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Nachiketa (Samskrit : नचिकेता) is the son of Vaajasrava (also Auddalaka) who at a young age is known to have sought [[Brahmavidya (ब्रह्मविद्या)|brahmavidya]] from Yama (Mrityu devata) himself. Kathopanishad describes in great detail the story of brahmajnani Nachiketa, with lofty thoughts, who takes upon the consequences of the imperfection he observes in his father's Vaajasrava's performance of Visvajit yagna.

Nachiketa (Samskrit : नचिकेता) is the son of Vajashrava (also Auddalaka) who at a young age is known to have sought [[Brahmavidya (ब्रह्मविद्या)|brahmavidya]] from Yama (Mrityu devata) himself. Kathopanishad describes in great detail the story of brahmajnani Nachiketa, with lofty thoughts, who takes upon the consequences of the imperfection he observes in his father's Vaajasrava's performance of Visvajit yagna.

Accordingly, upon questioning his father thus he receives the answer that he will be given to Mrityu (Death)<blockquote>'''कस्मै मां दास्यसीति ॥ to whom will you offer me to?'''</blockquote><blockquote>'''मृत्यवे त्वा ददामीति  ॥ to Mrityu (Death) I offer you.'''</blockquote>With perseverance he undertakes the journey to the Yamapuri (land of death) and awaits the return of Yama at his abode for three nights. For his exceptional courage to face death, Yama grants him three boons, the dialogue between them forms the essence of brahmavidya as elucidated in Kathopanishad (Krishna Yajurveda shaka of Taittriya Samhita) as put forth in this article<ref>Vasu, Srisa Chandra. (1905). ''Kathopanishad.'' Allahabad: Allahabad Press. https://archive.org/stream/KathaUpanisad/Katha_upani%E1%B9%A3ad#page/n11/mode/1up</ref><ref name=":1">Saraswati, Swami Sivananda, (1936). ''Dialogues from Upanishads.''Amritsar: Em. Airi, Editor Ideal Home Magazine.</ref><ref name=":2" /><ref name=":3">Asopa, Govind Narayan (1940) ''Dasopanishatsaara, With Hindi Translation.'' Jodhpur: Govind Bhavan</ref>.  

Accordingly, upon questioning his father thus he receives the answer that he will be given to Mrityu (Death)<blockquote>'''कस्मै मां दास्यसीति ॥ to whom will you offer me to?'''</blockquote><blockquote>'''मृत्यवे त्वा ददामीति  ॥ to Mrityu (Death) I offer you.'''</blockquote>With perseverance he undertakes the journey to the Yamapuri (land of death) and awaits the return of Yama at his abode for three nights. For his exceptional courage to face death, Yama grants him three boons, the dialogue between them forms the essence of brahmavidya as elucidated in Kathopanishad (Krishna Yajurveda shaka of Taittriya Samhita) as put forth in this article<ref>Vasu, Srisa Chandra. (1905). ''Kathopanishad.'' Allahabad: Allahabad Press. https://archive.org/stream/KathaUpanisad/Katha_upani%E1%B9%A3ad#page/n11/mode/1up</ref><ref name=":1">Saraswati, Swami Sivananda, (1936). ''Dialogues from Upanishads.''Amritsar: Em. Airi, Editor Ideal Home Magazine.</ref><ref name=":2" /><ref name=":3">Asopa, Govind Narayan (1940) ''Dasopanishatsaara, With Hindi Translation.'' Jodhpur: Govind Bhavan</ref>.  

"What will my father achieve of Yama by sending me to him" was Nachiketa’s first thought as he was coming to Yamapuri, but is received with good reception and grant of boons upon arrival. Nachiketa's boons from Yamaraja reveals his sterling qualities and character.  

"What will my father achieve of Yama by sending me to him" was Nachiketa’s first thought as he was coming to Yamapuri, but is received with good reception and grant of boons upon arrival. Nachiketa's boons from Yamaraja reveals his sterling qualities and character.  

== प्रथम वरम् ॥ First boon - Saadhaka Gunas  ==

== प्रथमवर: ॥ First boon - Sadhaka Gunas  ==

<blockquote>शान्तसङ्कल्पः सुमना यथा स्याद्वीतमन्युर्गौतमो माभिमृत्यो । त्वत्प्रसृष्टं माऽभिवदेत्प्रतीत एतत् त्रयाणां प्रथम वरं वृणे ॥ १०॥ (Kath. Upan. 1.1.10)</blockquote><blockquote>śāntasaṅkalpaḥ sumanā yathā syādvītamanyurgautamō mābhimr̥tyō । tvatprasr̥ṣṭaṁ mā'bhivadētpratīta ētat trayāṇāṁ prathama varaṁ vr̥ṇē ॥ 10॥ (Kath. Upan. 1.1.10)</blockquote>Meaning : Oh Mrityu, give me as the first boon, that Gautama (my father), have शान्तसङ्कल्पः  calmness (free from anxiety on my account), सुमना be pleased in mind वीतमन्युः free from anger towards me, and greet me with the same old affection, when sent back by you.  

<blockquote>शान्तसङ्कल्पः सुमना यथा स्याद्वीतमन्युर्गौतमो माभिमृत्यो । त्वत्प्रसृष्टं माऽभिवदेत्प्रतीत एतत् त्रयाणां प्रथम वरं वृणे ॥ १०॥ (Kath. Upan. 1.1.10)</blockquote><blockquote>śāntasaṅkalpaḥ sumanā yathā syādvītamanyurgautamō mābhimr̥tyō । tvatprasr̥ṣṭaṁ mā'bhivadētpratīta ētat trayāṇāṁ prathama varaṁ vr̥ṇē ॥ 10॥ (Kath. Upan. 1.1.10)</blockquote>Meaning : Oh Mrityu, give me as the first boon, that Gautama (my father), have शान्तसङ्कल्पः  calmness (free from anxiety on my account), सुमना be pleased in mind वीतमन्युः free from anger towards me, and greet me with the same old affection, when sent back by you.  

The first question and the answer is considered as the sadhaka’s characteristics who is upetra (the beneficiary)  and the others are the Upaya (the process) and Upeya (instrument to execute the process). For one is not calm, Yoga is not possible. This is elucidated in later in the Upanishad (?)<blockquote>"''||na viratho discaritat  nasantho nasamahitaha''"</blockquote><blockquote>"''nasantha manasovapi prajnanena yenam apnuyath || (2.24)''"</blockquote>One who has not given up bad behavior, is not calm & has no control over his senses, however intelligent he may be will be unable to achieve Ishwara by his own efforts.  

The first question and the answer is considered as the sadhaka’s characteristics who is upetra (the beneficiary)  and the others are the Upaya (the process) and Upeya (instrument to execute the process). For one is not calm, Yoga is not possible. This is elucidated in later in the Upanishad (?)<blockquote>"''||na viratho discaritat  nasantho nasamahitaha''"</blockquote><blockquote>"''nasantha manasovapi prajnanena yenam apnuyath || (2.24)''"</blockquote>One who has not given up bad behavior, is not calm & has no control over his senses, however intelligent he may be will be unable to achieve Ishwara by his own efforts.  

== द्वितीय वरम् ॥ Second boon - Agni Vidya ==

== द्वितीय​वर: ॥ Second boon - Agni Vidya ==

<blockquote>स्वर्गे लोके न भयं किञ्चनास्ति न तत्र त्वं न जरया बिभेति । उभे तीर्त्वा अशनायापिपासे शोकातिगो मोदते स्वर्गलोके ॥ १२॥ (Kath. Upan. 1.1.12)</blockquote><blockquote>svargē lōkē na bhayaṁ kiñcanāsti na tatra tvaṁ na jarayā bibhēti । ubhē tīrtvā aśanāyāpipāsē śōkātigō mōdatē svargalōkē ॥ 12॥ (Kath. Upan. 1.1.12)</blockquote>Meaning : In heaven there is no fear whatsoever - as you are not there and no one there fears old age. Having transcended both hunger and thirst and crossed over sorrow, one rejoices in the heavenly worlds.<blockquote>स त्वमग्निँ् स्वर्ग्यमध्येषि मृत्यो प्रब्रूहि त्वँ् श्रद्दधानाय मह्यम् । स्वर्गलोका अमृतत्वं भजन्त एतद् द्वितीयेन वृणे वरेण ॥ १३॥ (Kath. Upan. 1.1.13)</blockquote><blockquote>sa tvamagnim̐ svargyamadhyēṣi mr̥tyō prabrūhi tvam̐ śraddadhānāya mahyam । svargalōkā amr̥tatvaṁ bhajanta ētad dvitīyēna vr̥ṇē varēṇa ॥ 13॥ (Kath. Upan. 1.1.13)</blockquote>Meaning : Oh Mrityu ! explicitly tell me - as you who have studied (having the knowledge of) about the Agni vidya as means for attainment of Svargaloka (where aforesaid qualities exist) and where the dwellers have immortality (divinity) - this Agni vidya or the Knowledge of Fire I seek for, as my second boon.

<blockquote>स्वर्गे लोके न भयं किञ्चनास्ति न तत्र त्वं न जरया बिभेति । उभे तीर्त्वा अशनायापिपासे शोकातिगो मोदते स्वर्गलोके ॥ १२॥ (Kath. Upan. 1.1.12)</blockquote><blockquote>svargē lōkē na bhayaṁ kiñcanāsti na tatra tvaṁ na jarayā bibhēti । ubhē tīrtvā aśanāyāpipāsē śōkātigō mōdatē svargalōkē ॥ 12॥ (Kath. Upan. 1.1.12)</blockquote>Meaning : In heaven there is no fear whatsoever - as you are not there and no one there fears old age. Having transcended both hunger and thirst and crossed over sorrow, one rejoices in the heavenly worlds.<blockquote>स त्वमग्निँ् स्वर्ग्यमध्येषि मृत्यो प्रब्रूहि त्वँ् श्रद्दधानाय मह्यम् । स्वर्गलोका अमृतत्वं भजन्त एतद् द्वितीयेन वृणे वरेण ॥ १३॥ (Kath. Upan. 1.1.13)</blockquote><blockquote>sa tvamagnim̐ svargyamadhyēṣi mr̥tyō prabrūhi tvam̐ śraddadhānāya mahyam । svargalōkā amr̥tatvaṁ bhajanta ētad dvitīyēna vr̥ṇē varēṇa ॥ 13॥ (Kath. Upan. 1.1.13)</blockquote>Meaning : Oh Mrityu ! explicitly tell me - as you who have studied (having the knowledge of) about the Agni vidya as means for attainment of Svargaloka (where aforesaid qualities exist) and where the dwellers have immortality (divinity) - this Agni vidya or the Knowledge of Fire I seek for, as my second boon.

In this way different schools of thought describe the highest platform of ascent of soul variously as Svarga, Paramapada and Brahamaloka.

In this way different schools of thought describe the highest platform of ascent of soul variously as Svarga, Paramapada and Brahamaloka.

== तृतीयम् वरम् ॥ Third Boon - Brahma Vidya  ==

== तृतीयवर: ॥ Third Boon - Brahma Vidya  ==

Nachiketa is urged to ask for his third boon by Yama.  The soul of Kathopanishad and the essence of Vedas lies in the response to the third query. <blockquote>येयं प्रेते विचिकित्सा मनुष्ये अस्तीत्येके नायमस्तीति चैके । एतद्विद्यामनुशिष्टस्त्वयाऽहं वराणामेष वरस्तृतीयः ॥ २०॥ (Kath. Upan. 1.1.20)</blockquote><blockquote>yēyaṁ prētē vicikitsā manuṣyē astītyēkē nāyamastīti caikē । ētadvidyāmanuśiṣṭastvayā'haṁ varāṇāmēṣa varastr̥tīyaḥ ॥ 20॥ (Kath. Upan. 1.1.20)</blockquote>Meaning : This doubt that arises, consequent to the death of a man - some say, "It (the Self) exists" and others say, "It does not exist". I would like to know this, under your instruction as the third of all the boons.

Nachiketa is urged to ask for his third boon by Yama.  The soul of Kathopanishad and the essence of Vedas lies in the response to the third query. <blockquote>येयं प्रेते विचिकित्सा मनुष्ये अस्तीत्येके नायमस्तीति चैके । एतद्विद्यामनुशिष्टस्त्वयाऽहं वराणामेष वरस्तृतीयः ॥ २०॥ (Kath. Upan. 1.1.20)</blockquote><blockquote>yēyaṁ prētē vicikitsā manuṣyē astītyēkē nāyamastīti caikē । ētadvidyāmanuśiṣṭastvayā'haṁ varāṇāmēṣa varastr̥tīyaḥ ॥ 20॥ (Kath. Upan. 1.1.20)</blockquote>Meaning : This doubt that arises, consequent to the death of a man - some say, "It (the Self) exists" and others say, "It does not exist". I would like to know this, under your instruction as the third of all the boons.