Chapter 1
Story Narration
In the very first valli of the first chapter, a story is given.
Although this story is completely symbolic, it is still important to know it exactly as it is presented.
So I will now begin reading this story.
There is one more thing to mention: every sutra in this Upanishad is extremely concise. There is no detail at all. Even when one line is spoken by Yama and another by Nachiketa, it is not written who is speaking. We have to understand that ourselves. The text is that brief.
The first shloka says:
“Uśan ha vai vājaśravasaḥ sarva-vedasam dadau, tasya ha naciketā nāma putra āsīt.”
Its meaning is:
A sage named Uddālaka, desiring the fruit of a yajña, performed a Vishwajit sacrifice and gave away all his wealth to the Brahmins. He had a son, well-known by the name Nachiketa.
This is the first shloka — it simply says that Uddālaka was performing a yajña for desired results, he gave away all his wealth, and he had a son named Nachiketa.
Second shloka:
“Tam ha kumāram santam dakṣiṇāsu niyamānāsu śraddhā ’viśat so ’manyata.”
Its meaning is:
When cows were being brought to be given to the Brahmins as dakshina, a feeling of earnestness arose in the young boy Nachiketa. Even though he was small, he began to think when he saw those old, worn-out cows.
What did he think?
Third shloka:
“Pītodakā jagdhatr̥ṇā dugdha-doha nirindriyāḥ …”
He thought:
“These cows have already drunk water, they have eaten their grass, their milk has already been taken, their senses are weakened.
The one who gives such cows away, as dakshina, reaches worlds where all joy is lacking.”
He thought, “My father is giving away cows that give no real merit. Giving such cows leads a person to joyless realms.”
This is the story — not a historical fact — so listen to it as a story.
Fourth shloka:
“Sa hovāca pitaram …”
Thinking this, Nachiketa said to his father, “Father, to whom will you give me?”
When he received no answer, he asked again. And again.
Finally, the father, angry, said, “I give you to Death.”
This is clearly the fourth shloka.
Fifth shloka:
Nachiketa thought:
“I have always behaved like the best of disciples among many, and at least like an average disciple among the rest. I have never behaved like an inferior one. Then why has my father sent me to Yama? What work of his will be accomplished through me today?”
Sixth shloka:
Nachiketa said to his father:
“Consider how your forefathers acted. Also see how the great men of today act.
This body is like grain — it ripens and then perishes. Like grain, it rises again.”
He said, “What are you doing? Think about what your ancestors did, and what good people do today. This body ripens like grain, and one day it is destroyed. For what kind of glory are you doing these wrong actions?”
The meaning that emerges is simply this.
Seventh shloka:
Now the scene shifts. Nachiketa has reached Yama’s house and is sitting there.
Yama’s wife says to Yama:
“O son of the Sun, in the form of a Brahmin guest, Agni himself enters a householder’s home. Such a guest should be welcomed. Please bring water to honor him.”
I am reading the shlokas because the real clues lie in them.
Eighth shloka:
A guest who is a Brahmin, if he stays in a home without being fed, destroys the hopes and expectations of that householder, as well as the joys that come from fulfilling desires, including children and cattle.
Yama’s wife tells Yama, “So you should welcome him.”
Ninth shloka:
Now Yama speaks to Nachiketa.
He welcomes him with water and says:
“O Brahmin, you are worthy of honor. Salutations to you. May good come to me.
Because you have stayed in my house for three nights without food, please ask from me three boons — one for each night.”
Tenth shloka:
Nachiketa asks for the first boon:
“O Death, may my father Uddālaka be calm, free of anger and sorrow. When I return home, may he recognize me with love and speak to me affectionately. This I ask as my first boon.”
Eleventh shloka:
Yama grants the boon:
“O Nachiketa, your father will see you freed from the mouth of death and will be content as before. He will sleep peacefully at night. This first boon is granted.”
Twelfth shloka:
Nachiketa asks the second boon:
“In heaven, there is no fear, no old age, no death. There is no hunger or thirst. People there live in joy.
O Death, you know the fire-sacrifice that leads to heaven. Please teach it to me.
This is the second boon I ask.”
Yama says:
Thirteenth–Fourteenth shlokas:
“O Nachiketa, I will tell you clearly the fire that leads to heaven. Understand it well.
This fire is hidden in the cave of wisdom. It leads to immortal worlds. Learn it from me.”
Fifteenth shloka:
Yama teaches him the details — the number of bricks needed for the altar and how they are arranged.
Nachiketa listens and repeats everything exactly as taught.
Yama becomes pleased.
Sixteenth shloka:
Yama says:
“Seeing your extraordinary understanding, I am pleased.
I give you one more boon.
Accept this garland. And from now on, this fire-ritual will be known by your name — the Nachiketa Fire.”
Remember this story — who said what to whom — because everything later moves into symbolism.
Seventeenth shloka:
Yama says:
“By performing this fire three times — along with ṛk, sāman, and yajus; and by performing sacrifice, charity, and austerity without desire — one crosses birth and death and reaches peace.”
Eighteenth shloka:
“One who knows the shape, the number of bricks, and the method of choosing this fire, and performs it three times, cuts through the noose of death and reaches heaven.”
Yama then says:
Nineteenth shloka:
“O Nachiketa, this is the fire that gives heaven, which you asked for as your second boon.
People will call it the Nachiketa Fire.
Now ask your third boon.”
Twentieth shloka:
Nachiketa asks:
“Some say the soul exists after death, some say it does not. What is the truth? Please teach me. This is my third boon.”
Yama says:
Twenty-first shloka:
“O Nachiketa, even the gods once had doubt about this. It is subtle and difficult to understand.
Ask for another boon. Do not insist on this one.”
But Nachiketa insists firmly:
Twenty-second shloka:
“O Yama, you said even the gods have wondered about this — so who could explain it better than you?
You are the best teacher for this. Please tell me.”
Yama then tries to tempt him:
Twenty-third shloka:
“O Nachiketa, ask for sons and grandsons who live a hundred years.
Ask for cattle, elephants, gold, horses, vast lands, kingdoms.
Ask to live as long as you wish — but not this boon.”
Twenty-fourth shloka:
“Take wealth, long life, huge empires. I will make you enjoy the greatest pleasures.
But do not ask about the soul after death.”
Twenty-fifth shloka:
“Ask for rare pleasures — chariots, musical instruments, beautiful heavenly maidens whom humans cannot obtain.
Take them and let them serve you.
But do not ask me what happens after death.”
Nachiketa replies:
Twenty-sixth shloka:
“O Yama, these pleasures you describe are fleeting. They weaken the vitality of the senses.
Even the longest life is short.
These chariots, these dancers — let them remain with you. I do not want them.”
He continues:
Twenty-seventh shloka:
“A human is never satisfied by wealth.
We will gain wealth when we have your blessing.
As long as you rule, we will live long anyway.
What use is that to ask?
The only boon worth asking is knowledge of the soul.”
Finally, Nachiketa says with firm resolve:
Twenty-eighth shloka:
“A human who is mortal and decaying — who, understanding this, would still desire beauty, pleasure, and long life, even after meeting one like you?
O Yama, teach me the truth of the soul after death.
This is the only boon I seek; there is no other for me.”
Thus Nachiketa made it clear:
No temptation mattered to him — he wanted only the knowledge of the Self, the truth of whether the soul exists after death or not.
And this is the story told in the first chapter, first valli, of the Kathopanishad.