Commentary on the Kathopanishad

by Swami Krishnananda

Discourse 3: Nachiketas Asks for the Third Boon

The great Master Yama initiates Nachiketas into the mystery of the Vaishvanara-agni through the sacrifice which is mystical in its nature, and every kind of detail connected with the sacrifice is also explained. Nachiketas, like a very good student, repeats every word of the instruction given to him by the Master.

Triṇāciketas trayam etad viditvā ya evaṁ vidvāṁś cinute nāciketam, mṛtyu-pāśān purataḥ praṇodya śokātigo modate svarga-loke (1.1.18): Yama says, “Whoever knows the secret of this Nachiketas fire, performing it three times, in three ways, with three modes, etc., and knowing this, conducts this sacrifice in one's own consciousness, such a person frees himself from the rules of death and, transcending all sorrow, enjoys immeasurable bliss in the kingdom of heaven.”

Eṣa te'gnir nachiketas svargyo yam avṛṇīthāḥ dvitīyena vareṇa, etam agnim tavaiva pravakṣyanti janāsas; tṛtīyaṁ varaṁ naciketo vṛṇīṣva (1.1.19): Yama continues, “You have asked for the second boon in the form of this great fire, and here it is for you. Take it and be happy. Your name will be associated with this sacrifice for all eternity, and in future this sacrifice will be known as the Nachiketas sacrifice. Now, my dear boy, ask for the third boon.”

This next boon comes unexpectedly like a bombshell on the head of Yama, the great Master. The boon which Nachiketas asks for is startling, shocking to Yama himself. He never thought that the boy would ask such a question, because the first two were simple enough to understand. The third boon is something which one cannot easily understand. What is this third boon? Supremely intelligent indeed is the boy Nachiketas to have thought of putting this question to Yama, the greatest of teachers.

Yeyam prete vicikitsā manuṣye 'stīty eke nāyam astīti caike; etat vidyām anuśiṣṭas tvayāham, varāṇām eṣa varas tṛtīyaḥ (1.1.20): Nachiketas says, “Here is the third boon that I ask for. There is a great doubt among people on one important matter. After the soul leaves this physical body and this physical world, people say it is, or sometimes they say it is not. I want to be initiated into this knowledge of what actually happens to the soul that leaves this physical world, this physical body. Where does it go? What happens to it? Will you kindly grant this third boon?”

Devair atrāpi vicikitsitam purā, na hi suvijñeyam, aṇur eṣa dharmaḥ, anyaṁ varaṁ naciketo vṛṇīṣva, mā moparotsīr ati mā sṛjainam (1.1.21): Lord Yama replies, “You are asking this kind of question? Don't harass me unnecessarily. Because I asked you to choose a third boon, you are asking this kind of question which is too difficult for me, because even the gods have a doubt about this matter, let alone mortals. Even the celestials in heaven cannot answer this question and you, mortal young boy, want to know this?” Devair atrāpi vicikitsitam purā, na hi suvijñeyam: “It is not easy to understand.” Aṇur eṣa dharmaḥ: “Very subtle is this truth. Please ask for something else.” Anyaṁ varaṁ naciketo vṛṇīṣva: “Don't bind me with this request.” Mā moparotsīr ati mā sṛjainam: “Please relieve me from this obligation to answer this kind of question.” Yama himself wants to be free from this bond, or noose, of the question of this boy. “Ask for something else. Every glorious thing, wonderful thing, magnificent thing I shall give you, but don't put a question like this.”

Nachiketas says, “You are telling me that even the gods cannot answer this question, which means that you know the answer to this question. Otherwise, how would you say this?” Devair atrāpi vicikitsitaṁ kila, tvaṁ ca mṛtyo yan na suvijñeyam āttha, vaktā cāsya tvādṛg-anyo na labhyaḥ; nānyo varas tulya etasya kaścit (1.1.22): “Did you tell me that it is not possible for even the gods to know this? You told me that it is more subtle. Do I gather from this that you know it? And shall I find a better teacher than you? I shall not ask for any other boon, because I will never find a teacher like you anywhere else. When you say it is so subtle and even the gods do not know it, it means you know it.” Nānyo varas tulya etasya kaścit: “No other boon that you give me will be equal to this. Therefore, don't tempt me with anything else.”

Yama says, “Don't go on persisting like this. Please listen to me.” Śatāyuṣaḥ putra-pautrān vṛṇīṣva, bahūn paśūn hasti-hiraṇyam aśvān, bhūmer mahad-āyatanaṁ vṛṇīṣva svayaṁ ca jīva śarado yāvad icchasi; etat tulyam yadi manyase, varaṁ vṛṇīṣva, vittaṁ cira-jīvikāṁ ca, mahā-bhūmau nachiketas tvam edhi, kāmānāṁ tvā kāmabhājaṁ karomi (1.1.23-4): “Sons and grandchildren, and living for hundreds of years—ask for these things, and I will give them to you. Cattle, any number of cattle, thousands of cattle, ask for this. Elephants, as many as you want. Gold, horses, ask for this. Why do you put this question? Ask for the emperorship of the whole world, and I shall grant that. I shall make you the emperor of the whole world. Do you think it is not good enough? And I shall make you live for the longest period of time. As many years as you want to live in this world, so many years I will permit you to live. What else do you want, sir? All the glory, all the gold, all the elephants, all the horses, all the cattle, children and grandchildren, kingship of the whole earth and the longest life, endless—I don't think that there is anything more glorious than this kind of present that I am offering. Ask for that, but don't put this question.”

You can imagine there is something terribly difficult in this answer that is to be given; otherwise, why should Yama be so very particular to withdraw himself from the responsibility of answering this question, and wanting to make Nachiketas emperor of the whole world instead? Can you imagine? There is something very mysterious about it; otherwise, he would not have been so reluctant to speak on this matter.

“Take everything else, but do not ask this question. All gold, all wealth, all long life—if you think it is okay, take it. In this glorious world, be a glorious ruler. Whatever you wish will be given to you. Your wish will be materialised immediately; there will be nothing that you lack in this world. But don't put this question,” says Yama.

Ye ye kāmā durlabhā martya-loke sarvān kāmāṁś chandataḥ prārthayasva, imā rāmāḥ, sarathāḥ satūryāḥ, na hīdṛśā lambhanīyā manuṣyaiḥ, ābhir mat-prattābhiḥ paricārayasva, naciketo, maraṇam mānuprākṣīḥ (1.1.25): Yama continues, “You can ask for things which no man on earth can get, and I shall give that also.” See the temptations. “All wealth which humanity cannot expect, you can have that. That which is superhumanly possible but humanly not possible, that also I am prepared to give you—all the desires conceivable in the world. Here are the maidens with musical instruments in their hands, capable of entertaining you with their songs and dances. These things you cannot get anywhere in this world. No man in the world can have this opportunity of such a blessedness and glory that I am presenting before you.” Ābhir mat-prattābhiḥ paricārayasva: “Be attended with all the celestials. Are you satisfied?” Naciketo, maraṇam mānuprākṣīḥ: “About death, speak not to me.”

“What is this, my dear Lord? Are you tempting me in this way?” replies Nachiketas. Śvo-bhāvā martyasya yad antakaitat sarvendriyāṇām jarayanti tejaḥ, api sarvaṁ jīvitam alpam eva tavaiva vāhās tava nṛtya-gīte (1.1.26): “You have told so many things. I have heard it. You want me to enjoy all these things. How will I enjoy them except through the sense organs, which will one day wear out? Tomorrow may be the last day. Bubble-like is this world which can burst at any moment, and worn-out sense organs cannot enjoy anything. What is the good of living a long life with worn-out sense organs? The energy, the vitality and the capacity to enjoy gradually diminish day by day as age progresses. Do you want me to live for the longest number of years and become old and decrepit? Even the longest life is very short in the life of eternity that is ahead of us. What is the good of telling me I can have a long life? Take all your chariots, take all your music, take all your dances. I do not want them. Take them back.”

Na vittena tarpaṇīyo manuśyaḥ, lapsyāmahe vittam adrākṣma cet tvā, jīviṣyāmo yāvad īśiṣyasi tvaṁ varastu me varaṇīyaḥ sa eva (1.1.27): Nachiketas continues, “No man can be satisfied with wealth. Have you seen anybody in the world who is satisfied with wealth?” Lapsyāmahe vittam adrākṣma cet tvā: “When we behold a person like you, we have observed all the world. The very vision of a Master like you is wealth by itself. I am face-to-face with the great celestial Master. Is that not wealth? Do you want me to have further wealth of gold and silver? Is it equal to you when I am sitting before you? We will live in this world only as long as you permit us, because death will overtake everybody one day or the other. Even if I am granted the longest life, what is the longest life? It has to end one day, and Yama will come. Therefore, I want only that which I asked for, and not anything else.” Varastu me varaṇīyaḥ sa eva: “I insist on that one thing which I asked for, and I shall not listen to anything else that you tell me.”

Ajīryatām amṛtānām upetya jīryan martyaḥ kvadhasthaḥ prajānan, abhidhyāyan varṇaratipramodān, atidīrghe jīvite ko rameta (1.1.28): “Immortal thou art, O Master. Mortal am I. When a mortal is face-to-face with an immortal, what mortal things will he ask for? He will ask for immortal things only, and you are offering me all mortal things with all these glorious descriptions that you have placed before me just now. Would I ask for mortal things from an immortal teacher like you?” Abhidhyāyan varṇaratipramodān: “What is enjoyment? It is colour, sound and motion—colour, titillation of the sense organs, and imagined joy appearing to arise from objects which are falsely considered as the source of our joy. Considering all these defects of sense enjoyment, who will ask for long life in this world?” Atidīrghe jīvite ko rameta: “Who will be happy with a long life in this world which is infested with destruction of every kind and sorrows galore?”

Yasminn idam vicikitsanti mṛtyo yat sāmparāye mahati brūhi nas tat, yo'yaṁ varo gūḍham anupraviṣṭo nānyaṁ tasmān naciketā vṛṇīte (1.1.29). Here a peculiar word is used: sāmparāye mahati brūhi nas tat. It appears that Nachiketas is not actually wanting to know what happens to the soul after dying in this world. He wants to know what happens to the soul when it is finally free from individuality itself. That is why the words here are mahati sāmparāye. Sāmparāye is 'death'. Mahati sāmparāye is 'great death'. Nachiketas was wise enough to know something about what happens to the soul after passing from this body. He was not ignorant. He does not want to know only about the rebirth condition of the soul. He wants to know something more. Perhaps that is the reason why Yama does not want to say anything. Nachiketas is asking, “What happens to the soul when it is finally divested of individuality itself, which is the greatest death?” He does not want to know what happens at the physical death. It is the death of individuality itself. This is a terrible question. Nobody can tell us where God was before He created the world, because He cannot sit anywhere. There is no place, no time, and nobody to talk to.

In Milton's Paradise Lost Adam speaks to God Almighty: “Lord, you are very unkind to me. You have created trees. You have made so many creatures. You have created so many animals. Each one has a friend; one is living with another. You have made me alone. I have nobody to talk to. Why are you so unkind?”

The Almighty answers, “Do you know, Adam, that I have been alone for eternity? I have no friends; I have nobody to talk to. Do you think that I am an unhappy person?” This is what Milton puts into the mouth of God in that great poem.

What is this situation that the soul would find itself in when it is divested of individuality? Our minds cannot comprehend this truth. There is some great point indeed in Yama not being ready to answer the question. Yat sāmparāye mahati brūhi nas tat: “What happens in that condition of that great death of deaths? Please tell me that,” asks Nachiketas. Yo'yaṁ varo gūḍham anupraviṣṭaḥ: “Subtlest and most secret is this question. I shall not ask for any other boon.” Nānyaṁ tasmān naciketā vṛṇīte: Nachiketas will not ask for any other boon. Only this, only this, only this. Very insistent, very persistent, very wise indeed is this great, exemplary student of the highest spiritual experience, Nachiketas.

This is the introductory section of the Kathopanishad, something like the First Chapter and the first ten verses of the Second Chapter of the Bhagavadgita. It is only from the twelfth verse or so of the Second Chapter that the Lord really speaks words of wisdom.

The teaching actually commences at the start of the Second Chapter of the Kathopanishad. As I mentioned, in the same way as the Bhagavadgita distinguishes between sankhya and yoga, a specific subject of the Second Chapter of the Bhagavadgita, here the Lord distinguishes between the good and the pleasant. The good is not always pleasant, and the pleasant need not be good. In the Gita we are also told that what appears to be very unpleasant in the beginning but is nectar-like in the end should be considered as the best form of happiness, but that which appears to be nectar-like in the beginning but poison-like in the end should be considered as rajasic and tamasic, and should be discarded.

Anyac chreyo anyad utaiva preyaste ubhe nānārthe puruṣam sinītaḥ: tayoḥ śreya ādadānasya sādhu bhavati, hīyate 'rthād ya u preyo vṛṇīte (1.2.1): There are two paths for people to tread in this world, and either one of these two paths one can choose: the path of pleasant experiences, and the path of good deeds. One path leads to one result, and the other path leads to another result. The human being is summoned in two different directions by the paths which are of the pleasant and the good. Blessed indeed is that person who chooses what is good, but that person who chooses the pleasant for the purpose of gaining immediate satisfaction falls from his aim. People who want immediate satisfaction, without considering the painful consequences that will follow in the end, are not the wise people in this world. But those who are prepared to bear the brunt of the sorrows of life in the beginning for the purpose of the great spiritual satisfaction that will follow in the end, they are the great masters. They shall be called heroes, or dhīra in the language of this Upanishad.

Śreyaś ca preyaś ca manuṣyam etas tau samparītya vivinakti dhīraḥ, śreyo hi dhīro'bhipreyaso vṛṇīte, preyo mando yoga-kṣemād vṛṇīte (1.2.2): That man is idiotic who, for the purpose of the immediate acquisition of property and the enjoyment thereof, chooses what is of sensory satisfaction and titillation. But the hero like Nachiketas, who shunned even the lordship of the three worlds, such people choose the blessedness of the soul, not the pleasures of the sense organs. The hero on the path of the Spirit carefully distinguishes between what is going to be his doom and what is going to be his real blessedness. As we distinguish between the characteristics of wisdom and action, sankhya and yoga, we try to distinguish between what is really going to be good in the end and what is apparently pleasurable at the present moment.

Sa tvam priyān priyarūpāṁś ca kāmān abhidhyāyan naciketo, tyasrākṣīḥ; naitāṁ sṛṅkāṁ vittamayīm avāpto yasyām majjanti bahavo manuṣyāḥ (1.2.3): Yama says, “Nachiketas, you are a very good student. Considering the defect of all forms of sensory enjoyment, you have rejected all of them though I offered every one of them in abundance. You carefully bestowed thought on the defective character of even the best joys of this world and you abandoned all of them unceremoniously, though they were there at your disposal in the largest measure conceivable. People get sunk in the mire of wealth. They go deep into this quagmire of the desire for material riches. You did not want it. I offered you a garland of treasures; you were not willing to accept it because it was connected with wealth, and you are far from it.”

Dūram ete viparīte viṣūcī, avidyā yā ca vidyeti jñātā: vidyābhīpsinaṁ nachiketasam manye, na tvā kāmā bahavo lolupantaḥ (1.2.4): The path of the pleasant is called avidya, and the path of the good is called vidya. They are totally different, one from the other. The aims of these two paths, the goals to which these paths will lead, are totally different, one having no connection with the other as night has no connection with daylight or illness has no connection with health. Great indeed is the glory that comes upon the person treading the path of the good. Sorrow will be the outcome of the person who searches after pleasures, treading the wrong path. Yama says, “Now I understand that Nachiketas wants only knowledge and not wealth. Now it is clear to me. All the greatest of joys materially construed have not been capable of tempting you.”

Avidyāyām antare vartamānāḥ, svayaṁ dhīrāḥ paṇḍitam manyamānāḥ, dandramyamāṇāḥ pariyanti mūdhāḥ, andhenaiva nīyamānā yathāndhāḥ (1.2.5): Yama continues, “People in this world are actually like blind people led by blind people. The teachers of humanity are blind. They understand nothing about the ultimate reality of life, and they are the rulers, the administrators, the teachers, the prophets. The subjects are also blind, and so one who cannot see is instructing the other who also cannot see. These are the people who are sunk in avidya, ignorance of the ultimate nature of reality. Avidya is non-apprehension of what is really there, and apprehension of what is really not there.”

Avidya has two characteristics: avarana and vikshepa. Avarana is the veil that covers the consciousness and prevents it from knowing what is actually there, and vikshepa is the other aspect of avidya which, while it has already screened the perception of the reality away from consciousness, it compels it to know something which is not there. So, a double tragedy follows for people who are sunk in avidya: they do not know what is really there, but they know very well what is not there. They think they are very wise; such are the people in this world. They think they are most learned, highly cultured, and no one is equal to them. Staggering, dizzy, giddy due to the pride of wealth and the strength of the ego, they live a futile existence in this world. Mūdhāḥ is the word used in respect of these people, fools of the first water.

Na sāmparāyaḥ pratibhāti bālam pramādyantaṁ vittamohena mūḍham: ayaṁ loko nāsti para iti mānī, punaḥ punar vaśam āpadyate me (1.2.6): Children are these people living in this world. They do not know what is above the world. Do children know what is outside the world? Children indeed are all people, all humanity, because mankind as a whole is wrongly under the impression that this world is complete in itself and whatever we get from this world is all we can expect in our life, not knowing that there is a life beyond this world.

Here is a dig at atheists and people who do not believe that there is another world different from this world. Like children, they do not apprehend the existence of a world beyond this world. Why is it so? Because they are giddy with the power and intoxication of wealth that has deprived them of their understanding, and they seem to be satisfied with this earthly joy. They do not know that there is something else waiting for them, which they will have to confront one day or the other. Ignorance of the law is no excuse. We should not be under the impression we can go scot-free just because we do not know that there is another world. One day we will have to know it, and we will have to pay the price for our ignorance. People say, “This world is all; there is no other world.” Such people come under the clutch of death. They perish, and they get reborn only to perish once again. Sorrow shall be their lot. Yama shall control them because they do not believe in other worlds and the laws that are transcendent to this physical world.

Śravaṇāyāpi bahubhir yo na labhyaḥ, śṛṇvanto'pi bahavo yaṁ na vidyuḥ, āścaryo vaktā kuśalo'sya labdhā, āścaryo jñātā kuśalānuśiṣṭaḥ (1.2.7): Yama says, “This truth, Nachiketas, about which you have been asking me to speak, is indeed very difficult. I shall tell it to you. Even if it is told and you hear it, you will not be able to comprehend it immediately. Even to hear this great truth is difficult, and if you have the blessing to listen to this kind of truth, you are really a great man, a virtuous person, and you have done great meritorious deeds in the previous birth. Otherwise, the opportunity to even listen to this will not arise.”

There are people who listen to it, but nothing enters their brain. Some sound is made, and some words enter, but what is the meaning of it? What exactly is meant by saying that there is a world above this earth? What exactly is meant by saying that the soul can exist independent of the physical individuality? Who can understand all these things? Even if you are told this, you will not be able to understand it. If anybody can talk and make you understand what it is, that teacher must be a great wonder indeed, and if anyone can receive this knowledge, that student must also be a great wonder. A miracle indeed is the student who can listen to this and understand it, a wonder indeed is the teacher who can actually speak it, a wonder indeed is the person who has understood it, and a wonder indeed is the person who has been able to express it in an intelligible style.