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Nachiketa (Samskrit : नचिकेता) is the son of Vaajasrava (also Auddalaka) who at a young age is known to have sought [[Brahmavidya (ब्रह्मविद्या)|brahmavidya]] from Yama (Mrityu devata) himself. Kathopanishad describes in great detail the story of brahmajnani Nachiketa, with lofty thoughts, who takes upon the consequences of the imperfection he observes in his father's Vaajasrava's performance of Visvajit yagna.

Nachiketa (Samskrit : नचिकेता) is the son of Vaajasrava (also Auddalaka) who at a young age is known to have sought [[Brahmavidya (ब्रह्मविद्या)|brahmavidya]] from Yama (Mrityu devata) himself. Kathopanishad describes in great detail the story of brahmajnani Nachiketa, with lofty thoughts, who 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)<blockquote>'''कस्मै मां दास्यसीति ॥ to whom will you offer me to?'''</blockquote><blockquote>'''मृत्यवे त्वा ददामीति  ॥ to Mrityu (Death) I offer you.'''</blockquote>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 (Krishna Yajurveda shaka of Taittriya Samhita) as put forth in this article<ref>Vasu, Srisa Chandra. (1905). ''Kathopanishad.'' Allahabad: Allahabad Press. https://archive.org/stream/KathaUpanisad/Katha_upani%E1%B9%A3ad#page/n11/mode/1up</ref><ref name=":1">Saraswati, Swami Sivananda, (1936). ''Dialogues from Upanishads.''Amritsar: Em. Airi, Editor Ideal Home Magazine.</ref><ref name=":2" /><ref name=":3">Asopa, Govind Narayan (1940) ''Dasopanishatsaara, With Hindi Translation.'' Jodhpur: Govind Bhavan</ref>.  

Accordingly, upon questioning his father thus he receives the answer that he will be given to Mrityu (Death)<blockquote>'''कस्मै मां दास्यसीति ॥ to whom will you offer me to?'''</blockquote><blockquote>'''मृत्यवे त्वा ददामीति  ॥ to Mrityu (Death) I offer you.'''</blockquote>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 (Krishna Yajurveda shaka of Taittriya Samhita) as put forth in this article<ref>Vasu, Srisa Chandra. (1905). ''Kathopanishad.'' Allahabad: Allahabad Press. https://archive.org/stream/KathaUpanisad/Katha_upani%E1%B9%A3ad#page/n11/mode/1up</ref><ref name=":1">Saraswati, Swami Sivananda, (1936). ''Dialogues from Upanishads.''Amritsar: Em. Airi, Editor Ideal Home Magazine.</ref><ref name=":2" /><ref name=":3">Asopa, Govind Narayan (1940) ''Dasopanishatsaara, With Hindi Translation.'' Jodhpur: Govind Bhavan</ref>.  

== कठोपनिषद्सारम् ॥ Kathopanishad Saaram ==

== कठोपनिषद्सारम् ॥ Kathopanishad Saaram ==

Kathopanishad is commonly studied to understand the secret of Death unraveled through the dialogue between Nachiketa and Mrityu (Yama, the devata for death). It is a short exposition consisting of 3 adhyayas, each of which is divided into 3 vallis<ref name=":4">Kathopanishad from [http://vedicheritage.gov.in/upanishads/kathopanishad/# Vedic Heritage Portal, New Delhi]</ref>. 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.  

Kathopanishad is commonly studied to understand the secret of Death unraveled through the dialogue between Nachiketa and Mrityu (Yama, the devata for death). It is a short exposition consisting of 3 adhyayas, each of which is divided into 3 vallis<ref name=":4">Kathopanishad from [http://vedicheritage.gov.in/upanishads/kathopanishad/# Vedic Heritage Portal, New Delhi]</ref>. 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<ref>Dasopanishad Rahasya of Ramachandra Pandita by ML Wadekar (2001) extracted from ''[https://archive.org/details/in.ernet.dli.2015.273637 Upanishad Shree]'' by Urmila Srivatsav  </ref>, Pandit Ramachandra summarizes the essence of Kathopanishad as follows <blockquote>स्वान्तःप्राणाक्षिवाणीप्रभृति च विषयाभासकं यस्य योगाद् यन्न प्राप्नोति चैतद्विदितं यद्भवेन्नात्मरूपम्। इन्द्राद्या देवमुख्या अपि किल न विदुर्यस्य शक्तिं निगूढां तद्बुद्धं येन सोऽसौ भवति नरवरोऽनन्तसौख्यप्रतिष्ठः ॥</blockquote><blockquote>svāntaḥprāṇākṣivāṇīprabhr̥ti ca viṣayābhāsakaṁ yasya yogād yanna prāpnoti caitadviditaṁ yadbhavennātmarūpam। indrādyā devamukhyā api kila na viduryasya śaktiṁ nigūḍhāṁ tadbuddhaṁ yena so'sau bhavati naravaro'nantasaukhyapratiṣṭhaḥ ॥</blockquote>

In Upanishad Shri<ref>Dasopanishad Rahasya of Ramachandra Pandita by ML Wadekar (2001) extracted from ''[https://archive.org/details/in.ernet.dli.2015.273637 Upanishad Shree]'' by Urmila Srivatsav  </ref>, Pandit Ramachandra summarizes the essence of Kathopanishad as follows <blockquote>स्वान्तःप्राणाक्षिवाणीप्रभृति च विषयाभासकं यस्य योगाद् यन्न प्राप्नोति चैतद्विदितं यद्भवेन्नात्मरूपम्। इन्द्राद्या देवमुख्या अपि किल न विदुर्यस्य शक्तिं निगूढां तद्बुद्धं येन सोऽसौ भवति नरवरोऽनन्तसौख्यप्रतिष्ठः ॥</blockquote><blockquote>svāntaḥprāṇākṣivāṇīprabhr̥ti ca viṣayābhāsakaṁ yasya yogād yanna prāpnoti caitadviditaṁ yadbhavennātmarūpam। indrādyā devamukhyā api kila na viduryasya śaktiṁ nigūḍhāṁ tadbuddhaṁ yena so'sau bhavati naravaro'nantasaukhyapratiṣṭhaḥ ॥</blockquote>

== अतिथिमर्यादा ॥ Atithimaryada ==

== अतिथिमर्यादा ॥ Atithimaryada ==

When 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.<blockquote>वैश्वानरः प्रविशति अतिथिर्ब्राह्मणो गृहान् । तस्यैताँ् शान्तिं कुर्वन्ति हर वैवस्वतोदकम् ॥ ७॥ (Kath. Upan. 1.1.7)<ref name=":4" /></blockquote><blockquote>vaiśvānaraḥ praviśati atithirbrāhmaṇō gr̥hān । tasyaitām̐ śāntiṁ kurvanti hara vaivasvatōdakam ॥ 7॥ (Kath. Upan. 1.1.7)</blockquote>Meaning : Like fire a brahmin guest enters the house (of a grhasta). It is wise to quench the fire by offering water, O Vaivasvata!<blockquote>आशाप्रतीक्षे सङ्गतँ् सूनृतां च इष्टापूर्ते पुत्रपशू्ँ्श्च सर्वान् । एतद्वृङ्क्ते पुरुषस्याल्पमेधसो यस्यानश्नन्वसति ब्राह्मणो गृहे ॥ ८॥ (Kath. Upan. 1.1.8)</blockquote><blockquote>āśāpratīkṣē saṅgatam̐ sūnr̥tāṁ ca iṣṭāpūrtē putrapaśūm̐śca sarvān । ētadvr̥ṅktē puruṣasyālpamēdhasō yasyānaśnanvasati brāhmaṇō gr̥hē ॥ 8॥ (Kath. Upan. 1.1.8)</blockquote>Meaning :  Hope, expectation, company of holy men, righteousness and good opinion of men, fruits of religious and charitable deeds, sons and cattle - all these - of that man of little intelligence get destroyed in whose house a Brahmin guest stays without taking food.  

When 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.<blockquote>वैश्वानरः प्रविशति अतिथिर्ब्राह्मणो गृहान् । तस्यैताँ् शान्तिं कुर्वन्ति हर वैवस्वतोदकम् ॥ ७॥ (Kath. Upan. 1.1.7)<ref name=":4" /></blockquote><blockquote>vaiśvānaraḥ praviśati atithirbrāhmaṇō gr̥hān । tasyaitām̐ śāntiṁ kurvanti hara vaivasvatōdakam ॥ 7॥ (Kath. Upan. 1.1.7)</blockquote>Meaning : Like fire a brahmin guest enters the house (of a grhasta). It is wise to quench the fire by offering water, O Vaivasvata!<blockquote>आशाप्रतीक्षे सङ्गतँ् सूनृतां च इष्टापूर्ते पुत्रपशू्ँ्श्च सर्वान् । एतद्वृङ्क्ते पुरुषस्याल्पमेधसो यस्यानश्नन्वसति ब्राह्मणो गृहे ॥ ८॥ (Kath. Upan. 1.1.8)</blockquote><blockquote>āśāpratīkṣē saṅgatam̐ sūnr̥tāṁ ca iṣṭāpūrtē putrapaśūm̐śca sarvān । ētadvr̥ṅktē puruṣasyālpamēdhasō yasyānaśnanvasati brāhmaṇō gr̥hē ॥ 8॥ (Kath. Upan. 1.1.8)</blockquote>Meaning :  Hope, expectation, company of holy men, righteousness and good opinion of men, fruits of religious and charitable deeds, sons and cattle - all these - of that man of little intelligence get destroyed in whose house a Brahmin guest stays without taking food.  

== यमस्य वरप्रदानम् ॥ Yama grants 3 boons ==

== यमस्य वरप्रदानम् ॥ Yama grants 3 boons ==

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.

Yama is pleased and replies  <blockquote>यथा पुरस्ताद्भविता प्रतीत औद्दालकिरारुणिर्मत्प्रसृष्टः । सुखँ् रात्रीः शयिता वीतमन्युः त्वां ददृशिवान्मृत्युमुखात् प्रमुक्तम् ॥ ११॥ (Kath. Upan. 1.1.11)</blockquote><blockquote>yathā purastādbhavitā pratīta auddālakirāruṇirmatprasr̥ṣṭaḥ । sukham̐ rātrīḥ śayitā vītamanyuḥ tvāṁ dadr̥śivānmr̥tyumukhāt pramuktam ॥ 11॥ (Kath. Upan. 1.1.11)</blockquote>Meaning : Your father Auddalaki or Aruni will consider you as affectionately as he does normally and will be freed from anger.  When you return from the jaws of death he will get over his anger and with my blessings will, for many nights henceforth, be happily resting. 

Yama is pleased and replies  <blockquote>यथा पुरस्ताद्भविता प्रतीत औद्दालकिरारुणिर्मत्प्रसृष्टः । सुखँ् रात्रीः शयिता वीतमन्युः त्वां ददृशिवान्मृत्युमुखात् प्रमुक्तम् ॥ ११॥ (Kath. Upan. 1.1.11)</blockquote><blockquote>yathā purastādbhavitā pratīta auddālakirāruṇirmatprasr̥ṣṭaḥ । sukham̐ rātrīḥ śayitā vītamanyuḥ tvāṁ dadr̥śivānmr̥tyumukhāt pramuktam ॥ 11॥ (Kath. Upan. 1.1.11)</blockquote>Meaning : Your father Auddalaki or Aruni will consider you as affectionately as he does normally and will be freed from anger.  When you return from the jaws of death he will get over his anger and with my blessings will, for many nights henceforth, be happily resting. 

=== साधकलक्षणम् ''||'' Sadhaka Lakshana ===

=== साधकलक्षणम् ''||'' Sadhaka Lakshana ===

The first boon asked by Nachiketa indicates what one needs to do for achieving the highest perfection, Paramapurusha. Nachiketa’s father who was angry, was simply an instrument in giving the message that anger has to be controlled by a sadhaka.  The prayers offered by Nachiketa are the secondary characteristics which sadhakas must have.  

The first boon asked by Nachiketa indicates what one needs to do for achieving the highest perfection, Paramapurusha. Nachiketa’s father who was angry, was simply an instrument in giving the message that anger has to be controlled by a sadhaka.  The prayers offered by Nachiketa are the secondary characteristics which sadhakas must have.  

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 ===

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.   

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.   

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.   

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 ====

Keno Upanishad states that apart from Indra, Agni, Vayu, and the other devatas, a person who understands brahmavidya is freed from all kalmasha and contamination and will achieve and permanently adore the highest place of Svarga. Here the word svarga indicates the highest destination. <blockquote>"''yo va yetham evam veda apahathya papananama ananthe''"</blockquote><blockquote>"''swarge loke jyehe prati tishti pratitishtati (4.9)''"</blockquote>

Keno Upanishad states that apart from Indra, Agni, Vayu, and the other devatas, a person who understands brahmavidya is freed from all kalmasha and contamination and will achieve and permanently adore the highest place of Svarga. Here the word svarga indicates the highest destination. <blockquote>"''yo va yetham evam veda apahathya papananama ananthe''"</blockquote><blockquote>"''swarge loke jyehe prati tishti pratitishtati (4.9)''"</blockquote>

==== Aitreyaopanishad ====

==== Aitreyaopanishad ====

In Aithreya Upanishad, Vamadeva rishi while glorifys brahmajnana. Those who understand the consequences of attaining this knowledge will be, after quitting the body, raised to svarga where after fulfilling all their desires, they become immortal or achieve liberation. Here also Svarga denotes an existence of higher planets. <blockquote>"''||sa evam vidvan asmacharira bedadurdvam''"</blockquote><blockquote>"''Utkramya amushmin svarge loke sarvan''"</blockquote><blockquote>"''Kamanaptva amruta samabhavat samabhavat || (2.4)''"</blockquote>

In Aithreya Upanishad, Vamadeva rishi while glorifys brahmajnana. Those who understand the consequences of attaining this knowledge will be, after quitting the body, raised to svarga where after fulfilling all their desires, they become immortal or achieve liberation. Here also Svarga denotes an existence of higher planets. <blockquote>"''||sa evam vidvan asmacharira bedadurdvam''"</blockquote><blockquote>"''Utkramya amushmin svarge loke sarvan''"</blockquote><blockquote>"''Kamanaptva amruta samabhavat samabhavat || (2.4)''"</blockquote>

==== Chandogya Upanishad ====

==== Chandogya Upanishad ====

Chandogya Upanishad 8.4.5 explains about Svarga as the paramapada or the final/great place of destination described as Brahmaloka  

Chandogya Upanishad 8.4.5 explains about Svarga as the paramapada or the final/great place of destination described as Brahmaloka  

This planet is the third from the earthly planet. In that land there are forests knows as Ara, and nyas, lakes known as asairam-madi, ashwatha tree called as Somasavan. This place is said to be eternal called the city of Aparajitha where there is hiranya –golden hued pandal. Only those who practice brahmacarya, achieve this planet. This clearly indicates that this is not the land of caturmukha,  Sruti does not explain any other higher planet than this Brahmaloka. 

This planet is the third from the earthly planet. In that land there are forests knows as Ara, and nyas, lakes known as asairam-madi, ashwatha tree called as Somasavan. This place is said to be eternal called the city of Aparajitha where there is hiranya –golden hued pandal. Only those who practice brahmacarya, achieve this planet. This clearly indicates that this is not the land of caturmukha,  Sruti does not explain any other higher planet than this Brahmaloka. 

==== Kaushitaki Upanishad ====

==== Kaushitaki Upanishad ====

Kaushitaki Upanishad also describes a similar place called Brahmaloka (1.21.67) as given in Chandogya Upanishad. According to this Upanishad the ultimate destination of those souls on the path of Devayana (path of devatas) is brahmaloka.  A similar description of lakes, forest and beautiful pandal is also mentioned here. Here also Brahmapura is described as Aparajitha meaning undefeatable.  

Kaushitaki Upanishad also describes a similar place called Brahmaloka (1.21.67) as given in Chandogya Upanishad. According to this Upanishad the ultimate destination of those souls on the path of Devayana (path of devatas) is brahmaloka.  A similar description of lakes, forest and beautiful pandal is also mentioned here. Here also Brahmapura is described as Aparajitha meaning undefeatable.  

==== Mundakopanishad ====

==== Mundakopanishad ====

In Mundaka Upanishad 1.2.6 the final destination of those on the arichiradi path is called as Brahmaloka.<blockquote>"''Esha vaha punyah sukrito brahma lokah.''"</blockquote>It is amruthamaya and the abode of parama purusha. This is explained in 1.2.11 and therefore all this can give us the clear understanding that this is the same parama pada.<blockquote>"''Yasyarvagnya sarva vitha yasmaisa mahima buhi''"</blockquote>divye brahma pure haiva yo mnyatma  pratishitaha (2.2.7) One who is all knowing bhagvantha(Bhagavan) is residing in brahmapura. Same paramdhama is  It is explained in 3.2.11. as Para brahma dhama bandhu in 3.2.4; braham dhama in 3.2.6--it is described as  brahama loka.

In Mundaka Upanishad 1.2.6 the final destination of those on the arichiradi path is called as Brahmaloka.<blockquote>"''Esha vaha punyah sukrito brahma lokah.''"</blockquote>It is amruthamaya and the abode of parama purusha. This is explained in 1.2.11 and therefore all this can give us the clear understanding that this is the same parama pada.<blockquote>"''Yasyarvagnya sarva vitha yasmaisa mahima buhi''"</blockquote>divye brahma pure haiva yo mnyatma  pratishitaha (2.2.7) One who is all knowing bhagvantha(Bhagavan) is residing in brahmapura. Same paramdhama is  It is explained in 3.2.11. as Para brahma dhama bandhu in 3.2.4; braham dhama in 3.2.6--it is described as  brahama loka.

==== Prashnopanishad ====

==== Prashnopanishad ====

Prashnopanishat (1.15) also describes the highest place as Brahmaloka. In here (5.5) it is described as that planet which is higher than all other lokas, where the Paramapurusha of the Brahmaloka is resting in Yoga nidra.  

Prashnopanishat (1.15) also describes the highest place as Brahmaloka. In here (5.5) it is described as that planet which is higher than all other lokas, where the Paramapurusha of the Brahmaloka is resting in Yoga nidra.  

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.  

=== ब्रह्मविद्या ॥ Knowledge of Brahman ===

=== 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.

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" />.   

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" />.   

'''Shreya and Preya'''  

'''Shreya and Preya'''

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.  

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.

'''Brahmavidya as in Kathopanishad'''  

'''Brahmavidya as in Kathopanishad'''

Having found in Nachiketa, a persevering pupil in search of the truth of Spirit ( Atma or Self), Yama imparts the Knowledge of Brahman to him (From 1st adhyaya 2nd Valli to end of 3rd adhyaya). 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"<ref name=":1" />.  <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?

Having found in Nachiketa, a persevering pupil in search of the truth of Spirit ( Atma or Self), Yama imparts the Knowledge of Brahman to him (From 1st adhyaya 2nd Valli to end of 3rd adhyaya). 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"<ref name=":1" />.  <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?

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<ref name=":3" />.     

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<ref name=":3" />.     

==  संवादः || Discussion ==

==  संवादः || Discussion ==

Till date there are many versions about the understanding of life after death which led 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 versions about the understanding of life after death which led 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

# The knower of Self is termed in Shrimad Bhagavadgita, according to the path he has selected to obtain moksha, as Sthitapragya, Yogi, Bhakta or Jnani.  

# The knower of Self is termed in Shrimad Bhagavadgita, according to the path he has selected to obtain moksha, as Sthitapragya, Yogi, Bhakta or Jnani.  

How many ever may be the differences in explaining the concept according differences in expression of words, the core feature is that Sanatana Dharma propounds the existence of Atma and Jiva travels on a path of realization, that may very well be given differently by different philosophies as above, but all ultimately lead to Infinite Bliss and Peace.  

How many ever may be the differences in explaining the concept according differences in expression of words, the core feature is that Sanatana Dharma propounds the existence of Atma and Jiva travels on a path of realization, that may very well be given differently by different philosophies as above, but all ultimately lead to Infinite Bliss and Peace.  

== Verses and Meanings ==

== Verses and Meanings ==

The benefits for one who performs the Nachiketaagni is given by Yama himself as follows. <blockquote>त्रिणाचिकेतस्त्रिभिरेत्य सन्धिं त्रिकर्मकृत्तरति जन्ममृत्यू । ब्रह्मजज्ञं देवमीड्यं विदित्वा निचाय्य माँ् शान्तिमत्यन्तमेति ॥ १७॥ (Kath. Upan. 1.1.17)</blockquote><blockquote>triṇācikētastribhirētya sandhiṁ trikarmakr̥ttarati janmamr̥tyū । brahmajajñaṁ dēvamīḍyaṁ viditvā nicāyya mām̐ śāntimatyantamēti ॥ 17॥ (Kath. Upan. 1.1.17)</blockquote>Meaning: One who getting connection with the Eternal Triad or three (principles) as a source of valid knowledge  

The benefits for one who performs the Nachiketaagni is given by Yama himself as follows. <blockquote>त्रिणाचिकेतस्त्रिभिरेत्य सन्धिं त्रिकर्मकृत्तरति जन्ममृत्यू । ब्रह्मजज्ञं देवमीड्यं विदित्वा निचाय्य माँ् शान्तिमत्यन्तमेति ॥ १७॥ (Kath. Upan. 1.1.17)</blockquote><blockquote>triṇācikētastribhirētya sandhiṁ trikarmakr̥ttarati janmamr̥tyū । brahmajajñaṁ dēvamīḍyaṁ viditvā nicāyya mām̐ śāntimatyantamēti ॥ 17॥ (Kath. Upan. 1.1.17)</blockquote>Meaning: One who getting connection with the Eternal Triad or three (principles) as a source of valid knowledge  

अजीर्यताममृतानामुपेत्य जीर्यन्मर्त्यः क्वधःस्थः प्रजानन् । अभिध्यायन्वर्णरतिप्रमोदान् अतिदीर्घे जीविते को रमेत ॥ २८॥

अजीर्यताममृतानामुपेत्य जीर्यन्मर्त्यः क्वधःस्थः प्रजानन् । अभिध्यायन्वर्णरतिप्रमोदान् अतिदीर्घे जीविते को रमेत ॥ २८॥

== References ==

== References ==