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Nachiketa (Samskrit : नचिकेता) is the son of Vaajasrava (also Auddalaka) who at a young age is known to have sought [[Brahmavidya (ब्रह्मविद्या)|brahmavidya]] from Yama (Mrityu devata) himself. Kathopanishad describes in great detail the story of brahmajnani Nachiketa, with lofty thoughts, who takes upon the consequences of the imperfection he observes in his father's Vaajasrava's performance of Visvajit yagna.

Nachiketa (Samskrit : नचिकेता) is the son of Vajashrava (also Auddalaka) who at a young age is known to have sought [[Brahmavidya (ब्रह्मविद्या)|brahmavidya]] from Yama (Mrityu devata) himself. Kathopanishad describes in great detail the story of brahmajnani Nachiketa, with lofty thoughts, who takes upon the consequences of the imperfection he observes in his father's Vaajasrava's performance of Visvajit yagna.

Accordingly, upon questioning his father thus he receives the answer that he will be given to Mrityu (Death)<blockquote>'''कस्मै मां दास्यसीति ॥ to whom will you offer me to?'''</blockquote><blockquote>'''मृत्यवे त्वा ददामीति  ॥ to Mrityu (Death) I offer you.'''</blockquote>With perseverance he undertakes the journey to the Yamapuri (land of death) and awaits the return of Yama at his abode for three nights. For his exceptional courage to face death, Yama grants him three boons, the dialogue between them forms the essence of brahmavidya as elucidated in Kathopanishad (Krishna Yajurveda shaka of Taittriya Samhita) as put forth in this article<ref>Vasu, Srisa Chandra. (1905). ''Kathopanishad.'' Allahabad: Allahabad Press. https://archive.org/stream/KathaUpanisad/Katha_upani%E1%B9%A3ad#page/n11/mode/1up</ref><ref name=":1">Saraswati, Swami Sivananda, (1936). ''Dialogues from Upanishads.''Amritsar: Em. Airi, Editor Ideal Home Magazine.</ref><ref name=":2" /><ref name=":3">Asopa, Govind Narayan (1940) ''Dasopanishatsaara, With Hindi Translation.'' Jodhpur: Govind Bhavan</ref>.  

Accordingly, upon questioning his father thus he receives the answer that he will be given to Mrityu (Death)<blockquote>'''कस्मै मां दास्यसीति ॥ to whom will you offer me to?'''</blockquote><blockquote>'''मृत्यवे त्वा ददामीति  ॥ to Mrityu (Death) I offer you.'''</blockquote>With perseverance he undertakes the journey to the Yamapuri (land of death) and awaits the return of Yama at his abode for three nights. For his exceptional courage to face death, Yama grants him three boons, the dialogue between them forms the essence of brahmavidya as elucidated in Kathopanishad (Krishna Yajurveda shaka of Taittriya Samhita) as put forth in this article<ref>Vasu, Srisa Chandra. (1905). ''Kathopanishad.'' Allahabad: Allahabad Press. https://archive.org/stream/KathaUpanisad/Katha_upani%E1%B9%A3ad#page/n11/mode/1up</ref><ref name=":1">Saraswati, Swami Sivananda, (1936). ''Dialogues from Upanishads.''Amritsar: Em. Airi, Editor Ideal Home Magazine.</ref><ref name=":2" /><ref name=":3">Asopa, Govind Narayan (1940) ''Dasopanishatsaara, With Hindi Translation.'' Jodhpur: Govind Bhavan</ref>.  

"What will my father achieve of Yama by sending me to him" was Nachiketa’s first thought as he was coming to Yamapuri, but is received with good reception and grant of boons upon arrival. Nachiketa's boons from Yamaraja reveals his sterling qualities and character.  

"What will my father achieve of Yama by sending me to him" was Nachiketa’s first thought as he was coming to Yamapuri, but is received with good reception and grant of boons upon arrival. Nachiketa's boons from Yamaraja reveals his sterling qualities and character.  

== प्रथम वरम् ॥ First boon - Saadhaka Gunas  ==

== प्रथमवर: ॥ First boon - Sadhaka Gunas  ==

<blockquote>शान्तसङ्कल्पः सुमना यथा स्याद्वीतमन्युर्गौतमो माभिमृत्यो । त्वत्प्रसृष्टं माऽभिवदेत्प्रतीत एतत् त्रयाणां प्रथम वरं वृणे ॥ १०॥ (Kath. Upan. 1.1.10)</blockquote><blockquote>śāntasaṅkalpaḥ sumanā yathā syādvītamanyurgautamō mābhimr̥tyō । tvatprasr̥ṣṭaṁ mā'bhivadētpratīta ētat trayāṇāṁ prathama varaṁ vr̥ṇē ॥ 10॥ (Kath. Upan. 1.1.10)</blockquote>Meaning : Oh Mrityu, give me as the first boon, that Gautama (my father), have शान्तसङ्कल्पः  calmness (free from anxiety on my account), सुमना be pleased in mind वीतमन्युः free from anger towards me, and greet me with the same old affection, when sent back by you.  

<blockquote>शान्तसङ्कल्पः सुमना यथा स्याद्वीतमन्युर्गौतमो माभिमृत्यो । त्वत्प्रसृष्टं माऽभिवदेत्प्रतीत एतत् त्रयाणां प्रथम वरं वृणे ॥ १०॥ (Kath. Upan. 1.1.10)</blockquote><blockquote>śāntasaṅkalpaḥ sumanā yathā syādvītamanyurgautamō mābhimr̥tyō । tvatprasr̥ṣṭaṁ mā'bhivadētpratīta ētat trayāṇāṁ prathama varaṁ vr̥ṇē ॥ 10॥ (Kath. Upan. 1.1.10)</blockquote>Meaning : Oh Mrityu, give me as the first boon, that Gautama (my father), have शान्तसङ्कल्पः  calmness (free from anxiety on my account), सुमना be pleased in mind वीतमन्युः free from anger towards me, and greet me with the same old affection, when sent back by you.  

The first question and the answer is considered as the sadhaka’s characteristics who is upetra (the beneficiary)  and the others are the Upaya (the process) and Upeya (instrument to execute the process). For one is not calm, Yoga is not possible. This is elucidated in later in the Upanishad (?)<blockquote>"''||na viratho discaritat  nasantho nasamahitaha''"</blockquote><blockquote>"''nasantha manasovapi prajnanena yenam apnuyath || (2.24)''"</blockquote>One who has not given up bad behavior, is not calm & has no control over his senses, however intelligent he may be will be unable to achieve Ishwara by his own efforts.  

The first question and the answer is considered as the sadhaka’s characteristics who is upetra (the beneficiary)  and the others are the Upaya (the process) and Upeya (instrument to execute the process). For one is not calm, Yoga is not possible. This is elucidated in later in the Upanishad (?)<blockquote>"''||na viratho discaritat  nasantho nasamahitaha''"</blockquote><blockquote>"''nasantha manasovapi prajnanena yenam apnuyath || (2.24)''"</blockquote>One who has not given up bad behavior, is not calm & has no control over his senses, however intelligent he may be will be unable to achieve Ishwara by his own efforts.  

== द्वितीय वरम् ॥ Second boon - Agni Vidya ==

== द्वितीय​वर: ॥ Second boon - Agni Vidya ==

<blockquote>स्वर्गे लोके न भयं किञ्चनास्ति न तत्र त्वं न जरया बिभेति । उभे तीर्त्वा अशनायापिपासे शोकातिगो मोदते स्वर्गलोके ॥ १२॥ (Kath. Upan. 1.1.12)</blockquote><blockquote>svargē lōkē na bhayaṁ kiñcanāsti na tatra tvaṁ na jarayā bibhēti । ubhē tīrtvā aśanāyāpipāsē śōkātigō mōdatē svargalōkē ॥ 12॥ (Kath. Upan. 1.1.12)</blockquote>Meaning : In heaven there is no fear whatsoever - as you are not there and no one there fears old age. Having transcended both hunger and thirst and crossed over sorrow, one rejoices in the heavenly worlds.<blockquote>स त्वमग्निँ् स्वर्ग्यमध्येषि मृत्यो प्रब्रूहि त्वँ् श्रद्दधानाय मह्यम् । स्वर्गलोका अमृतत्वं भजन्त एतद् द्वितीयेन वृणे वरेण ॥ १३॥ (Kath. Upan. 1.1.13)</blockquote><blockquote>sa tvamagnim̐ svargyamadhyēṣi mr̥tyō prabrūhi tvam̐ śraddadhānāya mahyam । svargalōkā amr̥tatvaṁ bhajanta ētad dvitīyēna vr̥ṇē varēṇa ॥ 13॥ (Kath. Upan. 1.1.13)</blockquote>Meaning : Oh Mrityu ! explicitly tell me - as you who have studied (having the knowledge of) about the Agni vidya as means for attainment of Svargaloka (where aforesaid qualities exist) and where the dwellers have immortality (divinity) - this Agni vidya or the Knowledge of Fire I seek for, as my second boon.

<blockquote>स्वर्गे लोके न भयं किञ्चनास्ति न तत्र त्वं न जरया बिभेति । उभे तीर्त्वा अशनायापिपासे शोकातिगो मोदते स्वर्गलोके ॥ १२॥ (Kath. Upan. 1.1.12)</blockquote><blockquote>svargē lōkē na bhayaṁ kiñcanāsti na tatra tvaṁ na jarayā bibhēti । ubhē tīrtvā aśanāyāpipāsē śōkātigō mōdatē svargalōkē ॥ 12॥ (Kath. Upan. 1.1.12)</blockquote>Meaning : In heaven there is no fear whatsoever - as you are not there and no one there fears old age. Having transcended both hunger and thirst and crossed over sorrow, one rejoices in the heavenly worlds.<blockquote>स त्वमग्निँ् स्वर्ग्यमध्येषि मृत्यो प्रब्रूहि त्वँ् श्रद्दधानाय मह्यम् । स्वर्गलोका अमृतत्वं भजन्त एतद् द्वितीयेन वृणे वरेण ॥ १३॥ (Kath. Upan. 1.1.13)</blockquote><blockquote>sa tvamagnim̐ svargyamadhyēṣi mr̥tyō prabrūhi tvam̐ śraddadhānāya mahyam । svargalōkā amr̥tatvaṁ bhajanta ētad dvitīyēna vr̥ṇē varēṇa ॥ 13॥ (Kath. Upan. 1.1.13)</blockquote>Meaning : Oh Mrityu ! explicitly tell me - as you who have studied (having the knowledge of) about the Agni vidya as means for attainment of Svargaloka (where aforesaid qualities exist) and where the dwellers have immortality (divinity) - this Agni vidya or the Knowledge of Fire I seek for, as my second boon.

Keno Upanishad states that apart from Indra, Agni, Vayu, and the other devatas, a person who understands brahmavidya is freed from all kalmasha and contamination and will achieve and permanently adore the highest place of Svarga. Here the word svarga indicates the highest destination. <blockquote>"''yo va yetham evam veda apahathya papananama ananthe''"</blockquote><blockquote>"''swarge loke jyehe prati tishti pratitishtati (4.9)''"</blockquote>

Keno Upanishad states that apart from Indra, Agni, Vayu, and the other devatas, a person who understands brahmavidya is freed from all kalmasha and contamination and will achieve and permanently adore the highest place of Svarga. Here the word svarga indicates the highest destination. <blockquote>"''yo va yetham evam veda apahathya papananama ananthe''"</blockquote><blockquote>"''swarge loke jyehe prati tishti pratitishtati (4.9)''"</blockquote>

==== Aitreyaopanishad ====

==== Aitreyaopanishad ====

In Aithreya Upanishad, Vamadeva rishi while glorifys brahmajnana. Those who understand the consequences of attaining this knowledge will be, after quitting the body, raised to svarga where after fulfilling all their desires, they become immortal or achieve liberation. Here also Svarga denotes an existence of higher planets. <blockquote>"''||sa evam vidvan asmacharira bedadurdvam''"</blockquote><blockquote>"''Utkramya amushmin svarge loke sarvan''"</blockquote><blockquote>"''Kamanaptva amruta samabhavat samabhavat || (2.4)''"</blockquote>

In Aithreya Upanishad, Vamadeva rishi while glorifies brahmajnana. Those who understand the consequences of attaining this knowledge will be, after quitting the body, raised to svarga where after fulfilling all their desires, they become immortal or achieve liberation. Here also Svarga denotes an existence of higher lokas. <blockquote>"''||sa evam vidvan asmacharira bedadurdvam''"</blockquote><blockquote>"''Utkramya amushmin svarge loke sarvan''"</blockquote><blockquote>"''Kamanaptva amruta samabhavat samabhavat || (2.4)''"</blockquote>

==== Chandogya Upanishad ====

==== Chandogya Upanishad ====

Chandogya Upanishad 8.4.5 explains about Svarga as the paramapada or the final/great place of destination described as Brahmaloka  

Chandogya Upanishad 8.4.5 explains about Svarga as the paramapada or the final/great place of destination described as Brahmaloka  <blockquote>apahata papma esa brahma lokaha  </blockquote>This loka is the third from the prithvi loka. In that land there are forests knows as Ara, and nyas, lakes known as asairam-madi, ashwatha tree called as Somasavan. This place is said to be eternal called the city of Aparajitha where there is hiranya –golden hued pandal. Only those who practice brahmacarya, achieve this loka. This clearly indicates that this is not the land of caturmukha,  Sruti does not explain any other higher loka than this Brahmaloka. 

 

apahata papma esa brahma lokaha  

 

This planet is the third from the earthly planet. In that land there are forests knows as Ara, and nyas, lakes known as asairam-madi, ashwatha tree called as Somasavan. This place is said to be eternal called the city of Aparajitha where there is hiranya –golden hued pandal. Only those who practice brahmacarya, achieve this planet. This clearly indicates that this is not the land of caturmukha,  Sruti does not explain any other higher planet than this Brahmaloka. 

==== Kaushitaki Upanishad ====

==== Kaushitaki Upanishad ====

Kaushitaki Upanishad also describes a similar place called Brahmaloka (1.21.67) as given in Chandogya Upanishad. According to this Upanishad the ultimate destination of those souls on the path of Devayana (path of devatas) is brahmaloka.  A similar description of lakes, forest and beautiful pandal is also mentioned here. Here also Brahmapura is described as Aparajitha meaning undefeatable.  

Kaushitaki Upanishad also describes a similar place called Brahmaloka (1.21.67) as given in Chandogya Upanishad. According to this Upanishad the ultimate destination of those souls on the path of Devayana (path of devatas) is brahmaloka.  A similar description of lakes, forest and beautiful pandal is also mentioned here. Here also Brahmapura is described as Aparajitha meaning undefeatable.  

In Mundaka Upanishad 1.2.6 the final destination of those on the arichiradi path is called as Brahmaloka.<blockquote>"''Esha vaha punyah sukrito brahma lokah.''"</blockquote>It is amruthamaya and the abode of parama purusha. This is explained in 1.2.11 and therefore all this can give us the clear understanding that this is the same parama pada.<blockquote>"''Yasyarvagnya sarva vitha yasmaisa mahima buhi''"</blockquote>divye brahma pure haiva yo mnyatma  pratishitaha (2.2.7) One who is all knowing bhagvantha(Bhagavan) is residing in brahmapura. Same paramdhama is  It is explained in 3.2.11. as Para brahma dhama bandhu in 3.2.4; braham dhama in 3.2.6--it is described as  brahama loka.

In Mundaka Upanishad 1.2.6 the final destination of those on the arichiradi path is called as Brahmaloka.<blockquote>"''Esha vaha punyah sukrito brahma lokah.''"</blockquote>It is amruthamaya and the abode of parama purusha. This is explained in 1.2.11 and therefore all this can give us the clear understanding that this is the same parama pada.<blockquote>"''Yasyarvagnya sarva vitha yasmaisa mahima buhi''"</blockquote>divye brahma pure haiva yo mnyatma  pratishitaha (2.2.7) One who is all knowing bhagvantha(Bhagavan) is residing in brahmapura. Same paramdhama is  It is explained in 3.2.11. as Para brahma dhama bandhu in 3.2.4; braham dhama in 3.2.6--it is described as  brahama loka.

==== Prashnopanishad ====

==== Prashnopanishad ====

Prashnopanishat (1.15) also describes the highest place as Brahmaloka. In here (5.5) it is described as that planet which is higher than all other lokas, where the Paramapurusha of the Brahmaloka is resting in Yoga nidra.  

Prashnopanishad (1.15) also describes the highest place as Brahmaloka. In here (5.5) it is described as that loka which is higher than all other lokas, where the Paramapurusha of the Brahmaloka is resting in Yoga nidra.  

In this way different schools of thought describe the highest platform of ascent of soul variously as Svarga, Paramapada and Brahamaloka.

In this way different schools of thought describe the highest platform of ascent of soul variously as Svarga, Paramapada and Brahamaloka.

== तृतीयम् वरम् ॥ Third Boon - Brahma Vidya  ==

== तृतीयवर: ॥ Third Boon - Brahma Vidya  ==

Nachiketa is urged to ask for his third boon by Yama.  The soul of Kathopanishad and the essence of Vedas lies in the response to the third query. <blockquote>येयं प्रेते विचिकित्सा मनुष्ये अस्तीत्येके नायमस्तीति चैके । एतद्विद्यामनुशिष्टस्त्वयाऽहं वराणामेष वरस्तृतीयः ॥ २०॥ (Kath. Upan. 1.1.20)</blockquote><blockquote>yēyaṁ prētē vicikitsā manuṣyē astītyēkē nāyamastīti caikē । ētadvidyāmanuśiṣṭastvayā'haṁ varāṇāmēṣa varastr̥tīyaḥ ॥ 20॥ (Kath. Upan. 1.1.20)</blockquote>Meaning : This doubt that arises, consequent to the death of a man - some say, "It (the Self) exists" and others say, "It does not exist". I would like to know this, under your instruction as the third of all the boons.

Nachiketa is urged to ask for his third boon by Yama.  The soul of Kathopanishad and the essence of Vedas lies in the response to the third query. <blockquote>येयं प्रेते विचिकित्सा मनुष्ये अस्तीत्येके नायमस्तीति चैके । एतद्विद्यामनुशिष्टस्त्वयाऽहं वराणामेष वरस्तृतीयः ॥ २०॥ (Kath. Upan. 1.1.20)</blockquote><blockquote>yēyaṁ prētē vicikitsā manuṣyē astītyēkē nāyamastīti caikē । ētadvidyāmanuśiṣṭastvayā'haṁ varāṇāmēṣa varastr̥tīyaḥ ॥ 20॥ (Kath. Upan. 1.1.20)</blockquote>Meaning : This doubt that arises, consequent to the death of a man - some say, "It (the Self) exists" and others say, "It does not exist". I would like to know this, under your instruction as the third of all the boons.

However, Yama replies to Nachiketa by offering various things such as granting sons, grandsons, animals, elephants, gold, horses, huge kingdom, fitness to enjoy all delectable things and ultimately even chiranjivatvam or life as long as wished to enjoy all pleasures.  

However, Yama replies to Nachiketa by offering various things such as granting sons, grandsons, animals, elephants, gold, horses, huge kingdom, fitness to enjoy all delectable things and ultimately even chiranjivatvam or life as long as wished to enjoy all pleasures.  

Nachiketa, as serene as an unperturbed lake, replies that all such things are ephemeral and waste away the vigour of the senses that man has. Nachiketa is an exemplary example of an enlightened soul at a young age who realised that all life, without exception, is short indeed and easily turns away from temptations. He offers back all the vehicles, songs and dances offered by Yama may remain with him only. And he persists that men may rule as long as the worlds exist but that boon of knowledge of Self is worth praying for as every person wants to ascend and reach higher levels (material or spiritual). Therefore, Nachiketa says "O Yama! I am not to be seduced by the lure of sons, wealth, cattle and kingdoms. What are these to a sensible man who realises that worldly pleasures are transient in nature?"<blockquote>यस्मिन्निदं विचिकित्सन्ति मृत्यो यत्साम्पराये महति ब्रूहि नस्तत् । योऽयं वरो गूढमनुप्रविष्टो नान्यं तस्मान्नचिकेता वृणीते ॥ २९॥ (Kath. Upan. 1.1.29)</blockquote><blockquote>yasminnidaṁ vicikitsanti mr̥tyō yatsāmparāyē mahati brūhi nastat । yō'yaṁ varō gūḍhamanupraviṣṭō nānyaṁ tasmānnacikētā vr̥ṇītē ॥ 29॥ (Kath. Upan. 1.1.29)</blockquote>Meaning : Oh Mrityu ! tell me what I pray you for. About which (Self) people entertain many doubts as to whether It exists or not, in the context of the next world and whose knowledge leads to a great result. This boon that relates to the Self, which is inscrutable and secretive - is what Nachiketa prayed for.  

Nachiketa, as serene as an unperturbed lake, replies that all such things are ephemeral and waste away the vigour of the senses that man has. Nachiketa is an exemplary example of an enlightened soul at a young age who realised that all life, without exception, is short indeed and easily turns away from temptations. He offers back all the vehicles, songs and dances offered by Yama may remain with him only. And he persists that men may rule as long as the worlds exist but that boon of knowledge of Self is worth praying for as every person wants to ascend and reach higher levels (material or adhyatmik). Therefore, Nachiketa says "O Yama! I am not to be seduced by the lure of sons, wealth, cattle and kingdoms. What are these to a sensible man who realises that worldly pleasures are transient in nature?"<blockquote>यस्मिन्निदं विचिकित्सन्ति मृत्यो यत्साम्पराये महति ब्रूहि नस्तत् । योऽयं वरो गूढमनुप्रविष्टो नान्यं तस्मान्नचिकेता वृणीते ॥ २९॥ (Kath. Upan. 1.1.29)</blockquote><blockquote>yasminnidaṁ vicikitsanti mr̥tyō yatsāmparāyē mahati brūhi nastat । yō'yaṁ varō gūḍhamanupraviṣṭō nānyaṁ tasmānnacikētā vr̥ṇītē ॥ 29॥ (Kath. Upan. 1.1.29)</blockquote>Meaning : Oh Mrityu ! tell me what I pray you for. About which (Self) people entertain many doubts as to whether It exists or not, in the context of the next world and whose knowledge leads to a great result. This boon that relates to the Self, which is inscrutable and secretive - is what Nachiketa prayed for.  Yama grants him what is called as [[Nachiketavidya (नचिकेतविद्या)]].  

=== ब्रह्मविद्या ॥ Knowledge of Brahman ===

=== ब्रह्मविद्या ॥ Knowledge of Brahman ===

Nachiketa’s third question is very subtle and its significance forms the essence of Kathopanishad. It can be said  that the entire purva paksha of vedanta is hidden in this question.

Nachiketa’s third question is very subtle and its significance forms the essence of Kathopanishad. It can be said  that the entire purva paksha of vedanta is hidden in this question.

== References ==

== References ==

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[[Category:Samvadas]]

[[Category:Samvadas]]