{"id":8992,"date":"2025-09-03T17:47:06","date_gmt":"2025-09-03T15:47:06","guid":{"rendered":"https:\/\/shakti.tattva.se\/?p=8992"},"modified":"2025-09-03T17:47:06","modified_gmt":"2025-09-03T15:47:06","slug":"kathopanishad-madhva-commentary-chapter-1-first-valli","status":"publish","type":"post","link":"https:\/\/shakti.tattva.se\/index.php\/kathopanishad-madhva-commentary-chapter-1-first-valli\/","title":{"rendered":"Kathopanishad (Madhva commentary) \u2014 Chapter 1 – First Valli"},"content":{"rendered":"
\n

Peace chant<\/em>.<\/h2>\n

Om! May He protect us both (teacher and pupil). May He cause us both to enjoy the bliss of Mukti<\/a>. May we both exert together to find out the true meaning of the scriptures. May our studies be fruitful. May we never quarrel with each other! Om! Peace! peace! peace!<\/p>\n

Madhva\u2019s Salutation.<\/h3>\n

The Bhagavan<\/a>, the Supreme Lord, whom I how to, is above all things. Thou who dwellest in the hearts of all living creatures\u2014Salutations to thee, O V\u0101mana<\/a>! Salutations.<\/p>\n

Note<\/em>.\u2014He who possesses the six-fold qualities of lordliness, etc., is called Bhagavan. The word V\u0101mana shows that the Lord has a form which the devotees meditate upon. The Devat\u0101<\/a> of this Upani\u1e63ad<\/a> is V\u0101mana and the Seer is Yama<\/a>.<\/p>\n

Madhva\u2019s commentary called the Bh\u0101\u1e63ya:<\/h3>\n

In the Brahma<\/a>–S\u0101ra<\/a> we read:\u2014\u201cHe who meditates on Vi\u1e63\u1e47u<\/a> in Agni<\/a> constantly, and performs three times the N\u0101ciketa<\/a> Fire sacrifice reaches Heaven; and there, free from all fears, resides for a manvantaric period and after that attains immortality in due time.\u201d<\/p>\n

Note<\/em>.\u2014This shows that mere fire-sacrifice does not lead to Mukti: but to Svarga<\/a> only. The \u201cimmortality\u201d here means mok\u1e63a<\/a>. The performers of N\u0101ciketa Fire sacrifice first go to Svarga and then obtain mok\u1e63a along with Brahma. Thus it is Krama<\/a>-Mukti<\/em>. While J\u00f1\u0101na<\/a> gives direct mukti. The above quotation also shows that the second boon asked by Naciketas<\/a> refers to Mukti and not merely to ordinary Svarga. The second boon relates to Krama-mukti, obtained by those who meditate on Vi\u1e63\u1e47u in Fire.<\/p>\n

It is clear from the above that Madhva<\/a> has taken up the explanation of the verse \u201csvarga lok\u0101 am\u1e5btatva\u1e43 bhajante\u201d (Ka\u1e6dha<\/a> I.13) first. This shows that he attaches great importance that verse and that he differs fundamentally from \u015ar\u012b \u015aa\u1e45kara<\/a> in its interpretation. According to \u015aa\u1e45kara, the knowledge of Heavenly Fire is a secondary thing and lias nothing to do with Mukti. The knowledge of such Fire is Upani\u1e63ad only in a secondary sense of the word.<\/p>\n

Mantra 1.1<\/h2>\n

1. Desiring once (the heaven-worlds), V\u0101ja\u015bravasa gave away all his possessions as fee to the priests, He had a son called Naciketas.\u20141.<\/p>\n

Mantra 1.2.<\/h2>\n

2. Faith entered him, though still a boy, when the cows wore being given as present to the priests. He thought.\u20142<\/p>\n

Mantra 1.3.<\/h2>\n

Verily joyless are the worlds of him who gives decrepit old cows that have drank water and owing to the weakness of old age can drink no more), eaten, hay (and can eat no more), given milk (and arc dry now), and are barren.\u20143.<\/p>\n

Mantra 1.4.<\/h2>\n

4. He said to his father then: \u201cO father! to what (priest) wilt thou give me.\u201d Twice and thrice, (he put this question). The father said, to him \u201cTo Death I give thee.\u201d\u20144.<\/p>\n

Madhva\u2019s commentary called the Bh\u0101\u1e63ya:<\/h3>\n

Thus we record in the Gati<\/a>-S\u0101ra<\/p>\n

Udd\u0101laka<\/a>, the grandson of V\u0101ja\u015bravas<\/a>, desiring to attain heavenly regions, gave away all his possessions, as fee to the officiating priests. He gave also cows who were decrepit. The young son of Udd\u0101laka seeing this, said to his father \u201cSuch cows should never be given in gift, better give me away to some priest, and thus fulfil thy pledge of giving cows.\u201d On hearing this, the father cursed the boy.<\/p>\n

Note<\/em>.\u2014In another version of Yajur Veda<\/a> Kat\u1e25a \u015a\u0101kh\u0101<\/a> the story is given in these words:\u2014\u201cThe boy said\u2014father! to whom shalt thou give me?\u201d He said this twice and thrice. To him the father answered in anger: \u201cI give thee to Death. Thou shalt reach the palace of Death when he will not be at home. There thou must dwell for three nights without taking any food. When on his return, he will ask thee, \u2018child! how many nights thou hast been here?\u2019 Tell him \u201cthree nights.\u201d \u2018What didst thou eat, the first night?\u2019 Thy offsprings. \u2018What didst thou eat the second night?\u2019 Thy cattle. \u2018What, the third night?\u2019 All thy meritorious deeds.\u201d<\/p>\n

This recension shows in greater detail the scope of the curse: which may have been uttered, in some such language as the following:\u2014Die thou, and going, to the palace of Death, remain there, though be be out, for three nights without any food.<\/p>\n

Mantra 1.5.<\/h2>\n

5.\u2014Among many I go as first, among many I go as middle. What object has Yama, which through me, will he accomplish to-day.\u20145.<\/p>\n

Mantra 1.6.<\/h2>\n

Note. Look at those who have died before me, so also look round On those others who are now dying and will follow me and thus learn that the mortal man matures and dies like the corn, and is born again like the corn.<\/p>\n

6.\u2014Look at those who have died before me (Naciketas) and also at those others who are now dying and will follow me; and thus learn that the mortal man matures and dies like the corn, and is born again like the corn.\u20146.<\/p>\n

Mantra 1.7.<\/h2>\n

7.\u2014Like lire a Brahmin guest enters the house. The wise quench it thus by peace-offerings. Fetch water, O Vaivasvat\u20147.<\/p>\n

Mantra 1.8.<\/h2>\n

8.\u2014All his hopes and expectations, friends and reputation, the fruits of religious and charitable deeds, sons and cattle perish, in the house,of that man of small intellect, where dwells a Brahmin without any food;\u20148.<\/p>\n

Mantra 1.9.<\/h2>\n

9. Because in my house, O Br\u0101hma\u1e47a<\/a>! thou, an honorable guest hast dwelt for three nights (without food) so let there be salutation to thee and peace to me and therefore ask three boons, one for each night passed without eating.\u20149.<\/p>\n

Madhva\u2019s commentary called the Bh\u0101\u1e63ya:<\/h3>\n

That youthful Brahmac\u0101rin<\/a> went to Yama\u2019s abode. Though the wife of Yama offered him food and arghya<\/a> with all due honors, he did not accept them. When Yama returned she said to him\u2014Fetch water. On being so addressed, Yama brought water, and doing honor to the young guest, gave him three boons. These were (1) reconciliation of his father towards Naciketas and the forgiveness of Naciketas\u2019 sins (2) the knowledge appertaining to Hari<\/a> dwelling in the N\u0101ciketa Fire sacrifice. (3) the knowledge that Vi\u1e63\u1e47u dwells in the Muktas<\/a> and controls them too. These were the three boons. This we find in the Gati-S\u0101ra.<\/p>\n

Mantra 1.10.<\/h2>\n

10.\u2014O Death! Let my father Gautama<\/a> be calm of thought, pleased in mind, free from anger towards me, and when sent, back by thee, may he recognise and greet me with old affection. This is the first boon I ask for.\u201410.<\/p>\n

Mantra 1.11.<\/h2>\n

11. As beloved thee before, so also Auddalaki \u0100ru\u1e47i<\/a> will even now love thee. He will have pleasant sleep in nights, and free from anger towards thee will see thee freed from the mouth of death and will recognise thee when thou art sent back to him by me.\u201411.<\/p>\n

Note<\/em>.\u2014(You) being dismissed by me, will he recognised (by your father), as (a person returning home) from another city. The son of Udd\u0101laka will be free from anger, having seen thee freed fully from the jaws of death.<\/p>\n

Mantra 1.12.<\/h2>\n

12.In the Heaven-world there is no fear. O Death, thou art not there, and decay does not Frighten one. Crossing over both hunger and thirst, the sorrow-transcended rejoices in the Heaven-world.\u201412.<\/p>\n

Mantra 1.13.<\/h2>\n

13.O Death! thou verily knowest the Heaven-giving Fire; teach, that to me who have faith, The dwellers of Heaven world enjoy immortality. This as the second boon I choose.\u201413.<\/p>\n

Mantra 1.14.<\/h2>\n

14.O Naciketas! 1 know well this Heaven giving Fire, and will describe Him to thee\u2014learn that He is the Giver of the eternal world, the Support (of the universe), and Dweller in the hearts of all creatures.\u201414.<\/p>\n

Madhva\u2019s commentary called the Bh\u0101\u1e63ya:<\/h3>\n

The word \u2018Agni\u2019 is the name of Hari, because He is the Foremost (agrya<\/a>) of all. He abides in the N\u0101ciketa Agni. The phrase Anantaloka-\u0101pti\u1e25<\/a> means the instrument by which one reaches (\u0101pti\u1e25) the region (loka<\/a>) of the Infinite (Ananta<\/a>): or the means by which one reaches the eternal (Ananta) region (loka). The ananta means Vi\u1e63\u1e47u\u2014and so ananta loka means the Vi\u1e63\u1e47u loka<\/a>. Or ananta may mean eternal, and so ananta loka will mean the endless or eternal region. The word prati\u1e63\u1e6dh\u0101<\/a> means \u201cthe foundation of all regions.\u201d Vi\u1e63\u1e47u who dwells in the heart of all beings is the great Prati\u1e63\u1e6dh\u0101 or the Foundation on which all the Universes rest.<\/p>\n

Mantra 1.15.<\/h2>\n

15. Yama told him about that Fire who is the cause of all the worlds, and what the nature of the Devatas<\/a> are, how many (they are in number), and how (they are to be known). Naciketas repeated that as he was told. Then Yama, being pleased (with his aptness) said again.\u201415.<\/p>\n

Madhva\u2019s commentary called the Bh\u0101\u1e63ya:<\/h3>\n

The word \u201cLok\u0101di\u201d moans \u201cthe Beginning of all worlds.\u201d Hari is verily the great beginning or source of all worlds. By knowing Him one certainly attains mukti. The word i\u1e63\u1e6dak\u0101\u1e25<\/a> or bricks here mean the devatas. As says a text: \u201cOne becomes free from the fetters of karma<\/a> when he understands rightly the number 360 which represents Vi\u1e63\u1e47u, the complete circle called also the Brick or angle devat\u0101.\u201d<\/p>\n

Note<\/em>.\u2014Was this altar made in the form of a circle consisting of 360 bricks, each being an arc of one degree: the whole circle being called Vi\u1e63\u1e47u and each brick an i\u1e63\u1e6dak\u0101<\/a> devat\u0101? In the Aitareya<\/a> the number is 1080 or 3×360 in which case each brick would represent an are of 20 minutes.<\/p>\n

Mantra 1.16.<\/h2>\n

16. Being pleased, the high-minded Yama spoke to him:\u2014\u201cLet me give thee here another boon to-day. By thy name alone this fire will be (known among men). Accept also this golden necklace.\u201d\u201416.<\/p>\n

Madhva\u2019s commentary called the Bh\u0101\u1e63ya:<\/h3>\n

The word \u201caneka<\/a>-r\u016bp\u0101m\u201d means \u2018golden; and not multi-form.\u2019 For the Lexicon says:\u2014\u2018The word bahu<\/a>-r\u016bp\u0101m means gold.\u2019<\/p>\n

in the Padma-Pur\u0101\u1e47a<\/a> also it is stated\u201cThe Lord Yama being satisfied with the aptness of Naciketas in reciting the teachings faultlessly, named the Fire after Naciketas and gave him also a necklace of gold.\u201d<\/p>\n

Mantra 1.17.<\/h2>\n

17. He who has performed the N\u0101ciketas<\/a> sacrifice thrice, and has discharged the three duties and lias attained harmony with the three Vedas<\/a>, crosses over birth and death. Having known and realised that adorable God who is omniscient and revealed by the Vedas, he attains everlasting peace.\u201417.<\/p>\n

Madhva\u2019s commentary called the Bh\u0101\u1e63ya:<\/h3>\n

The phrase \u201chaving attained union with the three\u201d means having attained union with, the three Vedas, i.e<\/em>., the \u1e5ak, Yajus<\/a>, S\u0101man<\/a> (and Atharvan<\/a>). Who does nothing opposed to the Vedas. Who knows the true nature of the Lord (and the J\u012bva<\/a> and Prak\u1e5bti<\/a>) as revealed in the Vedas. The phrase \u201cwho has performed the three duties\u201d means \u201che who has performed Yaj\u00f1a<\/a> (sacrifice), d\u0101na<\/a> (alms-giving), and tapas<\/a> (austerity).\u201d As says the G\u012bt\u0101<\/a>:\u2014<\/p>\n

\u201cActs of Sacrifice, gift and austerity should not be relinquished, but should be performed (G\u012bt\u0101, XVIII, 5).<\/p>\n

Note<\/em>.\u2014The word \u2018tapas,\u2019 of course, includes study, &c.. See the Bhagavad G\u012bt\u0101<\/a>, XVII, 14\u201417.<\/p>\n

The phrase \u2018tray am etad\u2019\u2014\u201cthis three\u201d\u2014in mantra<\/a> 18 means (1) the bricks, (2) their number and (3) their arrangement.<\/p>\n

The word \u201cBrahmjaj\u00f1a\u201d has been thus explained in N\u0101ma<\/a>–Nirukti<\/a>:\u2014<\/p>\n

\u201cBy Brahman<\/a> is meant the Vedas, as Vi\u1e63\u1e47u is styled Brahmja because the Vedas reveal Him. That Hari is the J\u00f1a or the knower of the whole universe. The whole compound word, therefore, means Hari, the knower, whom the Vedas have revealed.\u201d<\/p>\n

The epithets \u201cthe Beginning of the Worlds,\u201d \u201cthe Great Foundation or support,\u201d \u201cthe Omniscient whom the Vedas reveal,\u201d \u201cThe Infinite World attainment\u201d and the rest show that the Agni, the topic of the second boon, means the Lord Vi\u1e63\u1e47u here: and not fire. The phrase \u201cthe Mighty one praised by all hymns\u201d in mantra 11 of the second Valli<\/a> also suggests the same idea. In fact, that mantra expressly uses all these words \u201cThe great support (prati\u1e63\u1e6dh\u0101) of the world,\u201d \u201cThe giver of endless rewards,\u201d &c., with regard to Vi\u1e63\u1e47u and not fire,<\/p>\n

Note<\/em>.\u2014If we analyse and compare the mantras<\/a> 1.5, 16, 17 of the First Valli and Mantra 11 of the Second Valli, we find that almost word for word, epithets applied to Agni are applied there to Vi\u1e63\u1e47u: and thus we infer that Agni here must mean Vi\u1e63\u1e47u.<\/p>\n

Thus\u2014<\/p>\n

\n

Ananta-loka-\u0101pti\u1e25 (I.14) = K\u0101masya \u0101pti\u1e25 (II. 11).
\nPrati\u1e63\u1e6dh\u0101m (I. 14) = Jagata\u1e25 prati\u1e63\u1e6dh\u0101m, (II. 11).
\nAnanta-loka-\u0101ptim (1.14) = Krator \u0101naatyam (II. 11).
\nTarati janma-m\u1e5btyu<\/a> (I. 17)=Abhayasya p\u0101ram (II. 11).
\nBrahma-ja<\/a>-j\u00f1am (I. 17) = Stoma<\/a>–mahat<\/a>–urug\u0101yam<\/em> (II. 11).<\/p>\n<\/blockquote>\n

The epithet \u201curug\u0101ya<\/a>\u201d (II. 11) is a well-known designation of the Lord, and means \u201cHe whom the Great Ones Sing.\u201d So also the epithet \u201cplaced in the cavity\u201d (1.14) applied to Agni is the specific attribute of the word Vi\u1e63\u1e47u, and so the Lord Agni there must mean Vi\u1e63\u1e47u. Nor does one attain the endless world by the mere knowledge of Agni as fire, or Fire-god<\/a>, but the knowledge of the Lord alone gives such position.<\/p>\n

For we find in the B\u1e5b. Up. III. 8. 10, it stated expressly that a diligent performer of fire-sacrifices fails to reach the endless world if lie is ignorant of the Lord.<\/p>\n

\n

\u201cO G\u0101rgi<\/a>! He who offers oblations to Vai\u015bvadeva<\/a>, etc., in this world or gives alms, or performs sacrifices like a\u015bvamedha<\/a>, etc., or undergoes protracted penances for thousands of years, but does not know the Imperishable, reaches the world which has an end: and never the endless world.\u201d<\/p>\n<\/blockquote>\n

Moreover, where the primary meaning of a word gives a sensible and reasonable interpretation, it is not proper to take the secondary meaning. The primary meaning of the word ananta-loka\u2014the endless state\u2014is Mukti and not Heaven. Svarga is only a secondary meaning of this word. Nor is the knowledge of Fire a direct<\/em> means of mukti, it may lead indirectly to Mukti: while the knowledge of Vi\u1e63\u1e47u is the direct<\/em> means of Mukti. For this reason, too, the word Agni must mean Vi\u1e63\u1e47u, here.<\/p>\n

Mantra 1.18.<\/h2>\n

18. That wise Three-fold-performer of N\u0101ciketas sacrifice, who having known, these three, thus performs the Naciketas meditation, having thrown off the toils of death lurking in. the heart, transcending all sorrows, rejoices in the Lord Vi\u1e63\u1e47u, and thus is liberated.\u201418.<\/p>\n

Mantra 1.19.<\/h2>\n

19. This heavenly Fire which thou didst ask for in thy second boon, will be known by thy name as N\u0101ciketa Agni. People will call this by thy name. O Naciketas! ask the third boon.\u201419.<\/p>\n

Mantra 1.20.<\/h2>\n

20. Some say that the God controls the dead and the (liberated) j\u012bvas<\/a>, others say that He does not. Therefore this doubt has arisen. May I know this being taught by thee. Of the boons, this is the third that I have chosen.\u201420.<\/p>\n

There is this doubt regarding (the condition of the) man in mok\u1e63a, some say there is (still an Individual self or form or centre in Mok\u1e63a) others say it is not. May I learn, being taught by thee, this (true nature of Mok\u1e63a). Of the boons, this is the third.<\/p>\n

Note<\/em>.\u2014The meaning generally given to this question is\u2014some say that there is such a thing as an \u0101tman<\/a>, which survives after death, and which is distinct from body, senses, manas<\/a>, and buddhi<\/a>, while others say there is no such entity as \u0101tm\u0101<\/a>. This is a subject which we cannot know either through perception or through reasoning, hence the necessity of revelation about it. This interpretation is set aside by the commentator. The question is not about the survival of Personality after death, but about the nature of God and the Liberated j\u012bva, and their inter-relation.<\/p>\n

Madhva\u2019s commentary called the Bh\u0101\u1e63ya:<\/h3>\n

The wise say that the Lord controls the embodied and unembodied the bound as well as the liberated j\u012bvas. The ignorant say that He rules only the living and those souls<\/a> which are bound, but over the liberated He exercises no control. They are perfectly free. Let me know, O Yama, the true nature of the controller. Teach me this.<\/p>\n

That the question is about this Controller, and not about the survival after death, is also clear from mantra 4 of the Fifth Vall\u012b<\/a>:\u2014\u201cWhat remains when this soul<\/a>, the dweller in the body, gees out leaving the sense body (at death); and is freed also from the subtle body (at Mukti). This is that indeed.\u201d This question also shows that the Lord dwelling in the Freed Ones is the subject of enquiry. The word there is \u201cVimucyam\u0101nsya\u201d\u2014\u201ccompletely freed\u201d that is, the soul that has shaken off even the subtle body. The Mukti alone can be called vimucyam\u0101na [vimucyam\u0101nam], i.e<\/em>., v\u012bse\u1e63e\u1e47a-mocana [mocanam]: merely physical death is not called vimucyam\u0101nam. Of course, Yama in I. 25, says \u201cdo not ask me about death (mara\u1e47a<\/a> [mara\u1e47am]).\u201d But that does not show that Naciketas asked about ordinary death. The word mara\u1e47am or death is applied to the Freed Souls also for they had been under the control of death. In V. 41 there are wo epithets used, visra\u1e43sam\u0101na [visra\u1e43sam\u0101nam] and vimucyam\u0101nam\u2014the first means, to throw off the dense body, the latter to discard the subtle body. If both meant leaving off the dense body, there would be tautology. So the use of these two epithets in that verse also proves that the enquiry really refers to Muktas and not the ordinary dead.<\/p>\n

[The second and the third questions both relate to the mystery of the Lord. Yama answers the second question very promptly, but the third he answers with great reluctance.] The reason for this is thus given in the Tattva<\/a>-S\u0101ra A person who knows the Supreme Self in a general way, as residing in Agni, but does not know the Lord particularly, as residing in the heart of all j\u012bvas even when they are freed, and who is ignorant of the fact that the Lord is also always the controller of all Mukta<\/a> J\u012bvas and that He possesses super-relatively excellent qualities\u2014a person who is thus ignorant of the greatness of Hari does not get Mukti. Therefore Yama answers the third question with great reluctance, in order to show that the question implies a great mystery. Still by knowing the Lord as residing in Agni there accrues an increase of happiness in the Mukta state. Therefore the third question is separately put.\u201d<\/p>\n

Note<\/em>.\u2014The second and the third questions both relate to the Lord: but the knowledge of the Lord as the indwelling spirit of Fire docs not alone lead to Mukti, hence the necessity of the third question. It is the knowledge of the super-excellent qualities of the Lord as described in answer to the third question, and the knowledge that He is the Controller of the Alukta J\u012bvas also, that leads to salvation. In the state of Mukti there is happiness, but this happiness is considerably enhanced if one possesses the knowledge implied in the second question also. In Valli 5, Mantra 7, the \u015aruti<\/a> recites \u201cSome j\u012bvas ready for birth go into the womb and obtain a body, others enter into immoveable object, according to their action and their knowledge.\u201d Then the \u015aruti goes on to declare in the next Mantra \u201cHe the Lord who is awake in those who sleep, shaping one desired object after another\u2014that is the bright, that is Brahman, that alone is called the Immortal.\u201d<\/p>\n

This also indicates that the Lord dwells in the j\u012bvas; and as this is said in answer to the question put in Mantra V, 1, we conclude that the question there also was about the Lord and His control over the j\u012bvas, both bound and free. Otherwise there would be no relevancy between the question and the answer. In the third boon of N\u0101ciketas the question relates to Mukta J\u012bvas only, while in V. 4. the question refers to all j\u012bvas whether bound or free; in the third boon \u201cyeya\u1e43 prete<\/em>\u201d etc., the word used is prete<\/em>, which means the \u2018dead\u2019 as well as \u2018Mukta.\u2019 So that question is confined to the enquiry whether the Lord controls the \u2018dead\u2019 and the \u2018free\u2019: while the question in V. 4. relates to j\u012bvas in general, whether alive, dead or free. Tims there is no contradiction between these two.<\/p>\n

In V. 6 also Yama says \u201cNow I shall tell thee about that mysterious ancient Brahman how He, the Supreme, governs the dying and the dead.\u201d The same idea is more definitely expressed in the Brahm\u0101\u1e47\u1e0da Pur\u0101\u1e47a<\/a>;\u2014\u201cThe mysterious Supreme Brahman, though dwelling in the dying and decaying bodies of the j\u012bvas yet He is awake in all the j\u012bvas whether they be asleep or not.\u201d<\/p>\n

Mantra 1.21.<\/h2>\n

21. This (question) was left undecided even by the gods of old, because it is not of easy comprehension. This God is subtle (and of unmanifested nature). O N\u0101ciketas! ask any other boon. Do not press me. [??]e me from this \u2018pledge of answering thee).\u201421.<\/p>\n

Madhva\u2019s commentary called the Bh\u0101\u1e63ya:<\/h3>\n

The word \u201cDharma<\/a>\u201d here means the supporter, He who upholds all the worlds.<\/p>\n

Note<\/em>.\u2014About this the devas<\/a>, even of yore had their doubt because it is not easy of [??]standing because this Lord is very subtle. O N\u0101ciketas! ask another boon, do not [???] me; let go to me this boon.<\/p>\n

Mantra 1.22.<\/h2>\n

22.O Death because even thou sayest \u2018the devas even verily had [???]ts about this and it is not easy of understanding\u2019\u2014(therefore that [???]e boon which I ask), because there can not be found a teacher like [???] nor is there any other boon equal to it.\u201422.<\/p>\n

Note<\/em>.\u2014(N\u0101ciketa said) O Death about this certainly of old the devas oven were in [???] and thou also sayest that it is not easy of understanding: of this truth, a speaker [???]ee no other can be obtained, therefore, like this there is no other boon.<\/p>\n

Mantra 1.23.<\/h2>\n

23.\u2014(Yama said) choose sons and grandsons living for a hundred [???]; choose many animals, horses, elephants and gold. Choose a wide empire on earth ami live them thyself as many autumns as thou desirest.\u201423.<\/p>\n

Mantra 1.24.<\/h2>\n

24.\u2014If thou thinkest (there is) any other boon like this, choose that also. Choose wealth and long life, O N\u0101ciketa, be thou a king of wide world. I shall make thee an object of desire even, to those whom the world desires.\u201424.<\/p>\n

Mantra 1.25.<\/h2>\n

25.\u2014Whatever desires are difficult of attainment in the mortal body, all those desires, fully mayst thou ask. Take these\u2014fair maidens seated on chariots and playing on musical instruments, men verily cannot get like them. Be thou served by these given by me, 0 Naciketas! Do not enquire about the Lord of death and life.\u201425.<\/p>\n

Madhva\u2019s commentary called the Bh\u0101\u1e63ya:<\/h3>\n

The words mara\u1e47am m\u0101nupr\u0101k\u1e63\u012b\u1e25<\/em> mean do not press me to tell thee about the Lord who controls the dying. The word mara\u1e47a [mara\u1e47am] does not mean death here, but the dying.<\/p>\n

Mantra 1.26.<\/h2>\n

26.O End-maker, all these enjoyments are transitory. They cause decay of the senses of man. The longest life is indeed short. Let thy vehicles, thy dancers and singers remain with thee.\u201426.<\/p>\n

Mantra 1.27.<\/h2>\n

27. No man is ever satisfied with wealth. When we have seen thee, we shall obtain wealth. We shall live, so long as thou rulest (as Yama). So that indeed is the boon chosen by me, I ask no other boon.\u201427.<\/p>\n

Mantra 1.28.<\/h2>\n

28.O wise (Yama)! Having (once) approached (the vicinity) of the Undecaying and the Undying where (has ever, a decaying mortal been drawn down? (Even a long life is not desirable for) remembering (the bye-gone) beauty, pleasures and joy (of dead beloved ones) who can find happiness in a long life?\u201428.<\/p>\n

Mantra 1.29.<\/h2>\n

29. O Death, as with regards to the Great Beatitude (the condition of Mukti), they have raised this doubt, that indeed tell thou to us. As this boon relates to the Hidden, therefore, Naciketas does not choose any other boon.\u201429.<\/p>\n

About which (people) have raised such doubts, that (God) indeed, O Death, reveal thou to us (that we. may get) the Supreme Liberation. As (the subject of) this boon has been kept a secret (so long), therefore, no other boon does N\u0101ciketa choose.<\/p>\n

Madhva\u2019s commentary called the Bh\u0101\u1e63ya:<\/h3>\n

The words Mahati<\/a> s\u0101mpar\u0101ye mean the Great Blessing, i.e<\/em>., the Mukti.<\/p>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

Peace chant. Om! May He protect us both (teacher and pupil). May He cause us both to enjoy the bliss of Mukti. May we both exert together to find out the true meaning of the scriptures. May our studies be fruitful. May we never quarrel with each other! Om! Peace! peace! peace! Madhva\u2019s Salutation. The…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"wprm-recipe-roundup-name":"","wprm-recipe-roundup-description":"","_kad_post_transparent":"default","_kad_post_title":"default","_kad_post_layout":"default","_kad_post_sidebar_id":"","_kad_post_content_style":"default","_kad_post_vertical_padding":"default","_kad_post_feature":"","_kad_post_feature_position":"","_kad_post_header":false,"_kad_post_footer":false,"footnotes":""},"categories":[1],"tags":[],"class_list":["post-8992","post","type-post","status-publish","format-standard","hentry","category-uncategorized"],"jetpack_featured_media_url":"","_links":{"self":[{"href":"https:\/\/shakti.tattva.se\/index.php\/wp-json\/wp\/v2\/posts\/8992","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/shakti.tattva.se\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/shakti.tattva.se\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/shakti.tattva.se\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/shakti.tattva.se\/index.php\/wp-json\/wp\/v2\/comments?post=8992"}],"version-history":[{"count":2,"href":"https:\/\/shakti.tattva.se\/index.php\/wp-json\/wp\/v2\/posts\/8992\/revisions"}],"predecessor-version":[{"id":9005,"href":"https:\/\/shakti.tattva.se\/index.php\/wp-json\/wp\/v2\/posts\/8992\/revisions\/9005"}],"wp:attachment":[{"href":"https:\/\/shakti.tattva.se\/index.php\/wp-json\/wp\/v2\/media?parent=8992"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/shakti.tattva.se\/index.php\/wp-json\/wp\/v2\/categories?post=8992"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/shakti.tattva.se\/index.php\/wp-json\/wp\/v2\/tags?post=8992"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}