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

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

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.  

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.  

=== Sadhaka in Brahma-sutras ===

=== Sadhaka 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.

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'''  

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

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

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

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

==  सम्वाद || Discussion ==

==  सम्वाद || Discussion ==

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

# Realization of Self as Brahman is Moksha according to Vedas and Upanishads. The knower of Self is called as “JNANI” or “Brahman Jnani”. 

# Realization of Self as Brahman is Moksha according to Vedas and Upanishads. The knower of Self is called as “JNANI” or “Brahman Jnani”. 

# मृत्युः मोक्षः इति *चार्वाकाः*। Mrityu is Moksha according to Charvakas 

# मृत्युः मोक्षः इति *चार्वाकाः*। Mrityu is Moksha according to Charvakas 

# Nireeshwara sankhya proposes that body is transient and Atma is nirlepa (without any covering) free from any qualities, hence it is only a sakshi or witness.  

# Nireeshwara sankhya proposes that body is transient and Atma is nirlepa (without any covering) free from any qualities, hence it is only a sakshi or witness.  

# 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 universal 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 ==

and is a त्रिकर्मकृत् - one who performs the three kinds of Karma - यज्ञदानतपः कर्ता namely Yagna, Charity and Study (of the vedas) will certainly cross over the cycle of birth and death. When one is illumined by this adorable, bright and effulgent Agni vidya (born of Brahman) and upon meditating and realizing that One (as his Self), he attains everlasting peace.<blockquote>त्रिणाचिकेतस्त्रयमेतद्विदित्वा य एवं विद्वाँ् श्चिनुते नाचिकेतम् । स मृत्युपाशान्पुरतः प्रणोद्य शोकातिगो मोदते स्वर्गलोके ॥ १८॥ (Kath. Upan. 1.1.18)</blockquote><blockquote>triṇācikētastrayamētadviditvā ya ēvaṁ vidvām̐ ścinutē nācikētam । sa mr̥tyupāśānpurataḥ praṇōdya śōkātigō mōdatē svargalōkē ॥ 18॥ (Kath. Upan. 1.1.18)</blockquote>Meaning : One who performs the Nachiketa yagna thrice (त्रिणाचिकेतः) after know the arrangement and placement of bricks and having known the Nachiketaagni vidya, casts off the snares of मृत्यु or death, even earlier (before death) crossing over sorrow to rejoice in Svarga.

and is a त्रिकर्मकृत् - one who performs the three kinds of Karma - यज्ञदानतपः कर्ता namely Yagna, Charity and Study (of the vedas) will certainly cross over the cycle of birth and death. When one is illumined by this adorable, bright and effulgent Agni vidya (born of Brahman) and upon meditating and realizing that One (as his Self), he attains everlasting peace.<blockquote>त्रिणाचिकेतस्त्रयमेतद्विदित्वा य एवं विद्वाँ् श्चिनुते नाचिकेतम् । स मृत्युपाशान्पुरतः प्रणोद्य शोकातिगो मोदते स्वर्गलोके ॥ १८॥ (Kath. Upan. 1.1.18)</blockquote><blockquote>triṇācikētastrayamētadviditvā ya ēvaṁ vidvām̐ ścinutē nācikētam । sa mr̥tyupāśānpurataḥ praṇōdya śōkātigō mōdatē svargalōkē ॥ 18॥ (Kath. Upan. 1.1.18)</blockquote>Meaning : One who performs the Nachiketa yagna thrice (त्रिणाचिकेतः) after know the arrangement and placement of bricks and having known the Nachiketaagni vidya, casts off the snares of मृत्यु or death, even earlier (before death) crossing over sorrow to rejoice in Svarga.

The following verses outline how Yama tests Nachiketa by luring him to ask for worldly pleasures instead of the inquiry about the nature of Death.

The following verses outline how Yama tests Nachiketa by luring him to ask for worldly pleasures instead of the inquiry about the nature of Death (Kath. Upan. 1.1.23 to 28).

शतायुषः पुत्रपौत्रान्वृणीष्वा बहून्पशून् हस्तिहिरण्यमश्वान् । भूमेर्महदायतनं वृणीष्व स्वयं च जीव शरदो यावदिच्छसि ॥ २३॥

शतायुषः पुत्रपौत्रान्वृणीष्वा बहून्पशून् हस्तिहिरण्यमश्वान् । भूमेर्महदायतनं वृणीष्व स्वयं च जीव शरदो यावदिच्छसि ॥ २३॥