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NACHIKETA THE SEEKER

andJustice
Yama : Lord of the Underworld and God of Death . It his duty to see that
people are rightly punished. He sits in judgementhon the actions of all living
beings.
tappropriatetotheisactions justice1
Nachiketa : Nachiketa was a young boy who wanted to learn about life and
death. He approached Yama, the god of death, and asked him to teach him
the secrets of the afterlife.

The Story:

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Once upon a time, there was a brahmin named Vajashravas ,who had a young
son named Nachiketa (whose name means “Fire of the spirit”). Nachiketa was
ayoung boy , but he was wise beyond his years. Vajashrava decided one day to
perform the Visvajit Yagna(that which conquers world) in which all possessions
are given away so that one may attain a place in heaven. At the end of the
yagna /sacrifice, Vajashrava started giving away all his possessions, including a
lean and limbless cow on the brink of death. Nachiketa who was standing next
to his father, observed his father gifting away the cow. He was surprised to see
his father gifting old cow which could not walk properly or give milk. Nachiketa
thought, “Oh no, this is cheating! True charity means giving away things that
are good and useful, not old and useless! Such faulty charity will not earn my
father a spot in heaven for sure! "Then he thought to himself, "What if I get my
father to give me away for charity? I am young, strong and useful! I too am my
father’sapsset
as are the cattle. Surely, giving me away will balance out my father’s
mistake!” Nachiketa thus says, “Father, you are not giving away all your
possessions! Am I not your possession?” Nachiketa asked his father “Dear
Father, to whom will you give me away?” Vajashrava was busy and did not
heed him. Thereupon, Nachiketa asked the same question again and yet again,
until finally, his father lost patience and became angry. His father became angry
and replied, “I give you to Yama, the God of death.”
Vajashravas immediately regretted his outburst, as he certainly did not mean
what he said. He tried to stop Nachiketa. Nachiketa loved his father and did not
want to disobey him. But at the same time he was very firm. Folding his hands
he told his father that their ancestors never went back on their words and he
would like to follow the same tradition. Nachiketa consoled his father,
saying,“Like the crops, mortal man ripens, withers and then is born again. So, in
this transitory life, man should not waver from goodness and engage in wrong
actions. Do not be sad, father. Honour your word now and allow me to go to
Yama, the Lord of Death.”
When he heard these words from his son, Vajashravas became very sad, but
feeling Nachiketa’s dedication to truth, he allowed him to go to Yama.
Nachiketa thus set off for the house of Lord Yama. Now as it turned out, Lord
Yama was not home when Nachiketa arrived. So, Nachiketa waited outside
Lord Yama’s home for three days and three nights, without food or water,
awaiting his return. When Lord Yama finally returned, he was horrified to see
this young boy standing outside in such a state! He immediately took him inside,
gave him water and food, and begged his forgiveness. To make up for the
hardship suffered, Lord Yama offered Nachiketa three boons, one for each
night that he had waited. What would a normal boy his age ask if he were given
three boons? Riches? Good food? Toys? Friends? Music? Fun? But no, Nachiketa
was a special child indeed. He joined his hands and requested Lord Yama ,“Oh
Yama!
As the first of the three wishes, I ask that my father may become peaceful,
joyous and free from sorrow and anger, and that he may recognize me and
receive me lovingly as his son when I return to him.” “You are indeed clever!”
Yama beamed. “No one returns from the gates of Death but I grant you that.
Ask for the second boon. Having had his first wish granted, Nachiketa said, “Oh
Lord, in the heavenly realm (the realm of true liberation) there is no fear. Even
you, Death, are not there. There, none are afraid of old age. Those living in
heaven are beyond hunger and thirst. Free from all suffering, they are in bliss.”
“Oh, Lord of Death, you know the inner fire which is the path to heaven. So,
tell me, a sincere seeker, the science of the inner fire, the science by which
those who are in heaven attain to the deathless. This is my second wish.”
Yama said, “Oh, Nachiketa, I know the science of the inner fire which bestows
heaven. I will tell it to you so that you may understand it completely. Know that
this scienceI will give boundless heavenly joy. This fire is hidden in the innermost
sanctum of your heart.” Yama then explained the science of the inner fire to
Nachiketa, the science which bestows heaven. He explained in detail all the
processes involved. Yama said, “One who ignites this inner fire three times and
without desires practices the fire ritual, practices sharing and practices
 austerity in accordance with the three Vedas, will become free from birth and
death. By knowing this sacred fire and by choosing it with sincerity, he will
attain to eternal peace, the peace which I know.” Yama continued, “One who
ignites and attains to this inner fire will cut the snares of death while still in the
body. He will go beyond sorrow. He will experience the joys of heaven.” Having
understood it Nachiketa repeated the details back to Yama perfectly. Seeing
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Nachiketa’s extraordinary intelligence, Yama was very pleased. He said, “Now I
will grant you an additional honour – that the science of the inner fire be known
by your name, the Nachiketa Yagna” “Now, what is your third wish?” Nachiketa
looked Yama in the eye and said, “I want to know what happens when a
person dies. Some say he continues to exist, some say not. Tell me what is the
truth. That is my third wish.”
Lord Yama was truly shocked. “This subject is too difficult for even great Gods!
The secret of Death is indeed not easy to understand; so subtle is this truth!
Choose another boon, O Nachiketa. Do not press me; give up this boon and
choose another.” But the brave Nachiketa was not swayed. He did not waver.
He had a mature head on his young shoulders. He said “If even the Gods had
their doubts, this subject is not ordinary and must have great significance. Z
If it is
also difficult to understand, so be it. No teacher other than you could teach me
on this subject, and I should not miss this opportunity. I cannot think of any
better boon better than this.” Yama said, “Choose sons and grandsons that shall
live a hundred years, cattle in plenty, elephants, gold and horses. Choose vast
expanses of land and life for yourself as many years as you will. Choose wealth
and long life. O Nachiketa, prosper on this vast earth. I will make you the
enjoyer of your desires. Whatever desires are hard to attain in this world of
mortals, ask for all those desires at your will. Here are noble maidens with
chariots and musical instruments: the like of them cannot be won by men. Be
served by these whom I give to you. O Nachiketa, please ask not about death.”
Nachiketa knew that even the greatest pleasures in heaven and earth could not
be compared with the smallest amount of the bliss that comes through
enlightenment. He laughed and says toYama, “O Yama, ephemeral are all these,
and they waste away the sensitivity and sharpness of all the senses that a
person has. All life, without exception, is short indeed. Of what use are your
chariots, music and dance to me? How can I rejoice in any of it when I know

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death awaits me a sit does every mortal. I know these will not last forever! They
Is are but passing joys. Man's greed can never be satisfied by wealth. And the
longest life is too short to enjoy everything there is in the world. A lifespan,
howsoever long it may be, is brief: it will end sooner or later .The celestial
women, the chariots, those songs and dances – I don’t want them. Keep them
to yourself! Let me live as long as you wish. The only wish that is worth asking
for is the one that I have already asked: the knowledge of the soul. Asking for
anything else is meaningless for Nachiketa; he asks for no other boon." “Oh,
what a brave, steadfast boy! TO SCOLD THE LORD OF DEATH HIMSELF!” thought
Yama. Having tested Nachiketa, Yama found him worthy of instruction. Bowing
to Nachiketa, with deep respect, he replied “I offered you everything a man
could desire and you have wisely turn edit down, so listen
 Shreyas (the Good) and
 Preyas(the Pleasant).
Of these two, it is well for one who takes hold of the good; but one who
chooses the pleasant, loses the very object of human life. The wise choose the
good in preference to the pleasant. The simple-minded, for the sake of material
wellbeing, prefer the pleasant. You, O Nachiketa, after pondering all pleasures
that are or seem delightful, have rejected them all. You have not gone onto the
road that leads to wealth, in which many mortals have perished. The road of
pleasure is the one of

to
 ignorance(avidhya), while the one of
 good is the one of wisdom (vidhya).
O Nachiketa, to be eager for wisdom for none of the many desirable pleasures
distracted you. “Abiding in the midst of ignorance, wise in their own esteem,
thinking themselves to be learned, fools wander painfully about like blind led by
the blind. What lies beyond death is not apparent to the blundering simple-
minded being deluded by the glamour of wealth. Thinking this world alone
exists, there being no other, he falls again and again under my sway.”
“Contemplating on the very subtle and unseen Eternal Self dwelling within the
heart, the wise are freed from the limitation of joy and sorrow. The mortal who
listens well and understands through discrimination, gains the Self and verily
rejoices. Nachiketa, the gates to the Self are now open for you.” Nachiketa
asked again, "O Yama, please reveal to me the Self which is beyond dharma
and adharma cause and effect, past or future" Yama responded “That goal
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which all the Vedas declare, which all the disciplines proclaim, desiring which
 people live the religious life…I shall describe it by a single word — OM. This
syllable is, verily, the individual Self. This syllable, indeed, is the highest Self;
knowing this very syllable, whatever anyone desires will, indeed, be his.
Meditating on Om is the highest and best method for knowing the Self, for
enlightenment; it is the way to become truly blissful and liberated.”
“The Atman is never born; nor does it die at any time.” It did not originate
I from anything and nothing originates from it. It is unborn, eternal, abiding and
primeval. It is not slain when the body is slain. If the slayer thinks that he slays
or if the slain think that he is slain, both of them do not understand the Atman
— It neither slays nor is it slain. And the wise know that the Self was never born
nor will it die. Beyond cause and effect, the Self is eternal and unchangeable.
Meditating upon the Supreme Self, freeing oneself of desires, the wise become
free from sorrow.”
“There are two selves within. OneV is the ego and the other is the indivisible
Atman. When a person rises above, I, me and mine, the Atman is revealed as
one’s real Self.” “Know the Self as the lord of the chariot and the body as the
chariot. Know the intellect as the charioteer and the mind as the reins. The

F senses are the horses; the objects of enjoyment the paths they range over.
The senses of one who has no insight, whose mind is always unrestrained, are
out of control, as unruly horses are for a charioteer. However, one who has
insight, whose mind is always restrained; his senses are under control, as good
horses are for a charioteer. One, who has no insight, who has no control over
the mind, and is ever impure, reaches not That goal, but returns to samsara (the
cycle of life and death). One, however, who has insight, who has controlled the
mind and is ever pure, reaches that goal from which one is not born again.”
“Beyond the sense-organs are the objects and beyond the objects is the mind;
beyond the mind is the understanding and beyond the understanding is the
Great Self. Beyond the Great Self is the Unmanifest; beyond the Unmanifest is
the Purusha (that which fills the universe). Beyond that Purusha there is
nothing higher. That is the end (of the journey); that is the final goal.” “The
Self, though hidden in all beings, is not apparent, but can be conceived by those
subtle seers, through their sharp and subtle intelligence. One endowed with
intuitive wisdom should restrain speech in mind; the mind should be merged
into the intellect. The intellect should be merged into the Collective Self. That,
one should then merge into the Tranquil Self.” “Arise! Awake! having obtained
your boons, realise them; know thyself. Sharp as the edge of a razor and hard to
cross, difficult to tread, is that path. So the sages declare.” “One is freed from
the mouth of death by discerning That which is devoid of sound, beyond touch
and without form, undecaying, as a flame without smoke, which is likewise,
tasteless, eternal, odourless, without beginning & without end, distinct from the
intellect/mind, ever constant.” “Our senses are so created that they only look
outward but not within. That is why we know much about the world outside
and so little about ourselves. The childish pursue outward pleasures. They
become entangled in the snare of ever-present death. The wise, however,aware
of immortality, do not seek permanence in things which are impermanent.”
“What remains of us, when separated and freed from the body after death?
Etad Vai Tat – This isThat .
It remains awake even while we sleep. Verily it is the immortal Brahma. In it rest
all the worlds, and nothing transcends it. Through it alone we come to know
light, taste, smell, sound, touch. What is there unknowable to it in this world? It
pervading all; it perceives all; - in dream as well as in waking. It pervades the
smallest and the biggest. Of the size of a thumb it dwells within the body. As the
Limitless, it is the source of the rising and setting sun. What is here is there;
what is there is here. He who sees it as different, meets with death again and
again.” “By contemplation alone is it recognized, and then there is no difference
seen. From death to death he goes who presupposes difference. As one fire
enters the world and appears as many; so the One Self appears in many
different forms. It is the sun dwelling in the heavens, the air dwelling in the sky,
the fire dwelling in the ritual.It is born in water, earth, and mountains. It sits
still, yet moves far. Lying down, it goes everywhere.” As pure water poured into
pure water remains the very same, so the Self of the meditator who has
understanding becomes one with the Supreme.
There are 101 subtle psychic channels (nadis) that are centered in the heart.
One of them leads up to the crown of the head. Going upward through that
channel (the Sushumuna), one becomes immortal. The other channels that
branch out in different directions lead to repeated birth/death. And so
Nachiketa having learned the truth from the King of Death, freed himself from
all separateness and became one with the eternal. Nachiketa became
enlightened. He then went back to his father, and after many, many years of a
life on earth, he was freed from the cycle of birth and death. He knew Brahman.
Key Points:
 The sound Om is Brahma is Omnipresent
 The Atman, whose symbol is Om is the same as Brahma. Smaller than the
smallest and larger than the largest, the Soul is formless and all-pervading.
 The goal of the wise is to know this Atman/Brahman.
 The Atman is like a rider; the horses are the senses, which he guides
through the maze of desires.
 After death, it is the Atman that remains; the Atman is immortal. The body
perishes.
 Mere reading of the scriptures or intellectual learning will not lead one to
realize the Atman.
 Inability to realize Brahman results in one being enmeshed in the cycle of
rebirths. Understanding the Self leads to moksha
Nachiketa represents the soul/atman of man, sent by his Father, Brahma, into
the world to take form; there, he gains, through the long series of births, a
harvest of wisdom and sacrifice and power, ultimately to return to Brahma.
Yamalok or the house of Death into which he descends represents this present

a
world, which is manifested in three times, the past, present and future.
Through the desire for liberation, he has earned three boons/wishes. The
wishes he is granted represent the three times:
 the first wish corresponds to the past, his father also representing his past
karmas and the desire for reconciliation with him.
 The second wish corresponds with the work that will be required in the
present to free himself from the past (activating the inner fire through
discipline and steadfast faith to burn through the past bondages and
starting rising in consciousness).
 The final wish corresponds with the future, namely that once the past
karma shave been exhausted and the work of the inner fire perfected, the
goal of immortality (through knowledge of death/life) will be reached.
The story also symbolizes the death experience. At death, it is said that there
is a chance for liberation from the cycle of birth and death. One must be
able to consciously approach one’s death, without fear, as did Nachiketa. If
one can stay aware of one’s true nature, remaining conscious and detached
from the past or from temptations/desires, the final goal of release from the
cycle of birth and death can be achieved at the time of death.
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