Changes

Those who are the knower of the Vedas they explain- this is the good cause of Brahma upasana and cause for liberation and while studying three anuwaka, while performing three kinds of actions; yagna, adhyana and dana, or perfroming paka yagna, haviyshya yajna, and somayajna.  <blockquote>"''One who perform these yagnas and then be connected with that agni, in this way one who attains connection with Paramatma, he crosses over birth and death and he becomes immortal. The living entity, which appears from Paramatma and by his grace who understands Paramatma and he becomes Brahma –agya, this is real knowledge. And one who does not understand then he does not know his swarupa- constitutional nature but one who understands the nature of Paramatma, who is worthy of glorification, worships him and experiences his presence, ultimately achieves peace.  This is the way  Yama glorifies Nachiketa-agni.  It is very clear that,  if Nachiketa had gone to the regular heaven, the land of gratification, which is full of bhoga bhumi of Indra then Yamaraja would not have glorified the real swarga in such a beautiful language. It is significant that, Yamaraja himself is talking about that agni which is beneficial to crossing over birth and death.   In the  future mantras the person who has realized the anuwakas, which are related to Nachiketagni, such person before quitting the body, first, he becomes frees from the noose of death, crosses over the miserable ocean, achieves the highest destiny which is parampada, therein, he experiences eternal bliss.  This is nothing but moksha.  This is explained in Kathopanishad. Thereofore , there is no doubt that Yamaraja’s answer to the  second question is the grace offered by him to Nachiketa to achieve Brahama achievement, through the nachiketa-agni."''"</blockquote>

Those who are the knower of the Vedas they explain- this is the good cause of Brahma upasana and cause for liberation and while studying three anuwaka, while performing three kinds of actions; yagna, adhyana and dana, or perfroming paka yagna, haviyshya yajna, and somayajna.  <blockquote>"''One who perform these yagnas and then be connected with that agni, in this way one who attains connection with Paramatma, he crosses over birth and death and he becomes immortal. The living entity, which appears from Paramatma and by his grace who understands Paramatma and he becomes Brahma –agya, this is real knowledge. And one who does not understand then he does not know his swarupa- constitutional nature but one who understands the nature of Paramatma, who is worthy of glorification, worships him and experiences his presence, ultimately achieves peace.  This is the way  Yama glorifies Nachiketa-agni.  It is very clear that,  if Nachiketa had gone to the regular heaven, the land of gratification, which is full of bhoga bhumi of Indra then Yamaraja would not have glorified the real swarga in such a beautiful language. It is significant that, Yamaraja himself is talking about that agni which is beneficial to crossing over birth and death.   In the  future mantras the person who has realized the anuwakas, which are related to Nachiketagni, such person before quitting the body, first, he becomes frees from the noose of death, crosses over the miserable ocean, achieves the highest destiny which is parampada, therein, he experiences eternal bliss.  This is nothing but moksha.  This is explained in Kathopanishad. Thereofore , there is no doubt that Yamaraja’s answer to the  second question is the grace offered by him to Nachiketa to achieve Brahama achievement, through the nachiketa-agni."''"</blockquote>

=== Swargaloka ===

=== Svargaloka ===

Even though it indicates the word Swarga loka but these are not the lands where one enjoys sensuality and the land of  of Rambha and Urvasi (Apsaras- celestial beings) and king of devas Indra. Nachiketa is not asking a blessings for such pleasure. Here the word he uses as Swarga has no relation with Swarga loka. The characteristics of swarga what Nachiketa is describing does not equate with the regular Swarga.  Even if someone goes to Swarga loka or heavenly planets, since it is not permanent, there is a fear of falling down.  Hence it is clear that Nachiketa had in his mind the place which is free from all kinds of fear. Even the residents of that planet-- devatas even they have the fear of getting disengaged from heavenly planet. And therefore there are many stories of them falling from that place and living incognito. There are many such instances in the puranas. Therefore to conclude that Nachiketa was asking for heavenly place is minimizing and undermining the character of Nachiketa. Therefore the intelligent should understand that the word Swarga (which is used here) is synonymous to the highest planet. 

In the present context the word स्वर्गलोकः  Svargaloka has been used to explain the place attained by a realized soul.  

For e.g. in Keno Upanishad that Indra, Agni, Vayu, and the other devatas, it is explained that person who understands brahma vidya is freed from all kalmasha and contamination and will achieve highest place of swarga and will achieve permanent place. That is the conclusion of that Upanishad. But here the word is not swarga but that is highest destination. <blockquote>"''yo va yetham evam veda apahathya papananama ananthe''"</blockquote><blockquote>"''swarge loke jyehe prati tishti pratitishtati (4.9)''"</blockquote>In Aithreya Upanishad, Vamadeva Rishi while glorifying the brahma jnana he explains the fruit of that Brahma jnana, while praising its worth. Those who understand the fruits, after quitting the body are raised to swarga and after fulfilling all their desire, they became immortal, this is emphasised by repetition achieving liberation.   Here also we can understand that the Swarga is nothing but the higher planet and all the acaryas have explained and accepted this. <blockquote>"''||sa evam vidvan asmacharira bedadurdvam''"</blockquote><blockquote>"''Utkramya amushmin svarge loke sarvan''"</blockquote><blockquote>"''Kamanaptva amruta samabhavat samabhavat || (2.4)''"</blockquote>In the Chandogya Upanishad 8.4.5 in that section, that paramapada or the final/great place of destination is described as Brahma loka apahata papma esa brahma lokaha this planet is the third from the earthly planet. In that land there are forests knows as Ara, and nyas,.  There are lakes knows asairam-madi There are ashwatha tree, whcih is called as Somasavan, The eternal place of lord called Aparajitha the city of Aparajitha is existing in that place.   There is hiranya –golden hued pandal. Only those who practice brahmacarya, achieve this planet.  This clearly indicates that this is not the land of caturmukha,  Sruti does not explain any other higher planet than this Brahmaloka. 

 

It is well known that Svargaloka or heavenly abode is not permanent as it gets destroyed at kalpanta. Here Nachiketa explains about a state of fearlessness or liberation from all kinds of fear. Different Upanishads explain the state of highest achievement in different ways. 

 

Keno Upanishad states that apart from Indra, Agni, Vayu, and the other devatas, a person who understands brahmavidya is freed from all kalmasha and contamination and will achieve and permanently adore the highest place of Svarga. Here the word svarga indicates the highest destination. <blockquote>"''yo va yetham evam veda apahathya papananama ananthe''"</blockquote><blockquote>"''swarge loke jyehe prati tishti pratitishtati (4.9)''"</blockquote>

 

In Aithreya Upanishad, Vamadeva rishi while glorifys brahmajnana. Those who understand the consequences of attaining this knowledge will be, after quitting the body, raised to svarga where after fulfilling all their desires, they become immortal or achieve liberation. Here also Svarga denotes an existence of higher planets. <blockquote>"''||sa evam vidvan asmacharira bedadurdvam''"</blockquote><blockquote>"''Utkramya amushmin svarge loke sarvan''"</blockquote><blockquote>"''Kamanaptva amruta samabhavat samabhavat || (2.4)''"</blockquote>

 

In the Chandogya Upanishad 8.4.5 in that section, that paramapada or the final/great place of destination is described as Brahma loka apahata papma esa brahma lokaha this planet is the third from the earthly planet. In that land there are forests knows as Ara, and nyas,.  There are lakes knows asairam-madi There are ashwatha tree, whcih is called as Somasavan, The eternal place of lord called Aparajitha the city of Aparajitha is existing in that place.   There is hiranya –golden hued pandal. Only those who practice brahmacarya, achieve this planet.  This clearly indicates that this is not the land of caturmukha,  Sruti does not explain any other higher planet than this Brahmaloka. 

In Kaushitaki Upanishad has same explanation is there,  in (1.21.67) Those who are on the path of Devayana( path of devatas), their ultimate destination is brhamaloka.  Just like the above description of lake, forest and beautiful pandal is also mentioned here. Here Brahmapura is described as Aparajitha that means undefeatable. The transaction of jivas journey towards Paramatma is called as Paryanka vidya,  This is explained in such way that  the vedantis can relish it

In Kaushitaki Upanishad has same explanation is there,  in (1.21.67) Those who are on the path of Devayana( path of devatas), their ultimate destination is brhamaloka.  Just like the above description of lake, forest and beautiful pandal is also mentioned here. Here Brahmapura is described as Aparajitha that means undefeatable. The transaction of jivas journey towards Paramatma is called as Paryanka vidya,  This is explained in such way that  the vedantis can relish it

- the three Pramanas - Pratyaksha (direct inference), Anumana (Inference) and Scriptures

- the three Pramanas - Pratyaksha (direct inference), Anumana (Inference) and Scriptures

and is a त्रिकर्मकृत् - one who performs the three kinds of Karma - यज्ञदानतपः कर्ता namely Yagna, Charity and Study (of the vedas) will certainly cross over the cycle of birth and death. When one is illumined by this adorable, bright and effulgent Agni vidya (born of Brahman) and upon meditating and realizing his Self, he attains everlasting peace.

and is a त्रिकर्मकृत् - one who performs the three kinds of Karma - यज्ञदानतपः कर्ता namely Yagna, Charity and Study (of the vedas) will certainly cross over the cycle of birth and death. When one is illumined by this adorable, bright and effulgent Agni vidya (born of Brahman) and upon meditating and realizing that One (as his Self), he attains everlasting peace.

त्रिणाचिकेतस्त्रयमेतद्विदित्वा य एवं विद्वाँ् श्चिनुते नाचिकेतम् । स मृत्युपाशान्पुरतः प्रणोद्य शोकातिगो मोदते स्वर्गलोके ॥ १८॥ (Kath. Upan. 1.1.18)

त्रिणाचिकेतस्त्रयमेतद्विदित्वा य एवं विद्वाँ् श्चिनुते नाचिकेतम् । स मृत्युपाशान्पुरतः प्रणोद्य शोकातिगो मोदते स्वर्गलोके ॥ १८॥ (Kath. Upan. 1.1.18)

 

Meaning : One who performs the Nachiketa yagna thrice (त्रिणाचिकेतः) after know the arrangement and placement of bricks and having known the Nachiketaagni vidya, casts off the snares of मृत्यु or death, even earlier (before death) crossing over sorrow to rejoice in Svarga.

एष तेऽग्निर्नचिकेतः स्वर्ग्यो यमवृणीथा द्वितीयेन वरेण । एतमग्निं तवैव प्रवक्ष्यन्ति जनासः तृतीयं वरं नचिकेतो वृणीष्व ॥ १९॥ (Kath. Upan. 1.1.19)

== References ==

== References ==