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This reveals that there is no age bar for Shraddha. Some individuals spend their entire life claiming they are not qualified for spiritual perfection and end up wandering aimlessly through life. This clearly reveals that they lack Shraddha in the Vedic path of life and only live in the physical and material realm. But learned sages like Dhruva, Prahlada, Vamadeva, and Angirasa achieved Brahma realisation only because of their ||sadhna and ||shraddha.

This reveals that there is no age bar for Shraddha. Some individuals spend their entire life claiming they are not qualified for spiritual perfection and end up wandering aimlessly through life. This clearly reveals that they lack Shraddha in the Vedic path of life and only live in the physical and material realm. But learned sages like Dhruva, Prahlada, Vamadeva, and Angirasa achieved Brahma realisation only because of their ||sadhna and ||shraddha.

Sri Krishna in the Gita says,<blockquote>||shraddhavana labhate jnanam tatparah sayatendriyah||"</blockquote>Even if one does not have faith in spirituality, people have faith in something,  or else there is no possibility to live.  Sri Krishna explains this in the in Bhagavad Gita calls this<blockquote>||shraddhamayo ayam purushah yo yachhradhah Sa eva sah||"</blockquote>Every being is full of Shraddha, in whatever faith one is steeped in, it indicates their particular nature(svabhava) . For e.g. for a thief to live easy on some one's efforts is also a kind of Shraddha. The Brahmajnani has Shraddha in eternal happiness. Some politician's Shraddha is to cheat their electorate as also to hang on to their chair. This is elaborated in the  Gita (chapters XVIII & XIX).

Sri Krishna in the Gita says,<blockquote>"

Vajasrava's faith was not sattvic more of a tamasic shraddha.<blockquote>||Shraddha virahitam yagnam tamasam parichaksate||"</blockquote>While Nachiketa must have critically analysed this internally and must have had serious doubts still did not have clarity until he saw what father was giving as daana.  When he witnessed this act, he had a clear understanding that his father's daana and Yagna was meaningless.   

||shraddhavana labhate jnanam tatparah sayatendriyah||"</blockquote>Even if one does not have faith in spirituality, people have faith in something,  or else there is no possibility to live.  Sri Krishna explains this in the in Bhagavad Gita calls this<blockquote>"

||shraddhamayo ayam purushah yo yachhradhah Sa eva sah||"</blockquote>Every being is full of Shraddha, in whatever faith one is steeped in, it indicates their particular nature(svabhava) . For e.g. for a thief to live easy on some one's efforts is also a kind of Shraddha. The Brahmajnani has Shraddha in eternal happiness. Some politician's Shraddha is to cheat their electorate as also to hang on to their chair. This is elaborated in the  Gita (chapters XVIII & XIX).

Vajasrava's faith was not sattvic more of a tamasic shraddha.<blockquote>"

||Shraddha virahitam yagnam tamasam parichaksate||"</blockquote>While Nachiketa must have critically analysed this internally and must have had serious doubts still did not have clarity until he saw what father was giving as daana.  When he witnessed this act, he had a clear understanding that his father's daana and Yagna was meaningless.   

== Greatness of Shraddha Devi ==

== Greatness of Shraddha Devi ==

What does it mean that shraddha was infused in Nachiketa?  "Shrat" means सत्य ||Satya (truth).<blockquote>||Shrata asyam dhiyat Iti Shraddha||"</blockquote>It means resolute intelligence in ||Satya (truth). Where there is conviction that is Shraddha, it is not blind faith. ||Shraddha () is contemplative, it involves taking full responsibility based on intelligence which gives rise to conviction. Arjuna lost Shraddha in the beginning of Gita, but he regained it as the discussion ensued between him and Sri Krishna.  (Smriti labdhva). The mind cannot be engaged in any subject, unless there is श्रद्धा||Shraddha. Even if the mind is engaged but  one will not achieve success. This has been very effectively indicated in Rik Samhita (X:151)

What does it mean that shraddha was infused in Nachiketa?  "Shrat" means सत्य ||Satya (truth).<blockquote>"

||Shrata asyam dhiyat Iti Shraddha||"</blockquote>It means resolute intelligence in ||Satya (truth). Where there is conviction that is Shraddha, it is not blind faith. ||Shraddha () is contemplative, it involves taking full responsibility based on intelligence which gives rise to conviction. Arjuna lost Shraddha in the beginning of Gita, but he regained it as the discussion ensued between him and Sri Krishna.  (Smriti labdhva). The mind cannot be engaged in any subject, unless there is श्रद्धा||Shraddha. Even if the mind is engaged but  one will not achieve success. This has been very effectively indicated in Rik Samhita (X:151)

The fire in the lamp burns because of Shraddha, oblation is offered with Shraddha alone, one who is bhajaniya, (worthy of  worship), lord Bhaga, who is carrying Shradda on head, let us praise her.  Devas led by Indra were able to defeat the ||Asuras (demons) only due to the grace of Shraddha devi. The resolve for Yagna comes because of her grace, all the devas worship her. Vedas mention that Shraddha devi should be worshipped three times a day.  <blockquote>||Shraddha pratahrahvamahe Shraddhamayo madyanadinam pari

The fire in the lamp burns because of Shraddha, oblation is offered with Shraddha alone, one who is bhajaniya, (worthy of  worship), lord Bhaga, who is carrying Shradda on head, let us praise her.  Devas led by Indra were able to defeat the ||Asuras (demons) only due to the grace of Shraddha devi. The resolve for Yagna comes because of her grace, all the devas worship her. Vedas mention that Shraddha devi should be worshipped three times a day.  <blockquote>"

  "</blockquote><blockquote>Shraddham suryasya nimruchi Shraddhe shraddhapayeha nah||

||Shraddha pratahrahvamahe Shraddhamayo madyanadinam pari

  "</blockquote><blockquote>"

Shraddham suryasya nimruchi Shraddhe shraddhapayeha nah||

       (X-2171)"</blockquote>The experts or the teachers in Guru Parampara consider sri devi  to be the  (abhimana devata) of Shraddhadevi.  She also has many alternative names called as Sri, bhu, Nila, Shraddha, medha, svaha and svadha in the Vedas. This was the time when Nachiketa received the grace of Sri devi of the Bhagavan and the grace of Brahmasri.  Since Shraddha appeared  in Nachiketa, became  qualified to receive brahma Vidya at the right time.   

       (X-2171)"</blockquote>The experts or the teachers in Guru Parampara consider sri devi  to be the  (abhimana devata) of Shraddhadevi.  She also has many alternative names called as Sri, bhu, Nila, Shraddha, medha, svaha and svadha in the Vedas. This was the time when Nachiketa received the grace of Sri devi of the Bhagavan and the grace of Brahmasri.  Since Shraddha appeared  in Nachiketa, became  qualified to receive brahma Vidya at the right time.   

Cows given in the yagna of Nachiketa’s father as daana (charity) Yagna were useless and were not  giving  any milk. They had no energy to drink or eat grass, whatever milk they had to given was given in the past, they had lost their potential to be pregnant again.  It was useless for the receive of charity,  It seemed that they would die before reaching home.  Nachiketa, was the one who was seeing this, and Shraddha devi who was residing in his heart spoke to him,  

Cows given in the yagna of Nachiketa’s father as daana (charity) Yagna were useless and were not  giving  any milk. They had no energy to drink or eat grass, whatever milk they had to given was given in the past, they had lost their potential to be pregnant again.  It was useless for the receive of charity,  It seemed that they would die before reaching home.  Nachiketa, was the one who was seeing this, and Shraddha devi who was residing in his heart spoke to him,  

Shraddha Devi told him;<blockquote>||a-ananda Nama te lokah tan sagachhati ta dadat||"</blockquote>One who has given such useless things in charity will will go to hell.   

Shraddha Devi told him;<blockquote>"

||a-ananda Nama te lokah tan sagachhati ta dadat||"</blockquote>One who has given such useless things in charity will will go to hell.   

Nachiketa must have thought in his mind after resolving in regards to the consequences of yagna,  that, his father would have to go to hell to this he had Several thoughts come to his mind,

Nachiketa must have thought in his mind after resolving in regards to the consequences of yagna,  that, his father would have to go to hell to this he had Several thoughts come to his mind,

1.      How can the Yagna be made successful?

1.      How can the Yagna be made successful?

== Nachiketa welcomed ==

== Nachiketa welcomed ==

Nachiketa was determined to travel and spoke to himself, his statement is referred in in the Upanishad; <blockquote>||Bahunamemi prathamah bahunamemi Madhyamah

Nachiketa was determined to travel and spoke to himself, his statement is referred in in the Upanishad; <blockquote>"

||Bahunamemi prathamah bahunamemi Madhyamah

Kimsvadyamasya kartavyam

Kimsvadyamasya kartavyam

Yanmayadya karishyati|| (1-5)"</blockquote>Translation:- “Though I am not the last one to go to Yama Loka, I but may  be the first one to go  with this kind of  Shraddha. Even if I were to consider that quite a few people may have gone before me, but still i may be going  after such group of people.  While I do not fear death, what I want to know is how Yama raja would benefit from me going to his place?  Without the benefit to Yamaraja, my father’s yagna will be futile.   

Yanmayadya karishyati|| (1-5)"</blockquote>Translation:- “Though I am not the last one to go to Yama Loka, I but may  be the first one to go  with this kind of  Shraddha. Even if I were to consider that quite a few people may have gone before me, but still i may be going  after such group of people.  While I do not fear death, what I want to know is how Yama raja would benefit from me going to his place?  Without the benefit to Yamaraja, my father’s yagna will be futile.   

Other commentators have attributed different meanings to Nachiketa’s wish. Nachiketa was determined to go to Yama Loka, he was not afraid of death, but he had one concern, “did i do something, which made my father angry?  I have acted as much as my  limited knowledge goes, in a way where disciples and children behave,  in 1st class way. behave, if not then at least in a    second class way but never in a manner as the lowest of students and sons behave.  Is it correct on the part of my father to  offer me as dana in a angry mood?  What will yamaraja benefit from me?   

Other commentators have attributed different meanings to Nachiketa’s wish. Nachiketa was determined to go to Yama Loka, he was not afraid of death, but he had one concern, “did i do something, which made my father angry?  I have acted as much as my  limited knowledge goes, in a way where disciples and children behave,  in 1st class way. behave, if not then at least in a    second class way but never in a manner as the lowest of students and sons behave.  Is it correct on the part of my father to  offer me as dana in a angry mood?  What will yamaraja benefit from me?   

Nachiketa consoled himself as indicated by these statements in the Upanishad (Ref 1-6):<blockquote>||anupashya yatha purve pratipashya tatha apare

Nachiketa consoled himself as indicated by these statements in the Upanishad (Ref 1-6):<blockquote>"

||anupashya yatha purve pratipashya tatha apare

Sasyamiva martyah pachyte

Sasyamiva martyah pachyte

Sasyamivaajayate punah||"</blockquote><blockquote>"Men born before you had to take birth on some day and die on some other day. similarly those who will be born in the future will die too.  If this is  life, than what is there to lament.  If life is like plant then one day it will born and eventually die, this is another mood of Nachiketa has been depicted.  Or as it mentioned in the beginning of the chapter  "is there nothing permanent in this temporary life?  This statement reveals the core character of Nachiketa, which is to look for that amrutuattva(Immortality) even in temporary life.  This is Nachiketa’s condition."</blockquote>

Sasyamivaajayate punah||"</blockquote><blockquote>"

"Men born before you had to take birth on some day and die on some other day. similarly those who will be born in the future will die too.  If this is  life, than what is there to lament.  If life is like plant then one day it will born and eventually die, this is another mood of Nachiketa has been depicted.  Or as it mentioned in the beginning of the chapter  "is there nothing permanent in this temporary life?  This statement reveals the core character of Nachiketa, which is to look for that amrutuattva(Immortality) even in temporary life.  This is Nachiketa’s condition."</blockquote>

Another perspective is presented by the Gurus on Nachiketa’s action. It is in anger that Vajsravas had given his son, Nachiketa as daana to Yama. Notably, words uttered at the ||Yagna place  cannot go in vain. Nachiketa is determined to go through his father’s promise and prepares to go to Yama. When his father realises the consequences of his anger, he feels great remorse (Rik Samhita X-135-4). Repentant, he prays that his son should not die and go to Yamaloka, even if it means that his words become false and the Yagna remains incomplete. Utterly distressed, Vajasravas tries to stop his son, but Nachiketa consoles him with these words,

Another perspective is presented by the Gurus on Nachiketa’s action. It is in anger that Vajsravas had given his son, Nachiketa as daana to Yama. Notably, words uttered at the ||Yagna place  cannot go in vain. Nachiketa is determined to go through his father’s promise and prepares to go to Yama. When his father realises the consequences of his anger, he feels great remorse (Rik Samhita X-135-4). Repentant, he prays that his son should not die and go to Yamaloka, even if it means that his words become false and the Yagna remains incomplete. Utterly distressed, Vajasravas tries to stop his son, but Nachiketa consoles him with these words,

=== Rik Samhita's explanation ===

=== Rik Samhita's explanation ===

The Rik samhita gives a unique explanation about this episode. Nachiketa, while traveling to Yama's  abode  spoke to himself: <blockquote>“Yama's abode is like a big leafy tree that provides shelter to all. Pitris (ancestors) who performed pious activities reside there. The Lord of Death cuts life and the living entities fall like  leaves from the tree, hence Yama is known as vrksa vraschyan (to cut). Yama is happy with his family in this land of death and for me to reside in such place along with my pitris is the desire of my father.    Amongst the men my father is the best.  (now what does Nachketa wants to say?)  

The Rik samhita gives a unique explanation about this episode. Nachiketa, while traveling to Yama's  abode  spoke to himself: <blockquote>"

“Yama's abode is like a big leafy tree that provides shelter to all. Pitris (ancestors) who performed pious activities reside there. The Lord of Death cuts life and the living entities fall like  leaves from the tree, hence Yama is known as vrksa vraschyan (to cut). Yama is happy with his family in this land of death and for me to reside in such place along with my pitris is the desire of my father.    Amongst the men my father is the best.  (now what does Nachketa wants to say?)  

"what is wrong in going to that place where my ancestors have gone?  What is the harm if i come to such a land?  by Having such a desire my father has not acted wrongly, despite his harsh words. Yes certainly for some time i was agitated because of anxiety, but one’s my anger was subsided, i have myself chose to follow the orders of my father as a duty and i have come here to Yamaloka.  Rik X 135-1,2)."</blockquote>These words reveal Nachiketa’s great wisdom, thoughtfulness and critical thinking  

"what is wrong in going to that place where my ancestors have gone?  What is the harm if i come to such a land?  by Having such a desire my father has not acted wrongly, despite his harsh words. Yes certainly for some time i was agitated because of anxiety, but one’s my anger was subsided, i have myself chose to follow the orders of my father as a duty and i have come here to Yamaloka.  Rik X 135-1,2)."</blockquote>These words reveal Nachiketa’s great wisdom, thoughtfulness and critical thinking  

What was the instrument he used to reach?   

What was the instrument he used to reach?   

Rik samhita gives an interesting answer to these questions. Yamaraja,while appreciating Nachiketa speaks thus;<blockquote>“My dear boy, how is that you have come here without thinking properly, what kind of chariot have you used?  It must be extraordinary!  I have never seen anything like your chariot. It does not have wheels, it has only one tree of achina tree) but travels in all directions! Is it right for you to come in this way?""</blockquote>The chariot described here is symbolically the chariot of the mind. What was impossible for him with ||shradda?  The chariot that travels all the directions, which  does not have a wheel  and is made of Acche mara (some kind of tree) is nothing but  the focused mind.   

Rik samhita gives an interesting answer to these questions. Yamaraja,while appreciating Nachiketa speaks thus;<blockquote>"

“My dear boy, how is that you have come here without thinking properly, what kind of chariot have you used?  It must be extraordinary!  I have never seen anything like your chariot. It does not have wheels, it has only one tree of achina tree) but travels in all directions! Is it right for you to come in this way?""</blockquote>The chariot described here is symbolically the chariot of the mind. What was impossible for him with ||shradda?  The chariot that travels all the directions, which  does not have a wheel  and is made of Acche mara (some kind of tree) is nothing but  the focused mind.   

When Nachiketa arrived at Yamaraja’s place, he was tested and tempted by Yamaraja by making him feel foolish, if seen from mundane perspective. , thus explains Sayanacharya. Those who desire material happiness and consider themselves as intelligent for them the act of Nachiketa going to yama, is foolish and stupid.   

When Nachiketa arrived at Yamaraja’s place, he was tested and tempted by Yamaraja by making him feel foolish, if seen from mundane perspective. , thus explains Sayanacharya. Those who desire material happiness and consider themselves as intelligent for them the act of Nachiketa going to yama, is foolish and stupid.