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Yama pleased with Nachiketa offers another boon besides the three boons. blesses Nachiketa by saying that in future, the Agni-vidya, so explained by him will be called as Nachiketa-agni. The functioning of this Agni, and how to install it is explained in the Taittirya brahmana 3.11.7 and 9.   

Yama pleased with Nachiketa offers another boon besides the three boons. blesses Nachiketa by saying that in future, the Agni-vidya, so explained by him will be called as Nachiketa-agni. The functioning of this Agni, and how to install it is explained in the Taittirya brahmana 3.11.7 and 9.   

Those who are the knower of the Vedas they explain- this is the good cause of Brahma upasana and cause for liberation and while studying three anuwaka, while performing three kinds of actions; yagna, adhyana and dana, or perfroming paka yagna, haviyshya yajna, and somayajna.  <blockquote>"''One who perform these yagnas and then be connected with that agni, in this way one who attains connection with Paramatma, he crosses over birth and death and he becomes immortal. The living entity, which appears from Paramatma and by his grace who understands Paramatma and he becomes Brahma –agya, this is real knowledge. And one who does not understand then he does not know his swarupa- constitutional nature but one who understands the nature of Paramatma, who is worthy of glorification, worships him and experiences his presence, ultimately achieves peace.  This is the way  Yama glorifies Nachiketa-agni.  It is very clear that,  if Nachiketa had gone to the regular heaven, the land of gratification, which is full of bhoga bhumi of Indra then Yamaraja would not have glorified the real swarga in such a beautiful language. It is significant that, Yamaraja himself is talking about that agni which is beneficial to crossing over birth and death.   In the  future mantras the person who has realized the anuwakas, which are related to Nachiketagni, such person before quitting the body, first, he becomes frees from the noose of death, crosses over the miserable ocean, achieves the highest destiny which is parampada, therein, he experiences eternal bliss.  This is nothing but moksha.  This is explained in Kathopanishad. Thereofore , there is no doubt that Yamaraja’s answer to the  second question is the grace offered by him to Nachiketa to achieve Brahama achievement, through the nachiketa-agni."''"</blockquote>

Those who are the knower of the Vedas they explain- this is the good cause of Brahma upasana and cause for liberation and while studying three anuwaka, while performing three kinds of actions; yagna, adhyana and dana, or perfroming paka yagna, haviyshya yajna, and somayajna.  <blockquote>"''One who perform these yagnas and then be connected with that agni, in this way one who attains connection with Paramatma, he crosses over birth and death and he becomes immortal. The living entity, which appears from Paramatma and by his grace who understands Paramatma and he becomes Brahma –agya, this is real knowledge. And one who does not understand then he does not know his swarupa- constitutional nature but one who understands the nature of Paramatma, who is worthy of glorification, worships him and experiences his presence, ultimately achieves peace.  This is the way  Yama glorifies Nachiketa-agni.  It is very clear that,  if Nachiketa had gone to the regular heaven, the land of gratification, which is full of bhoga bhumi of Indra then Yamaraja would not have glorified the real swarga in such a beautiful language. It is significant that, Yamaraja himself is talking about that agni which is beneficial to crossing over birth and death.   In the  future mantras the person who has realized the anuwakas, which are related to Nachiketagni, such person before quitting the body, first, he becomes frees from the noose of death, crosses over the miserable ocean, achieves the highest destiny which is parampada, therein, he experiences eternal bliss.  This is nothing but moksha.  This is explained in Kathopanishad. Thereofore , there is no doubt that Yamaraja’s answer to the  second question is the grace offered by him to Nachiketa to achieve Brahama achievement, through the nachiketa-agni."''</blockquote>

=== Svargaloka ===

=== Svargaloka ===

Prashnopanishat (1.15) also describes the highest place as Brahmaloka. In here (5.5) it is described as that planet which is higher than all other lokas, where the Paramapurusha of the Brahmaloka is resting in Yoga nidra.  

Prashnopanishat (1.15) also describes the highest place as Brahmaloka. In here (5.5) it is described as that planet which is higher than all other lokas, where the Paramapurusha of the Brahmaloka is resting in Yoga nidra.  

In this way different the highest platform is called as Svarga and Brahamaloka.

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

== The Third Boon ==

== The Third Boon - Knowledge of Self ==

The heart of the Upanishad and the essence of the Vedas is discussed in the response to the third query. Yamaraja requests Nachiketa to ask for a third boon and Nachiketa uses the boon to clarify a doubt:<blockquote>"''I am confused as to when a human being dies, some argue that he continues to live and some say he has died. Please clear my confusion.''"</blockquote>

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.  

 

 

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.

 

=== What is the meaning of this benediction? ===

=== What is the meaning of this benediction? ===

Nachiketa’s question is very subtle and its significance needs to be understood. It can be said  that the entire maha purva paksha of vedanta  is hidden in this question. The question resembles Arjuna’s question in the 1st chapter of the Bhagvad Gita. The Charvaka school tells that there is no atma, separate from the body. The Charvaka’s philosophy has been one of the oldest and most prominent opponents of Vedanta philosophy.  

Nachiketa’s question is very subtle and its significance needs to be understood. It can be said  that the entire maha purva paksha of vedanta  is hidden in this question. The question resembles Arjuna’s question in the 1st chapter of the Bhagvad Gita. The Charvaka school tells that there is no atma, separate from the body. The Charvaka’s philosophy has been one of the oldest and most prominent opponents of Vedanta philosophy.