Nachiketa (नचिकेताः)
Nachiketa (called variously in Samskrit : नचिकेता, नचिकेतः नसिकेत) is a young boy who travels to Yamapuri to know the secrets of Mrityu, whose legend is one of the oldest in Vedic literature. Nachiketa is also mentioned in the Kataka Brahman, which is now part of Taittriya Brahman. The Kathopanishad describes its spiritual significance.
व्युत्पत्ति || Etymology
According to Shabdakalpadruma नचिकेत means अग्निः Agni synonymous to Nachiketagnividya.
A small mention about Nachiketa's father, वाजश्रवाः || Vaajasrava (Samskrit : वाजश्रवा) who was also called as औद्दालकिः || Auddalaki, अरुणिः || Aruni, गौतमः|| Goutama.
वाजम् अन्नं तद्दानादिनिमित्तं श्रवः - यशः, यस्य सः वाजश्रवाः || One who obtains fame by giving away Annam (grains or food) in charity is Vaajasrava[1][2][3].
The names औद्दालकिः || Auddalaki, अरुणिः || Aruni have been given to Vaajasrava based on the principle of dharmasastras as द्वामुष्यायणः || Dvaamushyaayana. Dvaamushyaayana is referred to a male child who is born to a brotherless girl given in marriage to the groom with whom a previous arrangement has been made (during marriage) that "the son born to you and this kanya (my daughter) should perform the shraddha karma for us (me and my wife)"[1][4]. Vaajasrava also obtained the name Gautama as he is born in the lineage of Gautama rishi.
पाठान्तरम् ॥Pathaantara
While the story of Nachiketa as given in Kathopanishad is discussed and widely discoursed, this episode is also described much earlier in the Rig veda, which are the oldest available texts, where the name Nachiketa is not mentioned, but the rest of the events are described to be congruent with the version given in Kathopanishad.
ऋग्वेदस्थ मन्त्राणि ॥ Rig Veda
In Rig veda 10th Mandala 135th Sukta, mantras[5] (1 to 7) mention a story about a rishikumaara (unnamed),very similar to that of Nachiketa [6].
Once a rishi cursed his son to "visit Yama" and advised him the way to return back after visiting him. Even though kumara was at first anguished by his father's words, kumara comforted himself as his father's order to "tread in the path of his ancestors" to "stay with his ancestors", so he ascends to the abode of Yama[1]. In the conversation with Yama it is revealed that the world is the कर्मक्षेत्र ॥ karmakshetra (the ground for enacting the karma) and all living beings take birth, blame themselves and yet again be born based on their past actions. Paramatma is eternal and bears witness to all actions.
According to Sri. K. S. Narayanacharya[7], the Rig samhita gives a unique explanation about this episode. Nachiketa, while traveling to Yama's abode spoke to himself:
"what is wrong in going to that place where my ancestors have gone? What is the harm if i come to such a land? By having such a desire my father has not acted wrongly, despite his harsh words. Yes certainly for some time i was agitated because of anxiety, but once my anger subsided, i have myself chosen to follow the orders of my father as a duty and I have come here to Yamaloka" (Rig. Veda. 10.135 -1 and 2)
तैतिरीयब्राह्मणस्था आख्यायिका || Taittiriya Brahmana
Taittriya brahmana, 3rd Kanda, 11th Prapathaka[8][9] refers to the legend of Nachiketa under the heading नाचिकेताग्निचयनम् || Nachiketaagnichayanam. The process of Agnichayana is given in this brahmana mantras from 3.11.1 to 7 kandikas.
A slightly different version of the story is mentioned according to Taittriya Brahmana[1]. Upon hearing his father, Vaajasravas's curse, to give him to Mrityu, Nachiketa consoles himself that by his going to Yamapuri, his father's impropriety will be nullified. As he sets forth on his journey, अशरीरवाणी || Asareeravani, the unseen voice, directs him to go to Yamapuri when Yama is not present and thereafter fast for three days. Yama, on his return, will ask what he had eaten in the three days (Taitt. Brah. 3.11.8.43). Asareeravaani advises Nachiketa to reply as follows
On the first day : प्रजां त इति I ate your people (family) (3.11.8.45)
On the second day: पशूँ स्त इति I ate your animals (3.11.8.45)
On the third day: साधुकृत्यां त इति । I ate up all the good deeds you did (3.11.8.45)
Nachiketa replies as advised and then Yama grants the three wishes namely (3.11.8.45 and 46)
पितरमेव जीवन्नयानीति । bodily return to my father (house)
इष्टापूर्तयोर्मेऽक्षिति । perform all karmas that I wish to do
पुनर्मृत्योर्मेऽपजितिं । amritattvam (mrityunjayatvam)
Here eating is symbolic to consumption, meaning when a brahmana or atithi is not given proper welcome in a grihastha's house, his family, cattle and good deeds are lost.
कठोपनिषदि विषयाः ॥ Kathopanishad
The version of the legend given in Kathopanishad has been widely discussed and many critical editions have been given on this topic by different scholars. Under the heading Yama and Nachiketa - three boons, the dialogue according to Kathopanishad has been discussed in detail.
वराहपुराणे विषयाः ॥ Varahapuranam
Maharshi Vaisampayana relates this story of Nachiketa to King Janamejaya according to वराहपुराणम् ॥ Varaahapurana[1]. The story of Nachiketa starts in Adhyaya 193 of Varahapurana[10] with नचिकेतः प्रयाणवर्णनम् ।। Description of journey of Nachiketa (to Yamapuri). Janamejaya asks Vaisamapaya rishi as follows
भगवञ्जायते तीव्रं चिन्तयानस्य सुव्रत ।। कर्मपाकफलं यस्मिन्मानुषैरुपभुज्यते।।६।। (Vara. Pura. 193.6)
One thought that makes me greatly think is what are the fruits of karma that man consumes (what is the result of good or bad actions).
Vaisampayana rishi answering this question says Nachiketa is of one of the blessed people who visited Yamapuri and returned back from there.
महाभारतस्था आख्यायिका || Mahabharata
Shabdakalpadruma also cites Nachiketa's story in Mahabharata - Anushashana parva (13.71.2 to 21) [1][11][12] In the context of Yudhisthira's questioning Bhishma about the merits of making donations of cows, Bhishma recites Nachiketa's story. Similar to the version as given in Varahapurana, there are descriptions Yamapuri including the mansions, rivers and streams of milk and ghee for the enjoyment of righteous persons who have made the gifts of cows.
ऋषिरुद्दालकिर्दीक्षामुपगम्य ततः सुतम्। त्वं मामुपचरस्वेति नाचिकेतमभाषत॥ (13-71-3)
r̥ṣiruddālakirdīkṣāmupagamya tataḥ sutam। tvaṁ māmupacarasvēti nācikētamabhāṣata॥ (13-71-3)
यानं समारोप्य तु मां स देवो वाहैर्युक्तं सुप्रभं भानुमत्तत्। सन्दर्शयामास तदात्मलोकान्सर्वांस्तथा पुण्यकृतां द्विजेन्द्र॥ (13-71-21)
yānaṁ samārōpya tu māṁ sa dēvō vāhairyuktaṁ suprabhaṁ bhānumattat। sandarśayāmāsa tadātmalōkānsarvāṁstathā puṇyakr̥tāṁ dvijēndra॥ (13-71-21)
नचिकेतोः गुणवैशिष्टम् ॥Nachiketa's Qualities
Nachiketa's story throws light on the essential qualities of a साधकः॥ brahmavidya sadhaka.
Vaajasrava performed the Visvajit yaaga and gave away all that he had in charity. Nachiketa his son, a mere boy, कुमारं प्रथमवयसं सन्तमप्राप्तप्रजननशक्तिं बालमेव [3] Kumaara, though young was not possessed of the power of procreating, observing all those who received the दानम् || daana (charity) was filled with anxiety at the impropriety of the act, all the faith in the principles laid down by the Vedas, rushed into his senses. The cows that were given in charity were old, barren and useless to the receiver, such an act would only lead the donor to the lands devoid of happiness.
निश्चितबुद्धिः || Determination
उशन्ह वै वाजश्रवसः सर्ववेदसं ददौ (Katha. Upan. 1.1.1)
Meaning : Once, desirous of heaven, the son on Vajasrava (Vaajasrava) gave away all that he possessed.
Nachiketa was fully aware that his father was desirous of giving away everything that he possessed. Nachiketa himself filled with श्रद्धास्तिक्यबुद्धिः made up his mind that as he was also "possessed" by his father he could also be given away in charity[1].
दानधर्माचरण विज्ञानम् || Knowledge of Charity
पीतोदका जग्धतृणा दुग्धदोहा निरिन्द्रियाः (Katha. Upan. 1.1.3)
Meaning : Ones (cows) which have drunk water, eater grass, given their milk are barren.
Anything that is given in charity has to given with an intent that it would be useful to the receiver. Nachiketa was completely knowledgeable at a tender age, that his father's donation of barren cows would not serve the purpose of such a charity and is not advisable according to sastras. This aspect of charity is discussed in the Sikshavalli of Taittiriya Brahmana[1].
वाक्कौशलम् || Expert orator
Nachiketa's way of questioning and choice of words is an important quality that is required for a sadhaka. He was well versed in the knowledge of charitable things, yet he did not directly question his father's improper act of donation of barren cows. Indirect questioning - Paroksha--- devaaha is a characteristic that is appreciated and followed by Devatas in order not to hurt any being by direct harsh speech.
दूरदृष्टिः || Farsightedness
Nachiketa aware of the evil results of an improperly conducted charity was impelled to take on the consequences and asks his father[2][3]
स होवाच पितरं तत कस्मै मां दास्यसीति। (Katha. Upan. 1.1.4)
Meaning : So he asks his father "to whom will you offer me".
पितृभक्तिः || Affection for elders
Seeing the charity of barren cows, पितुर्हितकामप्रयुक्ताविवेश wishing heartily for the welfare of his father, पितुरनिष्टं फलं मया पुत्रेण सता निवारणीयमात्मप्रदानेनापि क्रतुसंपत्तिं कृत्वेत्येवं मत्वा[3] (Shrimad Sankaraacharya Bhashyam) to ward off the evil result that his father would accrue, Nachiketa making an offering of himself as an object to be given away[2] shows his affection for his father.
आत्मपरिशीलनम् || Introspection
बहूनामेमि प्रथमो बहूनामेमि मध्यमः । (Katha. Upan. 1.1.5)
Meaning: Among many (disciples) I rank first (foremost in conduct of a disciple), among many I may be counted as (madhyama - may behave not as foremost in conduct). But I never did behave as the worst[2].
Nachiketa inspite of hearing that he would be given to Yama, introspected his actions and mind as to why his father gave such a remorseful curse on him.
पितृवाक्यपालनम् || Treading the path of Truth
अनुपश्य यथा पूर्वे प्रतिपश्य तथा परे । सस्यमिव मर्त्यः पच्यते सस्यमिवाजायते पुनः ॥ ६॥ (Katha. Upan. 1.1.6)
Meaning : Nachiketa implores saying "considering the actions of forefathers (it behoves that one should tread in their footsteps) and consider the actions of others presently. Like corn, the mortal decays, and like corn they are born again.
Nachiketa reminds his father that his forefathers were सत्यवाक्परिपालकाः followers of Truth, so his father's words should not be falsified even if they are uttered in anger. What does one gain in this impermanent human world by breaking one's own words? Thus the concept पालयात्मनः सत्यम्। प्रेषय मां यमायेत्यभिप्रायः || protect your own truth and send me to mrityuloka[3] (Shrimad Sankaraacharya bhasyam) ; establishes Nachiketa's adherence to truth. He consoles saying that everything is temporary in this material world, so there is no need to be desolate.
शक्तिसंपन्नः || Strength
Nachiketa, addressed as Kumara, is at a tender age of initiation into the formal education. Enlightenment at such age and knowledge of the rituals and sastras endowed him the ability to travel to Yamapuri and return from the point where no mortal can return[1].
परार्थम् || Welfare of others
Nachiketa's quest for knowledge of Agni or Brahman and Yama's revealing it is Paropakarakam for the welfare of all the mortal beings[1]. Once the benefits of Agnichayanam and piling the fire thrice are known, people would be motivated to pursue it for their own good.
तवैव नाम्ना भवितायमग्निः सृङ्कां चेमामनेकरूपां गृहाण ॥ १६॥ (Katha. Upan. 1.1.16)
पारलौकिकार्थम् || Goals beyond worldly things
त्रिणाचिकेतस्त्रिभिरेत्य सन्धिं त्रिकर्मकृत्तरति जन्ममृत्यू । (Katha. Upan. 1.1.17)
Pleased with Nachiketa's quest for brahmavidya, Yama grants that it (Agnichayana) will be celebrated with Nachiketa's name and blesses that those who perform Agnichayana will realize Atma by overcoming the cycles of birth and death. This shows that knowledge beyond the material world and for attainment of brahmajnana is the ultimate goal.
कार्यदक्षता || Steadfastness
देवैरत्रापि विचिकित्सितं पुरा न हि सुविज्ञेयमणुरेष धर्मः । (Katha. Upan. 1.1.21)
Meaning : Nachiketa says "Even devatas have doubts and it is not easily understood."
Nachiketa pursues what is not easily understood even by the devatas shows his determination to achieve the apparently impossible task.
प्रलोभराहित्यम् || Unallured
Mantras from Kathaopanishad 1.1.23 to 29 reveal how Yama tries to lure Nachiketa into the materialistic world with grant of sons, cattle, gold, kingdom, horses and elephants among other things. Nachiketa remains unagitated and insists to learn about the secrets of death only. This shows his conquering of Preyas without getting lured into worldly pleasures.
सहनशीलता || Patience
Patiently, Nachiketa refuses all of Yama's offers of material things, and waits until Yama is totally convinced that he is a worthy disciple ready for the knowledge.
सम्वाद || Discussion
Upanayanam
Many views are present whether Nachiketa was already initiated into formal education and had gone through upanayana ceremonies.
Some say Nachiketa must have either had or was ready for the उपनयन || upanayana (thread ceremony) and was about to be initiated into his formal education [7].
Journey to Yamaloka
How did Nachiketa reach Yamaloka? : is another much discussed aspect.
According to Shrimad Sankaraacharya bhasyam of Kathopanishad[3]
पितात्मनः सत्यतायै प्रेषयामास || the father himself sent him for veracity of truth to the abode of Yama. How and what was the means of travel to Yamapuri is not explicitly given. Taittiriya brahamana version also does not address this aspect.
Mahabharata Anushasana parva (106 Adhyaya) addresses this aspect as follows as given by Pt Shridhara Sastry[9]:
Nachiketa is asked by his father to do upachara while he is observing a deeksha. Agreeing to it, Nachiketa is ordered by his father to bring back his things (darbha, kamandalu) which he forgets on the banks of the river. On going there Nachiketa does not find them and returns to his father to inform the same. Angered his father curses saying " go see Yama".
तदा क्षमस्वेति प्रार्थयमानस्यैव तस्य नाचिकेतस्य देहो गतसत्वो भूमौ न्यपतत् | पतितं सुतं दृष्ट्वा पितापि किं मयानुष्ठितं पापेनेति ब्रुवन् भूमौ निपपात |
As he was asking for forgiveness Nachiketa becomes senseless and falls on the ground. Seeing him so fallen down, his father with remorse utters - alas ! what a bad deed have I done and falls down.
After a day and night passes, the father sees his son return in a divine chariot : अथ च प्रातर्दिव्यरथेन पुनः प्रत्यागतः सुतः ! Seeing him he says -
न दृष्यते मानुषं ते वपुः - I do not see your mortal body.
Rik samhita gives an interesting answer to these questions[5][7]
यं कुमार प्रावर्तयो रथं विप्रेभ्यस्परि । तं सामानु प्रावर्तत समितो नाव्याहितम् ॥४ (Rig. Veda. 10.135.4)
Yama says, Nachiketa, you have flown over the Vipras (brahamans) in the sky through your wonderful chariot. I hope while traveling, the consoling words of your father are with you?
Verses and Meanings
In Rig veda 10th Mandala 135th Sukta mantras[5] (1 to 7) mention a story about a rishikumaara (unnamed),very similar to that of Nachiketa [6][13].
यस्मिन्वृक्षे सुपलाशे देवैः सम्पिबते य॒मः । अत्रा नो विश्पति: पिता पुराणाँ अनु वेनति ॥१
पुराणाँ अनुवेनन्तं चरन्तं पापयामुया । असूयन्नभ्यचाकशं तस्मा अस्पृहयं पुन: ॥२
यं कु॑मार॒ नवं॒ रथ॑मच॒क्रं मन॒साकृ॑णोः । एके॑षं वि॒श्वत॒: प्राञ्च॒मप॑श्य॒न्नधि॑ तिष्ठसि ॥३
यं कु॑मार॒ प्राव॑र्तयो॒ रथं॒ विप्रे॑भ्य॒स्परि॑ । तं सामानु॒ प्राव॑र्तत॒ समि॒तो ना॒व्याहि॑तम् ॥४
कः कु॑मा॒रम॑जनय॒द्रथं॒ को निर॑वर्तयत् । कः स्वि॒त्तद॒द्य नो॑ ब्रूयादनु॒देयी॒ यथाभ॑वत् ॥५
यथाभ॑वदनु॒देयी॒ ततो॒ अग्र॑मजायत । पु॒रस्ता॑द्बु॒ध्न आत॑तः प॒श्चान्नि॒रय॑णं कृ॒तम् ॥६
इ॒दं य॒मस्य॒ साद॑नं देवमा॒नं यदु॒च्यते॑ । इ॒यम॑स्य धम्यते ना॒ळीर॒यं गी॒र्भिः परि॑ष्कृतः ॥७
References
- ↑ 1.0 1.1 1.2 1.3 1.4 1.5 1.6 1.7 1.8 1.9 Kodandaramacharyulu. K. (2011) Kathopanishat - Samajikaamsamulu (Pages 78 to 92) from Upanishat Sudha Lahari, Hyderabad: Sahiti Samskritika Samstha
- ↑ 2.0 2.1 2.2 2.3 Swami Gambhiranand, (1957) Eight Upanishads, With the Commentary of Sankaracarya, Vol 1. Calcutta: Advaita Ashrama http://estudantedavedanta.net/Eight-Upanisads-Vol-1.pdf
- ↑ 3.0 3.1 3.2 3.3 3.4 3.5 Sitarama Sastry. S.(1923) Katha and Prasna Upanishads and Sri Sankara's Commentary. Madras: The India Printing Works
- ↑ Dvamushsyaayana context : See Page 121 referring to Vatsyayana smriti (17.18) in footnote
- ↑ 5.0 5.1 5.2 Rig Veda (Mandala 10, Sukta 135) Cite error: Invalid
<ref>tag; name ":1" defined multiple times with different content - ↑ 6.0 6.1 Pt. Jayadevji Sharma, (2008) Rigveda Samhita, Part 7 Ajmer: Arya Sahitya Mandal Ltd (Page 609 of PDF) Cite error: Invalid
<ref>tag; name ":2" defined multiple times with different content - ↑ 7.0 7.1 7.2 Narayanacharya, K. S. (2011). Veda Sanskritiya Parichaya, Part I. Hubli:Sahitya Prakashana.
- ↑ https://sa.wikisource.org/s/h38
- ↑ 9.0 9.1 Pt. Shridhara Shastri, Pathak (1919) Kaathakopanishat with Shrimad Sankaraacharya Bhashyam Poona: Oriental Book Supplying Agency
- ↑ sa.wikisource.org/varahapuranam
- ↑ Mahabharata : Anushasana Parva 71 Adhyaya (Slokas 2 to 21)
- ↑ Ganguli, K. M. (English Translation) The Mahabharata of Krishna-Dwaipayana Anushasana Parva (Adhyaya 71)
- ↑ Pt. Harisharana Siddhantalankar (2011) Rigvedabhashyam, Part 7 Rajasthan: Shri Dhoodmal Prahladkumar Arya Dharmarth Nyasa (Page No 557)