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According to Shabdakalpadruma नचिकेत means अग्निः Agni synonymous to Nachiketagnividya.   

According to Shabdakalpadruma नचिकेत means अग्निः Agni synonymous to Nachiketagnividya.   

== Pathaantara ==

== 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.  

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 ===

=== Rig Veda ===

In Rig veda 10th Mandala 135th Sukta mantras<ref>http://ignca.nic.in/Vedic_portal_rigveda_shakala_Samhita_m10.htm</ref> (1 to 7) mention a story about a rishikumaara (unnamed),very similar to that of Nachiketa <ref>Pt. Jayadevji Sharma, (2008) Rigveda Samhita, Part 7 Ajmer: Arya Sahitya Mandal Ltd</ref>.   

In Rig veda 10th Mandala 135th Sukta mantras<ref>http://ignca.nic.in/Vedic_portal_rigveda_shakala_Samhita_m10.htm</ref> (1 to 7) mention a story about a rishikumaara (unnamed),very similar to that of Nachiketa <ref>Pt. Jayadevji Sharma, (2008) Rigveda Samhita, Part 7 Ajmer: Arya Sahitya Mandal Ltd</ref>.   

इ॒दं य॒मस्य॒ साद॑नं देवमा॒नं यदु॒च्यते॑ । इ॒यम॑स्य धम्यते ना॒ळीर॒यं गी॒र्भिः परि॑ष्कृतः ॥७

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<ref name=":0">Kodandaramacharyulu. K. (2011) Kathopanishat - Samajikaamsamulu (Pages 78 to 92) from Upanishat Sudha Lahari, Hyderabad: Sahiti Samskritika Samstha</ref>. 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. 

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<ref name=":02">Kodandaramacharyulu. K. (2011) Kathopanishat - Samajikaamsamulu (Pages 78 to 92) from Upanishat Sudha Lahari, Hyderabad: Sahiti Samskritika Samstha</ref>. 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<ref>Narayanacharya, K. S. (2011). ''Veda Sanskritiya Parichaya, Part I.'' Hubli:​Sahitya Prakashana​.</ref>, the Rig samhita gives a unique explanation about this episode. Nachiketa, while traveling to Yama's  abode  spoke to himself: <blockquote>"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."  </blockquote><blockquote>"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)</blockquote>These words reveal Nachiketa’s great wisdom, thoughtfulness and critical thinking.  

According to Sri. K. S. Narayanacharya<ref>Narayanacharya, K. S. (2011). ''Veda Sanskritiya Parichaya, Part I.'' Hubli:​Sahitya Prakashana​.</ref>, the Rig samhita gives a unique explanation about this episode. Nachiketa, while traveling to Yama's  abode  spoke to himself: <blockquote>"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."  </blockquote><blockquote>"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)</blockquote>These words reveal Nachiketa’s great wisdom, thoughtfulness and critical thinking.  

Taittriya brahmana, 3rd Kanda, 11th Prapathaka<ref>https://sa.wikisource.org/s/h38</ref> 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.   

Taittriya brahmana, 3rd Kanda, 11th Prapathaka<ref>https://sa.wikisource.org/s/h38</ref> 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<ref name=":0" />. 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  

A slightly different version of the story is mentioned according to Taittriya Brahmana<ref name=":02" />. 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 first day : प्रजां त इति I ate your people (3.11.8.45)

पुनर्मृत्योर्मेऽपजितिं । amritattvam (mrityunjayatvam)   

पुनर्मृत्योर्मेऽपजितिं । amritattvam (mrityunjayatvam)   

=== Kathopanishad ===

=== 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 Nachiketa - 3 Boons (यम नचिकेत वरप्रदानम्)|Yama and Nachiketa - three boons]], the dialogue according to Kathopanishad has been discussed in detail.  

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 Nachiketa - 3 Boons (यम नचिकेत वरप्रदानम्)|Yama and Nachiketa - three boons]], the dialogue according to Kathopanishad has been discussed in detail.  

=== Varaahapuranam ===

According to Varaahapuranam<ref>[http://www.vcscsd.org/content/balabhavan/18-Puranas.pdf Varahapuranam from ''The Puranas'' by Dharmic Scriptures Team (English Translation Pages 404 to 407)]</ref>, 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.   

Maharshi Vaisampayana relates this story of Nachiketa to King Janamejaya according to Varahapurana<ref name=":0" />. The story of Nachiketa starts in Adhyaya 193 of Varahapurana<ref>[https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A4%B0%E0%A4%BE%E0%A4%B9%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D sa.wikisource.org/varahapuranam]</ref> with नचिकेतः प्रयाणवर्णनम् ।। Description of journey of Nachiketa (to Yamapuri).  

 

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.   

* संसारचक्रयातनास्वरूपवर्णनम् || the cycle of man's sorrows in the world (Vara. Pura. 198).    

=== Mahabharata ===

=== Mahabharata ===

Mahabharata also quotes the story in Anushashana parva<ref name=":0" />

Mahabharata also quotes the story in Anushashana parva<ref name=":02" />

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 ! ..” )

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 ==

== Nachiketa ==

=== Vaajasrava || वाजश्रवा ===

=== 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<ref name=":0" /><ref>Swami Gambhiranand, (1957) ''Eight Upanishads, With the Commentary of Sankaracarya, Vol 1.'' Calcutta: Advaita Ashrama <nowiki>http://estudantedavedanta.net/Eight-Upanisads-Vol-1.pdf</nowiki></ref>.   

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<ref name=":02" /><ref>Swami Gambhiranand, (1957) ''Eight Upanishads, With the Commentary of Sankaracarya, Vol 1.'' Calcutta: Advaita Ashrama <nowiki>http://estudantedavedanta.net/Eight-Upanisads-Vol-1.pdf</nowiki></ref>.   

=== नचिकेता || Nachiketa ===

=== 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.     

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 : 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 welcomed ==

Nachiketa was determined to travel and spoke to himself, his statement is referred in in the Upanishad; <blockquote>"||Bahunamemi prathamah bahunamemi Madhyamah

Nachiketa was determined to travel and spoke to himself, his statement is referred in in the Upanishad; <blockquote>"||Bahunamemi prathamah bahunamemi Madhyamah

Nachiketa consoled himself as indicated by these statements in the Upanishad (Ref 1-6):  <blockquote>"||anupashya yatha purve pratipashya tatha apare

Nachiketa consoled himself as indicated by these statements in the Upanishad (Ref 1-6):  <blockquote>"||anupashya yatha purve pratipashya tatha apare

Sasyamiva martyah pachyte

Sasyamiva martyah pachyte

Sasyamivaajayate punah||"</blockquote><blockquote>""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."</blockquote>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,

Sasyamivaajayate punah||"</blockquote><blockquote>"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."</blockquote>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."

"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 ==

== Nachiketa’s Journey to Yamaloka ==