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.

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.

The names औद्दालकिः || Auddalaki, अरुणिः || Aruni have been given to Vaajasrava based on the principle of dharmasastras as द्वामुष्यायणः || Dvamushyaayana. Dvamushyaayana is a son 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)". Vaajasrava also obtained the name Goutama as he is born in the lineage of Goutama rishi.

पाठान्तिरम् ॥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.
• 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

Shabdakalpadruma also cites Nachiketa's story in Mahabharata - Anushashana parva (13.71.2 to 21) 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 brahmavidya साधकः॥ sadhaka.

Vaajasrava performed the Visvajit yaaga and gave 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.

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

निश्चितबुद्धिः

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 made up his mind that as he was also "possessed" by his father he could also be given away in charity.

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.

दूरदृष्टिः

Nachiketa aware of the evil results of an improperly conducted charity was impelled to take on the consequences and asks his father

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

Seeing the charity of barren cows to ward off the evil result that his father would accrue, Nachiketa making an offering of himself as an object to be given away shows his affection for his father.

आत्मपरिशीलनम्

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.

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

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 wereसत्यवाक्परिपालकाः followers of Truth, so his father's words should not be falsified even if they are uttered thoughtlessly. What does one gain in this impermanent human world by breaking one's own words? Thus the concept "protect your own truth and send me to mrityuloka" establishes Nachiketas adherence to truth. He consoles saying that everything is temporary in this material world, so there is no need to be desolate.

शक्तिसंपन्नः

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 as a mortal being to Yamapuri and return from the point where no mortal can return.

स्वार्थम्

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

When Yama asked him to wish for three boons, Nachiketa unhesitatingly asked for his father's appeasement and that his father should receive him (when he returns back from Yamapuri) free from anxiety with all calmness devoid of anger. This is his personal

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.