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A small mention about Nachiketa's father, वाजश्रवाः || Vaajasrava (Samskrit : वाजश्रवा) who was also called as औद्दालकिः || Auddalaki,  अरुणिः || Aruni,  गौतमः|| Goutama.     

A small mention about Nachiketa's father, वाजश्रवाः || Vaajasrava (Samskrit : वाजश्रवा) who was also called as औद्दालकिः || Auddalaki,  अरुणिः || Aruni,  गौतमः|| Goutama.     

वाजम् अन्नं तद्दानादिनिमित्तं श्रवः - यशः, यस्य सः वाजश्रवाः || One who obtains fame by giving away Annam (grains or food) in charity is Vaajasrava<ref name=":0232" /><ref name=":1">Swami Gambhiranand, (1957) ''Eight Upanishads, With the Commentary of Sankaracarya, Vol 1.'' Calcutta: Advaita Ashrama <nowiki>http://estudantedavedanta.net/Eight-Upanisads-Vol-1.pdf</nowiki></ref><ref name=":2">Sitarama Sastry. S.(1923) ''Katha and Prasna Upanishads and Sri Sankara's Commentary''. Madras: The India Printing Works</ref>.     

वाजम् अन्नं तद्दानादिनिमित्तं श्रवः - यशः, यस्य सः वाजश्रवाः || One who obtains fame by giving away Annam (grains or food) in charity is Vaajasrava<ref name=":02322" /><ref name=":12">Swami Gambhiranand, (1957) ''Eight Upanishads, With the Commentary of Sankaracarya, Vol 1.'' Calcutta: Advaita Ashrama <nowiki>http://estudantedavedanta.net/Eight-Upanisads-Vol-1.pdf</nowiki></ref><ref name=":22">Sitarama Sastry. S.(1923) ''Katha and Prasna Upanishads and Sri Sankara's Commentary''. Madras: The India Printing Works</ref>.     

The names औद्दालकिः || Auddalaki,  अरुणिः || Aruni have been given to Vaajasrava based on the principle of dharmasastras as  द्वामुष्यायणः || Dvamushyaayana. Dvamushyaayana is a son who is born to a brotherless girl given in marriage to the groom with whom a previous arrangement has been made (during marriage) that "the son born to you and this kanya (my daughter) should perform the shraddha karma for us (me and my wife)"<ref name=":0232" /><ref>Dvamushsyaayana context : [http://shodhganga.inflibnet.ac.in/bitstream/10603/132007/10/10_chapter%205.pdf See Page 121 referring to Vatsyayana smriti (17.18) in footnote]</ref>. Vaajasrava also obtained the name Goutama as he is born in the lineage of Goutama rishi.     

The names औद्दालकिः || Auddalaki,  अरुणिः || Aruni have been given to Vaajasrava based on the principle of dharmasastras as  द्वामुष्यायणः || Dvaamushyaayana. Dvaamushyaayana is referred to a male child who is born to a brotherless girl given in marriage to the groom with whom a previous arrangement has been made (during marriage) that "the son born to you and this kanya (my daughter) should perform the shraddha karma for us (me and my wife)"<ref name=":02322" /><ref>Dvamushsyaayana context : [http://shodhganga.inflibnet.ac.in/bitstream/10603/132007/10/10_chapter%205.pdf See Page 121 referring to Vatsyayana smriti (17.18) in footnote]</ref>. Vaajasrava also obtained the name Gautama as he is born in the lineage of Gautama rishi.     

== पाठान्तिरम् ॥Pathaantara ==

== पाठान्तिरम् ॥Pathaantara ==

While the story of Nachiketa as given in Kathopanishad is discussed and widely discoursed, this episode is also described much earlier in the Rig veda, which are the oldest available texts, where the name Nachiketa is not mentioned, but the rest of the events are described to be congruent with the version given in Kathopanishad.  

While the story of Nachiketa as given in Kathopanishad is discussed and widely discoursed, this episode is also described much earlier in the Rig veda, which are the oldest available texts, where the name Nachiketa is not mentioned, but the rest of the events are described to be congruent with the version given in Kathopanishad.  

इ॒दं य॒मस्य॒ साद॑नं देवमा॒नं यदु॒च्यते॑ । इ॒यम॑स्य धम्यते ना॒ळीर॒यं गी॒र्भिः परि॑ष्कृतः ॥७

इ॒दं य॒मस्य॒ साद॑नं देवमा॒नं यदु॒च्यते॑ । इ॒यम॑स्य धम्यते ना॒ळीर॒यं गी॒र्भिः परि॑ष्कृतः ॥७

Once a rishi cursed his son to "visit Yama" and advised him the way to return back after visiting him. Even though kumara was at first anguished by his father's words, kumara comforted himself as his father's order to "tread in the path of his ancestors" to "stay with his ancestors", so he ascends to the abode of Yama<ref name=":0232">Kodandaramacharyulu. K. (2011) Kathopanishat - Samajikaamsamulu (Pages 78 to 92) from Upanishat Sudha Lahari, Hyderabad: Sahiti Samskritika Samstha</ref>. In the conversation with Yama it is revealed that the world is the कर्मक्षेत्र ॥ karmakshetra (the ground for enacting the karma) and all living beings take birth, blame themselves and yet again be born based on their past actions. Paramatma is eternal and bears witness to all actions. 

Once a rishi cursed his son to "visit Yama" and advised him the way to return back after visiting him. Even though kumara was at first anguished by his father's words, kumara comforted himself as his father's order to "tread in the path of his ancestors" to "stay with his ancestors", so he ascends to the abode of Yama<ref name=":02322">Kodandaramacharyulu. K. (2011) Kathopanishat - Samajikaamsamulu (Pages 78 to 92) from Upanishat Sudha Lahari, Hyderabad: Sahiti Samskritika Samstha</ref>. In the conversation with Yama it is revealed that the world is the कर्मक्षेत्र ॥ karmakshetra (the ground for enacting the karma) and all living beings take birth, blame themselves and yet again be born based on their past actions. Paramatma is eternal and bears witness to all actions. 

According to Sri. K. S. Narayanacharya<ref name=":0">Narayanacharya, K. S. (2011). ''Veda Sanskritiya Parichaya, Part I.'' Hubli:​Sahitya Prakashana​.</ref>, the Rig samhita gives a unique explanation about this episode. Nachiketa, while traveling to Yama's abode spoke to himself: <blockquote>"Yama's abode is like a big leafy tree that provides shelter to all. Pitris (ancestors) who performed pious activities reside there. The Lord of Death cuts life and the living entities fall like  leaves from the tree, hence Yama is known as vrksa vraschyan (to cut). Yama is happy with his family in this land of death and for me to reside in such place along with my pitris is the desire of my father.    Amongst the men my father is the best."  </blockquote><blockquote>"what is wrong in going to that place where my ancestors have gone?  What is the harm if i come to such a land?  By having such a desire my father has not acted wrongly, despite his harsh words. Yes certainly for some time i was agitated because of anxiety, but once my anger subsided, i have myself chosen to follow the orders of my father as a duty and I have come here to Yamaloka" (Rig. Veda. 10.135 -1 and 2)</blockquote>These words reveal Nachiketa’s great wisdom, thoughtfulness and critical thinking.  

According to Sri. K. S. Narayanacharya<ref name=":02">Narayanacharya, K. S. (2011). ''Veda Sanskritiya Parichaya, Part I.'' Hubli:​Sahitya Prakashana​.</ref>, the Rig samhita gives a unique explanation about this episode. Nachiketa, while traveling to Yama's abode spoke to himself: <blockquote>"Yama's abode is like a big leafy tree that provides shelter to all. Pitris (ancestors) who performed pious activities reside there. The Lord of Death cuts life and the living entities fall like  leaves from the tree, hence Yama is known as vrksa vraschyan (to cut). Yama is happy with his family in this land of death and for me to reside in such place along with my pitris is the desire of my father.    Amongst the men my father is the best."  </blockquote><blockquote>"what is wrong in going to that place where my ancestors have gone?  What is the harm if i come to such a land?  By having such a desire my father has not acted wrongly, despite his harsh words. Yes certainly for some time i was agitated because of anxiety, but once my anger subsided, i have myself chosen to follow the orders of my father as a duty and I have come here to Yamaloka" (Rig. Veda. 10.135 -1 and 2)</blockquote>These words reveal Nachiketa’s great wisdom, thoughtfulness and critical thinking.  

=== Taittiriya Brahmana ===

=== Taittiriya Brahmana ===

Taittriya brahmana, 3rd Kanda, 11th Prapathaka<ref>https://sa.wikisource.org/s/h38</ref> refers to the legend of Nachiketa under the heading नाचिकेताग्निचयनम् || Nachiketaagnichayanam.  The process of Agnichayana is given in this brahmana mantras from 3.11.1 to 7 kandikas.   

Taittriya brahmana, 3rd Kanda, 11th Prapathaka<ref>https://sa.wikisource.org/s/h38</ref> refers to the legend of Nachiketa under the heading नाचिकेताग्निचयनम् || Nachiketaagnichayanam.  The process of Agnichayana is given in this brahmana mantras from 3.11.1 to 7 kandikas.   

A slightly different version of the story is mentioned according to Taittriya Brahmana<ref name=":0232" />. Upon hearing his father, Vaajasravas's curse, to give him to Mrityu, Nachiketa consoles himself that by his going to Yamapuri, his father's impropriety will be nullified. As he sets forth on his journey, Asareeravani, the unseen voice directs him to go to Yamapuri when Yama is not present and thereafter fast for three days. Yama, on his return, will ask what he had eaten in the three days (Taitt. Brah. 3.11.8.43). Asareeravaani advises Nachiketa to reply as follows  

A slightly different version of the story is mentioned according to Taittriya Brahmana<ref name=":02322" />. Upon hearing his father, Vaajasravas's curse, to give him to Mrityu, Nachiketa consoles himself that by his going to Yamapuri, his father's impropriety will be nullified. As he sets forth on his journey, Asareeravani, the unseen voice directs him to go to Yamapuri when Yama is not present and thereafter fast for three days. Yama, on his return, will ask what he had eaten in the three days (Taitt. Brah. 3.11.8.43). Asareeravaani advises Nachiketa to reply as follows  

On the first day : प्रजां त इति I ate your people (3.11.8.45)

On the first day : प्रजां त इति I ate your people (3.11.8.45)

The version of the legend given in Kathopanishad has been widely discussed and many critical editions have been given on this topic by different scholars. Under the heading [[Yama Nachiketa - 3 Boons (यम नचिकेत वरप्रदानम्)|Yama and Nachiketa - three boons]], the dialogue according to Kathopanishad has been discussed in detail.   

The version of the legend given in Kathopanishad has been widely discussed and many critical editions have been given on this topic by different scholars. Under the heading [[Yama Nachiketa - 3 Boons (यम नचिकेत वरप्रदानम्)|Yama and Nachiketa - three boons]], the dialogue according to Kathopanishad has been discussed in detail.   

=== Varaahapuranam ===

=== Varaahapuranam ===

Maharshi Vaisampayana relates this story of Nachiketa to King Janamejaya according to Varahapurana<ref name=":0232" />. The story of Nachiketa starts in Adhyaya 193 of Varahapurana<ref>[https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A4%B0%E0%A4%BE%E0%A4%B9%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D sa.wikisource.org/varahapuranam]</ref> with नचिकेतः प्रयाणवर्णनम् ।। Description of journey of Nachiketa (to Yamapuri). Janamejaya asks Vaisamapaya rishi as follows     

Maharshi Vaisampayana relates this story of Nachiketa to King Janamejaya according to Varahapurana<ref name=":02322" />. The story of Nachiketa starts in Adhyaya 193 of Varahapurana<ref>[https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A4%B0%E0%A4%BE%E0%A4%B9%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D sa.wikisource.org/varahapuranam]</ref> with नचिकेतः प्रयाणवर्णनम् ।। Description of journey of Nachiketa (to Yamapuri). Janamejaya asks Vaisamapaya rishi as follows     

भगवञ्जायते तीव्रं चिन्तयानस्य सुव्रत ।। कर्मपाकफलं यस्मिन्मानुषैरुपभुज्यते।।६।। (Vara. Pura. 193.6)     

भगवञ्जायते तीव्रं चिन्तयानस्य सुव्रत ।। कर्मपाकफलं यस्मिन्मानुषैरुपभुज्यते।।६।। (Vara. Pura. 193.6)     

Thus Nachiketa shares his experiences in Yamapuri.

Thus Nachiketa shares his experiences in Yamapuri.

=== Mahabharata ===

=== Mahabharata ===

Shabdakalpadruma also cites Nachiketa's story in Mahabharata - Anushashana parva (13.71.2 to 21) <ref name=":0232" /><ref>[http://www.rsvidyapeetha.ac.in/cgi-bin/maha/out-parva.cgi Mahabharata : Anushasana Parva 71 Adhyaya (Slokas 2 to 21)]</ref><ref>[https://archive.org/stream/TheMahabharataOfKrishna-dwaipayanaVyasa/MahabharataOfVyasa-EnglishTranslationByKMGanguli#page/n5125/mode/2up/search/Nachiketa Ganguli, K. M. (English Translation) ''The Mahabharata of Krishna-Dwaipayana'' Anushasana Parva (Adhyaya 71)]</ref> In the context of Yudhisthira's questioning Bhishma about the merits of making donations of cows, Bhishma recites Nachiketa's story. Similar to the version as given in Varahapurana, there are descriptions Yamapuri including the mansions, rivers and streams of milk and ghee for the enjoyment of righteous persons who have made the gifts of cows. <blockquote>ऋषिरुद्दालकिर्दीक्षामुपगम्य ततः सुतम्। त्वं मामुपचरस्वेति नाचिकेतमभाषत॥ (13-71-3) </blockquote><blockquote>r̥ṣiruddālakirdīkṣāmupagamya tataḥ sutam। tvaṁ māmupacarasvēti nācikētamabhāṣata॥ (13-71-3)</blockquote><blockquote>यानं समारोप्य तु मां स देवो वाहैर्युक्तं सुप्रभं भानुमत्तत्। सन्दर्शयामास तदात्मलोकान्सर्वांस्तथा पुण्यकृतां द्विजेन्द्र॥ (13-71-21)</blockquote><blockquote>yānaṁ samārōpya tu māṁ sa dēvō vāhairyuktaṁ suprabhaṁ bhānumattat। sandarśayāmāsa tadātmalōkānsarvāṁstathā puṇyakr̥tāṁ dvijēndra॥ (13-71-21)</blockquote>

Shabdakalpadruma also cites Nachiketa's story in Mahabharata - Anushashana parva (13.71.2 to 21) <ref name=":02322" /><ref>[http://www.rsvidyapeetha.ac.in/cgi-bin/maha/out-parva.cgi Mahabharata : Anushasana Parva 71 Adhyaya (Slokas 2 to 21)]</ref><ref>[https://archive.org/stream/TheMahabharataOfKrishna-dwaipayanaVyasa/MahabharataOfVyasa-EnglishTranslationByKMGanguli#page/n5125/mode/2up/search/Nachiketa Ganguli, K. M. (English Translation) ''The Mahabharata of Krishna-Dwaipayana'' Anushasana Parva (Adhyaya 71)]</ref> In the context of Yudhisthira's questioning Bhishma about the merits of making donations of cows, Bhishma recites Nachiketa's story. Similar to the version as given in Varahapurana, there are descriptions Yamapuri including the mansions, rivers and streams of milk and ghee for the enjoyment of righteous persons who have made the gifts of cows. <blockquote>ऋषिरुद्दालकिर्दीक्षामुपगम्य ततः सुतम्। त्वं मामुपचरस्वेति नाचिकेतमभाषत॥ (13-71-3) </blockquote><blockquote>r̥ṣiruddālakirdīkṣāmupagamya tataḥ sutam। tvaṁ māmupacarasvēti nācikētamabhāṣata॥ (13-71-3)</blockquote><blockquote>यानं समारोप्य तु मां स देवो वाहैर्युक्तं सुप्रभं भानुमत्तत्। सन्दर्शयामास तदात्मलोकान्सर्वांस्तथा पुण्यकृतां द्विजेन्द्र॥ (13-71-21)</blockquote><blockquote>yānaṁ samārōpya tu māṁ sa dēvō vāhairyuktaṁ suprabhaṁ bhānumattat। sandarśayāmāsa tadātmalōkānsarvāṁstathā puṇyakr̥tāṁ dvijēndra॥ (13-71-21)</blockquote>

== नचिकेतोः गुणवैशिष्टम् ॥Nachiketa's Qualities ==

== नचिकेतोः गुणवैशिष्टम् ॥Nachiketa's Qualities ==

Nachiketa's story throws light on the essential qualities of a brahmavidya साधकः॥ sadhaka.  

Nachiketa's story throws light on the essential qualities of a साधकः॥ brahmavidya sadhaka.  

Vaajasrava performed the Visvajit yaaga and gave away all that he had in charity. Nachiketa his son, a mere boy, कुमारं प्रथमवयसं सन्तमप्राप्तप्रजननशक्तिं बालमेव <ref name=":2" /> Kumaara, though young was not possessed of the power of procreating, observing all those who received the दानम् || daana (charity) was filled with anxiety at the impropriety of the act, all the faith in the principles laid down by the Vedas, rushed into his senses. The cows that were given in charity were old, barren and useless to the receiver, such an act would only lead the donar to the lands devoid of happiness.

Vaajasrava performed the Visvajit yaaga and gave away all that he had in charity. Nachiketa his son, a mere boy, कुमारं प्रथमवयसं सन्तमप्राप्तप्रजननशक्तिं बालमेव <ref name=":22" /> Kumaara, though young was not possessed of the power of procreating, observing all those who received the दानम् || daana (charity) was filled with anxiety at the impropriety of the act, all the faith in the principles laid down by the Vedas, rushed into his senses. The cows that were given in charity were old, barren and useless to the receiver, such an act would only lead the donor to the lands devoid of happiness.  

 

==== निश्चितबुद्धिः || Determination ====

It can be assumed that Nachiketa must have either had or was ready for the उपनयन || upanayana (thread ceremony) and was about to be initiated into his formal education. Notably even at a young age, he was bright, intelligent and infused with shraddha (implicit faith born out of experiencing Satya)<ref name=":0" />.  

==== निश्चितबुद्धिः ====

उशन्ह वै वाजश्रवसः सर्ववेदसं ददौ (Katha. Upan. 1.1.1)

उशन्ह वै वाजश्रवसः सर्ववेदसं ददौ (Katha. Upan. 1.1.1)

Meaning : Once, desirous of heaven, the son on Vajasrava (Vaajasrava) gave away all that he possessed.  

Meaning : Once, desirous of heaven, the son on Vajasrava (Vaajasrava) gave away all that he possessed.  

Nachiketa was fully aware that his father was desirous of giving away everything that he possessed. Nachiketa himself made up his mind that as he was also "possessed" by his father he could also be given away in charity<ref name=":0232" />.  

Nachiketa was fully aware that his father was desirous of giving away everything that he possessed. Nachiketa himself filled with श्रद्धास्तिक्यबुद्धिः made up his mind that as he was also "possessed" by his father he could also be given away in charity<ref name=":02322" />.  

 

 

==== दानधर्माचरण विज्ञानम् || Knowledge of Charity ====

==== दानधर्माचरण विज्ञानम् || Knowledge of Charity ====

पीतोदका जग्धतृणा दुग्धदोहा निरिन्द्रियाः (Katha. Upan. 1.1.3)  

पीतोदका जग्धतृणा दुग्धदोहा निरिन्द्रियाः (Katha. Upan. 1.1.3)  

Meaning : Ones (cows) which have drunk water, eater grass, given their milk are barren.  

Meaning : Ones (cows) which have drunk water, eater grass, given their milk are barren.  

Anything that is given in charity has to given with an intent that it would be useful to the receiver. Nachiketa was completely knowledgeable at a tender age, that his father's donation of barren cows would not serve the purpose of such a charity and is not advisable according to sastras. This aspect of charity is discussed in the Sikshavalli of Taittiriya Brahmana<ref name=":0232" />.  

Anything that is given in charity has to given with an intent that it would be useful to the receiver. Nachiketa was completely knowledgeable at a tender age, that his father's donation of barren cows would not serve the purpose of such a charity and is not advisable according to sastras. This aspect of charity is discussed in the Sikshavalli of Taittiriya Brahmana<ref name=":02322" />.  

==== दूरदृष्टिः ====

Nachiketa aware of the evil results of an improperly conducted charity was impelled to take on the consequences and asks his father<ref name=":1" />  

 

==== दूरदृष्टिः || Farsightedness ====

Nachiketa aware of the evil results of an improperly conducted charity was impelled to take on the consequences and asks his father<ref name=":12" /><ref name=":22" />

स होवाच पितरं तत कस्मै मां दास्यसीति। (Katha. Upan. 1.1.4)  

स होवाच पितरं तत कस्मै मां दास्यसीति। (Katha. Upan. 1.1.4)  

Meaning : So he asks his father "to whom will you offer me".

Meaning : So he asks his father "to whom will you offer me".

 

==== पितृभक्तिः || Affection for elders ====

==== पितृभक्तिः ====

Seeing the charity of barren cows, पितुर्हितकामप्रयुक्ताविवेश wishing heartily for the welfare of his father, पितुरनिष्टं फलं मया पुत्रेण सता निवारणीयमात्मप्रदानेनापि क्रतुसंपत्तिं कृत्वेत्येवं मत्वा<ref name=":22" /> (Shrimad Sankaraacharya Bhashyam) to ward off the evil result that his father would accrue, Nachiketa making an offering of himself as an object to be given away<ref name=":12" /> shows his affection for his father.  

Seeing the charity of barren cows to ward off the evil result that his father would accrue, Nachiketa making an offering of himself as an object to be given away<ref name=":1" /> shows his affection for his father.  

==== आत्मपरिशीलनम् || Introspection ====

 

==== आत्मपरिशीलनम् ====

बहूनामेमि प्रथमो बहूनामेमि मध्यमः । (Katha. Upan. 1.1.5)

बहूनामेमि प्रथमो बहूनामेमि मध्यमः । (Katha. Upan. 1.1.5)

Meaning: Among many (disciples) I rank first (foremost in conduct of a disciple), among many I may be counted as (madhyama - may behave not as foremost in conduct). But I never did behave as the worst<ref name=":1" />.  

Meaning: Among many (disciples) I rank first (foremost in conduct of a disciple), among many I may be counted as (madhyama - may behave not as foremost in conduct). But I never did behave as the worst<ref name=":12" />.  

Nachiketa inspite of hearing that he would be given to Yama, introspected his actions and mind as to why his father gave such a remorseful curse on him.  

Nachiketa inspite of hearing that he would be given to Yama, introspected his actions and mind as to why his father gave such a remorseful curse on him.  

 

==== पितृवाक्यपालनम् || Treading the path of Truth ====

==== पितृवाक्यपालनम् ====

अनुपश्य यथा पूर्वे प्रतिपश्य तथा परे । सस्यमिव मर्त्यः पच्यते सस्यमिवाजायते पुनः ॥ ६॥ (Katha. Upan. 1.1.6)

अनुपश्य यथा पूर्वे प्रतिपश्य तथा परे । सस्यमिव मर्त्यः पच्यते सस्यमिवाजायते पुनः ॥ ६॥ (Katha. Upan. 1.1.6)

Meaning : Nachiketa implores saying "considering the actions of forefathers (it behoves that one should tread in their footsteps) and consider the actions of others presently. Like corn, the mortal decays, and like corn they are born again.   

Meaning : Nachiketa implores saying "considering the actions of forefathers (it behoves that one should tread in their footsteps) and consider the actions of others presently. Like corn, the mortal decays, and like corn they are born again.   

Nachiketa reminds his father that his forefathers wereसत्यवाक्परिपालकाः followers of Truth, so his father's words should not be falsified even if they are uttered thoughtlessly. What does one gain in this impermanent human world by breaking one's own words? Thus the concept "protect your own truth and send me to mrityuloka" establishes Nachiketas adherence to truth. He consoles saying that everything is temporary in this material world, so there is no need to be desolate.   

Nachiketa reminds his father that his forefathers were सत्यवाक्परिपालकाः followers of Truth, so his father's words should not be falsified even if they are uttered in anger. What does one gain in this impermanent human world by breaking one's own words? Thus the concept पालयात्मनः सत्यम्। प्रेषय मां यमायेत्यभिप्रायः || protect your own truth and send me to mrityuloka<ref name=":22" /> (Shrimad Sankaraacharya bhasyam) ; establishes Nachiketa's adherence to truth. He consoles saying that everything is temporary in this material world, so there is no need to be desolate.   

 

 

 

==== शक्तिसंपन्नः ====

==== कार्यदक्षता || Steadfastness ====

Nachiketa, addressed as Kumara, is at a tender age of initiation into the formal education. Enlightenment at such age and knowledge of the rituals and sastras endowed him the ability to travel as a mortal being to Yamapuri and return from the point where no mortal can return.

देवैरत्रापि विचिकित्सितं पुरा न हि सुविज्ञेयमणुरेष धर्मः । (Katha. Upan. 1.1.21)

Meaning : Nachiketa says "Even devatas have doubts and it is not easily understood."

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

When Yama asked him to wish for three boons, Nachiketa unhesitatingly asked for his father's appeasement and that his father should receive him (when he returns back from Yamapuri) free from anxiety with all calmness devoid of anger. This is his personal 

Nachiketa pursues what is not easily understood even by the devatas shows his determination to achieve the apparently impossible task.  

==== परार्थम् ====

==== प्रलोभराहित्यम् || Unallured ====

==== पारलौकिकार्थम् ====

==== सहनशीलता || Patience ====

==== प्रलोभराहित्यम् ====

== Discussion ==

==== कार्यदक्षता ====

==== Upanayanam ====

==== सहनशीलता ====

==== Journey to Yamaloka ====

What was the instrument he used to reach?   

What was the instrument he used to reach?