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KatoUpanishad describes in great detail the story of Nachiketa’s journey to the land of death and his return from Yama’s abode. When the Yamaraja’s family members saw Nachiketa from a distance they addressed Yama with fear and devotion towards Nachiketa.<blockquote>"

KatoUpanishad describes in great detail the story of Nachiketa’s journey to the land of death and his return from Yama’s abode. When the Yamaraja’s family members saw Nachiketa from a distance they addressed Yama with fear and devotion towards Nachiketa.<blockquote>"

''“Hey Vaivasvata, it is common to see people coming to your place when you bring them, but someone coming on their own is an unusual sight.”''"</blockquote>Nachiketa is your atithi (guest)  which means he is not here to stay but will be here for only one ||tithi (a stipulated time) and then will return. He is a brahman and is if Agnideva(fire god) has appeared in this form. Therefore receive him properly, offer him ||arghya(offering to the Lord) and पाद्य||padyas  (relating to the foot ???) and then worship him. It is significant that Nachiketa is compared to Nachiket-agni (WHy is it significant), which is famous in the upanishada.

''“Hey Vaivasvata, it is common to see people coming to your place when you bring them, but someone coming on their own is an unusual sight.''"</blockquote>Nachiketa is your atithi (guest)  which means he is not here to stay but will be here for only one ||tithi (a stipulated time) and then will return. He is a brahman and is if Agnideva(fire god) has appeared in this form. Therefore receive him properly, offer him ||arghya(offering to the Lord) and पाद्य||padyas  (relating to the foot ???) and then worship him. It is significant that Nachiketa is compared to Nachiket-agni (WHy is it significant), which is famous in the upanishada.

Yamaraja hastily comes to the door to receive Nachiketa. The Sruti says Nachiketa was fasting at his door since three days. The Sruti explains that even Yamaraja was afraid of offending those who were Bhagavatas (those devoted to lord), hence human beings should consider before offending them.

Yamaraja hastily comes to the door to receive Nachiketa. The Sruti says Nachiketa was fasting at his door since three days. The Sruti explains that even Yamaraja was afraid of offending those who were Bhagavatas (those devoted to lord), hence human beings should consider before offending them.

== The Mistakes of Offending the Bhagavatas ==

== The Mistakes of Offending the Bhagavatas ==

As Yama’s servant was about depart to earthly planet holding the death noose, Yamaraja whispered a secret into his servant’s (Yamaduta) ear– <blockquote>"

As Yama’s servant was about depart to earthly planet holding the death noose, Yamaraja whispered a secret into his servant’s (Yamaduta) ear– <blockquote>"

''“Those who have sought the refuge of Madhusudana (Krishna), such maha bhagavatas, never touch them as I may be the master to all but not of the Vaishnavas”''"</blockquote>Why did Yama whisper this to the Yamaduta? Because Yamraja is considered as the master to all but if it is known but when they get to know that he is not the master to everybody then his influence will be minimised and because of that some people will have less respect and that will cause disturbance. They will be less fearful of Dharma. This could be one reason and second reason is that Yamaraja is extremely respectful and fearful of talking about Bhagavata and therefore he must have spoken in their ears. Yamraja continued, “ I am been appointed as Yama for the sake of benefiting the world, by Ishwara. Therefore I am simply his servant and dont function independently. ShriHari is my Guru. whenever you see the Bhagavatas with these underlined characteristics please stay away from them.  you offer respect to them from a distance and never go close to them.” Many beautiful slokas that describe the characteristics of Bhagavata are mentioned in the vishnu puranas and because these characteristics are synonymous to Nachiketa.  It is important to recollect and relish.  

''“Those who have sought the refuge of Madhusudana (Krishna), such maha bhagavatas, never touch them as I may be the master to all but not of the Vaishnavas''"</blockquote>Why did Yama whisper this to the Yamaduta? Because Yamraja is considered as the master to all but if it is known but when they get to know that he is not the master to everybody then his influence will be minimised and because of that some people will have less respect and that will cause disturbance. They will be less fearful of Dharma. This could be one reason and second reason is that Yamaraja is extremely respectful and fearful of talking about Bhagavata and therefore he must have spoken in their ears. Yamraja continued, “ I am been appointed as Yama for the sake of benefiting the world, by Ishwara. Therefore I am simply his servant and dont function independently. ShriHari is my Guru. whenever you see the Bhagavatas with these underlined characteristics please stay away from them.  you offer respect to them from a distance and never go close to them. Many beautiful slokas that describe the characteristics of Bhagavata are mentioned in the vishnu puranas and because these characteristics are synonymous to Nachiketa.  It is important to recollect and relish.  

== The characteristics of one who is the devotee of Bhagavan ==

== The characteristics of one who is the devotee of Bhagavan ==

== Nachiketa asks for boon ==

== Nachiketa asks for boon ==

Nachiketa who had already reached the platform of immortality has not come to Yamaloka for boons. However, Yamaraja begging Nachketa to ask him for a boon is one of most delightful aspects of this Vedic compilation. Nachiketa was forced to ask the boons, not for himself but as a favour to Yamaraja. It was the will of the Daiva (Bhagavan).  . <blockquote>"

Nachiketa who had already reached the platform of immortality has not come to Yamaloka for boons. However, Yamaraja begging Nachketa to ask him for a boon is one of most delightful aspects of this Vedic compilation. Nachiketa was forced to ask the boons, not for himself but as a favour to Yamaraja. It was the will of the Daiva (Bhagavan).  . <blockquote>"

''||Kim svit yamasya kartavyam yanmaya adya karshati||''"</blockquote>“What will Yamaraja gain from me?” this was Nachiketa’s first thought as he was coming to yamaloka, but is it not the grace of Bhagavan, he received such reception?  

''||Kim svit yamasya kartavyam yanmaya adya karshati||''"</blockquote>“What will Yamaraja gain from me? this was Nachiketa’s first thought as he was coming to yamaloka, but is it not the grace of Bhagavan, he received such reception?  

== The first boon ==

== The first boon ==

== The explanation in the Brahma-sutras ==

== The explanation in the Brahma-sutras ==

Sri Vedavyas in the sutra (“Anumanika adhikarana” in the Brahma sutra),<blockquote>"

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.

''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 1st boon to Nachiketa indicates what one needs to do for achieving the highest perfection, parama purushartha, Vishnu pada,  This is the universal message. Nachiketa’s father who was angry, was simply an instrument in getting this blessings by Nachiketa.  The prayers offered by Nachiketa is the secondary characteristics which sadhakas must have.  

The 1st boon to Nachiketa indicates what one needs to do for achieving the highest perfection, parama purushartha, Vishnu pada,  This is the universal message. Nachiketa’s father who was angry, was simply an instrument in getting this blessings by Nachiketa.  The prayers offered by Nachiketa is the secondary characteristics which sadhakas must have.  

Yama is pleased and offers the boon to Nachiket. “Your father Uddalaka Aruniya will consider you  as he does  normally.  You are his very dear son and he will be freed from anger.  when you return from the mouth of death, he will be very happy to receive you and henceforth, every night he will be happily resting “sukham ratrihi saitha mitha manyuhu” (1.11) (that means it appears that previously Nachiketa’s father was not able to sleep properly due to anger.   It indicates how Nachiketa has asked the boon so that such  anxiety of his father may disappear. This is the special meaning of the boon. 

Yama is pleased and offers the boon to Nachiket. “Your father Uddalaka Aruniya will consider you  as he does  normally.  You are his very dear son and he will be freed from anger.  when you return from the mouth of death, he will be very happy to receive you and henceforth, every night he will be happily resting “sukham ratrihi saitha mitha manyuhu (1.11) (that means it appears that previously Nachiketa’s father was not able to sleep properly due to anger.   It indicates how Nachiketa has asked the boon so that such  anxiety of his father may disappear. This is the special meaning of the boon. 

== Second boon ==

== Second boon ==

Now the second boon that Nachiketa asks is “we have heard that in ultimate destination there is no fear there is no old-age, no hunger, no thirst nor lamentation, and the God of the death will not enter there. We have heard that. Oh lord of death Oh Yamaraj I have great faith and shradda to achieve this land of ultimate destination and if you know that please explain to me.”

Now the second boon that Nachiketa asks is “we have heard that in ultimate destination there is no fear there is no old-age, no hunger, no thirst nor lamentation, and the God of the death will not enter there. We have heard that. Oh lord of death Oh Yamaraj I have great faith and shradda to achieve this land of ultimate destination and if you know that please explain to me.

== The Upanishads talk about Swarga and its explanation: ==

== The Upanishads talk about Swarga and its explanation: ==

''||sa evam vidvan asmacharira bedadurdvam''"</blockquote><blockquote>"

''||sa evam vidvan asmacharira bedadurdvam''"</blockquote><blockquote>"

''Utkramya amushmin svarge loke sarvan''"</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 as“airam-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. 

''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 as“airam-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 Kaushitaki Upanishad has same explanation is there,  in (1.21.67) Those who are on the path of Devayana( path of devatas), their ultimate destination is brhamaloka.  Just like the above description of lake, forest and beautiful pandal is also mentioned here. Here Brahmapura is described as Aparajitha that means undefeatable. The transaction of jivas journey towards Paramatma is called as “Paryanka vidya,”  This is explained in such way that  the vedantis can relish it

In Kaushitaki Upanishad has same explanation is there,  in (1.21.67) Those who are on the path of Devayana( path of devatas), their ultimate destination is brhamaloka.  Just like the above description of lake, forest and beautiful pandal is also mentioned here. Here Brahmapura is described as Aparajitha that means undefeatable. The transaction of jivas journey towards Paramatma is called as “Paryanka vidya,  This is explained in such way that  the vedantis can relish it

In Mundaka Upanishad 1.2.6 The final destination of arichiradi path is called as  the place where people travel is called archiradi.<blockquote>"

In Mundaka Upanishad 1.2.6 The final destination of arichiradi path is called as  the place where people travel is called archiradi.<blockquote>"

''Esha vaha punyah sukrito brahma lokah.”''"</blockquote>It is amruthamaya or nectarean place  in that place parama purusha resides. 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>"

''Esha vaha punyah sukrito brahma lokah.''"</blockquote>It is amruthamaya or nectarean place  in that place parama purusha resides. 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.

''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 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 meaning of 2nd question and Yama’s kindness. ==

== The meaning of 2nd question and Yama’s kindness. ==

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>"

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>

''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>

== The Third Boon ==

== The Third Boon ==

If Yagnavalkya is asked, he said in   (brahada 2.4.4.12), <blockquote>"

If Yagnavalkya is asked, he said in   (brahada 2.4.4.12), <blockquote>"

''na pretya sajnyasi''"</blockquote>, after death there is no consciousness, that means one of the  main character of jiva is consciousness, is it missing in death?  If the answer is yes, it means, it is the destruction of atma.   If the answer is yes, then why Yagnavalkya said in such a way.   if it is not there then he  has said, “vignana ghana yeva.  What is the difference between the science of living and indication of death?   This was not understood by Maitreyi, who was herself Brahmavadini, even after hearing from Yagnavalkya.  What to speak of us?   Yagnavalkya himself says ( 4.3.23 to 30) in other place also he explains; in mukti for one who wants to see and one who wants hear there is no loss of either one,  Hearer or hearing, or seeing or seer.  There is no loss in knower’s knowledge, because it is free from destruction.”   just like, when woman and man are in an embrace, similarly, when  atma is merged in the bliss of embrace of the paramatma, transcends the external and internal consciousness.  The atma stays in integrated experience.(4..2. 21).  They are not mad, but how will we understand this properly?  If Jiva does not remain in Mukti, how will develop or even endeavour for  taste about mukti.  One may ask what will atma  gain and loose in mukti?   If one is told that, it cannot be explained but experienced, some people may argue, who needs sruti? Who cares for vedanta discussion?  Those who are fools,  drunk and  unconscious  argue that, they are in mukti, how will you convince them that they are not?  It is big confusion.  Nachiketa must have heard so much arguments in this regard in his father’s place.   therefore he must be asking such specific question to Yamaraja.  Where Yudhisthira was tired but this young lad is boldly asking.  

''na pretya sajnyasi''"</blockquote>, after death there is no consciousness, that means one of the  main character of jiva is consciousness, is it missing in death?  If the answer is yes, it means, it is the destruction of atma.   If the answer is yes, then why Yagnavalkya said in such a way.   if it is not there then he  has said, “vignana ghana yeva.  What is the difference between the science of living and indication of death?   This was not understood by Maitreyi, who was herself Brahmavadini, even after hearing from Yagnavalkya.  What to speak of us?   Yagnavalkya himself says ( 4.3.23 to 30) in other place also he explains; in mukti for one who wants to see and one who wants hear there is no loss of either one,  Hearer or hearing, or seeing or seer.  There is no loss in knower’s knowledge, because it is free from destruction.   just like, when woman and man are in an embrace, similarly, when  atma is merged in the bliss of embrace of the paramatma, transcends the external and internal consciousness.  The atma stays in integrated experience.(4..2. 21).  They are not mad, but how will we understand this properly?  If Jiva does not remain in Mukti, how will develop or even endeavour for  taste about mukti.  One may ask what will atma  gain and loose in mukti?   If one is told that, it cannot be explained but experienced, some people may argue, who needs sruti? Who cares for vedanta discussion?  Those who are fools,  drunk and  unconscious  argue that, they are in mukti, how will you convince them that they are not?  It is big confusion.  Nachiketa must have heard so much arguments in this regard in his father’s place.   therefore he must be asking such specific question to Yamaraja.  Where Yudhisthira was tired but this young lad is boldly asking.