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Published: November 2025

First Spiritual Analogy for Libre Software!

Namaskar! This is yet another analogous effort of introducing the software freedom to general public. If you're new to learn the definition and philosophy of the software freedom, visit this first.

Upanishads are my favourite texts in spirituality, and I recommend everyone to read them instead of relying only on the stories found in Puranas and folklores. This article is written with the aim of giving one more meaningful analogy to understand Libre Software.

The Upanishads are philosophical texts within Hinduism that discuss the approach to the ultimate reality (absolute truth) through self-realisation. They later became the foundation of the Vedanta doctrine, which presents a well-structured system of reasoning and conclusion on these topics. The Upanishads discuss the nature of the ultimate reality called Brahman, the root cause of bondage, and the path to liberation. They strongly focus on the development of the human mind for enlightenment and therefore connect naturally with Yoga philosophy, especially the meditative aspects.

There are about 10–12 Upanishads that are widely recognised as “Principal (Mukhya)” because they are the oldest and are closely associated with the main Vedic branches (Śākhās). They are considered more authoritative than the many later Upanishads whose authorship is uncertain. Among these, there is a famous story of Nachiketa in the Katha Upanishad, which beautifully illustrates the core teaching of choosing truth over temptation. This story serves as a profound metaphor for the message of the Upanishads.

Background

Nachiketa was the son of the Rishi Vajashravasa (often also identified with Uddalaka). His father once performed a Yajna in which he claimed to donate everything valuable to the public. But Nachiketa noticed that the cows being given away were old and useless, and he realised that such a deceptive act would bring negative consequences in the future. He thought that the only meaningful sacrifice would be if his father offered something truly valuable — for instance, Nachiketa himself, who was very dear to his father.

So Nachiketa repeatedly asked his father, “To whom will you give me?” Irritated by the insistence, his father finally burst out in anger and said, “I give you to Yama, the god of death!”

Although the father regretted this angry statement later, Nachiketa decided to honour his father’s words — like Rama upheld the words of Dasharatha. He went to the dwelling of Yama and waited there for three days. When Yama returned and saw that Nachiketa had been waiting without food or water for three days, he granted him three boons as compensation. It is the third boon that concerns us.

Moral Teaching

For the third boon, Nachiketa asked about the true nature of the Self (Ātman) — whether it exists after death or not. Yama recognised that this was a highly subtle and profound question, one that could reveal the highest truth. So he first tested Nachiketa’s sincerity by trying to divert him.

First, Yama attempted to deflect the question entirely, saying that this truth was subtle, difficult even for the gods, and that Nachiketa should choose an easier boon instead. But Nachiketa firmly insisted on knowing the nature of the Self. Then, seeing his determination, Yama made a second attempt: he offered long life, abundant cattle, gold, horses, prosperous lands, and all the worldly comforts a human could desire. Nachiketa rejected them all, saying they were fleeting and ultimately incapable of bringing true fulfillment. Finally, Yama made a third and highest attempt by offering heavenly pleasures—divine music, celestial nymphs, and enjoyments so great that even gods hold them in high regard. Yet Nachiketa refused once more, pointing out that such delights, too, are temporary and only bind the mind further and not to be "preferred" by a wise man!

Seeing this unwavering discrimination, Yama accepted that Nachiketa was qualified to receive the highest knowledge. Before teaching, Yama praised him, saying that there are two paths:

The wise choose Shreya and attain liberation, whereas the majority choose Preya and remain in bondage.

Relevant Verses from Katha Upanishad 1.2 (English Translation)

  1. Different is (that which is) preferable; and different, indeed, is the pleasurable. These two, serving different purposes, blind man. Good accrues to him who, of these two, chooses the preferable. He who chooses the pleasurable falls from the goal.
  2. The preferable and the pleasurable approach man. The intelligent one examines both and separates them. Yea, the intelligent one prefers the preferable to the pleasurable, (whereas) the ignorant one selects the pleasurable for the sake of yoga (attainment of that which is not already possessed) and kshema (the preservation of that which is already in possession).
  3. Thou hast relinquished, O Nachiketas, all objects of desire, dear and of covetable nature, pondering over their worthlessness. Thou hast not accepted the path of wealth in which perish many a mortal.
  4. What is known as ignorance and what is known as knowledge are highly opposed (to each other), and lead to different ways. I consider Nachiketas to be aspiring after knowledge, for desires, numerous though they be, did not tear thee away.
  5. Living in the midst of ignorance and deeming themselves intelligent and enlightened, the ignorant go round and round staggering in crooked paths, like the blind led by the blind.
  6. The means of attaining the other world does not become revealed to the non-discriminating one who, deluded by wealth, has become negligent. He who thinks, 'this world alone is and none else' comes to my thraldom again and again

The Analogy With Libre Software

Now, if you have an understanding of Libre Software, the analogy becomes clear:

In spiritual terms:

In this way, the ancient wisdom of the Upanishads harmonises perfectly with the modern ethics of software freedom.