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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 belonging to Krishna Yajurveda shaka of Taittriya Samhita.  

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 belonging to Krishna Yajurveda shaka of Taittriya Samhita.  

== Kathopanishad Saaram ==

== कठोपनिषद्सारम् ॥ Kathopanishad Saaram ==

This Upanishad is commonly studied to understand the secret of Death unraveled through the dialogue between Nachiketa and Mrityu (Yama, the devata for death). Kathopanishad is a short exposition consisting of 3 adhyayas, each of which is divided into 3 vallis (ref 3). Each valli has varying number of slokas embedded with words of great thoughts that reveal the secrets to the path of realization of the Self.  

This Upanishad is commonly studied to understand the secret of Death unraveled through the dialogue between Nachiketa and Mrityu (Yama, the devata for death). Kathopanishad is a short exposition consisting of 3 adhyayas, each of which is divided into 3 vallis (ref 3). Each valli has varying number of slokas embedded with words of great thoughts that reveal the secrets to the path of realization of the Self.  

In Upanishad Shri, Pandit Ramachandra summarizes the essences of Kathopanishad as follows  

In Upanishad Shri, Pandit Ramachandra summarizes the essence of Kathopanishad as follows  

स्वान्तःप्राणाक्षिवाणीप्रभृति च विषयाभासकं यस्य योगाद् यन्न प्राप्नोति चैतद्विदितं यद्भवेन्नात्मरूपम्। इन्द्राद्या देवमुख्या अपि किल न विदुर्यस्य शक्तिं निगूढां तद्बुद्धं येन सोऽसौ भवति नरवरोऽनन्तसौख्यप्रतिष्ठः ॥  

स्वान्तःप्राणाक्षिवाणीप्रभृति च विषयाभासकं यस्य योगाद् यन्न प्राप्नोति चैतद्विदितं यद्भवेन्नात्मरूपम्। इन्द्राद्या देवमुख्या अपि किल न विदुर्यस्य शक्तिं निगूढां तद्बुद्धं येन सोऽसौ भवति नरवरोऽनन्तसौख्यप्रतिष्ठः ॥  

== Atithi maryada ==

 

== अतिथिमर्यादा ॥ Atithi maryada ==

When the Yama’s family offered entry and welcome to Nachiketa, he refuses and remains at the gate of Yamapuri for three nights without food as Yama the host was not present. Upon return the gate-keepers address Yama as follows to carry water for Nachiketa.

When the Yama’s family offered entry and welcome to Nachiketa, he refuses and remains at the gate of Yamapuri for three nights without food as Yama the host was not present. Upon return the gate-keepers address Yama as follows to carry water for Nachiketa.

Nachiketa's boons from Yamaraja reveals his sterling qualities and character.  

Nachiketa's boons from Yamaraja reveals his sterling qualities and character.  

== The first boon - Sadhaka Gunas  ==

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

शान्तसङ्कल्पः सुमना यथा स्याद्वीतमन्युर्गौतमो माभिमृत्यो । त्वत्प्रसृष्टं माऽभिवदेत्प्रतीत एतत् त्रयाणां प्रथम वरं वृणे ॥ १०॥ (Kath. Upan. 1.1.10)

शान्तसङ्कल्पः सुमना यथा स्याद्वीतमन्युर्गौतमो माभिमृत्यो । त्वत्प्रसृष्टं माऽभिवदेत्प्रतीत एतत् त्रयाणां प्रथम वरं वृणे ॥ १०॥ (Kath. Upan. 1.1.10)

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.  

== The Second boon - Agni Vidya ==

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

स्वर्गे लोके न भयं किञ्चनास्ति न तत्र त्वं न जरया बिभेति । उभे तीर्त्वा अशनायापिपासे शोकातिगो मोदते स्वर्गलोके ॥ १२॥ (Kath. Upan. 1.1.12)

स्वर्गे लोके न भयं किञ्चनास्ति न तत्र त्वं न जरया बिभेति । उभे तीर्त्वा अशनायापिपासे शोकातिगो मोदते स्वर्गलोके ॥ १२॥ (Kath. Upan. 1.1.12)

Here Yama’s description of highest loka - being eternal and unlimited indicates that the Svarga mentioned here is not the ordinary Svargaloka, but eternal abode which is a point of no return; rather the sadhaka will be installed there forever.     

Here Yama’s description of highest loka - being eternal and unlimited indicates that the Svarga mentioned here is not the ordinary Svargaloka, but eternal abode which is a point of no return; rather the sadhaka will be installed there forever.     

=== Nachiketaagni ===

=== नचिकेताग्निः ॥ Nachiketaagni ===

तमब्रवीत्प्रीयमाणो महात्मा वरं तवेहाद्य ददामि भूयः । तवैव नाम्ना भवितायमग्निः सृङ्कां चेमामनेकरूपां गृहाण ॥ १६॥ (Kath. Upan. 1.1.16)   

तमब्रवीत्प्रीयमाणो महात्मा वरं तवेहाद्य ददामि भूयः । तवैव नाम्ना भवितायमग्निः सृङ्कां चेमामनेकरूपां गृहाण ॥ १६॥ (Kath. Upan. 1.1.16)   

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 ===

=== स्वर्गलोकः ॥ Svargaloka ===

In the present context the word स्वर्गलोकः  Svargaloka has been used to explain the place attained by a realized soul.  

In the present context the word स्वर्गलोकः  Svargaloka has been used to explain the place attained by a realized soul.  

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.

== The Third Boon - Knowledge of Self ==

== तृतीयम् वरम् ॥ 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.  

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.  

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.  

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 ===

=== ब्रह्मविद्या ॥ Knowledge of Brahman ===

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.

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

Yama 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.  

While Shreyas - good is difficult to endure and it leads one to the Brahman (Absolute) and he attains Moksha or liberation from samsara. Preyas on the other hand is pleasure and is intimately connected with the body, which prevents a sadhaka from choosing the good. It becomes very clear that one cannot pursue good and the pleasant at the same time, just as light and dark cannot be perceived in the same place.

While Shreyas - good is difficult to endure and it leads one to the Brahman (Absolute) and he attains Moksha or liberation from samsara. Preyas on the other hand is pleasure and is intimately connected with the body, which prevents a sadhaka from choosing the good. It becomes very clear that one cannot pursue good and the pleasant at the same time, just as light and dark cannot be perceived in the same place.

Unborn, eternal, perpetual and ancient, beyond decay, this Atma is not killed when the body is killed. Addressed as "It" Self, Atma or Brahman 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 Brahman.     

Unborn, eternal, perpetual and ancient, beyond decay, this Atma is not killed when the body is killed. Addressed as "It" Self, Atma or Brahman 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 Brahman.     

==  Discussion ==

==  सम्वाद || Discussion ==

Till date there are many different versions about the understanding of life after death which let to a lot of speculation and debate. Similarly there is diversity of thought as regards to Moksha.  Sri K. Ramesh (Bharatiya Vidvat Parishad) presents a simple summary of different thoughts about Moksha a few as given below

Till date there are many different versions about the understanding of life after death which let to a lot of speculation and debate. Similarly there is diversity of thought as regards to Moksha.  Sri K. Ramesh (Bharatiya Vidvat Parishad) presents a simple summary of different thoughts about Moksha a few as given below

# Realization of Self as Brahman is Moksha according to Vedas and Upanishads. The knower of Self is called as “JNANI” or “Brahman Jnani”. 

# Realization of Self as Brahman is Moksha according to Vedas and Upanishads. The knower of Self is called as “JNANI” or “Brahman Jnani”.