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Line 62: − + − + + + − + − Here Nachiketa is not asking about swarg (heaven) Even though it indicates the word Swarga loka but these are not the lands where one enjoys sensuality and the land of of Rambha and Urvasi (Apsaras- celestial beings) and king of devas Indra. Nachiketa is not asking a blessings for such pleasure. Here the word he uses as Swarga has no relation with Swarga loka. These two are totally different. But as a regular usage he used this word. The characteristics of swarga what Nachiketa is describing does not equate with the regular Swarga. Even if someone goes to Swarga loka or heavenly planets, since it is not permanent, there is a fear of falling down. That makes it temporary. Hence it is clear that Nachiketa had in his mind the place which is free from all kinds of fear. Even the residents of that planet-- devatas even they have the fear of getting disengaged from heavenly planet. And therefore there are many stories of them falling from that place and living incognito. There are many such instances in the puranas. Therefore to conclude that Nachiketa was asking for heavenly place is minimizing and undermining the character of Nachiketa. Therefore the intelligent should understand that the word Swarga (which is used here) is synonymous to the highest planet. + + + + + + + + Line 78:
Line 87: − == The meaning of 2nd question and Yama’s kindness. == − What is the significance of Nachiketa’s 2nd question, especially when seen from a spiritual perspective? That means, he was asking for moksha, which is known as amruta prapti(nectarian position)beyond birth and death, which gives the limitless fruits, it is the highest purushartha. The 1st question was asked from upetra’s perspective. Here he is asking from upaya’s perspective, the process. − − Yamaraja, in reply to this question, spoke, – Hey Nachiketa, listen to me! Attentively hear, now I would instruct you about the agni-vidya and if you understand this agni-vidya then you will experience the unlimited loka which is nothing but parama-pada and from there you will never come back; rather you will be installed there forever. This knowledge is completely secret but others even though it is there in their heart, they will not understand as you are understanding." Therefore Yamaraja, made Nachiketa to repeat the knowledge. Here Yamaraja’s description of highest loka being eternal and unlimited indicates that the swarga mentioned here is not the ordinary swarga, but eternal abode. − − Yamaraja also benedicted Nachiketa by saying that in future, agni-vidya will be called as Nachiketa-agni. The functioning of this agni, and how to install it is explained in the Taittirya brahmana 3.11.7 and 9. Those who are the knower of the Vedas they explain- this is the good cause of Brahma upasana and cause for liberation and while studying three anuwaka, while performing three kinds of actions; yagna, adhyana and dana, or perfroming paka yagna, haviyshya yajna, and somayajna. <blockquote>"''One who perform these yagnas and then be connected with that agni, in this way one who attains connection with Paramatma, he crosses over birth and death and he becomes immortal. The living entity, which appears from Paramatma and by his grace who understands Paramatma and he becomes Brahma –agya, this is real knowledge. And one who does not understand then he does not know his swarupa- constitutional nature but one who understands the nature of Paramatma, who is worthy of glorification, worships him and experiences his presence, ultimately achieves peace. This is the way Yama glorifies Nachiketa-agni. It is very clear that, if Nachiketa had gone to the regular heaven, the land of gratification, which is full of bhoga bhumi of Indra then Yamaraja would not have glorified the real swarga in such a beautiful language. It is significant that, Yamaraja himself is talking about that agni which is beneficial to crossing over birth and death. In the future mantras the person who has realized the anuwakas, which are related to Nachiketagni, such person before quitting the body, first, he becomes frees from the noose of death, crosses over the miserable ocean, achieves the highest destiny which is parampada, therein, he experiences eternal bliss. This is nothing but moksha. This is explained in Kathopanishad. Thereofore , there is no doubt that Yamaraja’s answer to the second question is the grace offered by him to Nachiketa to achieve Brahama achievement, through the nachiketa-agni."''"</blockquote>
Yama Nachiketa Samvada (यमनचिकेतसोः संवादः) (view source)
Revision as of 21:39, 28 November 2017
, 21:39, 28 November 2017→The Second boon: editing
Nachiketa's boons from Yamaraja reveals his sterling qualities and character.
Nachiketa's boons from Yamaraja reveals his sterling qualities and character.
== The first boon ==
== The first boon - Sadhaka Gunas ==
शान्तसङ्कल्पः सुमना यथा स्याद्वीतमन्युर्गौतमो माभिमृत्यो । त्वत्प्रसृष्टं माऽभिवदेत्प्रतीत एतत् त्रयाणां प्रथम वरं वृणे ॥ १०॥ (Kath. Upan. 1.1.10)
शान्तसङ्कल्पः सुमना यथा स्याद्वीतमन्युर्गौतमो माभिमृत्यो । त्वत्प्रसृष्टं माऽभिवदेत्प्रतीत एतत् त्रयाणां प्रथम वरं वृणे ॥ १०॥ (Kath. Upan. 1.1.10)
=== Esoteric meaning ===
=== Esoteric meaning ===
The first boon asked by Nachiketa indicates what one needs to do for achieving the highest perfection, parama purusha. Nachiketa’s father who was angry, was simply an instrument in giving the message that anger has to be controlled by a sadhaka. The prayers offered by Nachiketa is the secondary characteristics which sadhakas must have.
The first boon asked by Nachiketa indicates what one needs to do for achieving the highest perfection, parama purusha. Nachiketa’s father who was angry, was simply an instrument in giving the message that anger has to be controlled by a sadhaka. The prayers offered by Nachiketa is the secondary characteristics which sadhakas must have.
=== Explanation in Brahma-sutras ===
=== Sadhaka in Brahma-sutras ===
Sri Vedavyas in the sutra (Anumanika adhikarana in the Brahma sutra),<blockquote>"''trayanameva caivam upanyasa prasnasca || (1.4.6)''"</blockquote>explains that the entire Katho Upanishad is the compilation of these 3 questions and the answers to the questions.
Sri Vedavyas in the sutra (Anumanika adhikarana in the Brahma sutra),<blockquote>"''trayanameva caivam upanyasa prasnasca || (1.4.6)''"</blockquote>explains that the entire Katho Upanishad is the compilation of these 3 questions and the answers to the questions.
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.
== The Second boon ==
== The Second boon - Agni Vidya ==
स्वर्गे लोके न भयं किञ्चनास्ति न तत्र त्वं न जरया बिभेति । उभे तीर्त्वा अशनायापिपासे शोकातिगो मोदते स्वर्गलोके ॥ १२॥ (Kath. Upan. 1.1.12)
स्वर्गे लोके न भयं किञ्चनास्ति न तत्र त्वं न जरया बिभेति । उभे तीर्त्वा अशनायापिपासे शोकातिगो मोदते स्वर्गलोके ॥ १२॥ (Kath. Upan. 1.1.12)
स त्वमग्निँ् स्वर्ग्यमध्येषि मृत्यो प्रब्रूहि त्वँ् श्रद्दधानाय मह्यम् । स्वर्गलोका अमृतत्वं भजन्त एतद् द्वितीयेन वृणे वरेण ॥ १३॥ (Kath. Upan. 1.1.13)
स त्वमग्निँ् स्वर्ग्यमध्येषि मृत्यो प्रब्रूहि त्वँ् श्रद्दधानाय मह्यम् । स्वर्गलोका अमृतत्वं भजन्त एतद् द्वितीयेन वृणे वरेण ॥ १३॥ (Kath. Upan. 1.1.13)
Meaning : Oh Mrityu ! explicitly tell me - as you who have studied (having the knowledge of) about the Fire as means for attainment of Svargaloka (where aforesaid qualities exist) and where the dwellers have immortality (divinity) - this Knowledge of Fire I seek for, as my second boon.
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.
Yama replies as follows
Yama replies as follows
प्र ते ब्रवीमि तदु मे निबोध स्वर्ग्यमग्निं नचिकेतः प्रजानन् । अनन्तलोकाप्तिमथो प्रतिष्ठां विद्धि त्वमेतं निहितं गुहायाम् ॥ १४॥ (Kath. Upan. 1.1.14)
प्र ते ब्रवीमि तदु मे निबोध स्वर्ग्यमग्निं नचिकेतः प्रजानन् । अनन्तलोकाप्तिमथो प्रतिष्ठां विद्धि त्वमेतं निहितं गुहायाम् ॥ १४॥ (Kath. Upan. 1.1.14)
Meaning : I shall verily explain that (knowledge) which you seek to learn from me. Know that this Fire which is अनन्तलोकाप्तिम् ॥ the means to attain Infinite world (heaven), is the support of the Universe and know that this is located in the hidden place - in the intellect of wise men.
Meaning : I shall verily explain that (knowledge) which you seek to learn from me. Know that this Agni which is अनन्तलोकाप्तिम् ॥ the means to attain Infinite world (heaven), is the support of the Universe and know that this is located in the hidden place - in the intellect of wise men.
लोकादिमग्निं तमुवाच तस्मै या इष्टका यावतीर्वा यथा वा । स चापि तत्प्रत्यवदद्यथोक्तं अथास्य मृत्युः पुनरेवाह तुष्टः ॥ १५॥ (Kath. Upan. 1.1.15)
लोकादिमग्निं तमुवाच तस्मै या इष्टका यावतीर्वा यथा वा । स चापि तत्प्रत्यवदद्यथोक्तं अथास्य मृत्युः पुनरेवाह तुष्टः ॥ १५॥ (Kath. Upan. 1.1.15)
Meaning : Mrithyu explained him about the Fire that is the source of the world, the class and number of bricks, and the manner of arranging for the fire. Nachiketa too repeated verbatim, with understanding what was told.
Meaning : Mrithyu explained him about the Agni that is the source of the universe, the class and number of bricks, and the manner of arranging for the fire. Nachiketa too repeated verbatim, with understanding what was told.
=== Esoteric Meaning ===
Nachiketa's second question (at such a tender age) implies his knowledge and inquisitiveness for the Agnividya that grants Amurtatvam (immortality) also called as Moksha, which is beyond birth and death, a state of unboundedness. The 1st question was asked from upetra’s perspective. Here he is asking from upaya’s perspective, the process.
=== Esoteric meaning of Svargaloka ===
Here Yama’s description of highest loka - being eternal and unlimited indicates that the Svarga mentioned here is not the ordinary Svargaloka, but eternal abode which is a point of no return; rather the sadhaka will be installed there forever.
=== Nachiketaagni ===
Yamaraja also blessed Nachiketa by saying that in future, the Agni-vidya, so explained by him will be called as Nachiketa-agni. The functioning of this Agni, and how to install it is explained in the Taittirya brahmana 3.11.7 and 9.
Those who are the knower of the Vedas they explain- this is the good cause of Brahma upasana and cause for liberation and while studying three anuwaka, while performing three kinds of actions; yagna, adhyana and dana, or perfroming paka yagna, haviyshya yajna, and somayajna. <blockquote>"''One who perform these yagnas and then be connected with that agni, in this way one who attains connection with Paramatma, he crosses over birth and death and he becomes immortal. The living entity, which appears from Paramatma and by his grace who understands Paramatma and he becomes Brahma –agya, this is real knowledge. And one who does not understand then he does not know his swarupa- constitutional nature but one who understands the nature of Paramatma, who is worthy of glorification, worships him and experiences his presence, ultimately achieves peace. This is the way Yama glorifies Nachiketa-agni. It is very clear that, if Nachiketa had gone to the regular heaven, the land of gratification, which is full of bhoga bhumi of Indra then Yamaraja would not have glorified the real swarga in such a beautiful language. It is significant that, Yamaraja himself is talking about that agni which is beneficial to crossing over birth and death. In the future mantras the person who has realized the anuwakas, which are related to Nachiketagni, such person before quitting the body, first, he becomes frees from the noose of death, crosses over the miserable ocean, achieves the highest destiny which is parampada, therein, he experiences eternal bliss. This is nothing but moksha. This is explained in Kathopanishad. Thereofore , there is no doubt that Yamaraja’s answer to the second question is the grace offered by him to Nachiketa to achieve Brahama achievement, through the nachiketa-agni."''"</blockquote>
=== Swargaloka ===
Even though it indicates the word Swarga loka but these are not the lands where one enjoys sensuality and the land of of Rambha and Urvasi (Apsaras- celestial beings) and king of devas Indra. Nachiketa is not asking a blessings for such pleasure. Here the word he uses as Swarga has no relation with Swarga loka. The characteristics of swarga what Nachiketa is describing does not equate with the regular Swarga. Even if someone goes to Swarga loka or heavenly planets, since it is not permanent, there is a fear of falling down. Hence it is clear that Nachiketa had in his mind the place which is free from all kinds of fear. Even the residents of that planet-- devatas even they have the fear of getting disengaged from heavenly planet. And therefore there are many stories of them falling from that place and living incognito. There are many such instances in the puranas. Therefore to conclude that Nachiketa was asking for heavenly place is minimizing and undermining the character of Nachiketa. Therefore the intelligent should understand that the word Swarga (which is used here) is synonymous to the highest planet.
For e.g. in Keno Upanishad that Indra, Agni, Vayu, and the other devatas, it is explained that person who understands brahma vidya is freed from all kalmasha and contamination and will achieve highest place of swarga and will achieve permanent place. That is the conclusion of that Upanishad. But here the word is not swarga but that is highest destination. <blockquote>"''yo va yetham evam veda apahathya papananama ananthe''"</blockquote><blockquote>"''swarge loke jyehe prati tishti pratitishtati (4.9)''"</blockquote>In Aithreya Upanishad, Vamadeva Rishi while glorifying the brahma jnana he explains the fruit of that Brahma jnana, while praising its worth. Those who understand the fruits, after quitting the body are raised to swarga and after fulfilling all their desire, they became immortal, this is emphasised by repetition achieving liberation. Here also we can understand that the Swarga is nothing but the higher planet and all the acaryas have explained and accepted this. <blockquote>"''||sa evam vidvan asmacharira bedadurdvam''"</blockquote><blockquote>"''Utkramya amushmin svarge loke sarvan''"</blockquote><blockquote>"''Kamanaptva amruta samabhavat samabhavat || (2.4)''"</blockquote>In the Chandogya Upanishad 8.4.5 in that section, that paramapada or the final/great place of destination is described as Brahma loka 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,. There are lakes knows asairam-madi There are ashwatha tree, whcih is called as Somasavan, The eternal place of lord called Aparajitha the city of Aparajitha is existing in that place. 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.
For e.g. in Keno Upanishad that Indra, Agni, Vayu, and the other devatas, it is explained that person who understands brahma vidya is freed from all kalmasha and contamination and will achieve highest place of swarga and will achieve permanent place. That is the conclusion of that Upanishad. But here the word is not swarga but that is highest destination. <blockquote>"''yo va yetham evam veda apahathya papananama ananthe''"</blockquote><blockquote>"''swarge loke jyehe prati tishti pratitishtati (4.9)''"</blockquote>In Aithreya Upanishad, Vamadeva Rishi while glorifying the brahma jnana he explains the fruit of that Brahma jnana, while praising its worth. Those who understand the fruits, after quitting the body are raised to swarga and after fulfilling all their desire, they became immortal, this is emphasised by repetition achieving liberation. Here also we can understand that the Swarga is nothing but the higher planet and all the acaryas have explained and accepted this. <blockquote>"''||sa evam vidvan asmacharira bedadurdvam''"</blockquote><blockquote>"''Utkramya amushmin svarge loke sarvan''"</blockquote><blockquote>"''Kamanaptva amruta samabhavat samabhavat || (2.4)''"</blockquote>In the Chandogya Upanishad 8.4.5 in that section, that paramapada or the final/great place of destination is described as Brahma loka 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,. There are lakes knows asairam-madi There are ashwatha tree, whcih is called as Somasavan, The eternal place of lord called Aparajitha the city of Aparajitha is existing in that place. 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.
in the Prashnopanishat,(1.15) it is called as Brahmaloka, in (5.5) it is described, that the planet which is higher than all other lokas, the lord of the Brahmaloka is resting in Yoga nidra, as Purishaya,(Just like Sri Ranganath deity). In this way the highest platform is called as swarga and Brahamaloka.
in the Prashnopanishat,(1.15) it is called as Brahmaloka, in (5.5) it is described, that the planet which is higher than all other lokas, the lord of the Brahmaloka is resting in Yoga nidra, as Purishaya,(Just like Sri Ranganath deity). In this way the highest platform is called as swarga and Brahamaloka.
== The Third Boon ==
== The Third Boon ==
The heart of the Upanishad and the essence of the Vedas is discussed in the response to the third query. Yamaraja requests Nachiketa to ask for a third boon and Nachiketa uses the boon to clarify a doubt:<blockquote>"''I am confused as to when a human being dies, some argue that he continues to live and some say he has died. Please clear my confusion.''"</blockquote>
The heart of the Upanishad and the essence of the Vedas is discussed in the response to the third query. Yamaraja requests Nachiketa to ask for a third boon and Nachiketa uses the boon to clarify a doubt:<blockquote>"''I am confused as to when a human being dies, some argue that he continues to live and some say he has died. Please clear my confusion.''"</blockquote>