The story of Nachiketa is found in the Taittiriya Brahmana
(III.2.8) and Katha Upanishad part of Krishna Yajur Veda. Nachiketa wanted to
know the mystery of death and for this he chose the most apt person, Yama, the
Hindu god of death and righteousness (Dharma).
Nachiketa is unhappy with the way in which his father conducts Vishwajit Yagna
Nachiketa is an ideal son and true seeker of knowledge. His
father Vajasarva performed a ritual called Vishwajit, in which it was expect
that he to give up all his possession and retire to an ashram.
But Vajasarva gave away cows that were too old to be of any
use. Vajasarva was not ready to part away with his wealth and possessions.
Nachiketa who saw observed the Vishvajit yagna felt
apprehensive that his father would go to hell.
An Angry Father Gives Nachiketa to Yama
He therefore asked his father, “To whom will you give me
away?”
His father first ignored the question and then attempted to
put down his son’s question with anger. But the boy persisted with the query.
In anger, Vajasarva told the boy, “Unto death shall I give
thee.
In order to fulfill his father’s words, Nachiketa went to
the abode of Yama.
Fearless Nachiketa Waits for Yama in Yamlok
Yama was away and returned after three nights to Yamlok.
Nachiketa had waited for Yama without taking any food.
Yama came back to his abode and felt remorseful in keeping a
guest waiting without offering food and water.
Nachiketa Gets Three Boons
As penance, Yama offered to grant him three boons.
By first boon Nachiketa asked that his father should restore
his mental peace and be happy to see his dear son back alive.
For the second boon he asked for knowledge of agnichiti, the
sacred fire, by which one attains heaven. Yama readily granted these boons to
Nachiketa.
The Third Boon
When Yama asked Nachiketa to ask for the third boon, the
latter asked him to impart the knowledge of the Supreme Self (Atmavidya) and
the mystery of death.
But before granting the boon, Yama wanted to test whether
Nachiketa deserved to be the able recipient of that knowledge.
Accordingly, he first described the difficulty of acquiring
the knowledge of the Supreme Self (atmavidya), as it is too subtle to be
realized and even demigods (Devas) are confused about this.
Yama advised him to seek any other boon than knowledge of
atman.
Yama Attempts To Tempt Nachiketa With Worldly Pleasures
But Nachiketa remained steadfast in his resolve, and so Yama
tried to divert him by asking him to seek boons such as having sons and
grandsons who would live a hundred years, having unlimited numbers of cattle,
elephants, horses, and gems, ruling over a very big kingdom or any other boon
equal to those, or full enjoyment of worldly pleasures not available to a
mortal being in this world.
Nachiketa, as a true lover of knowledge, refused to accept
any of these, saying that all these things are transient.
Yama Finds an Ideal Student in Nachiketa
Yama appreciated the boy’s devotion and love for knowledge
of atman and felt proud to have a disciple like Nachiketa.
The teaching of atmavidya which Yama imparted to Nachiketa
forms the content of Katha Upanishad.
In last verse of Katha Upanishad, it is stated that having
received the knowledge of atmavidya or brahmavidya, and all the techniques of Yoga
from Yama, Nachiketa became a Brahmavid and attained Brahmatva, becoming free
from the bondage of birth and death.
(Notes taken from Encyclopedia of Hinduism Volume VII page 296 - 297)
Few verses from Katha Upanishad – the dialogue between Yama and Nachiketa
Dwelling in the darkness of ignorance, the ignorant believe
themselves to be wise and balanced. Like the blind led by the blind, they
stagger round and round.
Childish are those who are deluded by the charms and
temptations of the world, and consequently they fail to comprehend the higher
truth. To them this world is the only reality, beyond this, nothing exists. One
who is convinced of this false beliefs falls in my trap – the trap of birth and
death – again and again.
The self-shining Divine Being is hard to see. Placed in the
interior of the cave, it is hidden; it is most ancient and eternal. After
knowing this Celestial Being through spiritual means, an aspirant is from both
pleasure and pain.
If someone listens, comprehends, practices accordingly, and
as a result, gains the experience of this subtle most truth, then he attains
the joy of the highest delight. I consider you, O Nachiketa, an abode of
learning, with a wide open door.
(Source - The Pursuit of Power and Freedom - by Pandit Rajmani Tigunait)