary pleasures. The conversation between Yama and Nachiketas in this sacred text emphasizes why choosing Sreyas is essential for spiritual evolution.

Introduction

The Katha Upanishad is one of the most profound scriptures that guide a spiritual aspirant toward self-realization. In Part 1, we explored Prathama Valli (the First Teaching), where young Nachiketas, through his unwavering determination, sought the ultimate truth from Yama, the Lord of Death.

Now, in this section, we delve into Dwitiya Valli, the Second Teaching of the Upanishad (First Adhyaya, Second Valli: Verses 1–25). This part further unveils Yama’s discourse on the nature of the Self (Atman), the path to immortality, and the distinction between the real and the unreal.

The teachings of the Upanishad are intricate, and understanding them requires patience and reflection. In this post, we will explore each verse, maintaining authenticity while drawing out the essence of this sacred dialogue. May this journey into the wisdom of the Katha Upanishad inspire and enlighten.

The dialogue between Yama and Nachiketas continues as the Lord of Death unveils deeper wisdom about the eternal Self (Ātman), the transient nature of worldly existence, and the path to liberation in the Essence of Katha Upanishad – Dvitiya Valli.

Two Paths in Human Life: “The Good and the Pleasant” (#SREYAS & PREYAS#)

श्रेयस and प्रेयस: The Diverging Paths of Human Choice

Lord Yama imparted a profound teaching to Nachiketas, emphasizing the two distinct paths that every human being encounters in life:

श्रेयस (Sreyas) – The path of ultimate good, leading to self-realization and liberation.
प्रेयस (Preyas) – The path of transient pleasure, leading to bondage and repeated cycles of birth and death.

Both Sreyas and Preyas present themselves to every individual. However, they serve entirely different purposes. The wise, using their intellect, carefully distinguish between them and choose the higher path of Sreyas, which leads to spiritual fulfillment. On the other hand, the ignorant, driven by desires and the fleeting allure of material gains, fall for Preyas, leading them away from the path of wisdom.

Shlokas: Katha Upanishad 1.2.1–2

अन्यच्छ्रेयोऽन्यदुतैव प्रेय-
स्ते उभे नानार्थे पुरुषं 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॥

Lord Yama explained, “The good (Sreyas) and the pleasant (Preyas) both present themselves before a person. They lead to different ends. The one who chooses Sreyas attains the highest state, whereas the one who chooses Preyas gets entangled in worldly pleasures and loses the ultimate goal of life.”

An individual endowed with discrimination (viveka) understands the impermanence of sensual pleasures and selects the path of Sreyas for true fulfillment. However, one who lacks insight—deluded by worldly attachments—blindly pursues Preyas, seeking momentary satisfaction over eternal truth. Such a person, known as Manda (मन्द), is caught in the endless cycle of worldly desires and temporary gains.

Nachiketas’ Exceptional Choice: Choosing Wisdom Over Pleasure

Lord Yama acknowledged Nachiketas’ remarkable discernment in choosing Sreyas over Preyas:

स त्वं प्रियान्प्रियरूपांश्च कामान्
अभिध्यायन्नचिकेतोऽत्यस्राक्षीः ।
नैतां सृङ्कां वित्तमयीमवाप्तो
यस्यां मज्जन्ति बहवो मनुष्याः ॥ ३॥

Yama praised Nachiketas, saying, “O Nachiketas! You have examined all that is delightful and pleasurable and renounced them. You did not fall for the golden chains of material wealth, where countless others have been trapped. Instead, you chose the path of wisdom, rejecting the illusions of worldly possessions.”

This moment highlights the rare quality of true seekers, who are not swayed by temporary luxuries but remain steadfast in their pursuit of higher knowledge. Nachiketas’ choice proves that only those who recognize the impermanence of material pleasures can walk the path to liberation.

Analysis: The Essence of Sreyas and Preyas

The Upanishads repeatedly emphasize the importance of discrimination in making life’s choices. The struggle between Sreyas and Preyas is not just philosophical but deeply practical—applicable to every decision we make. Those who cultivate wisdom and inner strength prioritize Sreyas, ensuring their spiritual progress, while those who succumb to Preyas remain entangled in the endless cycle of desire and dissatisfaction.

Thus, Lord Yama’s teachings guide us toward choosing what is truly valuable—lasting spiritual fulfillment over fleeting pleasures.

Sreyas and Preyas: The Diverging Paths of Wisdom and Ignorance

Sreyas is Vidya (Wisdom), and Preyas is Avidya (Ignorance).

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॥

Lord Yama continues: “There are two divergent paths—one is ignorance (Avidya), and the other is wisdom (Vidya). Nachiketas! You have chosen the path of wisdom. Indeed, I consider you an earnest seeker of true knowledge. But fools, deluded in their ignorance, take pride in their false knowledge. Like the blind led by the blind, they wander aimlessly, caught in endless cycles of delusion.” [1.2.4-5]

Preyas: A False Vision

न साम्परायः प्रतिभाति बालं
प्रमाद्यन्तं वित्तमोहेन मूढम् ।
अयं लोको नास्ति पर इति मानी
पुनः पुनर्वशमापद्यते मे ॥ ६॥

“Na saam-paraayah prati-bhaati baalam” – The path to liberation is hidden from those who are blinded by material desires. What can the ignorant, intoxicated by wealth, understand about the higher truth? They remain trapped in their delusion, believing that this material world is all there is. Thinking, “There is no life beyond this,” they fall under my grip again and again, bound to the endless cycle of birth and death. [1.2.6]

Wonder Teacher and Wonder Disciple

श्रवणायापि बहुभिर्यो न लभ्यः
श‍ृण्वन्तोऽपि बहवो यं न विद्युः ।
आश्चर्यो वक्ता कुशलोऽस्य लब्धा
आश्चर्यो ज्ञाता कुशलानुशिष्टः ॥ ७॥

Lord Yama explains the rarity of true spiritual wisdom: “Many have never heard of the Self, and even among those who have, few truly understand it. The one who realizes the Self is a rare wonder, and the one who can teach it proficiently is equally extraordinary. It is even more astonishing to find a disciple capable of grasping this profound truth. The common intellect fails to comprehend the Self, leading to endless debates. However, when a realized master speaks, all doubts dissolve, for the Self is beyond ordinary perception—it eludes the mind and transcends imagination.” [1.2.7]

Principles in Spiritual Teaching

न नरेणावरेण प्रोक्त एष
सुविज्ञेयो बहुधा चिन्त्यमानः ।
अनन्यप्रोक्ते गतिरत्र नास्ति
अणीयान् ह्यतर्क्यमणुप्रमाणात् ॥ ८॥

नैषा तर्केण मतिरापनेया
प्रोक्तान्येनैव सुज्ञानाय प्रेष्ठ ।
यां त्वमापः सत्यधृतिर्बतासि
त्वादृङ्नो भूयान्नचिकेतः प्रष्टा ॥ ९॥

Lord Yama emphasizes that intellectual reasoning alone cannot lead to Self-realization. “Logic and debate will not reveal the Self. Only when imparted by a teacher who has personally realized non-duality can this truth be understood without confusion. The Self is subtler than the subtlest—beyond the grasp of analytical reasoning. Nachiketas, you have received this wisdom because you are firmly anchored in truth, making you an exceptional seeker.” [1.2.8-9]

Lord Yama’s Attainment in His Youth

Impermanent Means Cannot Lead to the Eternal

जानाम्यहं शेवधिरित्यनित्यं
न ह्यध्रुवैः प्राप्यते हि ध्रुवं तत् ।
ततो मया नाचिकेतश्चितोऽग्निः
अनित्यैर्द्रव्यैः प्राप्तवानस्मि नित्यम् ॥ १०॥

कामस्याप्तिं जगतः प्रतिष्ठां
क्रतोरानन्त्यमभयस्य पारम् ।
स्तोममहदुरुगायं प्रतिष्ठां दृष्ट्वा
धृत्या धीरो नचिकेतोऽत्यस्राक्षीः ॥ ११॥

Lord Yama reflects on his own spiritual journey, emphasizing that permanent truth cannot be attained through impermanent means. He explains to Nachiketas that he himself once pursued Preyas (worldly pleasures) but later realized their fleeting nature. He says:

“I sought Nachiketas fire among these pleasures, and through that worship, I discovered the Eternal. The fulfillment of all desires, the conquest of the world, freedom from fear, limitless joy, and magical powers—all of these were within your reach, O Nachiketas! Yet, being full of wisdom and unwavering in your resolve, you have rejected them all.” [1.2.10-11]

This verse reinforces that Sreyas (the path of wisdom) alone leads to self-realization, while Preyas only keeps one bound to the cycle of birth and death.

The Means to Attain the Supreme Self

तं दुर्दर्शं गूढमनुप्रविष्टं
गुहाहितं गह्वरेष्ठं पुराणम् ।
अध्यात्मयोगाधिगमेन देवं
मत्वा धीरो हर्षशोकौ जहाति ॥ १२॥

एतच्छ्रुत्वा सम्परिगृह्य मर्त्यः
प्रवृह्य धर्म्यमणुमेतमाप्य ।
स मोदते मोदनीयँ हि लब्ध्वा
विवृतँ सद्म नचिकेतसं मन्ये ॥ १३॥

Lord Yama further explains the subtle and hidden nature of the Self. He describes how the wise, through deep meditation and spiritual discipline (Adhyatma Yoga – अध्यात्मयोगाधिगमेन), discover the Self that is concealed within the intellect (cave of knowledge) and has existed since time immemorial (पुराणम् = Puranam, meaning eternal).

The Self is beyond sensory perception; it is the most hidden of all hidden truths. While people search for it in temples, scriptures, and distant places, it remains ever-present within the seeker himself. When a true aspirant realizes this Supreme Being within, he transcends both joy and sorrow.

Lord Yama acknowledges Nachiketas’ readiness and declares:

“Having heard and comprehended this sacred knowledge, one who truly realizes it rejoices beyond measure, for the very gates of Brahman—the ultimate reality—stand open before him.” [1.2.12-13]

Boon 3: A Reminder – Nachiketas’ Final Question

अन्यत्र धर्मादन्यत्राधर्मा-
दन्यत्रास्मात्कृताकृतात् ।
अन्यत्र भूताच्च भव्याच्च
यत्तत्पश्यसि तद्वद ॥ १४॥

Nachiketas, staying true to his quest for the highest knowledge, reminds Yama of his third boon:

“Tell me, O Lord, what lies beyond righteousness and unrighteousness, beyond cause and effect, beyond past and future? What is that supreme truth as you see it?” [1.2.14]

Here, Nachiketas seeks knowledge of that which is beyond duality—the ultimate, changeless reality that transcends time, action, and the limitations of human perception.

Core Message of This Teaching

1️⃣ The Eternal cannot be attained through the impermanent – Worldly pleasures and achievements (Preyas) are fleeting, while true wisdom (Sreyas) alone leads to Self-realization.
2️⃣ The Self is the most hidden truth – It resides within the seeker, beyond the grasp of the senses and intellect.
3️⃣ True realization transcends joy and sorrow – The one who perceives the Supreme Self (Brahman) rises above worldly dualities.
4️⃣ Nachiketas embodies the ideal seeker – His unwavering focus on truth beyond duality sets him apart from ordinary seekers.

The Ultimate Goal of All Spiritual Efforts – “OM”

सर्वे वेदा यत्पदमामनन्ति
तपाꣳसि सर्वाणि च यद्वदन्ति ।
यदिच्छन्तो ब्रह्मचर्यं चरन्ति
तत्ते पदꣳ सङ्ग्रहेण ब्रवीम्योमित्येतत् ॥ १५॥

AUM – The Essence of the Vedas

Lord Yama declares the supreme truth:

“The goal which all the Vedas proclaim, that which all austerities seek, and that for which seekers practice Brahmacharya (spiritual discipline), I shall tell you briefly: It is the sacred syllable – AUM (ॐ).” [1.2.15]

This verse underscores that AUM is not merely a sound but the very essence of spiritual realization. It represents the unchanging, eternal truth that the Vedas, penance, and disciplined spiritual life ultimately seek.

एतद्ध्येवाक्षरं ब्रह्म एतद्ध्येवाक्षरं परम् ।
एतद्ध्येवाक्षरं ज्ञात्वा यो यदिच्छति तस्य तत् ॥ १६॥

एतदालम्बनँ श्रेष्ठमेतदालम्बनं परम् ।
एतदालम्बनं ज्ञात्वा ब्रह्मलोके महीयते ॥ १७॥

AUM – The Absolute Brahman

Yama further explains the all-encompassing power of AUM:

एतद्ध्येवाक्षरं ब्रह्म – This sacred syllable alone is verily Saguna Brahman (Brahman with attributes).
एतद्ध्येवाक्षरं परम् – This sacred syllable alone is verily Nirguna Brahman (Brahman beyond attributes).
एतदालम्बनं श्रेष्ठम् – This is the highest support and foundation of spiritual realization.
एतदालम्बनं ज्ञात्वा ब्रह्मलोके महीयते – He who realizes AUM as the ultimate support attains the supreme state of Brahman and is revered among the enlightened.

Thus, AUM is both the means and the ultimate goal—the bridge between the manifest and the unmanifest, the individual self and the Supreme Self.

Significance of AUM in Spiritual Practice

1️⃣ AUM is the Sound of Creation – It symbolizes the cosmic vibration from which the universe emerges and into which it dissolves.
2️⃣ AUM Represents the Threefold Reality – The three sounds (A-U-M) correspond to waking (Jagrat), dream (Swapna), and deep sleep (Sushupti), uniting all states of consciousness.
3️⃣ AUM as a Mantra of Liberation – Meditating on AUM leads to self-realization, helping the seeker transcend worldly limitations.
4️⃣ AUM as the Path to Brahmaloka – Understanding and internalizing its meaning grants the highest spiritual attainment.

The Yoga of the Self: The Nature of Atman

The following two verses from the Katha Upanishad are also echoed in the second chapter of the Bhagavad Gita, emphasizing the eternal nature of the Self:

The Eternal Self

न जायते म्रियते वा विपश्चिन्नायं कुतश्चिन्न बभूव कश्चित् ।
अजो नित्यः शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे ॥ १८॥

हन्ता चेन्मन्यते हन्तुँ हतश्चेन्मन्यते हतम् ।
उभौ तौ न विजानीतो नायँ हन्ति न हन्यते ॥ १९॥

🔹 Translation: The Self (Atman) is never born nor does it die. It does not originate from anything, nor does anything originate from It. It is birthless, eternal, imperishable, and ancient. The Self is not destroyed when the body is destroyed. (Katha Upanishad 1.2.18)

🔹 Explanation: If someone believes they can kill the Self, or if another believes the Self can be killed, both are ignorant. The Self neither kills nor is killed. (Katha Upanishad 1.2.19)

These verses highlight the immortal nature of Atman, transcending life and death. Lord Krishna later conveys the same truth in the Bhagavad Gita (2.19–2.20), reinforcing the non-dualistic view of reality.

Self-Knowledge and the Majesty of the Self

The Infinite and the Infinitesimal

अणोरणीयान्महतो महीयानात्माऽस्य जन्तोर्निहितो गुहायाम् ।
तमक्रतुः पश्यति वीतशोको धातुप्रसादान्महिमानमात्मनः ॥ २०॥

🔹 Translation: Atman is smaller than the smallest and greater than the greatest. It is hidden in the heart of all beings. The one who is free from desires realizes the Self through the purification of mind and senses and becomes free from sorrow. (Katha Upanishad 1.2.20)

🔹 Mathematical Perspective on the Infinite Nature of Brahman:
If we consider a number n in an infinite loop:

Case 1: If we continuously add 1 to n (n = n+1), n approaches infinity (∞).
Case 2: If we continuously subtract 1 from n (n = n-1), n approaches an infinitesimally small value (ε ≠ 0).

This paradoxical nature—both infinitely large and infinitely small—illustrates the boundlessness of Brahman. Modern physics aligns with this concept:

Planck length (smallest measurable unit): 1.6 × 10⁻³⁵ meters
Planck time (smallest time unit): 10⁻⁴⁴ seconds
Observable Universe volume: 3.566 × 10⁸⁰ cubic meters

This analogy helps us grasp the vastness of Brahman, which is beyond all spatial and temporal limitations.

The Self Transcends Space and Time

The Omnipresence of Atman

आसीनो दूरं व्रजति शयानो याति सर्वतः ।
कस्तं मदामदं देवं मदन्यो ज्ञातुमर्हति ॥ २१॥

🔹 Translation: Though seated, the Self travels; though resting, It moves everywhere. Who but the enlightened can comprehend this divine, blissful, and formless Reality? (Katha Upanishad 1.2.21)

This verse illustrates the paradoxical nature of Atman—it appears immobile, yet it pervades all existence. This aligns with quantum physics, where particles exhibit wave-like and particle-like behavior simultaneously.

The Bodiless Self in the Perishable Body

अशरीरँ शरीरेष्वनवस्थेष्ववस्थितम् ।
महान्तं विभुमात्मानं मत्वा धीरो न शोचति ॥ २२॥

🔹 Translation: The wise man, realizing the bodiless Atman as residing in impermanent bodies, vast and all-pervading, transcends grief. (Katha Upanishad 1.2.22)

🔹 Key Insight: The Self, though residing in a mortal body, remains unbound and unaffected. This realization leads to liberation (moksha), where one attains peace beyond suffering.

The Sole Condition: Choose Only the Self

The Self is Attained Only by the Chosen One

नायमात्मा प्रवचनेन लभ्यो न मेधया न बहुना श्रुतेन ।
यमेवैष वृणुते तेन लभ्यः तस्यैष आत्मा विवृणुते तनूꣳ स्वाम् ॥ २३॥

🔹 Translation: The Self (Atman) is not attained through mere discourse, intellectual reasoning, or extensive study of scriptures. He is realized only by the one whom He chooses. To such a seeker, the Self reveals Its true nature. (Katha Upanishad 1.2.23)

🔹 Insight: Spiritual realization is not an academic achievement but a divine revelation. The Self is not grasped through debates or learning alone, but through grace, devotion, and direct experience.

Purity of Mind is Essential for Realization

नाविरतो दुश्चरितान्नाशान्तो नासमाहितः ।
नाशान्तमानसो वाऽपि प्रज्ञानेनैनमाप्नुयात् ॥ २४॥

🔹 Translation: He who has not turned away from wickedness, who lacks inner peace, self-discipline, and a tranquil mind, cannot attain Atman—even through knowledge. (Katha Upanishad 1.2.24)

🔹 Key Lesson: Moral purification and mental stillness are prerequisites for realizing the Self. A restless mind, uncontrolled desires, and unethical actions obstruct the path to enlightenment.

📌 Modern Relevance: Meditation, ethical conduct, and detachment from distractions help cultivate the inner stillness required for Self-realization.

The Profound Meaning of Death and the Universal Self

The Ultimate Eater: Atman as the Absolute Reality

यस्य ब्रह्म च क्षत्रं च उभे भवत ओदनः ।
मृत्युर्यस्योपसेचनं क इत्था वेद यत्र सः ॥ २५॥

🔹 Translation: The Self is that for which the Brahmanas (symbolizing knowledge) and Kshatriyas (symbolizing power) become food, and death itself serves as a condiment. Who truly knows where He dwells? (Katha Upanishad 1.2.25)

Deeper Interpretation:

Brahmanas (Knowledge) and Kshatriyas (Power) symbolize limited intellect and authority, which are ultimately consumed by the Self.
उभे भवत ओदनः (Food for the Self): This means that knowledge and power are not ultimate; they are absorbed by the absolute Self.
मृत्युर्यस्योपसेचनं (Death as Condiment): In the domain of Atman, even death loses its significance—it is dissolved in the Supreme.
क इत्था वेद यत्र सः? (Who can truly know Him?): The intellect alone cannot comprehend the Self, which exists beyond individuality and duality.

📌 Spiritual Conclusion: Atman is beyond life and death, knowledge and ignorance, power and powerlessness. It is the substratum of all existence, transcending the phenomenal world.

Final Thought: The Universal and Absolute Nature of Atman

Atman is not an object to be grasped but the very ground of existence. The mind and intellect collapse in trying to define It. The highest realization is that individual identity dissolves in the Self, where birth, death, and separateness no longer exist.

📖 “In the realm of Atman, existence is absolute—beyond dualities. Who can truly know where He resides?”

॥ इति काठकोपनिषदि प्रथमाध्याये द्वितीया वल्ली ॥

End of Second Valli of first Adhaya

Swami Sarvapriyananda Ji’s lecture:

🔗 For a deeper understanding of the significance of AUM in Vedanta, watch this insightful lecture by Swami Sarvapriyananda Ji: The Significance of AUM – Swami Sarvapriyananda.

Make sure to insert it naturally within the relevant section discussing AUM.

To explore the previous discussion, read Katha Upanishad Prathama Valli: Essence of the First Teaching.

Continue the journey with Essence of Katha Upanishad: Part 3 of 4 to delve deeper into the wisdom of this sacred text.

Sreyas and Preyas in Katha Upanishad