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KatoUpanishad describes in great detail the story of Nachiketa’s journey to the land of death and his return from Yama’s abode. When the Yamaraja’s family members saw Nachiketa from a distance they addressed Yama with fear and devotion towards Nachiketa.<blockquote>"''Hey Vaivasvata, it is common to see people coming to your place when you bring them, but someone coming on their own is an unusual sight.''"</blockquote>Nachiketa is your atithi (guest)  which means he is not here to stay but will be here for only one ||tithi (a stipulated time) and then will return. He is a brahman and is if Agnideva(fire god) has appeared in this form. Therefore receive him properly, offer him ||arghya(offering to the Lord) and पाद्य||padyas  (relating to the foot ???) and then worship him. It is significant that Nachiketa is compared to Nachiket-agni (WHy is it significant), which is famous in the upanishada.

KatoUpanishad describes in great detail the story of Nachiketa, with lofty thoughts at a very young age, takes upon the consequences of the imperfection he observes in his father's Vaajasrava's performance of Visvajit yagna.  Accordingly, upon questioning his father thus he receives the answer that he will be given to Mrityu (Death)

 

 

 

So sorrowfully he undertakes the journey to the land of death and awaits the return of Yama at his abode for three nights.  

 

When the Yamaraja’s family members saw Nachiketa from a distance they addressed Yama with fear and devotion towards Nachiketa.<blockquote>"''Hey Vaivasvata, it is common to see people coming to your place when you bring them, but someone coming on their own is an unusual sight.''"</blockquote>Nachiketa is your atithi (guest)  which means he is not here to stay but will be here for only one ||tithi (a stipulated time) and then will return. He is a brahman and is if Agnideva(fire god) has appeared in this form. Therefore receive him properly, offer him ||arghya(offering to the Lord) and पाद्य||padyas  (relating to the foot ???) and then worship him. It is significant that Nachiketa is compared to Nachiket-agni (WHy is it significant), which is famous in the upanishada.

Yamaraja hastily comes to the door to receive Nachiketa. The Sruti says Nachiketa was fasting at his door since three days. The Sruti explains that even Yamaraja was afraid of offending those who were Bhagavatas (those devoted to lord), hence human beings should consider before offending them.

Yamaraja hastily comes to the door to receive Nachiketa. The Sruti says Nachiketa was fasting at his door since three days. The Sruti explains that even Yamaraja was afraid of offending those who were Bhagavatas (those devoted to lord), hence human beings should consider before offending them.

The Vishnu Purana (canto 3, chapter 7) describes an incident to show that even  Yamaraja feared offending the bhagavatas. Maitreya had asked Maharshi Parasara earlier as to who was the object of Yama’s affection. In response Parasara Muni quoted  Bhishma’s response to a similar query by Nakula. A Brahmana from Kalinga, a friend of Bhishma and he told to Bhishma that this is the great secret and this is called as the song of Yama and this was the discussion between Yama and servants of Yama.

The Vishnu Purana (canto 3, chapter 7) describes an incident to show that even  Yamaraja feared offending the bhagavatas. Maitreya had asked Maharshi Parasara earlier as to who was the object of Yama’s affection. In response Parasara Muni quoted  Bhishma’s response to a similar query by Nakula. A Brahmana from Kalinga, a friend of Bhishma and he told to Bhishma that this is the great secret and this is called as the song of Yama and this was the discussion between Yama and servants of Yama.

== The Mistakes of Offending the Bhagavatas ==

== The Mistakes of Offending the Bhagavatas ==

As Yama’s servant was about depart to earthly planet holding the death noose, Yamaraja whispered a secret into his servant’s (Yamaduta) ear– <blockquote>"''Those who have sought the refuge of Madhusudana (Krishna), such maha bhagavatas, never touch them as I may be the master to all but not of the Vaishnavas''"</blockquote>Why did Yama whisper this to the Yamaduta? Because Yamraja is considered as the master to all but if it is known but when they get to know that he is not the master to everybody then his influence will be minimised and because of that some people will have less respect and that will cause disturbance. They will be less fearful of Dharma. This could be one reason and second reason is that Yamaraja is extremely respectful and fearful of talking about Bhagavata and therefore he must have spoken in their ears. Yamraja continued,  I am been appointed as Yama for the sake of benefiting the world, by Ishwara. Therefore I am simply his servant and dont function independently. ShriHari is my Guru. whenever you see the Bhagavatas with these underlined characteristics please stay away from them.  you offer respect to them from a distance and never go close to them. Many beautiful slokas that describe the characteristics of Bhagavata are mentioned in the vishnu puranas and because these characteristics are synonymous to Nachiketa.  It is important to recollect and relish.  

As Yama’s servant was about depart to earthly planet holding the death noose, Yamaraja whispered a secret into his servant’s (Yamaduta) ear– <blockquote>"''Those who have sought the refuge of Madhusudana (Krishna), such maha bhagavatas, never touch them as I may be the master to all but not of the Vaishnavas''"</blockquote>Why did Yama whisper this to the Yamaduta? Because Yamraja is considered as the master to all but if it is known but when they get to know that he is not the master to everybody then his influence will be minimised and because of that some people will have less respect and that will cause disturbance. They will be less fearful of Dharma. This could be one reason and second reason is that Yamaraja is extremely respectful and fearful of talking about Bhagavata and therefore he must have spoken in their ears. Yamraja continued,  I am been appointed as Yama for the sake of benefiting the world, by Ishwara. Therefore I am simply his servant and dont function independently. ShriHari is my Guru. whenever you see the Bhagavatas with these underlined characteristics please stay away from them.  you offer respect to them from a distance and never go close to them. Many beautiful slokas that describe the characteristics of Bhagavata are mentioned in the vishnu puranas and because these characteristics are synonymous to Nachiketa.  It is important to recollect and relish.  

== The characteristics of one who is the devotee of Bhagavan ==

== The characteristics of one who is the devotee of Bhagavan ==

The Bhagavata, while following the Varnashrama dharma without any discrepancy while maintaining equanimity with his friends and foes. . He does not steal other’s property, nor causes violence to other living beings, he is not affected by hatred or attachment, which is the great power and contamination of kali.   His pure consciousness doesn’t get polluted as he meditates on Janardana. Even in a lonely place if he sees gold,, he considered it to be the dirt. Vasudeva resides in the Bhagawata’s heart always, as he is friendly, calm, good natured, without envy, speaks sweet words and one who has transcended the illusory energy of the Lord. And therefore Yamaraja tells his servants that such a great bhakta who following all the aspects of yoga, it is better to stay away from such persons. 

The Bhagavata, while following the Varnashrama dharma without any discrepancy while maintaining equanimity with his friends and foes. . He does not steal other’s property, nor causes violence to other living beings, he is not affected by hatred or attachment, which is the great power and contamination of kali.   His pure consciousness doesn’t get polluted as he meditates on Janardana. Even in a lonely place if he sees gold,, he considered it to be the dirt. Vasudeva resides in the Bhagawata’s heart always, as he is friendly, calm, good natured, without envy, speaks sweet words and one who has transcended the illusory energy of the Lord. And therefore Yamaraja tells his servants that such a great bhakta who following all the aspects of yoga, it is better to stay away from such persons. 

Nachiketa possessed all these qualities therefore when Yama offered him all kinds of temptations, Nachiketa’s  response reveals his sterling qualities.  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 Yamaloka after fasting for three days, Yama’s associates were told to bring him water and give him a resting place immediately.

Nachiketa possessed all these qualities therefore when Yama offered him all kinds of temptations, Nachiketa’s  response reveals his sterling qualities.  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 Yamaloka after fasting for three days, Yama’s associates were told to bring him water and give him a resting place immediately.

== Yama’s blessings ==

== Yama’s blessings ==

At that time Yama told him– Oh dear Brahamana, you are my respectable guest who is qualified to receive my offerings. I offer my respectful obeisances to you because this is very beneficial for me. You stayed hungry at my doorstep for three days, this is not good for me because when a brahmana stays hungry at the house of a Grihastha then that Grihastha, all his resolve & hopes, all the benefits of good association, being truthful, speaking sweet words, his piety, cattle and children get destroyed. This great power of anna dana (sharing grain) is seen in the 1st volume of this compilation. Therefore, hey Nachiketa, to free myself from sin, please ask for three boons from me.

At that time Yama told him– Oh dear Brahamana, you are my respectable guest who is qualified to receive my offerings. I offer my respectful obeisances to you because this is very beneficial for me. You stayed hungry at my doorstep for three days, this is not good for me because when a brahmana stays hungry at the house of a Grihastha then that Grihastha, all his resolve & hopes, all the benefits of good association, being truthful, speaking sweet words, his piety, cattle and children get destroyed. This great power of anna dana (sharing grain) is seen in the 1st volume of this compilation. Therefore, hey Nachiketa, to free myself from sin, please ask for three boons from me.

== Nachiketa asks for boon ==

== Nachiketa asks for boon ==

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 Yamaraja. It was the will of the Daiva (Bhagavan).  . <blockquote>"''||Kim svit yamasya kartavyam yanmaya adya karshati||''"</blockquote>What will Yamaraja gain from me? this was Nachiketa’s first thought as he was coming to yamaloka, but is it not the grace of Bhagavan, he received such reception?  

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 Yamaraja. It was the will of the Daiva (Bhagavan).  . <blockquote>"''||Kim svit yamasya kartavyam yanmaya adya karshati||''"</blockquote>What will Yamaraja gain from me? this was Nachiketa’s first thought as he was coming to yamaloka, but is it not the grace of Bhagavan, he received such reception?  

== The first boon ==

== The first boon ==

When one knows what boons Nachiketa asks from Yamaraja it reveals his character and one  develops  greater respect for him.

When one knows what boons Nachiketa asks from Yamaraja it reveals his character and one  develops  greater respect for him.

His first boon: Anger is one of the bad trait, especially for the Brahmana and specifically  for someone who is performing Yoga which is having the eight limbs.  It is  the greatest enemy and because of my father’s anger, he has given me to the place of death and therefore I plead that let my father’s anger go away, let him be very peaceful, let him become full of pleasing attitude and then when I go back to him, that time let my father speak to me in pleasing words. This was the first boon (1.10).

His first boon: Anger is one of the bad trait, especially for the Brahmana and specifically  for someone who is performing Yoga which is having the eight limbs.  It is  the greatest enemy and because of my father’s anger, he has given me to the place of death and therefore I plead that let my father’s anger go away, let him be very peaceful, let him become full of pleasing attitude and then when I go back to him, that time let my father speak to me in pleasing words. This was the first boon (1.10).

== The explanation in the Brahma-sutras ==

== The explanation in the Brahma-sutras ==

Sri Vedavyas in the sutra (Anumanika adhikarana in the Brahma sutra),<blockquote>"''trayanameva caivam upanyasa prasnasca || (1.4.6)''"</blockquote>explains that the entire Katho Upanishad is the compilation of these 3 questions and the answers to the questions.

Sri Vedavyas in the sutra (Anumanika adhikarana in the Brahma sutra),<blockquote>"''trayanameva caivam upanyasa prasnasca || (1.4.6)''"</blockquote>explains that the entire Katho Upanishad is the compilation of these 3 questions and the answers to the questions.

Yama is pleased and offers the boon to Nachiket. Your father Uddalaka Aruniya will consider you  as he does  normally.  You are his very dear son and he will be freed from anger.  when you return from the mouth of death, he will be very happy to receive you and henceforth, every night he will be happily resting sukham ratrihi saitha mitha manyuhu (1.11) (that means it appears that previously Nachiketa’s father was not able to sleep properly due to anger.   It indicates how Nachiketa has asked the boon so that such  anxiety of his father may disappear. This is the special meaning of the boon. 

Yama is pleased and offers the boon to Nachiket. Your father Uddalaka Aruniya will consider you  as he does  normally.  You are his very dear son and he will be freed from anger.  when you return from the mouth of death, he will be very happy to receive you and henceforth, every night he will be happily resting sukham ratrihi saitha mitha manyuhu (1.11) (that means it appears that previously Nachiketa’s father was not able to sleep properly due to anger.   It indicates how Nachiketa has asked the boon so that such  anxiety of his father may disappear. This is the special meaning of the boon. 

== Second boon ==

== Second boon ==

Now the second boon that Nachiketa asks is we have heard that in ultimate destination there is no fear there is no old-age, no hunger, no thirst nor lamentation, and the God of the death will not enter there. We have heard that. Oh lord of death Oh Yamaraj I have great faith and shradda to achieve this land of ultimate destination and if you know that please explain to me.

Now the second boon that Nachiketa asks is we have heard that in ultimate destination there is no fear there is no old-age, no hunger, no thirst nor lamentation, and the God of the death will not enter there. We have heard that. Oh lord of death Oh Yamaraj I have great faith and shradda to achieve this land of ultimate destination and if you know that please explain to me.

== The Upanishads talk about Swarga and its explanation: ==

== The Upanishads talk about Swarga and its explanation: ==

Here Nachiketa is not asking about swarg (heaven) Even though it indicates the word Swarga loka but these are not the lands where one enjoys sensuality and the land of  of Rambha and Urvasi (Apsaras- celestial beings) and king of devas Indra. Nachiketa is not asking a blessings for such pleasure. Here the word he uses as Swarga has no relation with Swarga loka. These two are totally different. But as a regular usage he used this word. The characteristics of swarga what Nachiketa is describing does not equate with the regular Swarga.  Even if someone goes to Swarga loka or heavenly planets, since it is not permanent, there is a fear of falling down. That makes it temporary. Hence it is clear that Nachiketa had in his mind the place which is free from all kinds of fear. Even the residents of that planet-- devatas even they have the fear of getting disengaged from heavenly planet. And therefore there are many stories of them falling from that place and living incognito. There are many such instances in the puranas. Therefore to conclude that Nachiketa was asking for heavenly place is minimizing and undermining the character of Nachiketa. Therefore the intelligent should understand that the word Swarga (which is used here) is synonymous to the highest planet. 

Here Nachiketa is not asking about swarg (heaven) Even though it indicates the word Swarga loka but these are not the lands where one enjoys sensuality and the land of  of Rambha and Urvasi (Apsaras- celestial beings) and king of devas Indra. Nachiketa is not asking a blessings for such pleasure. Here the word he uses as Swarga has no relation with Swarga loka. These two are totally different. But as a regular usage he used this word. The characteristics of swarga what Nachiketa is describing does not equate with the regular Swarga.  Even if someone goes to Swarga loka or heavenly planets, since it is not permanent, there is a fear of falling down. That makes it temporary. Hence it is clear that Nachiketa had in his mind the place which is free from all kinds of fear. Even the residents of that planet-- devatas even they have the fear of getting disengaged from heavenly planet. And therefore there are many stories of them falling from that place and living incognito. There are many such instances in the puranas. Therefore to conclude that Nachiketa was asking for heavenly place is minimizing and undermining the character of Nachiketa. Therefore the intelligent should understand that the word Swarga (which is used here) is synonymous to the highest planet. 

in the Prashnopanishat,(1.15) it is called as Brahmaloka, in (5.5) it is described, that  the planet which is higher than all other lokas, the lord of the Brahmaloka is resting in Yoga nidra, as Purishaya,(Just like Sri Ranganath deity).  In this way the highest platform is called as swarga and Brahamaloka.

in the Prashnopanishat,(1.15) it is called as Brahmaloka, in (5.5) it is described, that  the planet which is higher than all other lokas, the lord of the Brahmaloka is resting in Yoga nidra, as Purishaya,(Just like Sri Ranganath deity).  In this way the highest platform is called as swarga and Brahamaloka.

== The meaning of 2nd question and Yama’s kindness. ==

== The meaning of 2nd question and Yama’s kindness. ==

What is the significance of Nachiketa’s 2nd question, especially when seen from a spiritual perspective?  That means, he was asking for moksha, which is known as amruta prapti(nectarian position)beyond birth and death,  which gives the limitless fruits, it is the highest purushartha.  The 1st question was asked from upetra’s perspective.  Here he is asking from upaya’s perspective, the process.    

What is the significance of Nachiketa’s 2nd question, especially when seen from a spiritual perspective?  That means, he was asking for moksha, which is known as amruta prapti(nectarian position)beyond birth and death,  which gives the limitless fruits, it is the highest purushartha.  The 1st question was asked from upetra’s perspective.  Here he is asking from upaya’s perspective, the process.    

Yamaraja also benedicted Nachiketa by saying that in future, agni-vidya 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>

Yamaraja also benedicted Nachiketa by saying that in future, agni-vidya 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>

== The Third Boon ==

== The Third Boon ==

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>

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>

=== 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.  

The intelligent persons may ask whether Nachiketa’s question is  similar to the Charvaka school of thought?   If Nachiketa’s question was indicating that there is no atma beyond the body, and even if the atma exists, he does not  understand or believe in its existence?  If this is true, then why would Nachiketa ask Yamaraja about Paramapada (highest destination) for the atma which the Charvakas claim does not exist? Charvaka followers do not believe in the other world, but Nachiketa after understanding about atma, shows great faith in the highest spiritual abode, knowing the destination of jiva to be that abode. It is only after understanding this that one can think or discuss the process of  achieving that place. Therefore, Nachiketa is not questioning the existence of soul. Then what could be the meaning of such a question? (12-3-17)

The intelligent persons may ask whether Nachiketa’s question is  similar to the Charvaka school of thought?   If Nachiketa’s question was indicating that there is no atma beyond the body, and even if the atma exists, he does not  understand or believe in its existence?  If this is true, then why would Nachiketa ask Yamaraja about Paramapada (highest destination) for the atma which the Charvakas claim does not exist? Charvaka followers do not believe in the other world, but Nachiketa after understanding about atma, shows great faith in the highest spiritual abode, knowing the destination of jiva to be that abode. It is only after understanding this that one can think or discuss the process of  achieving that place. Therefore, Nachiketa is not questioning the existence of soul. Then what could be the meaning of such a question? (12-3-17)

== The ||swarupa () of the ||Jiva () at ||moksha () is the subject of the Nachiketa’s question. ==

== The ||swarupa () of the ||Jiva () at ||moksha () is the subject of the Nachiketa’s question. ==

Even in Nachiketa’s time there were some people who accepted that the body as temporary and atma is eternl, here and there.  There were different understanding about life after death, lot of speculation and debate would happen.  Similarly there were diveristy of understanding in regards to Moksha.  For eg:- presently also it is observed that many different understanding are there in regards to mukti.

Even in Nachiketa’s time there were some people who accepted that the body as temporary and atma is eternl, here and there.  There were different understanding about life after death, lot of speculation and debate would happen.  Similarly there were diveristy of understanding in regards to Moksha.  For eg:- presently also it is observed that many different understanding are there in regards to mukti.

If Yagnavalkya is asked, he said in   (brahada 2.4.4.12), <blockquote>"''na pretya sajnyasi''"</blockquote>, after death there is no consciousness, that means one of the  main character of jiva is consciousness, is it missing in death?  If the answer is yes, it means, it is the destruction of atma.   If the answer is yes, then why Yagnavalkya said in such a way.   if it is not there then he  has said, vignana ghana yeva.  What is the difference between the science of living and indication of death?   This was not understood by Maitreyi, who was herself Brahmavadini, even after hearing from Yagnavalkya.  What to speak of us?   Yagnavalkya himself says ( 4.3.23 to 30) in other place also he explains; in mukti for one who wants to see and one who wants hear there is no loss of either one,  Hearer or hearing, or seeing or seer.  There is no loss in knower’s knowledge, because it is free from destruction.   just like, when woman and man are in an embrace, similarly, when  atma is merged in the bliss of embrace of the paramatma, transcends the external and internal consciousness.  The atma stays in integrated experience.(4..2. 21).  They are not mad, but how will we understand this properly?  If Jiva does not remain in Mukti, how will develop or even endeavour for  taste about mukti.  One may ask what will atma  gain and loose in mukti?   If one is told that, it cannot be explained but experienced, some people may argue, who needs sruti? Who cares for vedanta discussion?  Those who are fools,  drunk and  unconscious  argue that, they are in mukti, how will you convince them that they are not?  It is big confusion.  Nachiketa must have heard so much arguments in this regard in his father’s place.   therefore he must be asking such specific question to Yamaraja.  Where Yudhisthira was tired but this young lad is boldly asking.  

If Yagnavalkya is asked, he said in   (brahada 2.4.4.12), <blockquote>"''na pretya sajnyasi''"</blockquote>, after death there is no consciousness, that means one of the  main character of jiva is consciousness, is it missing in death?  If the answer is yes, it means, it is the destruction of atma.   If the answer is yes, then why Yagnavalkya said in such a way.   if it is not there then he  has said, vignana ghana yeva.  What is the difference between the science of living and indication of death?   This was not understood by Maitreyi, who was herself Brahmavadini, even after hearing from Yagnavalkya.  What to speak of us?   Yagnavalkya himself says ( 4.3.23 to 30) in other place also he explains; in mukti for one who wants to see and one who wants hear there is no loss of either one,  Hearer or hearing, or seeing or seer.  There is no loss in knower’s knowledge, because it is free from destruction.   just like, when woman and man are in an embrace, similarly, when  atma is merged in the bliss of embrace of the paramatma, transcends the external and internal consciousness.  The atma stays in integrated experience.(4..2. 21).  They are not mad, but how will we understand this properly?  If Jiva does not remain in Mukti, how will develop or even endeavour for  taste about mukti.  One may ask what will atma  gain and loose in mukti?   If one is told that, it cannot be explained but experienced, some people may argue, who needs sruti? Who cares for vedanta discussion?  Those who are fools,  drunk and  unconscious  argue that, they are in mukti, how will you convince them that they are not?  It is big confusion.  Nachiketa must have heard so much arguments in this regard in his father’s place.   therefore he must be asking such specific question to Yamaraja.  Where Yudhisthira was tired but this young lad is boldly asking.