Every mystery latent in human existence is entwined with the inquiry into death. The glory and majesty of the Divine are fully revealed only when death is investigated. Of the three boons that Nachiketa asked for, from Yama, the God of Death, the chief was, according to the Katha Upanishad, the one relating to death. ‘Does man exist after death? Some persons declare that he does, some others assert that he does not. Each argues as his fancy leads. Which of these opinions is true? Solve this problem for me’, pleaded Nachiketa and insisted on an answer. Yama tried to avoid his pleading. He said, ‘Son! Nachiketa! This is an insoluble mystery. The sacred texts treat it as subtler that the subtlest. I find it impossible to make even the gods understand this phenomenon. Nevertheless, you are craving for this boon! Why should you be troubled by this problem? You are an innocent little boy. You deserve to live long, enjoying many a happy event. I shall grant you, as a boon, enormous riches; accept them and lead a life of unexcelled happiness. Ask for any quantity of material pleasure; they are yours. Come! Ask and reach the height of joy.’

But, Nachiketa replied, ‘Dharmaraja! However vast the riches, however pleasant the experiences they confer, they have to receive your impact without a murmur. Nothing in creation can escape you, can it? Everything is immersed in death. Why then should I aspire for items that give only temporary relief? Grant me the boon on which my heart is set.’ (SV, pp. 101-102)

Man is no mere biped, an animal that struts about on two legs, instead of four. He has the unique destiny of realising and appreciating beauty, truth, goodness, harmony melody, and conferring on himself and others love, compassion and sympathy. He can delve, not only into the secrets of nature, but into his own mystery and discover God, who is behind both nature and himself. (SSS Vol. 6, p. 130)

One scientist wanted to know the meaning of the world Paramahamsa (Supreme Swan) used in spiritual parlance. He was told that just as the swan separates milk from water by dipping its beak into a mixture of mi& and water, the Paramahamsa through his proper enquiry and the resulting wisdom separates the atma (Self) from Anatman (Non-self). In turn, when the scientist was questioned as to who endowed the swan with the capacity to separate milk and water, the scientist replied that when the acid secreted by the beak of the swan comes into contact with the mixture of milk and water, the acid curdles the milk, thus separating it from water. But then the question arises as to who has placed this acid in the beak of the swan. Has any scientist done it? No, it is only God who has done this. Such, indeed, are the mysteries of God’s creation! About fifty years back, scientists believed that there is no greater power than the atomic energy. They expressed the fear that if the atomic power is further split, it will lead to disaster. But now after exploring and experimenting during the last fifty years, the scientists have been able to discover that there are greater powers than the atomic power. Similarly, persons who presently have no experience of God may have such experience, after ten years, say. Divinity is all pervading. You must firmly believe this. Without faith in God, human life would go in vain. Along with physical sciences you should also try to understand the spiritual science to some extent at least. (SSS Vol.25, pp. 93-94)

The secret and mystery of creation lies in the due performance of one’s duty with earnestness and sincerity. (ICS , p. 112)

The truth about God cannot be understood by anyone. He is infinitely vast. He is minuter than the atom. No one can know what is the macrocosm and what is the microcosm. Because of this mystery, one devotee sang:

Can any one unravel your mystery, oh Krishna!

You are vaster than the vastest;

you are subtler than the atom.

All the countless beings in the world

Cannot grasp your baffling mystery

How can anyone know your infinite

Cosmic form, ah Krishna!

Nor is that all.

Among the great thieves, you are the greatest,

How can anyone know you, Oh Krishna!

The ordinary thieves take away wealth and riches. But this extraordinary Divine thief steals the hearts of people. Hence, when God is described as Citta Chora (the stealer of hearts) or Bada Citta Chora (the greatest stealer of hearts), the appellation is not derogatory but delightful. (SSS Vol.23, p. 121)