Changes

However, Yama replies to Nachiketa, and offers various things such as boons for sons, grandsons, animals, elephants, gold, horses, huge kingdom, fitness to enjoy all delectable things and ultimately even chiranjivatvam or life as long as wished to enjoy all pleasures.  

However, Yama replies to Nachiketa, and offers various things such as boons for sons, grandsons, animals, elephants, gold, horses, huge kingdom, fitness to enjoy all delectable things and ultimately even chiranjivatvam or life as long as wished to enjoy all pleasures.  

Nachiketa, as serene as an unperturbed lake, replies that all such things are ephemeral and waste away the vigour of the senses that man has. Nachiketa is an exemplary example of an enlightened soul at a young age who realised that all life, without exception, is short indeed and easily turns away from temptations offering all the vehicles, songs and dances that you offer may remain with you (Yama) only. And he persists that men may rule as long as the worlds exist but that boon of knowledge of Self is worth praying for as every person wants to go higher and higher up. Therefore, Nachiketa says "O Yama! I am not to be seduced by the lure of sons, wealth, cattle and kingdoms. What are these to a sensible man who realises that worldly pleasures are transient in nature?"

Nachiketa, as serene as an unperturbed lake, replies that all such things are ephemeral and waste away the vigour of the senses that man has. Nachiketa is an exemplary example of an enlightened soul at a young age who realised that all life, without exception, is short indeed and easily turns away from temptations. He offers back all the vehicles, songs and dances offered by Yama may remain with him only. And he persists that men may rule as long as the worlds exist but that boon of knowledge of Self is worth praying for as every person wants to ascend and reach higher levels (material or spiritual). Therefore, Nachiketa says "O Yama! I am not to be seduced by the lure of sons, wealth, cattle and kingdoms. What are these to a sensible man who realises that worldly pleasures are transient in nature?"

यस्मिन्निदं विचिकित्सन्ति मृत्यो यत्साम्पराये महति ब्रूहि नस्तत् । योऽयं वरो गूढमनुप्रविष्टो नान्यं तस्मान्नचिकेता वृणीते ॥ २९॥ (Kath. Upan. 1.1.29)

यस्मिन्निदं विचिकित्सन्ति मृत्यो यत्साम्पराये महति ब्रूहि नस्तत् । योऽयं वरो गूढमनुप्रविष्टो नान्यं तस्मान्नचिकेता वृणीते ॥ २९॥ (Kath. Upan. 1.1.29)

Nachiketa’s question "It exists or not" seems to imply whether he questions existence or Atma or Self variously called, beyond the bodily state. And if It exists he does not understand or believe in its existence?    

Nachiketa’s question "It exists or not" seems to imply whether he questions existence or Atma or Self variously called, beyond the bodily state. And if It exists he does not understand or believe in its existence?    

However, careful understanding of Nachiketa's questions disproves the same. He asks Yama about the Paramapada (highest destination) for It (Self) and convinces Yama that he is a persevering student aspiring to gain the knowledge of Self. This shows that he believed of existence of Atma and that It traverses a path, which no worldly pleasures can take one to. Thus it firmly proves his faith in the existence of path for the Self and presses Yama to instruct in such brahmavidya. If he did not believe in such an existence he would have easily accepted Yama's allurings of sons, cattle and chiranjeevatvam instead he was steadfast about his vidya.  

However, careful understanding of Nachiketa's questions disproves the same. He asks Yama about the Paramapada (highest destination) for It (Self) and convinces Yama that he is a persevering student aspiring to gain the knowledge of Self. This shows that he believed of existence of Atma and that It traverses a path, which no worldly pleasures can take one to. Thus it firmly proves his faith in the existence of path for the Self and presses Yama to instruct in such brahmavidya. If he did not believe in such an existence he would have easily accepted Yama's allurings of sons, cattle and chiranjeevatvam instead he was steadfast about brahmavidya.  

=== Knowledge of Self ===

=== Knowledge of Self ===

Having found in Nachiketa, a steadfast pupil in search of truth of Spirit ( Atma or Self), Yama imparts the Knowledge of Self to him.

Having found in Nachiketa, a persevering pupil in search of the truth of Spirit ( Atma or Self), Yama imparts the Knowledge of Self to him.

He starts with the choice between Shreyas and Preyas, which is good and pleasant. The concept of Shreyas - one which is good and Preyas - one which is pleasant, lure a sadhaka in different directions.  

He starts with the choice between Shreyas and Preyas, which is good and pleasant. The concept of Shreyas - one which is good and Preyas - one which is pleasant, lure a sadhaka in different directions.  

अस्तीत्येवोपलब्धव्यस्तत्त्वभावेन चोभयोः । अस्तीत्येवोपलब्धस्य तत्त्वभावः प्रसीदति ॥ १३॥ (Kath. Upan. 2.3.13)

अस्तीत्येवोपलब्धव्यस्तत्त्वभावेन चोभयोः । अस्तीत्येवोपलब्धस्य तत्त्वभावः प्रसीदति ॥ १३॥ (Kath. Upan. 2.3.13)

Unborn, eternal, perpetual and ancient, beyond decay, this Atma is not killed when the body is killed. Addressed as "It" Self or Atma is said to be seated in the innermost cavity of the heart and attained only by abstracting the senses and mind from outer objective world and resolving this energy into Self Consciousness.

 

 

 

 

 

Unborn, eternal, perpetual and ancient, beyond decay, this Atma is not killed when the body is killed. Addressed as "It" Self or Atma is said to be seated in the innermost cavity of the heart and attained only by abstracting the senses and mind from outer objective world and resolving this energy into Self Consciousness.  

==  Discussion ==

==  Discussion ==