The Upanishada—An Integral Part of the Vedic Wisdom:- Any one who tales up the book without the orientation of Sri Sastry’s thinking, or more properly, with a background of the highest type reached ever in all the Vedic thinking or history, would find it cutting a different path. For, from the beginning till the end Sri Sastry’s mind is pre-occupied with unlocking the symbolism of the Upanishadic ‘vidyas’, or with the motive of telling that the Puanishads besides being philosophical discourse are fundamentally manuals of sadhana, which the Vedic Samhita expects the aspirants to follow in their pursuit of the highest spiritual goal. The work, the Lights on the Upanishads with the last two chapters. The last but one opens out the doors to the understanding of the rest of the work. When one enters into the of Sri Sastry’s style of thinking & the method of handling the material take up for individual study viz . the vidyas, the book turns out to be a very precious document for a spiritual assimilation. The Nachiketa Vidya of the Katha Upanishad :- Sri Kapali Sastry’s enquiry into the secrets of the vidyas pinpoints that the Universal Fire. The vaishvanara that the Universal Fire, the vaishvanara, is the fulcrum on which every sadhana turns. Katha Upanishad makes no exception in the. He shows that the Nachiketagni is the divine dispenser which opens up the gates for man of Heaven, & expands the stature of man’s being by providing a subtle passage through which the mortal being can move upward towards heaven getting divinized or move downwards again to the land of the mortals to work up a consolidation. Analvsing the three boons which Nachiketa gets from Yama, Sri Sastry that they are not disconnected or casual in themselves. By linking the Upanishad with the Taittirya Barhmana, it is shown that the Kathopanishad is nothing but an expansion of the theme of the Aranyaka & the three boons are integrally relaed, the second of the Knowledge of the fire being the connecting link between the first & the third. Nachiketa himself is shown as the incarnation of the Vaishvanara Fire—he is a actually addressed as such by Yama—who by going to the land of Yama already gets the answer for his own question of survival of survival after death, & his getting the boon to return to his father is itself symbolic of the freedom he gets to move forwards & backwards between earth & heaven. It is about the third question Sri Sastry is much concerned, & the major portion of the discussion is devoted to it: What is that which survives? Is it the personal self or the self with individuality? Or the self with no particularity about it? It is the latter which is immortal, whether it is encased in a body or freed from it.