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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 वरम् ॥ 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)

<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.

Yama replies as follows<blockquote>प्रते ब्रवीमि तदु मे निबोध स्वर्ग्यमग्निं नचिकेतः प्रजानन् । अनन्तलोकाप्तिमथो प्रतिष्ठां विद्धि त्वमेतं निहितं गुहायाम् ॥ १४॥ (Kath. Upan. 1.1.14)</blockquote><blockquote>pratē bravīmi tadu mē nibōdha svargyamagniṁ nacikētaḥ prajānan । anantalōkāptimathō pratiṣṭhāṁ viddhi tvamētaṁ nihitaṁ guhāyām ॥ 14॥ (Kath. Upan. 1.1.14)</blockquote>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.<blockquote>लोकादिमग्निं तमुवाच तस्मै या इष्टका यावतीर्वा यथा वा । स चापि तत्प्रत्यवदद्यथोक्तं अथास्य मृत्युः पुनरेवाह तुष्टः ॥ १५॥ (Kath. Upan. 1.1.15)</blockquote><blockquote>lōkādimagniṁ tamuvāca tasmai yā iṣṭakā yāvatīrvā yathā vā । sa cāpi tatpratyavadadyathōktaṁ athāsya mr̥tyuḥ punarēvāha tuṣṭaḥ ॥ 15॥ (Kath. Upan. 1.1.15)</blockquote>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.  

 

 

 

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)

 

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)

 

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 ===

=== 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.    

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.    

=== नचिकेताग्निः ॥ Nachiketaagni ===

=== नचिकेताग्निः ॥ Nachiketaagni ===

तमब्रवीत्प्रीयमाणो महात्मा वरं तवेहाद्य ददामि भूयः । तवैव नाम्ना भवितायमग्निः सृङ्कां चेमामनेकरूपां गृहाण ॥ १६॥ (Kath. Upan. 1.1.16)  

<blockquote>तमब्रवीत्प्रीयमाणो महात्मा वरं तवेहाद्य ददामि भूयः । तवैव नाम्ना भवितायमग्निः सृङ्कां चेमामनेकरूपां गृहाण ॥ १६॥ (Kath. Upan. 1.1.16)</blockquote><blockquote>tamabravītprīyamāṇō mahātmā varaṁ tavēhādya dadāmi bhūyaḥ । tavaiva nāmnā bhavitāyamagniḥ sr̥ṅkāṁ cēmāmanēkarūpāṁ gr̥hāṇa ॥ 16॥ (Kath. Upan. 1.1.16)</blockquote>Meaning : Feeling greatly pleased at the fitness of the disciple, Nachiketa, the high-souled one (Yama) gives him a fourth boon. This Agni (vidya) will be known by your name indeed. And accept this variously hued necklace symbolic of an additional knowledge about (variegated) karma because it leads to various results.      

 

Meaning : Feeling greatly pleased at the fitness of the disciple, Nachiketa, the high-souled one (Yama) gives him a fourth boon. This Agni (vidya) will be known by your name indeed. And accept this variously hued necklace symbolic of an additional knowledge about (variegated) karma because it leads to various results.      

Yama pleased with Nachiketa offers another boon besides the three boons. blesses 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.   

Yama pleased with Nachiketa offers another boon besides the three boons. He blesses 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>

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>

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  ==

== तृतीयम् वरम् ॥ 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.  

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.

 

येयं प्रेते विचिकित्सा मनुष्ये अस्तीत्येके नायमस्तीति चैके । एतद्विद्यामनुशिष्टस्त्वयाऽहं वराणामेष वरस्तृतीयः ॥ २०॥ (Kath. Upan. 1.1.20)

 

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.

 

 

 

 

देवैरत्रापि विचिकित्सितं किल त्वं च मृत्यो यन्न सुज्ञेयमात्थ । वक्ता चास्य त्वादृगन्यो न लभ्यो नान्यो वरस्तुल्य एतस्य कश्चित् ॥ २२॥ (Kath. Upan. 1.1.22)

On hearing the question Yama answers thus:<blockquote>देवैरत्रापि विचिकित्सितं पुरा न हि सुविज्ञेयमणुरेष धर्मः । अन्यं वरं नचिकेतो वृणीष्व मा मोपरोत्सीरति मा सृजैनम् ॥ २१॥ (Kath. Upan. 1.1.21)</blockquote><blockquote>dēvairatrāpi vicikitsitaṁ purā na hi suvijñēyamaṇurēṣa dharmaḥ । anyaṁ varaṁ nacikētō vr̥ṇīṣva mā mōparōtsīrati mā sr̥jainam ॥ 21॥ (Kath. Upan. 1.1.21)</blockquote>Meaning : In earlier days, even devatas had doubts regarding the subtle substance (the Self) which is not easily comprehended. So Nachiketa ! ask for some other boon and do not press me; give up this question that you asked of me.

Meaning : When even devatas had doubt about this subject, and O Yama! since you say that It (Knowledge of Self) is not well comprehended, and any other such learned instructor as yourself is not to be found even on searching, therefore there is no other boon comparable to this one.

Hearing this Nachiketa insists to know about Death from Yama as follows:<blockquote>देवैरत्रापि विचिकित्सितं किल त्वं च मृत्यो यन्न सुज्ञेयमात्थ । वक्ता चास्य त्वादृगन्यो न लभ्यो नान्यो वरस्तुल्य एतस्य कश्चित् ॥ २२॥ (Kath. Upan. 1.1.22)</blockquote><blockquote>dēvairatrāpi vicikitsitaṁ kila tvaṁ ca mr̥tyō yanna sujñēyamāttha । vaktā cāsya tvādr̥ganyō na labhyō nānyō varastulya ētasya kaścit ॥ 22॥ (Kath. Upan. 1.1.22)</blockquote>Meaning : When even devatas had doubt about this subject, and O Yama! since you say that It (Knowledge of Self) is not well comprehended, and any other such learned instructor as yourself is not to be found even on searching, therefore there is no other boon comparable to this one.

However, Yama replies to Nachiketa, and offers various things such as boons for 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, and offers various things such as boons for 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?"

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.  

 

यस्मिन्निदं विचिकित्सन्ति मृत्यो यत्साम्पराये महति ब्रूहि नस्तत् । योऽयं वरो गूढमनुप्रविष्टो नान्यं तस्मान्नचिकेता वृणीते ॥ २९॥ (Kath. Upan. 1.1.29)

 

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.  

=== Esoteric meaning ===

=== Esoteric meaning ===

While Shreyas - good is difficult to endure and it leads one to the Brahman (Absolute) and he attains Moksha or liberation from samsara. Preyas on the other hand is pleasure and is intimately connected with the body, which prevents a sadhaka from choosing the good. It becomes very clear that one cannot pursue good and the pleasant at the same time, just as light and dark cannot be perceived in the same place.

While Shreyas - good is difficult to endure and it leads one to the Brahman (Absolute) and he attains Moksha or liberation from samsara. Preyas on the other hand is pleasure and is intimately connected with the body, which prevents a sadhaka from choosing the good. It becomes very clear that one cannot pursue good and the pleasant at the same time, just as light and dark cannot be perceived in the same place.

Yama being a Brahmanistha himself explains about Atma - which is difficult to understand as it is subtler than the subtlest and cannot be comprehended by any logical explanation. This omnicient "it" is not born, nor does it die. It does not come from anywhere and it does not become into anything, hence call "Asti" or "Exists".  

Yama being a Brahmanistha himself explains about Atma - which is difficult to understand as it is subtler than the subtlest and cannot be comprehended by any logical explanation. This omnicient "it" is not born, nor does it die. It does not come from anywhere and it does not become into anything, hence call "Asti" or "Exists". <blockquote>नैव वाचा न मनसा प्राप्तुं शक्यो न चक्षुषा । अस्तीति ब्रुवतोऽन्यत्र कथं तदुपलभ्यते ॥ १२॥ (Kath. Upan. 2.3.12)</blockquote><blockquote>naiva vācā na manasā prāptuṁ śakyō na cakṣuṣā । astīti bruvatō'nyatra kathaṁ tadupalabhyatē ॥ 12॥ (Kath. Upan. 2.3.12)</blockquote>Meaning : It cannot be attained (understood) through speech (words of expression), nor through mind (intellectual processes), nor through the eye (sense organs). How can It be known to anyone apart from him who speak of It as existing?

 

नैव वाचा न मनसा प्राप्तुं शक्यो न चक्षुषा । अस्तीति ब्रुवतोऽन्यत्र कथं तदुपलभ्यते ॥ १२॥ (Kath. Upan. 2.3.12)

 

Meaning : It cannot be attained (understood) through speech (words of expression), nor through mind (intellectual processes), nor through the eye (sense organs). How can It be known to anyone apart from him who speak of It as existing?

 

 

 

 

 

 

Meaning : The Purusha, अन्तरात्मा indwelling Self called as Atma, of the size of a thumb, is ever seated in the heart of all living beings.  One should courageously separate Him from one's body like a stalk separated from the reed (Munja). Know that it is pure and immortal.  

The idea is that "It" is not perceived in any way by external means. If the world had no root, this creation would be filled with non-existence and would be perceived as non-existent. However, this not being the case, creation is perceived as "existing", just as a pot produced from mrittika or earth are perceived as permeated with earth.  Therefore the Self, the root of the Universe, is to be realized as existing. Why? <blockquote>अस्तीत्येवोपलब्धव्यस्तत्त्वभावेन चोभयोः । अस्तीत्येवोपलब्धस्य तत्त्वभावः प्रसीदति ॥ १३॥ (Kath. Upan. 2.3.13)</blockquote><blockquote>astītyēvōpalabdhavyastattvabhāvēna cōbhayōḥ । astītyēvōpalabdhasya tattvabhāvaḥ prasīdati ॥ 13॥ (Kath. Upan. 2.3.13)</blockquote>Meaning : The Self is (primarily) to be realised as existing and then only as It really is. Of these two aspects, the true nature of It reveals itself to one who believes It as existing.<blockquote>यदा सर्वे प्रमुच्यन्ते कामा येऽस्य हृदि श्रिताः । अथ मर्त्योऽमृतो भवत्यत्र ब्रह्म समश्नुते ॥ १४॥ (Kath. Upan. 2.3.14)</blockquote><blockquote>yadā sarvē pramucyantē kāmā yē'sya hr̥di śritāḥ । atha martyō'mr̥tō bhavatyatra brahma samaśnutē ॥ 14॥ (Kath. Upan. 2.3.14)</blockquote>Meaning : When all the desires that are dwelling in one's heart cease to be present, then a mortal becomes immortal and attains Brahman here. <blockquote>अङ्गुष्ठमात्रः पुरुषोऽन्तरात्मा सदा जनानां हृदये संनिविष्टः । तं स्वाच्छरीरात्प्रवृहेन्मुञ्जादिवेषीकां धैर्येण । तं विद्याच्छुक्रममृतं तं विद्याच्छुक्रममृतमिति ॥ १७॥ (Kath. Upan. 2.3.17)</blockquote><blockquote>aṅguṣṭhamātraḥ puruṣō'ntarātmā sadā janānāṁ hr̥dayē saṁniviṣṭaḥ । taṁ svāccharīrātpravr̥hēnmuñjādivēṣīkāṁ dhairyēṇa । taṁ vidyācchukramamr̥taṁ taṁ vidyācchukramamr̥tamiti ॥ 17॥ (Kath. Upan. 2.3.17)</blockquote>Meaning : The Purusha, अन्तरात्मा indwelling Self called as Atma, of the size of a thumb, is ever seated in the heart of all living beings.  One should courageously separate Him from one's body like a stalk separated from the reed (Munja). Know that it is pure and immortal.  

Unborn, eternal, perpetual and ancient, beyond decay, this Atma is not killed when the body is killed. Addressed as "It" Self, Atma or Brahman is said to be seated in the innermost cavity of the heart and attained only by abstracting the senses and mind from outer objective world and resolving this energy into Brahman.     

Unborn, eternal, perpetual and ancient, beyond decay, this Atma is not killed when the body is killed. Addressed as "It" Self, Atma or Brahman is said to be seated in the innermost cavity of the heart and attained only by abstracting the senses and mind from outer objective world and resolving this energy into Brahman.     

== Verses and Meanings ==

== Verses and Meanings ==

The benefits for one who performs the Nachiketaagni is given by Yama himself as follows.  

The benefits for one who performs the Nachiketaagni is given by Yama himself as follows. <blockquote>त्रिणाचिकेतस्त्रिभिरेत्य सन्धिं त्रिकर्मकृत्तरति जन्ममृत्यू । ब्रह्मजज्ञं देवमीड्यं विदित्वा निचाय्य माँ् शान्तिमत्यन्तमेति ॥ १७॥ (Kath. Upan. 1.1.17)</blockquote><blockquote>triṇācikētastribhirētya sandhiṁ trikarmakr̥ttarati janmamr̥tyū । brahmajajñaṁ dēvamīḍyaṁ viditvā nicāyya mām̐ śāntimatyantamēti ॥ 17॥ (Kath. Upan. 1.1.17)</blockquote>Meaning: One who getting connection with the Eternal Triad or three (principles) as a source of valid knowledge  

 

त्रिणाचिकेतस्त्रिभिरेत्य सन्धिं त्रिकर्मकृत्तरति जन्ममृत्यू । ब्रह्मजज्ञं देवमीड्यं विदित्वा निचाय्य माँ् शान्तिमत्यन्तमेति ॥ १७॥ (Kath. Upan. 1.1.17)

 

Meaning: One who getting connection with the Eternal Triad or three (principles) as a source of valid knowledge  

- father, mother and teacher   

- father, mother and teacher   

- the three Pramanas - Pratyaksha (direct inference), Anumana (Inference) and Scriptures

- the three Pramanas - Pratyaksha (direct inference), Anumana (Inference) and Scriptures

and is a त्रिकर्मकृत् - one who performs the three kinds of Karma - यज्ञदानतपः कर्ता namely Yagna, Charity and Study (of the vedas) will certainly cross over the cycle of birth and death. When one is illumined by this adorable, bright and effulgent Agni vidya (born of Brahman) and upon meditating and realizing that One (as his Self), he attains everlasting peace.

and is a त्रिकर्मकृत् - one who performs the three kinds of Karma - यज्ञदानतपः कर्ता namely Yagna, Charity and Study (of the vedas) will certainly cross over the cycle of birth and death. When one is illumined by this adorable, bright and effulgent Agni vidya (born of Brahman) and upon meditating and realizing that One (as his Self), he attains everlasting peace.<blockquote>त्रिणाचिकेतस्त्रयमेतद्विदित्वा य एवं विद्वाँ् श्चिनुते नाचिकेतम् । स मृत्युपाशान्पुरतः प्रणोद्य शोकातिगो मोदते स्वर्गलोके ॥ १८॥ (Kath. Upan. 1.1.18)</blockquote><blockquote>triṇācikētastrayamētadviditvā ya ēvaṁ vidvām̐ ścinutē nācikētam । sa mr̥tyupāśānpurataḥ praṇōdya śōkātigō mōdatē svargalōkē ॥ 18॥ (Kath. Upan. 1.1.18)</blockquote>Meaning : One who performs the Nachiketa yagna thrice (त्रिणाचिकेतः) after know the arrangement and placement of bricks and having known the Nachiketaagni vidya, casts off the snares of मृत्यु or death, even earlier (before death) crossing over sorrow to rejoice in Svarga.

 

त्रिणाचिकेतस्त्रयमेतद्विदित्वा य एवं विद्वाँ् श्चिनुते नाचिकेतम् । स मृत्युपाशान्पुरतः प्रणोद्य शोकातिगो मोदते स्वर्गलोके ॥ १८॥ (Kath. Upan. 1.1.18)

 

Meaning : One who performs the Nachiketa yagna thrice (त्रिणाचिकेतः) after know the arrangement and placement of bricks and having known the Nachiketaagni vidya, casts off the snares of मृत्यु or death, even earlier (before death) crossing over sorrow to rejoice in Svarga.

The following verses outline how Yama tests Nachiketa by luring him to ask for worldly pleasures instead of the inquiry about the nature of Death.

The following verses outline how Yama tests Nachiketa by luring him to ask for worldly pleasures instead of the inquiry about the nature of Death.

शतायुषः पुत्रपौत्रान्वृणीष्वा बहून्पशून् हस्तिहिरण्यमश्वान् ।

शतायुषः पुत्रपौत्रान्वृणीष्वा बहून्पशून् हस्तिहिरण्यमश्वान् । भूमेर्महदायतनं वृणीष्व स्वयं च जीव शरदो यावदिच्छसि ॥ २३॥

भूमेर्महदायतनं वृणीष्व स्वयं च जीव शरदो यावदिच्छसि ॥ २३॥

एतत्तुल्यं यदि मन्यसे वरं वृणीष्व वित्तं चिरजीविकां च । महाभूमौ नचिकेतस्त्वमेधि कामानां त्वा कामभाजं करोमि ॥ २४॥

एतत्तुल्यं यदि मन्यसे वरं वृणीष्व वित्तं चिरजीविकां च । महाभूमौ नचिकेतस्त्वमेधि कामानां त्वा कामभाजं करोमि ॥ २४॥

ये ये कामा दुर्लभा मर्त्यलोके सर्वान् कामाश्छन्दतः प्रार्थयस्व । इमा रामाः सरथाः सतूर्या न हीदृशा लम्भनीया मनुष्यैः । आभिर्मत्प्रत्ताभिः परिचारयस्व नचिकेतो मरणं माऽनुप्राक्षीः ॥ २५॥

ये ये कामा दुर्लभा मर्त्यलोके सर्वान् कामाँ् श्छन्दतः प्रार्थयस्व । इमा रामाः सरथाः सतूर्या न हीदृशा लम्भनीया मनुष्यैः । आभिर्मत्प्रत्ताभिः परिचारयस्व नचिकेतो मरणं माऽनुप्राक्षीः ॥ २५॥

श्वोभावा मर्त्यस्य यदन्तकैतत् सर्वेन्द्रियाणां जरयन्ति तेजः । अपि सर्वं जीवितमल्पमेव तवैव वाहास्तव नृत्यगीते ॥ २६॥

श्वोभावा मर्त्यस्य यदन्तकैतत् सर्वेन्द्रियाणां जरयन्ति तेजः । अपि सर्वं जीवितमल्पमेव तवैव वाहास्तव नृत्यगीते ॥ २६॥