Path of knowledge and ignorance

Śreyas which leads to ultimate good, and preyas which is pleasant for all, are both there for human beings to choose. But why should one make a choice of only one, but not pursue both paths together? The next mantra explains.

dūramete viparīte viṣūcī avidyā yā ca vidyeti jñātā |

vidyābhīpsinam naciketasam manye na tvā kāmā bahavo’lolupanta ||1.2.4||

These two diverse courses (śreyas and preyas) are known as knowledge and ignorance, are far opposite. I consider naciketa to be a seeker of knowledge. Numerous sense objects didn’t tempt you.

To pursue both paths simultaneously by a single person is not possible, because dūramete viparīte - they are mutually different / opposite in nature, since one is of the nature of discrimination and the other is non-discrimination, just like light and darkness can’t coexist at the same time. And viṣūcī - they are having different directions in result, since śreyas leads to freedom and preyas leads to bondage.

avidyā yā ca vidyeti jñātā - they are known respectively as knowledge and ignorance by people who knows the message of śāstra well. Why is the path of karma said to be avidyā-marga - path of ignorance? Because self-ignorance implies that one identifies with the body-mind-sense-complex, then one becomes a kartā - doer who performs karma and becomes bhoktā - enjoyer of the results of karma. The reason for us to do karma is to increase possessions and rely on those external supports like wealth, status, people, etc. for security and happiness. Thus, this kind of happiness is bound by multiple factors of karma which taking place. On the other hand, jñāna-marga - path of knowledge rules out dependence on external factors for the fulfilment of the self; thus our happiness is no longer bound.

vidyābhīpsinam naciketasam manye - yamaraja considers naciketa as one who desires of knowledge (jijñāksu). The pursuit of moksa should only be by knowledge; therefore, it is very important for a conversion of a mumuksu - one who desires to be free, to be a jijñāksu - one who desires to know the self. This can be seen in naciketa because na tvā kāmā bahavo’lolupanta - naciketa didn’t get distracted from the pursuit of śreyas even when offered desirable objects that generally tempt the non-discriminative people. Therefore, naciketa is considered to be fit for self-knowledge.

To glorify the discriminative one, yamaraja contrasts him with an indiscriminative one in the next mantra.

avidyāyāmantare vartamānāḥ svayaṃ dhīrāḥ paṇḍitammanyamānāḥ |

dandramyamāṇāḥ pariyanti mūḍhā andhenaiva nīyamānā yathāndhāḥ ||1.2.5||

Steeped in ignorance (and) considering themselves to be wise (and) learned, the deluded move about, wandering all over like the blind led by the blind.

avidyāyāmantare vartamānāḥ svayaṃ dhīrāḥ paṇḍitammanyamānāḥ - those who are remaining in the mist of ignorance, consider themselves to be wise and learned. Even though they are ignorant, they have an intellectual ego that stops them from following śāstra. dandramyamāṇāḥ pariyanti mūḍhā andhenaiva nīyamānā yathāndhāḥ - these deluded people move about and wander all over, going round and round in the cycle of samsāra, following the crooked paths, tangled in many fold of misery conditions. Their way of life is led by others without discrimination, just like the blind led by the blind alone, following the wrong path. Next mantra further describes these people.

na sāmparāyaḥ pratibhāti bālam pramādyantam vittamohena mūḍham |

ayam loko nāsti para iti mānī punaḥ punarvaśamāpadyate me ||1.2.6||

Scriptural discipline does not appeal to the childish person, who is negligent, who is deluded due to (his) obsession with wealth. “This world (alone)is; there is nothing beyond” - thus thinking in this manner, he comes under my (yamaraja) grip again and again.

na sāmparāyaḥ pratibhāti - scriptural discipline, the means that is prescribed by scripture to attain higher spheres of experience doesn’t appeal to the person who is bālam - one who is childish, an indiscriminate person who can’t see that śāstra is the means for subject matter like the law of karma and the reality of the self, which are outside the scope of perception and intellect. mūḍham - one who is deluded, clouded by attraction to wealth that gives physical comfort and entertainment, thus has no mind for inquiry. pramādyantam - one who negligent/careless, is occupied with worldly pursuits and he misses the opportunity in human life to get the highest goal.

ayam loko nāsti para iti mānī  - he thinks there is no other world, he doesn’t believe in the next life, punya-pāpa, moksa, etc. This perceivable world alone, which endowed with enjoyment is real. Thus they are called materialist, live just to enjoy. Such a person punaḥ punarvaśamāpadyate me - having been born again and again, he attains me (death), caught in the chain of suffering in the form of birth, death, etc.