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.

Etymology

it is also mentioned in the Kataka Brahman, which is now part of Taittriya Brahman. The Kathopanishad also describes its spiritual significance.

According to Shabdakalpadruma नचिकेत means अग्निः Agni synonymous to Nachiketagnividya.

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.

Rig Veda

In Rig veda 10th Mandala 135th Sukta mantras (1 to 7) mention a story about a rishikumaara (unnamed),very similar to that of Nachiketa .

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

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. 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, the Rig samhita gives a unique explanation about this episode. Nachiketa, while traveling to Yama's abode spoke to himself:

"Yama's abode is like a big leafy tree that provides shelter to all. Pitris (ancestors) who performed pious activities reside there. The Lord of Death cuts life and the living entities fall like leaves from the tree, hence Yama is known as vrksa vraschyan (to cut). Yama is happy with his family in this land of death and for me to reside in such place along with my pitris is the desire of my father. Amongst the men my father is the best."

"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)

These words reveal Nachiketa’s great wisdom, thoughtfulness and critical thinking.

Taittiriya Brahmana

Taittriya brahmana, 3rd Kanda, 11th Prapathaka 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. 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, 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 (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)

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.

Varaahapuranam

Maharshi Vaisampayana relates this story of Nachiketa to King Janamejaya according to Varahapurana. The story of Nachiketa starts in Adhyaya 193 of Varahapurana 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 with his mortal body.

According to Varaahapuranam, Nachiketa's father regrets cursing his son and after his anger subsides tries to convince him against going to the abode of Yama. सत्येन वेदा गायन्ति सत्ये लोकाः प्रतिष्ठिताः ।। ३९ ।। (Vara. Pura. 193.39) He convinces his father that one should truthfully abide by his word for Satya is the base for the existence of the worlds.

• • नचिकेतसो आगमनवर्णनम् (Vara. Pura. 194) After his return from Yamapuri, Nachiketa is welcomed by his delighted father and people throng to see him and seek his experiences of his stay there. Nachiketa goes about
  • यमलोकस्थपापिवर्णनम् (Vara. Pura. 195) where he describes the people पापिनः who go to Naraka to taste the पापकर्मफलं || fruits of his bad actions.
  • धर्मराजपुरवर्णनं (Vara. Pura. 196) where he describes the spanning golden abode of Yama filled with great rishis and divine grandeur. Dharmarajapuri is the seat of the devi who is worshiped by Yama and also seen there is Kaala, ferocious and ever youthful.
  • संसारचक्रे कृतान्तकालमृत्युकिङ्करवर्णनं (Vara. Pura. 197) He describes a few Narakas (Tapta, mahatapta, raourava among others) and what deeds make a person go there (karma vipaka) and that it is Chitragupta who maintains the record of all deeds, good or bad, of every person.
  • संसारचक्रयातनास्वरूपवर्णनम् || the cycle of man's sorrows in the world (Vara. Pura. 198 and 199). Again the description of bad unworthy deeds and different punishments meted out are explained. Nachiketa's praise of Yama is given in a stuti.
  • नरकयातनास्वरूपवर्णनम् || Narakayatana swaroopam (Vara. Pura. 198 199, 200) As the name indicates this adhyaya gives a full description of the Narakas (Maharourava, Rourava, Kumbhipaaka) kinds of punishments including the details of the instruments (suffering caused by piercing of sharp objects, fires, heated oils etc) and time the punishments are given. What fate one experiences in these narakas, are vividly described.
  • नारकिदण्डनकर्मविपाकवर्णनम् (Vara. Pura. 201 to 204) The details of various bad deeds (sins) such as one who abandons his parents, stealing (gold, salt, food), conniving, giving false witness, liars and the corresponding punishments are they obtain are described here. After suffering for the sins, they take birth in various lower life forms (trees, donkeys, pigs). Souls of virtuous people were sent to the heaven. People who attain martyrdom in wars and battles were sent to Indrapuri,while those engaged in virtuous deeds all their lives are rewarded.
  • शुभकर्मफलोदय प्रकरणम् (Vara. Pura 206) The rewards for good deeds are described here.
  • पापनाशोपायवर्णनम् (Vara. Pura 211) Here the description of prayaschitta for different bad deeds are given by Yama. पंचगव्यं तु यः पिबेत् - one who drinks the Panchagavya, does go-seva are relieved from sins.

Thus Nachiketa shares his experiences in Yamapuri.

Mahabharata

Mahabharata also quotes the story in Anushashana parva

ऋषिविशेषः . अस्य विवरणं यथा, महा-भारते . १३ . ७१ . २ -- २१ .“ अत्राप्युदाहरन्तीममितिहासं पुरातनम् .ऋषेरुद्दालकेर्व्वाक्यं नाचिकेतस्य चोभयोः ..ऋषिरुद्दालकिर्धीमानुपगम्य ततः सुतम् .त्वं मामुपचरस्वेति नाचिकेतमभाषत ..समाप्ते नियमे तस्मिन् महर्षिः पुत्त्रमब्रवीत् .उपस्पर्शनशक्तस्य स्वाध्यायाभिरतस्य च ..इध्मा दर्भाः सुमनसः कलसश्चातिभोजनम् .विस्मृतं मे तदादाय नदीतीरादिहाव्रज ..गत्वानवाप्य तत् सर्व्वं नदीवेगसमाप्लुतम् .न पश्यामि तदित्येव पितरं सोऽब्रवीन्मुनिः ..क्षुत्पिपासाश्रमाविष्ट ऋषिरुद्दालकिस्तदा .यमं पश्येति तं पुत्त्रमशपत् स महातपाः ..तथा स पित्राभिहितो वाग्वज्रेण कृताञ्जलिः .प्रसीदेति ब्रुवन्नेव गतसत्त्वोऽपतद्भुवि ..नाचिकेतं पिता दृष्ट्वा पतितं दुःखमूर्च्छितः .किं मया कृतमित्युक्त्वा निपतात महीतले ..तस्य दुःखपरीतस्य स्वं पुत्त्रमनुशोचतः .व्यतीतं तदहःशेषं सा चोग्रा तत्र शर्व्वरी ..पित्रेनाश्रुप्रपातेन नाचिकेतः कुरूद्बह .प्रास्पन्दच्छयने कौश्ये वृष्ट्या शस्यमिवाप्लुतम् ..स पर्य्यपृच्छत्तं पुत्त्रं क्षीणं पर्य्यागतं पुनः .दिव्यैर्गन्धैः समादिग्धं क्षीणस्वप्नमिवोत्थितम् ..अपि पुत्त्र जिता लोकाः शुभास्ते स्वेन कर्म्मणा .दिष्ट्या चासि पुनः प्राप्तो नहि ते मानुषंवपुः ..प्रत्यक्षदर्शी सर्व्वस्य पित्रा पृष्टो महात्मना .स तां वार्त्तां पितुर्म्मध्ये महर्षीणां न्यवेदयत् ..कुर्व्वन् भवच्छासनमाशु यातोह्यहं विशालां रुचिरप्रभावाम् .वैवस्वतीं प्राप्य सभामपश्यंसहस्रशो योजनहेमभासम् ..दृष्ट्वै व मामभिमुखमापतन्तंदेहीति स ह्यासनमादिदेश .[Page2-852-a+ 52] वैवस्वतोऽर्ध्यादिभिरर्हणैश्चभवत्कृते पूजयामास मां सः ..ततस्त्वहं तं शनकैरवोचंवृतः सदस्यैरभिपूज्यमानः .प्राप्तोऽस्मि ते विषयं धर्म्मराज !लोकानर्हेयानहं तान् विधत्स्व ..यमोऽब्रवीन्मां न मतोऽसि सौम्ययमं पश्येत्याह स त्वान्तपस्वी .पिता प्रदीप्ताग्निसमानतेजान तच्छक्यमनृतं विप्रकर्त्तुम् ..दृष्टस्तेऽहं प्रतिगच्छस्व तातशोचत्यसौ तव देहस्य कर्त्ता .ददानि किञ्चापि मनःप्रणीतंप्रिथातिथेस्तव कामान् वृणीष्व ..तेनैवमुक्तस्तमहं प्रत्यवोचंप्राप्तोऽस्मि ते विषयं दुर्निवर्त्त्यम् .इच्छाम्यहं पुण्यकृतां समृद्धान्लोकान् द्रष्टुं यदि तेऽहं वरार्हः ..यानं समारोप्य तु मां स देवोवाहैर्युक्तं सुप्रभं भानुमत्तत् .सन्दर्शयामास तदात्मलोकान्सर्व्वांस्तथा पुण्यकृतां द्विजेन्द्र ! ..” )

Nachiketa

Vaajasrava || वाजश्रवा

Vaajasrava (Samskrit : वाजश्रवा) 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.

नचिकेता || Nachiketa

Vaajasrava performed the Visvajit yaaga and give away all that he had in charity. Nachiketa his son, a mere boy Kumaara, 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 donar to the lands devoid of happiness.

Nachiketa : It can be assumed that Nachiketa must have had his उपनयन ||upanayana (thread ceremony) and was about to be initiated into his formal education. Or it could be that he was ready for the उपनयन ||upanayan (thread ceremony). Notably even at a young age, he sounded bright, intelligent and with shraddha (implicit faith born out of experiencing satya)

Nachiketa welcomed

Nachiketa was determined to travel and spoke to himself, his statement is referred in in the Upanishad;

"||Bahunamemi prathamah bahunamemi Madhyamah

Kimsvadyamasya kartavyam

Yanmayadya karishyati|| (1-5)"

Translation:- Though I am not the last one to go to Yama Loka, I but may be the first one to go with this kind of Shraddha. Even if I were to consider that quite a few people may have gone before me, but still i may be going after such group of people. While I do not fear death, what I want to know is how Yama raja would benefit from me going to his place? Without the benefit to Yamaraja, my father’s yagna will be futile. Nachiketa consoled himself as indicated by these statements in the Upanishad (Ref 1-6):

"||anupashya yatha purve pratipashya tatha apare

Sasyamiva martyah pachyte

Sasyamivaajayate punah||"

"Men born before you had to take birth on some day and die on some other day. similarly those who will be born in the future will die too. If this is life, than what is there to lament. If life is like plant then one day it will born and eventually die, this is another mood of Nachiketa has been depicted. Or as it mentioned in the beginning of the chapter "is there nothing permanent in this temporary life? This statement reveals the core character of Nachiketa, which is to look for that amrutuattva(Immortality) even in temporary life. This is Nachiketa’s condition."

Another perspective is presented by the Gurus on Nachiketa’s action. It is in anger that Vajsravas had given his son, Nachiketa as daana to Yama. Notably, words uttered at the ||Yagna place cannot go in vain. Nachiketa is determined to go through his father’s promise and prepares to go to Yama. When his father realises the consequences of his anger, he feels great remorse (Rik Samhita X-135-4). Repentant, he prays that his son should not die and go to Yamaloka, even if it means that his words become false and the Yagna remains incomplete. Utterly distressed, Vajasravas tries to stop his son, but Nachiketa consoles him with these words,

"My dear father, why do you lament my death? Everyone in the past have attained death, all those who are born in the future will also go through this phenomenon. Notwithstanding the fact that life is temporary, many have traversed the path of truth to achieve eternal life using this mortal body. Please know this and be satisfied, that many people before me have walked on this path. What is the use of mere life and death like a plant or a tree? One should search for eternal reality and it is for this reason that my death has come."

Nachiketa’s Journey to Yamaloka

How did Nachiketa reach Yamaloka?

What was the instrument he used to reach?

Rik samhita gives an interesting answer to these questions. Yamaraja,while appreciating Nachiketa speaks thus;

"My dear boy, how is that you have come here without thinking properly, what kind of chariot have you used? It must be extraordinary! I have never seen anything like your chariot. It does not have wheels, it has only one tree of achina tree) but travels in all directions! Is it right for you to come in this way?""

The chariot described here is symbolically the chariot of the mind. What was impossible for him with ||shradda? The chariot that travels all the directions, which does not have a wheel and is made of Acche mara (some kind of tree) is nothing but the focused mind.

When Nachiketa arrived at Yamaraja’s place, he was tested and tempted by Yamaraja by making him feel foolish, if seen from mundane perspective. , thus explains Sayanacharya. Those who desire material happiness and consider themselves as intelligent for them the act of Nachiketa going to yama, is foolish and stupid.

Yamaraja continues, Dear 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? It is very significant that Yamaraj is glorifying Nachiketa being exceptionally greater than the Vipras of the earthly planet, in intelligent. From mundane perspective the intelligent vipras would choose wealth by their knowledge. This is sarcastically suggested by Yamaraja, to prove even in those days they wanted wealth. Yamaraja indicates that Nachiketa does not belong to that category. Yamaraja, indirectly indicates this is the one quality the person who is desiring for brahamjijnasa must have. In 0ther words those who are desire less, having no enjoyment spirit, having determination in knowing brahama jnana will only be qulified to become amara, or immortal.

When Nachiketa was going to yamaloka, his father became calm, repenting his earlier anger. It is explained here that he gave some instructions to his son (pathya vakya) as he must have realized that there was some divine intervention in whatever transpired during the yagna. He felt for some unknown reason that his son’s going to yamaloka would be of great benefit to society. Therefore, he tells Nachiketa to be humble so that he can get Yamaraja’s counsel and grace. Yamaraja calls Nachiketa a traveler who ha come on a boat. Sayanacharaya says, to cross over the dreadly oceans of Samsara, the only boat is wisdom.

Yama is surprised and exclaims, why would parents send such an extraordinary child to Yama? Or is it possible that there exist parents who raise their child to send them to Yama? Not only has the father given birth to such a child but also directed him to go to Yamaloka and he has given him right etiquette and conduct while interacting with Yamaraja. Yamaraja things Such a parent are intelligent and have done great service to society. Nachiketa’s father, before he became angry with Nachiketa during the yagna, also knew the art of bringing his son, Nachiketa to earthly planet. That he had resolved after apparently cursing him. This is spoken in sukta 6.

This reveals that Vajasrava was a highly learned sage. While his son was more intelligent, that does not mean that Vajasrava was less intelligent. Yamaraja, who superficially ridicules Nachiketa’s father while glorifying Nachiketa in the earlier verses glorifies Vajashrava in the later verses are timely. This episode clears the prevailing confusion about Vajashrava being a karmakandi and Nachiketa being Jnanakandi and Yamaraja glorifying Vajashrava proves it clearly wrong. . This is explained in rik samhita.