Rainbow

Rainbow
As we grow up, we learn that even the one person that wasn't supposed to ever let you down probably will. You will have your heart broken probably more than once and it's harder every time. You'll break hearts too, so remember how it felt when yours was broken. You'll fight with your best friend. You'll blame a new love for things an old one did. You'll cry because time is passing too fast, and you'll eventually lose someone you love. So take too many pictures, laugh too much, and love like you've never been hurt because every sixty seconds you spend upset is a minute of happiness you'll never get back. Don't be afraid that your life will end, be afraid that it will never begin. Live simply. Love generously. Care deeply. Speak kindly.

Leave the rest to God.

Click on picture to see enlarged rainbow

Janmashtami

Dahi Handi
Krishna

Krishna
King Kansa was the most absolute and tyrannical monarch of the period; the bare mention of whose name was sufficient to send fear through the hearts of all good and peace-loving people. His sister's name was Devaki upon whom his brother Kansa showered brotherly love. And that is the reason why, on the day of Devaki's marriage to Vasudev, when the time came for Devaki to travel to her husband's house, that king Kansa wanted to drive the carriage himself as a token of his brotherly love.
The newly married couple were simple and beautiful, yet noble and majestic to look at. They were really very happy. The royal carriage richly decorated with precious gems and ornaments, was being followed by a large retinue of people wearing colourful gala dresses. Everything was pleasant all round.
Suddenly the face of nature changed. The birds stopped singing; the sun was obscured by a cloud; the soft breeze became a howling wind creating dust storms. Ill omens were pointing to imminent danger. An unaccountable fear suddenly gripped the minds of all in the procession. At such a time, an unseen voice, an oracle, was heard from above which said:
"Oh you foolish one, whom are you driving so merrily? Would you not know that the eighth issue of her womb shall be the cause of your death?"
On hearing this, the terrible Kansa sprang up from his seat, drew his sword, and was about to kill his sister on the spot, had not Vasudev intervened. Falling upon his feet, on behalf of his newly married wife, reminding Kansa that not Devaki but her eighth child would be the cause of his death. So he requested Kansa most humbly, to spare her life, she being fully innocent, and promised, since he had fear from her children, that each and everyone of them would be given over to him. Kansa felt the force of the reason and agreed to the proposal of Vasudev.
Besides his newly married bride Devaki, Vasudev had another good wife, named Rohini and with these two loving and dutiful wives he managed to live in peace and comfort.
In the course of time, the first male child was born to Devaki. Vasudev, true to his word, sent the news to King Kansa, who sent his servants to fetch the child whom he instantly killed with his own hands. Six children were thus killed by the cruel king, who foolishly wanted to avert the course of fate.
In the case of the seventh child, somehow or other the womb appeared to be fruitless, although it was really transferred, through divine agency, from Devaki to Rohini, who in due course of time, brought forth a child that, on account of its transference from one womb to another came to be known by the name of Sankarshana.
Now when the time for the birth of her eighth child was approaching, Kansa ordered Vasudeva and Devaki to be cast into his prison, bound with the same chain.
Both the wife and husband did not know what to do. Every minute of their lives they called upon their only hope, their only deliverance, God. The solace of the unhappy, ardent prayers proceeding from the very bottom of their souls, incessantly flowed out of their hearts; and the almighty Lord of the universe, in His own mysterious ways, was infilling their souls with infinite power of endurance which kept the fragile vessels of their delicate frames steady and safe in that gloomy and stormy sea of life.
For us, there is a lesson to be derived from this. We can draw great comfort from the Gita where the Lord tells us: Ch.8,verse 58-"Fixing your mind on Me, you shall by my grace, overcome all obstacles..."
Devaki was about to usher into the world its saviour, and she along with her husband, bewailed her lot and beating her forehead said: "O darling, be not born of me to be smashed to death by the cruel king Kansa". And with this, both Devaki and Vasudeva fell into a swoon. In the gloom of that unconsciousness, suddenly a light flashed, and a beautiful youth of sixteen, holding mace and discus, conch shell and lotus in his four hands, rose above the horizon of their mental firmament, healing all their mental wounds, cheering and exhilarating them with his sweet smile."Father and mother, weep no more. I have come at last to your rescue and to the rescue of all the good people. Open your eyes and see me as your child. Carry me father to the house of your friend Nanda in Gokula. His wife Yashoda has given birth to a daughter just now. Exchange me for that daughter. Bring her back to this prison leaving me on the lap of Yashoda who will be sleeping at the time. Nothing shall bar your path".
With these words, the soul-solacing charming youth vanished.
When Devaki and Vasudeva opened their eyes, they saw the most charming and beautiful baby ever a parent was blessed with. That was at midnight of Ashtami-Rohini day, the divine baby was born in Prison. The earth and the heavens were filled with joy. Flowers blossomed, rains fell from the sky, peacocks danced, the gods rained flowers, and divine music was heard. Devaki and Vasudeva forgot their miserable condition for a while, looking at the smiling baby playing with its tiny limbs. The mother kissed the sweet face and forgot her danger. Then after a while, they realised the real state of affairs and both the husband and wife shuddered. Then the sweet instructions of the fascinating youth in the vision flashed into their minds. Vasudeva clasped the child at once in his bosom to start for Gokula, but found that his legs were in chains. He did not know what to do. In his haste he gave a jerk, and his legs were released! He sprang upon his feet and ran towards the door of his dungeon. The massive iron-barred doors were locked with three fold locks; but the guards were all asleep, and therefore fearlessly he gave a push forward and the gates were unlocked and flew open of their own accord. The crossing over the river Yamuna was just as miraculous. Vasudeva reached Gokula and to his astonishment found the door of Nanda's house open. He exchanged the babies and hurried back to the prison of Kansa. Early in the morning, all the people at Gokula came to know that a beautiful male child, a prince had been born the previous night at midnight to Nanda's wife, and their simple hearts were filled with unbounded joy.
By Swami RamakrishnanandaSri Ramakrishna Math, Mylapore, Chennai

Svetaketu

Gopala
Prhalada
Uddalaka was a great rishi. He had a son by name Svetaketu.After giving him the sacred thread at the proper age, the rishi called him one day and said, "Svetaketu, proceed to the house of a guru and living there as a student, learn the Vedas well; for, there is none in our family who is not learned in the Vedas." As directed by his father, Svetaketu went to a gurukula or the ashrama of a guru and studied the Vedas under the guru. He returned home when he was twenty-four years of age, a proud scholar. He thought that there remained little else for him to know. His father was a shrewd man. He at once knew that his son's head was swollen with pride. He wanted to correct him. One day he called him and said, "Son, I think you feel you have mastered all knowledge on the face of the earth; but, have you ever learnt that knowledge, by which we can hear what is not heard; perceive what cannot be perceived, and know what cannot be known?"
Svetaketu was a trifle upset. He asked humbly, "Sire, won't you tell me what that knowledge is? Seeing that his son was coming round, the father said, "My dear, let me explain myself fully. When, for instance, you know one clod of Clay, you can know all that is made of clay. When you know a nugget of gold, you can know all ornaments made of gold, because the essence of it is gold. When you know a nail-cutter, you can know all that is made of iron, the truth being that all of them are iron. The only difference is in their names and forms. That is the knowledge I am talking about." Svetaketu said, "Sir, my venerable gurus did not perhaps know it. Had they known, why would they have not taught it to me? Please teach it to me." ' Uddalaka said, "All right. I shall teach you;- listen. In the beginning of creation, O child, the Sat or True Being alone existed. It had neither equal nor second. It thought, 'Let me multiply myself and create beings.' He first created Tejas or fire god. The fire god wanted to multiply himself. He created the water god. That is why whenever anybody weeps or perspires, water comes out. The water god wanted to multiply himself and created the food god. Then the True Being thought, 'I have now created these three gods. Now I shall enter them as Jivatma and assume name and form!' 'Later on, the True Being thought, 'I shall now make each of them enter into the other.' "Having thus entered them with His living spirit, It assumed names and forms like Agni, Indra etc. The True Being made them enter into one another, again. 0 child, now learn what each became thereafter. Whatever was fire showed as red. Whatever was water showed as white and whatever was food showed as black. Thus you will see the word Agni vanishes in fire. This change has only been in name. The three primary forms Tejas, Apas or water and Annam or food are the only true formsred colour of the Sun is Tejas; its white colour is water; its black colour is the food or the earth. Thus the name Aditya for Sun should vanish. It is only a conventional name. "You have now learnt from me, child, how every deity and element is descended from the three primary forms of the True Being. "He or the Sat alone is all-name, because every name is His name. He alone is all-power, because every power is His. All the forms that belong to others are reflections of His form. He is the only one without an equal or second. He is the best of all. He being the Chief, He is called Sat or the True Being. Knowing Him we know everything else. When a man sleeps soundly, he comes into contact with the Sat. When man dies, his speech merges in the mind, the mind in his breath, his breath in the fire and the fire in the Highest God, the True Being. Thus the soul or Jiva-Atman is deathless. All the universe is controlled by the Sat. He pervades it all. He is the destroyer of all. He is full of perfect qualities. O Svetaketu, you are not that God. Svetaketu asked, "Sire, please teach me more." Uddalaka said, "The bees, my child, collect the honey from different flowers and mix them in the hive. Now, honeys of different flowers cannot know one from the other. "My child, the rivers that run in the different directions rise from the sea and go back to the sea. Yet the sea remains the same. The rivers, while in the sea, cannot identify themselves as one particular river or another. So also creatures that have come from Sat know not that they have come from that Sat, although they become one or the other again and again." Uddalaka then asked his son to bring a fig fruit. When he did so, Uddalaka asked him to break it. He broke it. Uddalaka: "What do you see in it?" Svetaketu "I see small seeds." Uddalaka "Break one of the seeds and say what you see." Svetaketu "Nothing Sir." Uddalaka: "You are unable to see the minute particles of the seed after breaking it. Now, the big fig tree is born out of that essence of that particle. Like that, the True Being is the essence of all creation. " Uddalaka asked his son to bring some salt and put it into a cup of water and bring the cup next morning. Svetaketu did so. Uddalaka: "You put the salt into the water in this cup. Will you take the salt out? "I am unable to find the salt; for it has dissolved." Uddalaka "Taste a drop from the surface of this water." Svetaketu "It is saltish." Uddalaka "Now taste a drop from the middle of the cup." Svetaketu "It tastes the same, saltish." Uddalaka: "Now taste a drop from the bottom." Svetaketu "It is saltish all the same." Uddalaka "Now child, you do not see the salt, although it is certainly in the water. Even so, the True Being is present everywhere in this universe, although you do not see Him. He is the essence of all, and the desired of all. He is known to the subtlest intellect." Svetaketu became humble thereafter, and became a great rishi himself in course of time. This is a story from the Brihadaranyaka Upanishad

Mahalakshmi

Kolhapur Mahalakshmi

Prayer To Mother Lakshmi
Om Lakshmi Karotu kalyaanam Aarogyam Sukh Sampadaam
Mam Shatru Vinashaaya Deep Jyotir Namostutay
O Lakshmi Maa, You are the source of true happiness, the remover of all forms of illnesses and the bestower of prosperity. Please help me to rid myself of all internal enemies. We bow to this Light which is symbolic of Your presence.
Gayatri Mantra
Om Bhur Bhuvah Swah, Tat Savitur Varenyam
Bhargo Devasya Dhimahi, Dhiyo Yo Nah Prachodayat
We meditate upon the auspicious Godly Light of the Lord Sun (Savitur); may that heavenly light illumine our thoughts and flow in our intellect.
Universal Peace Prayer
Uddhared Atmanatmanam, Natmanam Avasadayet Atmaiva Hy Atmano Bandhur, Atmaiva Ripur Atmanah
Let a man raise himself by his own self; let him not debase himself. For he is himself his friend, as himself his foe. (Bhagavad Gita Ch.6, Vs.5)
Om Sarvesham Swasti Bhavatu, Sarvesham Shantir Bhavatu Sarvesham Purnam Bhavatu, Sarvesham Mangalam Bhavatu
May auspiciousness be unto all; May peace be unto all; May fullness be unto all; May prosperity be unto all.
Om Sarve Bhavantu Sukhinah, Sarve Santu Niramayah Sarve Bhadrani Pashyantu, Ma Kaschid-Duhkha-Bhagvate
May all be happy; May all be free from disabilities; May all behold what is auspicious; May none suffer from sorrow.
Om Asato Ma Sadgamaya, Tamaso Ma Jyotir-Gamaya Mrityor-Ma Amritam Gamaya, Om Shantih Shantih Shantih.
Lead me from the unreal to the Real; Lead me from darkness to the Light; Lead me from mortality to Immortality. Sacred peace (from within - the self), peace (from around the self - environment), peace( from beyond the self - the universe).
Closing Prayer
Shaantaa Kaaram Bhujaga Shyanam; Padma Naabham Suresham; Vishwaa Dhaaram Gagana Sadrisham; Megha Varnam Shubhaangam.
Lakshmi Kaantham Kamala Nayanam; Yogi Bhir Dhyaana Gamyam; Vande Vishnum Bhowa Bhaya Haram; Sarva Lokai Kanaatham.
O’ Vishnu, You are the embodiment of peace. You are as vast as the sky; You are the Sustainer of the Universe. You are the Lord of all the Devas. You are wealth and beauty. I bow to You, O’Lord who is meditated upon by yogis and eradicates the fear of Samsaara. You are the consort of Lakshmi; O’ Lord Vishnu, fill my heart with love and devotion for you; I offer myself to you, guide me to enlightenment.
Om Poorna Madah Poorna Midam; Poornaat Poorna Mudachyate; Poornasya Poornamaadaaya; Poorna Mevaa Vashish Yate.
That (Brahman) Is Whole, This (Creation) Is Also Whole; From That Whole (Brahman), This Whole (Creation) Has Come Out; But Even Though Creation Has Come Out Of That Brahman; Yet That Whole (Brahman) Remains Whole Only. (Brahman Remains Unaffected, Retains His/Its Fullness And Completeness).
Om Mantra Heenam, Kriya Heenam, Bhakti Heenam Janaardana; Yat Poojitam Mayaa Deva, Pari Poornam Tadastu Me.
Oh Lord, I am weak in mantra, in action and in devotion; Yet, I know my humble attempt is accepted by Thy Grace.
Om Twameva Maata Schapita Twameva; Twameva Bandhu Sakha Twameva; Twaneva Vidya Dravinam Twameva; Twameva Sarvam Mama Deva Deva.
O’ Supreme One; You are my mother, You are my father,You are my kinsman; You are my friend; You are my knowledge (wisdom) You are My wealth (of strength, valor and power); You are my all, My God of Gods.
Aum Guror Brahma Guror Vishnu, Guror Devoh Maheshwara; Guror Saakshaat Para Brahma, Tasmai Shri Guruve Namaha.
I prostrate to that Shree Guru, Who is Himself Brahma, Vishnu, and God Maheshwara, and Who is verily the Supreme Absolute Itself.
Om Hari Om, Hari Om, Tat Sat, Hari Om.
O’ Divine Absolute Truth, Thou Art That.

Kolhapur Mahalakshmi enlarged immage can be viewed when you click on the picture

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The Eternal War

Bhishma Pitamaha

The eternal war

By Sri Sampath Kumar

Courtesy The Hindu
A seeker of the Eternal Truth finds the path rugged and difficult to traverse, with human weaknesses as the greatest hurdle to be overcome. According to scriptures, there are two opposing natures, namely the transcendental/ good (Daivi Prakriti) and the demonic/evil (Asuri Prakriti) that respectively facilitate or get in the way of such a seeker. Those endowed with good nature are able to progress in the path to liberation while the latter, being driven by passion, ego and ignorance continue to be caught in the cycle of birth.
Lord Krishna’s detailed enumeration of the basic good and evil qualities in human nature that form the basis of the internal conflict in us. The Lord says that one has to cultivate the good qualities and stem the bad ones, to get ahead in the spiritual path.
Among the good qualities, non-violence, truth, freedom from anger, renunciation, tranquillity, aversion to fault finding, compassion to living beings, freedom from covetousness, gentleness, modesty, steadiness, etc., are extolled while ostentation, arrogance, pride, anger, etc., are denounced. The distinction between these is neither restricted nor comprehensive, since many of these qualities coexist in beings. Desire, anger and greed are the sources from where negative qualities spring. The way out is to control the senses and the mind. The guiding light is provided by the Sastras and hence one has to follow the tenets as laid down by the Sastras.
The Mahabharata war itself is symbolic of the eternal war between good and evil within each individual. The Pandavas are devoted to dharma, law and justice, while the Kauravas are lovers of power, self and glory and do not care about the righteous way to attain these. When Arjuna hesitates to go to war, Lord Krishna makes it clear to Arjuna that his reluctance is an illusion, and the real problem is not regarding the fight but the fight against relatives, brothers, friends, etc. The crux of Arjuna’s confusion lies at his perception of people, places and things in terms of I and Mine. It is implied that following the path of virtue itself establishes a victory over evil forces

Maharaja Parikshit

Parikshit Maharaja

Maharaja Parikshit
Ruler of the world for 60 years and life long devotee of Sri Krsna
After being cursed by a brahmin boy ( another syptom of the arrival of Kali yuga ) Parikshit maharaja went to the Naimasaryana forest to hear Srimand Bhagavatam fro the youthful son of Srila Vyasadev, Sri Suka dev Goswami. With out food or drink the discourse lasted seven days, afterward he returned to his Kingdom
A short narration leading up to the recital of Srimand Bhagavatam.
Parikshit was the grandson of the Pandavas. His father was Abhimanyu, Arjun's son. Parikshit's son Janmejaya was curious about the way in which his father had died. He asked his ministers the cause of his father's death. Then the ministers told him the whole story of how Parikshit lived and met with his death. Parikshit was a great and just king who looked after his subjects well. He was considered to be the personification of goodness and nobody could match him in valour. He had no enemies and neither did he feel enmity towards anyone for he was a pure unalloyed devotee of the supreme personality of godhead. He had learnt the art of archery from Guru Kripacharya. He was a favourite of Krishna. As he was born when the Kuru Clan was put to a great test (the Mahabharata), he got the name Parikshit (which is derived from the word "Parikshan" meaning `One who has been put to a test'). He ruled for sixty years when he died and left Janmejaya as his heir. Janmejaya was still not satisfied and told his ministers that they had not answered his question, which was how his father had died.
He said that all the rulers of his clan had been noble and just and were devoted to the personality of godhead, what he wanted to know was how his father was killed.
The ministers told him that Parikshit, like his great-grandfather Pandu, was very fond of hunting. Once he was on a hunting trip when he aimed at a deer but the deer, although hit managed to escape. Parikshit followed it deep into the forest but was unable to locate it. He was sixty years old and the deer chase had made him hungry and tired. As he was wandering in the woods alone looking for food he came across a Rishi in deep meditation and who had taken the vow of silence. Parikshit, who did not know this asked him where he could find food and shelter. The ascetic did not answer the king. The king was tired and very hungry and ascetic was being rude. To insult the ascetic he picked up a dead snake by the tip of his bow and laid the dead snake on the shoulders of the silent Rishi. The ascetic did not speak even after that and the king, who was by now very tired left for his kingdom. The ascetic was called Rishi Shameek and he had a son named Shringi. Shringi was a great ascetic and had great powers. When he heard that King Parikshit had insulted his father while he was under a vow of silence, he was very angry. He took some holy water in his hand and cursed King Parikshit. He said that the poisonous snake Takshak would bite the man who insulted my innocent father and put a dead snake on his shoulders, within seven days. Thus cursing, Shringi went to his father and narrated the whole incident to him. Rishi Shameek was not pleased to hear what his son had done. He knew the deep meening of what Parikshit had done. So he sent his most intelligent pupil, Gaurmukh to Parikshit to warn him of the impending danger and to protect himself in any way that he can. King Parikshit listens and accepted his fate with out argument.
On the seventh day as the serpent Takshak was coming to bite Parikshit, he met a brahmin called Kashyap on his way. Takshak asked the brahmin where he was going in such a hurry. The brahmin replied that he was going to the court of Parikshit because he could save him from the poison of Takshak. Takshak was surprised at the confidence of this brahmin and told him that he was Takshak and there was no one in the world who could save the man whom he had bitten. The brahmin smiled and said that he could prove that he had an antidote for the poison of Takshak. So Takshak tried to test him. He bit a green tree and within seconds the tree was turned into ashes as the poison of Takshak was so strong. The brahmin chanted a few mantras and the tree was back to life as lush green as before! Takshak was amazed to see the power of the brahmin. He asked the brahmin whether he was going to Parikshit's court hoping for rewards. The brahmin said that he hoped to get a lot of wealth from Parikshit if he could bring him back to life. Takshak said that he would give the brahmin even more than he expected to get from Parikshit and that he should go back. The brahmin took the wealth from Takshak and went back happily from where he had come. Having got rid of the brahmin, Takshak went to the kingdom of Parikshit and found that there was no way in which he could get in. He then converted himself into a caterpillar and entered into one of the fruits in the basket which were being taken to the king as an offering.
Once inside the king's chambers, Takshak came out of the fruit, assumed his original form and bit Parikshit. Parikshit immediately died and his body turned into ashes. Later Janmejaya was crowned the king. The ministers having told the story to Janmejaya asked him to do whatever he deemed fit. Janmejaya asked the ministers how they were so sure of the story of the brahmin Kashyap and of how he revived the tree. The ministers told him that unknown to both Takshak and the brahmin, there was a man sitting in the branches of the tree that Takshak had killed with his poison. The man had also died when the tree was burnt to ashes due to the poison and revived when the brahmin read his mantras. He had heard the whole conversation of Takshak and the brahmin and he had later related the whole story to the ministers. Janmejaya was incensed and filled with a desire to avenge his father's death. He decided to do something to punish the snakes for having killed his father.

The Righteous Path

Yama's Darbar

Nachiketa (Sanskrit:नचिकेता, IAST: Naciketā) was a son of a cowherd of the name Vājashravasa. "In this context (Vājashravasa) refers to what may be called exoteric religion, the tradition about the sustaining power of the Universe which has been heard and handed down through generations. It is as a symbol of such exoteric religion that the man Vājashravasa speaks and acts." Nachiketa, who was offered to Yama to find a place in Heaven by his father, "is derived from 'na chiketas,' that which is unpercieved and refers to the quickening Spirit that lies within all things like fire, latent in wood, the spirit that giveth as opposed to Vājashravsa, the letter which killeth." Nachiketa with his wits learnt the wisdom taught by Yama (the god of Death), found the path of realising Brahman / Moksha i.e. emancipation of the soul from rebirth.
The story of the conversation between Nachiketa and his teacher Yama is the teaching of the UpanishadKathopanishad. Vājashrava, desiring a gift from the gods, made offerings of all he owned. But the kind of cows that he had were old, yielding no milk and worthless; not such as might buy the worshiper a place in Heaven. Vājashravasa's son, Nachiketa would have his father make a worthier offering. To his sire he spoke: "To which god wilt thou offer me?" "To Death do I give thee".
Nachiketa thought: "I shall be neither the first nor last that fares to Yama. Yet what will he do with me? It shall be with me as with others." So Nachiketa went his way to Death's wide home, and waited there three days; for Death was on a journey. When Death returned, his servants said: " A Brahman guest burns like a fire; Nachiketa waits three days unwelcomed; do thou soothe him with an offering of water, for all is lost to him in whose abode a Brahman waits unfed."
Then Death spoke to Nachiketa: "Since thou, an honored guest, hast waited in my house three days unfed, ask of me three boons in return, I shall grant them". Then first he prayed: " Grant to my father peace and to know and welcome me when I return." Yama answered: "Be it so." Nachiketa asked again: " In the Heaven-world there is no fear; there is neither hunger, nor old age, nor fear of death. Reveal to me the sacred fire that leads to Heaven and immortality." Then Yama described the sacred fire- what stones for its altar, and how disposed; and Nachiketa said it over, learning the lesson taught by Yama. Yama spoke again: " I grant thee, furthermore, that this sacred fire be known for ever by thy name; thine is the fire that leads to Heaven, thy second boon."
Nachiketa asked again: " The great mystery of what cometh after death; he is, some say; others say, he is no more. This great doubt I ask thee to resolve." Yama replied: " Even the gods of old knew not this; this is a matter hard to be learnt; ask me any other boon only ask not of death." But Nachiketa insisted to resolve mystery after death and no other boon. Yama explained that the goal of sacred wisdom, of goodly works and faith, is Om! This word is Brahman, the supreme. He who doth comprehend this word, whatever he desires is his.
Thus having learnt the wisdom taught by Yama, and finding Brahman, Nachiketa was freed from death.
There is more about the name Nachiket. Nachiket means 'the Fire' which is a source of light at the dark hours of day. Nachiket stands as the source of knowledge. He was the only one who is appreciated so much by the god of death the 'Yama' that he offered him Greatest Knowledge the 'Bramha Gyaan'

Explaination OF Above Story

The righteous path

Courtesy The Hindu
Scriptures stress that enlightenment is attained only through practice of detachment and discrimination with faith and discipline. Renunciation of material and worldly attainments is the only means to gain salvation. The Kathopanishad throws light on the social, cultural and ethical values while clarifying the path to attain the highest goal of life,. The young Nachiketas was anxious for his father’s welfare when he witnessed his father giving away emaciated cows during the performance of a sacrificial rite. Was not the very purpose of the gift lost and what kind of benefit was in store for such an act of charity that robbed the very spirit of giving? When this doubt was voiced in a subtle manner, the father sent him to Yama’s abode.
As Yama was away for three days the boy waited patiently for him and as a mark of atonement for this inadvertent lapse, Yama offered him three boons. Nachiketas prayed for his father’s wellbeing and then sought instruction from Yama regarding the fate of the soul after death. Yama tested the boy’s firm resolve before imparting the instruction. He offered him all the riches but Nachiketas was not to be tempted since he understood that all wealth, prosperity, etc., were time bound and ephemeral. More importantly, who better than Yama could instruct in this esoteric knowledge?
Yama illustrates the Jivatma’s journey of life with the analogy of a chariot ride. The destination, liberation, is safely reached only by keeping a careful watch over the senses.
The body is like a chariot to which the senses are yoked. The mind is like the reins, with which the charioteer (understanding) controls the horses. The path of the chariot in which the soul rides is the material world of objects. The goal can be reached only by wielding a wise and firm hold over the reins to control the horses to tread in the right direction.
One has to choose between what is good (Sreyas) and what is preferable (Preyas). It is important to realise that what is preferable need not be the good and it is only the righteous path that gives inner peace where there is no desire, dislike, anger, laziness, etc.

Morals in the Story:
Pitruvaakya paalanam is the foremost duty of every child. This is well displayed by Nachiketa. Even though he had to face difficulties because of it, in the end he learnt the Aatmagnyaanam, which is difficult for even great sages to obtain.
The shaastra gnyaanam of Nachiketa helped him talk wisely both with his father and Yamadharmaraaja.
Dhiraas never give up (see Bhagiratha’s story), they never move away from the goal. This quality is displayed by Nachiketa both while travelling to Yamaloka and being firm during Yamadharmaraaja’s test before giving Aatmagnyaanam.
The importance of Atithi seva is well illustrated by Yamadharmaraaja.
Always we must give away things we like, which are good and not the ones we hate and are useless (see Rantideva’s story too).