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Yama hastily comes to the gates to receive Nachiketa and duly offers him three boons, one for each night (of his stay) in an act to remedy the evil effect of an honorable guest lying without food at his doorstep. A spark even though it is just a spark, possesses all the qualities of the fire. Therefore it is not at all surprising that when Nachiketa entered Yamapuri after fasting for three days, Yama’s associates were told to bring him water and give him a resting place immediately.

Yama hastily comes to the gates to receive Nachiketa and duly offers him three boons, one for each night (of his stay) in an act to remedy the evil effect of an honorable guest lying without food at his doorstep. A spark even though it is just a spark, possesses all the qualities of the fire. Therefore it is not at all surprising that when Nachiketa entered Yamapuri after fasting for three days, Yama’s associates were told to bring him water and give him a resting place immediately.

Nachiketa who had already reached the platform of immortality has not come to Yamaloka for boons. However, Yamaraja begging Nachketa to ask him for a boon is one of most delightful aspects of this Vedic compilation. Nachiketa was forced to ask the boons, not for himself but as a favour to Yama<ref>Narayanacharya, K. S. (2011). ''Veda Sanskritiya Parichaya, Part I.'' Hubli:​Sahitya Prakashana​.</ref>. <blockquote>किँ्स्विद्यमस्य कर्तव्यं यन्मयाऽद्य करिष्यति ॥ ५॥ (Kath. Upan. 1.1.5)</blockquote><blockquote>kim̐svidyamasya kartavyaṁ yanmayā'dya kariṣyati ॥ 5॥ (Kath. Upan. 1.1.5)</blockquote>Meaning : what purpose can there of Yama, that my father will achieve through me (by sending me here). 

Nachiketa who had already reached the platform of immortality has not come to Yamaloka for boons. However, Yamaraja begging Nachketa to ask him for a boon is one of most delightful aspects of this Vedic compilation. Nachiketa was forced to ask the boons, not for himself but as a favour to Yama<ref name=":0">Narayanacharya, K. S. (2011). ''Veda Sanskritiya Parichaya, Part I.'' Hubli:​Sahitya Prakashana​.</ref>. <blockquote>किँ्स्विद्यमस्य कर्तव्यं यन्मयाऽद्य करिष्यति ॥ ५॥ (Kath. Upan. 1.1.5)</blockquote><blockquote>kim̐svidyamasya kartavyaṁ yanmayā'dya kariṣyati ॥ 5॥ (Kath. Upan. 1.1.5)</blockquote>Meaning : what purpose can there of Yama, that my father will achieve through me (by sending me here). 

"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.  

Yama replies as follows<blockquote>प्रते ब्रवीमि तदु मे निबोध स्वर्ग्यमग्निं नचिकेतः प्रजानन् । अनन्तलोकाप्तिमथो प्रतिष्ठां विद्धि त्वमेतं निहितं गुहायाम् ॥ १४॥ (Kath. Upan. 1.1.14)</blockquote><blockquote>pratē bravīmi tadu mē nibōdha svargyamagniṁ nacikētaḥ prajānan । anantalōkāptimathō pratiṣṭhāṁ viddhi tvamētaṁ nihitaṁ guhāyām ॥ 14॥ (Kath. Upan. 1.1.14)</blockquote>Meaning : I shall verily explain that (knowledge) which you seek to learn from me. Know that this Agni which is अनन्तलोकाप्तिम् ॥ the means to attain Infinite world (heaven), is the support of the Universe and know that this is located in the hidden place - in the intellect of wise men.<blockquote>लोकादिमग्निं तमुवाच तस्मै या इष्टका यावतीर्वा यथा वा । स चापि तत्प्रत्यवदद्यथोक्तं अथास्य मृत्युः पुनरेवाह तुष्टः ॥ १५॥ (Kath. Upan. 1.1.15)</blockquote><blockquote>lōkādimagniṁ tamuvāca tasmai yā iṣṭakā yāvatīrvā yathā vā । sa cāpi tatpratyavadadyathōktaṁ athāsya mr̥tyuḥ punarēvāha tuṣṭaḥ ॥ 15॥ (Kath. Upan. 1.1.15)</blockquote>Meaning : Mrithyu explained him about the Agni that is the source of the universe, the class and number of bricks, and the manner of arranging for the fire. Nachiketa too repeated verbatim, with understanding what was told.  

Yama replies as follows<blockquote>प्रते ब्रवीमि तदु मे निबोध स्वर्ग्यमग्निं नचिकेतः प्रजानन् । अनन्तलोकाप्तिमथो प्रतिष्ठां विद्धि त्वमेतं निहितं गुहायाम् ॥ १४॥ (Kath. Upan. 1.1.14)</blockquote><blockquote>pratē bravīmi tadu mē nibōdha svargyamagniṁ nacikētaḥ prajānan । anantalōkāptimathō pratiṣṭhāṁ viddhi tvamētaṁ nihitaṁ guhāyām ॥ 14॥ (Kath. Upan. 1.1.14)</blockquote>Meaning : I shall verily explain that (knowledge) which you seek to learn from me. Know that this Agni which is अनन्तलोकाप्तिम् ॥ the means to attain Infinite world (heaven), is the support of the Universe and know that this is located in the hidden place - in the intellect of wise men.<blockquote>लोकादिमग्निं तमुवाच तस्मै या इष्टका यावतीर्वा यथा वा । स चापि तत्प्रत्यवदद्यथोक्तं अथास्य मृत्युः पुनरेवाह तुष्टः ॥ १५॥ (Kath. Upan. 1.1.15)</blockquote><blockquote>lōkādimagniṁ tamuvāca tasmai yā iṣṭakā yāvatīrvā yathā vā । sa cāpi tatpratyavadadyathōktaṁ athāsya mr̥tyuḥ punarēvāha tuṣṭaḥ ॥ 15॥ (Kath. Upan. 1.1.15)</blockquote>Meaning : Mrithyu explained him about the Agni that is the source of the universe, the class and number of bricks, and the manner of arranging for the fire. Nachiketa too repeated verbatim, with understanding what was told.  

=== नचिकेताग्निः ॥ Nachiketaagni ===

=== नचिकेताग्निः ॥ Nachiketaagni ===

<blockquote>तमब्रवीत्प्रीयमाणो महात्मा वरं तवेहाद्य ददामि भूयः । तवैव नाम्ना भवितायमग्निः सृङ्कां चेमामनेकरूपां गृहाण ॥ १६॥ (Kath. Upan. 1.1.16)</blockquote><blockquote>tamabravītprīyamāṇō mahātmā varaṁ tavēhādya dadāmi bhūyaḥ । tavaiva nāmnā bhavitāyamagniḥ sr̥ṅkāṁ cēmāmanēkarūpāṁ gr̥hāṇa ॥ 16॥ (Kath. Upan. 1.1.16)</blockquote>Meaning : Feeling greatly pleased at the fitness of the disciple, Nachiketa, the high-souled one (Yama) gives him a fourth boon. This Agni (vidya) will be known by your name indeed. And accept this variously hued necklace symbolic of an additional knowledge about (variegated) karma because it leads to various results.      

Nachiketa's second question (at such a tender age) implies his knowledge and inquisitiveness for the Agnividya that grants Amurtatvam (immortality) or Moksha, which is beyond birth and death, a state of unboundedness.  The 1st question was asked from upetra’s perspective. Here he is asking from upaya’s perspective, the process.<blockquote>तमब्रवीत्प्रीयमाणो महात्मा वरं तवेहाद्य ददामि भूयः । तवैव नाम्ना भवितायमग्निः सृङ्कां चेमामनेकरूपां गृहाण ॥ १६॥ (Kath. Upan. 1.1.16)</blockquote><blockquote>tamabravītprīyamāṇō mahātmā varaṁ tavēhādya dadāmi bhūyaḥ । tavaiva nāmnā bhavitāyamagniḥ sr̥ṅkāṁ cēmāmanēkarūpāṁ gr̥hāṇa ॥ 16॥ (Kath. Upan. 1.1.16)</blockquote>Meaning : Feeling greatly pleased at the fitness of the disciple, Nachiketa, the high-souled one (Yama) gives him a fourth boon. This Agni (vidya) will be known by your name indeed. And accept this variously hued necklace symbolic of an additional knowledge about (variegated) karma because it leads to various results.      

Yama pleased with Nachiketa offers another boon besides the three boons. He 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. He 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.    

=== स्वर्गलोकः ॥ Svargaloka ===

=== स्वर्गलोकः ॥ Svargaloka ===

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

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

 

It is well known that Svargaloka or heavenly abode is not permanent as it gets destroyed at kalpanta. Here Nachiketa explains about a state of fearlessness or liberation from all kinds of fear. Different Upanishads explain the state of highest achievement in different ways. 

According to Sri. K. S. Narayanacharya<ref name=":0" /> - these are not the lands where one enjoys sensuality as described in kingdom of Devatas where many celestial beings exist along with Indra, it's king. The context describes Nachiketa as one who seeks Infinite Worlds अनन्तलोकाप्तिम् beyond such pleasures. Thus, the characteristics of [[लोकाः॥ Lokas|Svargaloka]] described by the enlightened Nachiketa does not equate with the Svargaloka. It is well known that Svargaloka or heavenly abode is not permanent as it gets destroyed at kalpanta. Here Nachiketa explains about a state of fearlessness or liberation from all kinds of fear. Different Upanishads explain the state of highest achievement in different ways as follows.   

==== Kenopanishad ====

==== Kenopanishad ====

On hearing the question Yama answers thus:<blockquote>देवैरत्रापि विचिकित्सितं पुरा न हि सुविज्ञेयमणुरेष धर्मः । अन्यं वरं नचिकेतो वृणीष्व मा मोपरोत्सीरति मा सृजैनम् ॥ २१॥ (Kath. Upan. 1.1.21)</blockquote><blockquote>dēvairatrāpi vicikitsitaṁ purā na hi suvijñēyamaṇurēṣa dharmaḥ । anyaṁ varaṁ nacikētō vr̥ṇīṣva mā mōparōtsīrati mā sr̥jainam ॥ 21॥ (Kath. Upan. 1.1.21)</blockquote>Meaning : In earlier days, even devatas had doubts regarding the subtle substance (the Self) which is not easily comprehended. So Nachiketa ! ask for some other boon and do not press me; give up this question that you asked of me.

On hearing the question Yama answers thus:<blockquote>देवैरत्रापि विचिकित्सितं पुरा न हि सुविज्ञेयमणुरेष धर्मः । अन्यं वरं नचिकेतो वृणीष्व मा मोपरोत्सीरति मा सृजैनम् ॥ २१॥ (Kath. Upan. 1.1.21)</blockquote><blockquote>dēvairatrāpi vicikitsitaṁ purā na hi suvijñēyamaṇurēṣa dharmaḥ । anyaṁ varaṁ nacikētō vr̥ṇīṣva mā mōparōtsīrati mā sr̥jainam ॥ 21॥ (Kath. Upan. 1.1.21)</blockquote>Meaning : In earlier days, even devatas had doubts regarding the subtle substance (the Self) which is not easily comprehended. So Nachiketa ! ask for some other boon and do not press me; give up this question that you asked of me.

Hearing this Nachiketa insists to know about Death from Yama as follows:<blockquote>देवैरत्रापि विचिकित्सितं किल त्वं च मृत्यो यन्न सुज्ञेयमात्थ । वक्ता चास्य त्वादृगन्यो न लभ्यो नान्यो वरस्तुल्य एतस्य कश्चित् ॥ २२॥ (Kath. Upan. 1.1.22)</blockquote><blockquote>dēvairatrāpi vicikitsitaṁ kila tvaṁ ca mr̥tyō yanna sujñēyamāttha । vaktā cāsya tvādr̥ganyō na labhyō nānyō varastulya ētasya kaścit ॥ 22॥ (Kath. Upan. 1.1.22)</blockquote>Meaning : When even devatas had doubt about this subject, and O Yama! since you say that It (Knowledge of Self) is not well comprehended, and any other such learned instructor as yourself is not to be found even on searching, therefore there is no other boon comparable to this one.

Hearing this Nachiketa insists to know about Death from Yama as follows:<blockquote>देवैरत्रापि विचिकित्सितं किल त्वं च मृत्यो यन्न सुज्ञेयमात्थ । वक्ता चास्य त्वादृगन्यो न लभ्यो नान्यो वरस्तुल्य एतस्य कश्चित् ॥ २२॥ (Kath. Upan. 1.1.22)</blockquote><blockquote>dēvairatrāpi vicikitsitaṁ kila tvaṁ ca mr̥tyō yanna sujñēyamāttha । vaktā cāsya tvādr̥ganyō na labhyō nānyō varastulya ētasya kaścit ॥ 22॥ (Kath. Upan. 1.1.22)</blockquote>Meaning : O Yama! When even devatas had doubt about this subject, that It (Knowledge of Self) is not well comprehended and any other such learned instructor as yourself is not to be found even on searching, therefore there is no other boon comparable to this one.

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 by offering various things such as granting 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. 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?"<blockquote>यस्मिन्निदं विचिकित्सन्ति मृत्यो यत्साम्पराये महति ब्रूहि नस्तत् । योऽयं वरो गूढमनुप्रविष्टो नान्यं तस्मान्नचिकेता वृणीते ॥ २९॥ (Kath. Upan. 1.1.29)</blockquote><blockquote>yasminnidaṁ vicikitsanti mr̥tyō yatsāmparāyē mahati brūhi nastat । yō'yaṁ varō gūḍhamanupraviṣṭō nānyaṁ tasmānnacikētā vr̥ṇītē ॥ 29॥ (Kath. Upan. 1.1.29)</blockquote>Meaning : Oh Mrityu ! tell me what I pray you for. About which (Self) people entertain many doubts as to whether It exists or not, in the context of the next world and whose knowledge leads to a great result. This boon that relates to the Self, which is inscrutable and secretive - is what Nachiketa prayed for.  

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?"<blockquote>यस्मिन्निदं विचिकित्सन्ति मृत्यो यत्साम्पराये महति ब्रूहि नस्तत् । योऽयं वरो गूढमनुप्रविष्टो नान्यं तस्मान्नचिकेता वृणीते ॥ २९॥ (Kath. Upan. 1.1.29)</blockquote><blockquote>yasminnidaṁ vicikitsanti mr̥tyō yatsāmparāyē mahati brūhi nastat । yō'yaṁ varō gūḍhamanupraviṣṭō nānyaṁ tasmānnacikētā vr̥ṇītē ॥ 29॥ (Kath. Upan. 1.1.29)</blockquote>Meaning : Oh Mrityu ! tell me what I pray you for. About which (Self) people entertain many doubts as to whether It exists or not, in the context of the next world and whose knowledge leads to a great result. This boon that relates to the Self, which is inscrutable and secretive - is what Nachiketa prayed for.  

=== Esoteric meaning ===

=== ब्रह्मविद्या ॥ Knowledge of Brahman ===

Nachiketa’s third question is very subtle and its significance forms the essence of Kathopanishad. It can be said  that the entire purva paksha of vedanta is hidden in this question.  

Nachiketa’s third question is very subtle and its significance forms the essence of Kathopanishad. It can be said  that the entire purva paksha of vedanta is hidden in this question.

The Charvaka’s philosophy has been one of the oldest and most prominent opponents of Vedanta philosophy. The Charvaka school does not believe in existence of soul or Atma, and existence after death. Charvakas believe that death is moksha and there is no other place or Brahmaloka that the soul can transmigrate to. It may appear to the intelligent persons that Nachiketa’s question is similar to the Charvaka school of thought.    

The Charvaka’s philosophy has been one of the oldest and most prominent opponents of Vedanta philosophy. The Charvaka school does not believe in existence of soul or Atma, and existence after death. Charvakas believe that death is moksha and there is no other place or Brahmaloka that the soul can transmigrate to. It may appear to the intelligent persons that Nachiketa’s question is similar to the Charvaka school of thought<ref name=":0" />.    

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 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<ref name=":0" />.  

=== 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 Brahman (Self) to him.

 

Yama starts with the choice between [[Shreyas (श्रेयस्) and Preyas (प्रेयस्)|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.<blockquote>एतद्ध्येवाक्षरं ब्रह्म एतद्ध्येवाक्षरं परम् । एतद्ध्येवाक्षरं ज्ञात्वा यो यदिच्छति तस्य तत् ॥ १६॥ (Kath. Upan. 1.2.16)</blockquote><blockquote>etaddhyevākṣaraṁ brahma etaddhyevākṣaraṁ param । etaddhyevākṣaraṁ jñātvā yo yadicchati tasya tat ॥ 16॥ (Kath. Upan. 1.2.16)</blockquote>Meaning : This letter (OM) indeed, is the Brahman and this is indeed the supreme. Knowing which one letter, one obtains what he desires.   

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. <blockquote>एतद्ध्येवाक्षरं ब्रह्म एतद्ध्येवाक्षरं परम् । एतद्ध्येवाक्षरं ज्ञात्वा यो यदिच्छति तस्य तत् ॥ १६॥ (Kath. Upan. 1.2.16)</blockquote><blockquote>etaddhyevākṣaraṁ brahma etaddhyevākṣaraṁ param । etaddhyevākṣaraṁ jñātvā yo yadicchati tasya tat ॥ 16॥ (Kath. Upan. 1.2.16)</blockquote>Meaning : This letter '''ॐ ॥ OM''' '''is Brahman''', this is indeed the supreme. Knowing which one letter, one obtains what he desires.   

The knowledge, untouched by the outer objects, reveals itself to the man of concentrated mind on the utterance of the word OM. (ref 5)  

The knowledge, untouched by the outer objects, reveals itself to the man of concentrated mind on the utterance of the word OM<ref>Swami Gambhiranand, (1957) ''Eight Upanishads, With the Commentary of Sankaracarya, Vol 1.'' Calcutta: Advaita Ashrama http://estudantedavedanta.net/Eight-Upanisads-Vol-1.pdf</ref>.  

Yama being a Brahmanistha himself explains about Atma - which is difficult to understand as it is subtler than the subtlest and cannot be comprehended by any logical explanation. This omnicient "it" is not born, nor does it die. It does not come from anywhere and it does not become into anything, hence call "Asti" or "Exists". <blockquote>नैव वाचा न मनसा प्राप्तुं शक्यो न चक्षुषा । अस्तीति ब्रुवतोऽन्यत्र कथं तदुपलभ्यते ॥ १२॥ (Kath. Upan. 2.3.12)</blockquote><blockquote>naiva vācā na manasā prāptuṁ śakyō na cakṣuṣā । astīti bruvatō'nyatra kathaṁ tadupalabhyatē ॥ 12॥ (Kath. Upan. 2.3.12)</blockquote>Meaning : It cannot be attained (understood) through speech (words of expression), nor through mind (intellectual processes), nor through the eye (sense organs). How can It be known to anyone apart from him who speak of It as existing?

Yama being a Brahmanistha himself explains about Atma - which is difficult to understand as it is subtler than the subtlest and cannot be comprehended by any logical explanation. This omnicient "it" is not born, nor does it die. It does not come from anywhere and it does not become into anything, hence called as "Asti" or "Exists". <blockquote>नैव वाचा न मनसा प्राप्तुं शक्यो न चक्षुषा । अस्तीति ब्रुवतोऽन्यत्र कथं तदुपलभ्यते ॥ १२॥ (Kath. Upan. 2.3.12)</blockquote><blockquote>naiva vācā na manasā prāptuṁ śakyō na cakṣuṣā । astīti bruvatō'nyatra kathaṁ tadupalabhyatē ॥ 12॥ (Kath. Upan. 2.3.12)</blockquote>Meaning : It cannot be attained (understood) through speech (words of expression), nor through mind (intellectual processes), nor through the eye (sense organs). How can It be known to anyone apart from him who speak of It as existing?

The idea is that "It" is not perceived in any way by external means. If the world had no root, this creation would be filled with non-existence and would be perceived as non-existent. However, this not being the case, creation is perceived as "existing", just as a pot produced from mrittika or earth are perceived as permeated with earth.  Therefore the Self, the root of the Universe, is to be realized as existing. Why? <blockquote>अस्तीत्येवोपलब्धव्यस्तत्त्वभावेन चोभयोः । अस्तीत्येवोपलब्धस्य तत्त्वभावः प्रसीदति ॥ १३॥ (Kath. Upan. 2.3.13)</blockquote><blockquote>astītyēvōpalabdhavyastattvabhāvēna cōbhayōḥ । astītyēvōpalabdhasya tattvabhāvaḥ prasīdati ॥ 13॥ (Kath. Upan. 2.3.13)</blockquote>Meaning : The Self is (primarily) to be realised as existing and then only as It really is. Of these two aspects, the true nature of It reveals itself to one who believes It as existing.<blockquote>यदा सर्वे प्रमुच्यन्ते कामा येऽस्य हृदि श्रिताः । अथ मर्त्योऽमृतो भवत्यत्र ब्रह्म समश्नुते ॥ १४॥ (Kath. Upan. 2.3.14)</blockquote><blockquote>yadā sarvē pramucyantē kāmā yē'sya hr̥di śritāḥ । atha martyō'mr̥tō bhavatyatra brahma samaśnutē ॥ 14॥ (Kath. Upan. 2.3.14)</blockquote>Meaning : When all the desires that are dwelling in one's heart cease to be present, then a mortal becomes immortal and attains Brahman here. <blockquote>अङ्गुष्ठमात्रः पुरुषोऽन्तरात्मा सदा जनानां हृदये संनिविष्टः । तं स्वाच्छरीरात्प्रवृहेन्मुञ्जादिवेषीकां धैर्येण । तं विद्याच्छुक्रममृतं तं विद्याच्छुक्रममृतमिति ॥ १७॥ (Kath. Upan. 2.3.17)</blockquote><blockquote>aṅguṣṭhamātraḥ puruṣō'ntarātmā sadā janānāṁ hr̥dayē saṁniviṣṭaḥ । taṁ svāccharīrātpravr̥hēnmuñjādivēṣīkāṁ dhairyēṇa । taṁ vidyācchukramamr̥taṁ taṁ vidyācchukramamr̥tamiti ॥ 17॥ (Kath. Upan. 2.3.17)</blockquote>Meaning : The Purusha, अन्तरात्मा indwelling Self called as Atma, of the size of a thumb, is ever seated in the heart of all living beings.  One should courageously separate Him from one's body like a stalk separated from the reed (Munja). Know that it is pure and immortal.  

The idea is that "It" is not perceived in any way by external means. If the world had no root, this creation would be filled with non-existence and would be perceived as non-existent. However, this not being the case, creation is perceived as "existing", just as a pot produced from mrittika or earth are perceived as permeated with earth.  Therefore the Self, the root of the Universe, is to be realized as existing. Why? <blockquote>अस्तीत्येवोपलब्धव्यस्तत्त्वभावेन चोभयोः । अस्तीत्येवोपलब्धस्य तत्त्वभावः प्रसीदति ॥ १३॥ (Kath. Upan. 2.3.13)</blockquote><blockquote>astītyēvōpalabdhavyastattvabhāvēna cōbhayōḥ । astītyēvōpalabdhasya tattvabhāvaḥ prasīdati ॥ 13॥ (Kath. Upan. 2.3.13)</blockquote>Meaning : The Self is (primarily) to be realised as existing and then only as It really is. Of these two aspects, the true nature of It reveals itself to one who believes It as existing.<blockquote>यदा सर्वे प्रमुच्यन्ते कामा येऽस्य हृदि श्रिताः । अथ मर्त्योऽमृतो भवत्यत्र ब्रह्म समश्नुते ॥ १४॥ (Kath. Upan. 2.3.14)</blockquote><blockquote>yadā sarvē pramucyantē kāmā yē'sya hr̥di śritāḥ । atha martyō'mr̥tō bhavatyatra brahma samaśnutē ॥ 14॥ (Kath. Upan. 2.3.14)</blockquote>Meaning : When all the desires that are dwelling in one's heart cease to be present, then a mortal becomes immortal and attains Brahman here. <blockquote>अङ्गुष्ठमात्रः पुरुषोऽन्तरात्मा सदा जनानां हृदये संनिविष्टः । तं स्वाच्छरीरात्प्रवृहेन्मुञ्जादिवेषीकां धैर्येण । तं विद्याच्छुक्रममृतं तं विद्याच्छुक्रममृतमिति ॥ १७॥ (Kath. Upan. 2.3.17)</blockquote><blockquote>aṅguṣṭhamātraḥ puruṣō'ntarātmā sadā janānāṁ hr̥dayē saṁniviṣṭaḥ । taṁ svāccharīrātpravr̥hēnmuñjādivēṣīkāṁ dhairyēṇa । taṁ vidyācchukramamr̥taṁ taṁ vidyācchukramamr̥tamiti ॥ 17॥ (Kath. Upan. 2.3.17)</blockquote>Meaning : The Purusha, अन्तरात्मा indwelling Self called as Atma, of the size of a thumb, is ever seated in the heart of all living beings.  One should courageously separate Him from one's body like a stalk separated from the reed (Munja). Know that it is pure and immortal.  

== References ==

== References ==

#Vasu, Srisa Chandra. (1905). ''Kathopanishad.'' Allahabad: Allahabad Press. <nowiki/>https://archive.org/stream/KathaUpanisad/Katha_upani%E1%B9%A3ad#page/n11/mode/1up

# Vasu, Srisa Chandra. (1905). ''Kathopanishad.'' Allahabad: Allahabad Press. <nowiki/>https://archive.org/stream/KathaUpanisad/Katha_upani%E1%B9%A3ad#page/n11/mode/1up  

# Swami Gambhiranand, (1957) ''Eight Upanishads, With the Commentary of Sankaracarya, Vol 1.'' Calcutta: Advaita Ashrama http://estudantedavedanta.net/Eight-Upanisads-Vol-1.pdf  

# Swami Gambhiranand, (1957) ''Eight Upanishads, With the Commentary of Sankaracarya, Vol 1.'' Calcutta: Advaita Ashrama http://estudantedavedanta.net/Eight-Upanisads-Vol-1.pdf  

# Saraswati, Sw. Sivananda, (1936).  ''Dialogues from Upanishads.'' Amritsar: Em. Airi, Editor Ideal Home Magazine.

# Saraswati, Sw. Sivananda, (1936).  ''Dialogues from Upanishads.'' Amritsar: Em. Airi, Editor Ideal Home Magazine.

# Asopa, Govind Narayan (1940) ''Dasopanishatsaara, With Hindi Translation.'' Jodhpur: Govind Bhavan

# Asopa, Govind Narayan (1940) ''Dasopanishatsaara, With Hindi Translation.'' Jodhpur: Govind Bhavan