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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)

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.  

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.

When the Yama’s family offered entry and welcome to Nachiketa, he refuses and remains at the gate of Yamapuri for three nights without food. Upon return the gate-keepers address Yama as follows to carry water for Nachiketa.

 

वैश्वानरः प्रविशति अतिथिर्ब्राह्मणो गृहान् । तस्यैताँ् शान्तिं कुर्वन्ति हर वैवस्वतोदकम् ॥ ७॥ (Kath. Upan. 1.1.7)

 

Meaning : Like fire a brahmin guest enters the house (of a grhasta). It is wise to quench the fire by offering water, O Vaivasvata!

 

आशाप्रतीक्षे सङ्गतँ् सूनृतां च इष्टापूर्ते पुत्रपशू्ँ्श्च सर्वान् । एतद्वृङ्क्ते पुरुषस्याल्पमेधसो यस्यानश्नन्वसति ब्राह्मणो गृहे ॥ ८॥ (Kath. Upan. 1.1.8)

 

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.  

 

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.

 

किँ्स्विद्यमस्य कर्तव्यं यन्मयाऽद्य करिष्यति ॥ ५॥ (Kath. Upan. 1.1.5) 

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.

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.  

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

== Yama’s blessings ==

== The first boon  ==

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.

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

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?  

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).

Meaning : Oh Mrityu, give me as the first boon, that Gautama (my father), have शान्तसङ्कल्पः  calmness (free from anxiety on my account), सुमना be pleased in mind वीतमन्युः free from anger towards me, and greet me with the same old affection, when sent back by you.  

== The explanation in the Brahma-sutras ==

=== Explanation in 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.

The first question and the answer is considered as the sadhaka’s characteristics who is upetra (the beneficiary)  and the others are the Upaya (the process) and Upeya (instrument to execute the process). For one is not calm, Yoga is not possible. This is elucidated in later in the Upanishad (?)<blockquote>"''||na viratho discaritat  nasantho nasamahitaha''"</blockquote><blockquote>"''nasantha manasovapi prajnanena yenam apnuyath || (2.24)''"</blockquote>One who has not given up bad behavior, is not calm & has no control over his senses, however intelligent he may be will be unable to achieve Ishwara by his own efforts.  

The first question and the answer is considered as the sadhaka’s characteristics who is upetra (the beneficiary)  and the others are the Upaya (the process) and Upeya (instrument to execute the process). For one is not calm, Yoga is not possible. This is elucidated in later in the Upanishad (?)<blockquote>"''||na viratho discaritat  nasantho nasamahitaha''"</blockquote><blockquote>"''nasantha manasovapi prajnanena yenam apnuyath || (2.24)''"</blockquote>One who has not given up bad behavior, is not calm & has no control over his senses, however intelligent he may be will be unable to achieve Ishwara by his own efforts.  

The 1st boon to Nachiketa indicates what one needs to do for achieving the highest perfection, parama purushartha, Vishnu pada,  This is the universal message. Nachiketa’s father who was angry, was simply an instrument in getting this blessings by Nachiketa.  The prayers offered by Nachiketa is the secondary characteristics which sadhakas must have.  

The first boon asked by Nachiketa indicates what one needs to do for achieving the highest perfection, parama purusha. 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 is the secondary characteristics which sadhakas must have.  

 

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. 

यथा पुरस्ताद्भविता प्रतीत औद्दालकिरारुणिर्मत्प्रसृष्टः । सुखँ् रात्रीः शयिता वीतमन्युः त्वां ददृशिवान्मृत्युमुखात् प्रमुक्तम् ॥ ११॥ (Kath. Upan. 1.1.11) 

 

Meaning : Your father Auddalakiaruni 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. 

== 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.

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.  

== References ==

== References ==

# Veda samskrita Parichaya  

# Veda samskrita Parichaya  

# Kathopanishad by Sris Chandra Vasu<nowiki/>https://archive.org/stream/KathaUpanisad/Katha_upani%E1%B9%A3ad#page/n11/mode/1up  

# Kathopanishad by Sris Chandra Vasu<nowiki/>https://archive.org/stream/KathaUpanisad/Katha_upani%E1%B9%A3ad#page/n11/mode/1up  

# Kathopanishad from Eight Upanishads Vol 1 Translated by Swami Gambhiranand http://estudantedavedanta.net/Eight-Upanisads-Vol-1.pdf  

# Kathopanishad from Eight Upanishads Vol 1 Translated by Swami Gambhiranand http://estudantedavedanta.net/Eight-Upanisads-Vol-1.pdf  

# Dialogues from Upanishads  

# Dialogues from Upanishads