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Sayanacharya has alluded to this in the Rik Samhita (10th mandala 35th sukta 10:35 as yasmin vrkshe) and it is also mentioned in the Kataka Brahman, which is now part of Taittriya Brahman. The Kathopanishad also describes its spiritual significance.  

Sayanacharya has alluded to this in the Rik Samhita (10th mandala 35th sukta 10:35 as yasmin vrkshe) and it is also mentioned in the Kataka Brahman, which is now part of Taittriya Brahman. The Kathopanishad also describes its spiritual significance.  

ऋषिविशेषः . अस्य विवरणं यथा, महा-भारते . १३ . ७१ . २ -- २१ .“ अत्राप्युदाहरन्तीममितिहासं पुरातनम् .ऋषेरुद्दालकेर्व्वाक्यं नाचिकेतस्य चोभयोः ..ऋषिरुद्दालकिर्धीमानुपगम्य ततः सुतम् .त्वं मामुपचरस्वेति नाचिकेतमभाषत ..समाप्ते नियमे तस्मिन् महर्षिः पुत्त्रमब्रवीत् .उपस्पर्शनशक्तस्य स्वाध्यायाभिरतस्य च ..इध्मा दर्भाः सुमनसः कलसश्चातिभोजनम् .विस्मृतं मे तदादाय नदीतीरादिहाव्रज ..गत्वानवाप्य तत् सर्व्वं नदीवेगसमाप्लुतम् .न पश्यामि तदित्येव पितरं सोऽब्रवीन्मुनिः ..क्षुत्पिपासाश्रमाविष्ट ऋषिरुद्दालकिस्तदा .यमं पश्येति तं पुत्त्रमशपत् स महातपाः ..तथा स पित्राभिहितो वाग्वज्रेण कृताञ्जलिः .प्रसीदेति ब्रुवन्नेव गतसत्त्वोऽपतद्भुवि ..नाचिकेतं पिता दृष्ट्वा पतितं दुःखमूर्च्छितः .किं मया कृतमित्युक्त्वा निपतात महीतले ..तस्य दुःखपरीतस्य स्वं पुत्त्रमनुशोचतः .व्यतीतं तदहःशेषं सा चोग्रा तत्र शर्व्वरी ..पित्रेनाश्रुप्रपातेन नाचिकेतः कुरूद्बह .प्रास्पन्दच्छयने कौश्ये वृष्ट्या शस्यमिवाप्लुतम् ..स पर्य्यपृच्छत्तं पुत्त्रं क्षीणं पर्य्यागतं पुनः .दिव्यैर्गन्धैः समादिग्धं क्षीणस्वप्नमिवोत्थितम् ..अपि पुत्त्र जिता लोकाः शुभास्ते स्वेन कर्म्मणा .दिष्ट्या चासि पुनः प्राप्तो नहि ते मानुषंवपुः ..प्रत्यक्षदर्शी सर्व्वस्य पित्रा पृष्टो महात्मना .स तां वार्त्तां पितुर्म्मध्ये महर्षीणां न्यवेदयत् ..कुर्व्वन् भवच्छासनमाशु यातोह्यहं विशालां रुचिरप्रभावाम् .वैवस्वतीं प्राप्य सभामपश्यंसहस्रशो योजनहेमभासम् ..दृष्ट्वै व मामभिमुखमापतन्तंदेहीति स ह्यासनमादिदेश .[Page2-852-a+ 52] वैवस्वतोऽर्ध्यादिभिरर्हणैश्चभवत्कृते पूजयामास मां सः ..ततस्त्वहं तं शनकैरवोचंवृतः सदस्यैरभिपूज्यमानः .प्राप्तोऽस्मि ते विषयं धर्म्मराज !लोकानर्हेयानहं तान् विधत्स्व ..यमोऽब्रवीन्मां न मतोऽसि सौम्ययमं पश्येत्याह स त्वान्तपस्वी .पिता प्रदीप्ताग्निसमानतेजान तच्छक्यमनृतं विप्रकर्त्तुम् ..दृष्टस्तेऽहं प्रतिगच्छस्व तातशोचत्यसौ तव देहस्य कर्त्ता .ददानि किञ्चापि मनःप्रणीतंप्रिथातिथेस्तव कामान् वृणीष्व ..तेनैवमुक्तस्तमहं प्रत्यवोचंप्राप्तोऽस्मि ते विषयं दुर्निवर्त्त्यम् .इच्छाम्यहं पुण्यकृतां समृद्धान्लोकान् द्रष्टुं यदि तेऽहं वरार्हः ..यानं समारोप्य तु मां स देवोवाहैर्युक्तं सुप्रभं भानुमत्तत् .सन्दर्शयामास तदात्मलोकान्सर्व्वांस्तथा पुण्यकृतां द्विजेन्द्र ! ..” )  

ऋषिविशेषः . अस्य विवरणं यथा, महा-भारते . १३ . ७१ . २ -- २१ .“ अत्राप्युदाहरन्तीममितिहासं पुरातनम् .ऋषेरुद्दालकेर्व्वाक्यं नाचिकेतस्य चोभयोः ..ऋषिरुद्दालकिर्धीमानुपगम्य ततः सुतम् .त्वं मामुपचरस्वेति नाचिकेतमभाषत ..समाप्ते नियमे तस्मिन् महर्षिः पुत्त्रमब्रवीत् .उपस्पर्शनशक्तस्य स्वाध्यायाभिरतस्य च ..इध्मा दर्भाः सुमनसः कलसश्चातिभोजनम् .विस्मृतं मे तदादाय नदीतीरादिहाव्रज ..गत्वानवाप्य तत् सर्व्वं नदीवेगसमाप्लुतम् .न पश्यामि तदित्येव पितरं सोऽब्रवीन्मुनिः ..क्षुत्पिपासाश्रमाविष्ट ऋषिरुद्दालकिस्तदा .यमं पश्येति तं पुत्त्रमशपत् स महातपाः ..तथा स पित्राभिहितो वाग्वज्रेण कृताञ्जलिः .प्रसीदेति ब्रुवन्नेव गतसत्त्वोऽपतद्भुवि ..नाचिकेतं पिता दृष्ट्वा पतितं दुःखमूर्च्छितः .किं मया कृतमित्युक्त्वा निपतात महीतले ..तस्य दुःखपरीतस्य स्वं पुत्त्रमनुशोचतः .व्यतीतं तदहःशेषं सा चोग्रा तत्र शर्व्वरी ..पित्रेनाश्रुप्रपातेन नाचिकेतः कुरूद्बह .प्रास्पन्दच्छयने कौश्ये वृष्ट्या शस्यमिवाप्लुतम् ..स पर्य्यपृच्छत्तं पुत्त्रं क्षीणं पर्य्यागतं पुनः .दिव्यैर्गन्धैः समादिग्धं क्षीणस्वप्नमिवोत्थितम् ..अपि पुत्त्र जिता लोकाः शुभास्ते स्वेन कर्म्मणा .दिष्ट्या चासि पुनः प्राप्तो नहि ते मानुषंवपुः ..प्रत्यक्षदर्शी सर्व्वस्य पित्रा पृष्टो महात्मना .स तां वार्त्तां पितुर्म्मध्ये महर्षीणां न्यवेदयत् ..कुर्व्वन् भवच्छासनमाशु यातोह्यहं विशालां रुचिरप्रभावाम् .वैवस्वतीं प्राप्य सभामपश्यंसहस्रशो योजनहेमभासम् ..दृष्ट्वै व मामभिमुखमापतन्तंदेहीति स ह्यासनमादिदेश .[Page2-852-a+ 52] वैवस्वतोऽर्ध्यादिभिरर्हणैश्चभवत्कृते पूजयामास मां सः ..ततस्त्वहं तं शनकैरवोचंवृतः सदस्यैरभिपूज्यमानः .प्राप्तोऽस्मि ते विषयं धर्म्मराज !लोकानर्हेयानहं तान् विधत्स्व ..यमोऽब्रवीन्मां न मतोऽसि सौम्ययमं पश्येत्याह स त्वान्तपस्वी .पिता प्रदीप्ताग्निसमानतेजान तच्छक्यमनृतं विप्रकर्त्तुम् ..दृष्टस्तेऽहं प्रतिगच्छस्व तातशोचत्यसौ तव देहस्य कर्त्ता .ददानि किञ्चापि मनःप्रणीतंप्रिथातिथेस्तव कामान् वृणीष्व ..तेनैवमुक्तस्तमहं प्रत्यवोचंप्राप्तोऽस्मि ते विषयं दुर्निवर्त्त्यम् .इच्छाम्यहं पुण्यकृतां समृद्धान्लोकान् द्रष्टुं यदि तेऽहं वरार्हः ..यानं समारोप्य तु मां स देवोवाहैर्युक्तं सुप्रभं भानुमत्तत् .सन्दर्शयामास तदात्मलोकान्सर्व्वांस्तथा पुण्यकृतां द्विजेन्द्र ! ..” )  

== Kathopanishad ==

== Kathopanishad ==

=== Vaajasravasa || वाजश्रवसः ===

=== Vaajasrava || वाजश्रवा ===

Vaajasravasa (Samskrit : वाजश्रवसः) was also called as औद्दालकिः || Auddalaki  अरुणिः || Aruni गौतमः|| Goutama.  

Vaajasrava (Samskrit : वाजश्रवा) was also called as औद्दालकिः || Auddalaki  अरुणिः || Aruni गौतमः|| Goutama.  

वाजम् अन्नं तद्दानादिनिमित्तं श्रवः - यशः, यस्य सः वाजश्रवाः || One who obtains fame by giving away Annam (grains or food) in charity is Vaajasravasa.   

वाजम् अन्नं तद्दानादिनिमित्तं श्रवः - यशः, यस्य सः वाजश्रवाः || One who obtains fame by giving away Annam (grains or food) in charity is Vaajasrava.   

Vaajasrava performed the Visvajit yaaga and give away all that he had in charity. Nachiketa his son, observed that the daana||charity and Vajasrava was giving dana(charity) as everyone was receiving dana. Nachiketa was watching entire yagna as his father perform the Yagna and offer  meaningless daana, Nachiketa was shocked and it gave rise a shraddha in the heart of Nachiketa. ||dakshinasu niyamanasu sraddha avivesha|| Shraddha, what was not there in elderly Vajshrava, was visibile in young lad, Nachiketa( ||tam ha Kumaram sangam).

Vaajasrava performed the Visvajit yaaga and give away all that he had in charity. Nachiketa his son, a mere boy Kumaara, observing all those who received the दानम् || daana (charity) was filled with anxiety at the impropriety of the act, all the faith in the principles laid down by the Vedas, rushed into his senses. The cows that were given in charity were old, barren and useless to the receiver, such an act would only lead the donar to the lands devoid of happiness.    

Nachiketa : It can be assumed that Nachiketa must have had his उपनयन ||upanayana (thread ceremony) and was about to  be initiated into his formal education. Or it could be that he was ready for the उपनयन ||upanayan (thread ceremony). Notably even at a young age, he sounded bright, intelligent and with shraddha (implicit faith born out of experiencing satya)  

Nachiketa : It can be assumed that Nachiketa must have had his उपनयन ||upanayana (thread ceremony) and was about to  be initiated into his formal education. Or it could be that he was ready for the उपनयन ||upanayan (thread ceremony). Notably even at a young age, he sounded bright, intelligent and with shraddha (implicit faith born out of experiencing satya)  

Distributing अन्न||Anna (grain) is noble and is recommended in the Vedas, it is seen as  one of the beneficial Sadhana to  achieve Brahma.   

Distributing अन्न||Anna (grain) is noble and is recommended in the Vedas, it is seen as  one of the beneficial Sadhana to  achieve Brahma.   

||Tametam vedanuchachanena brahmana vividishanti, yajnena, danena, tapasa, anashkena|| (brh IV-4-22).

||Tametam vedanuchachanena brahmana vividishanti, yajnena, danena, tapasa, anashkena|| (brh IV-4-22).

The Sruti itself glorifies the act of dana as a process of seeing Paramatma. However, such acts should be done for the love of Parmatama and not for fame. The Upanishads say that be it a Rishi or a ordinary person, when praised by others is likely to be conceited about his generosity as it happened to Vajasrava. In his vanity, Vajasrava decided to perform the "Vishwajita Yagna." The Gita says that Yagnas are instruments for the worship of Brahma and are done as "Brahmarpana (offering to brahma). But Rishi Vajasravas performed the Yagna with the intention of getting fame and showing off his philanthropy. This is indicated with the word "ushan" in Upanishad. His intention to perform the Yajna was not wrong but forgetting the Lord in the process and his lack of humility was adharma. Therefore in mundaka Sruti it is said, "plavahyate adradhah. Yagnarupah" this is discussed in the introduction of 1st volume.   

The Sruti itself glorifies the act of dana as a process of seeing Paramatma. However, such acts should be done for the love of Parmatama and not for fame. The Upanishads say that be it a Rishi or a ordinary person, when praised by others is likely to be conceited about his generosity as it happened to Vajasrava. In his vanity, Vajasrava decided to perform the "Vishwajita Yagna." The Gita says that Yagnas are instruments for the worship of Brahma and are done as "Brahmarpana (offering to brahma). But Rishi Vajasravas performed the Yagna with the intention of getting fame and showing off his philanthropy. This is indicated with the word "ushan" in Upanishad. His intention to perform the Yajna was not wrong but forgetting the Lord in the process and his lack of humility was adharma.

 

Therefore in mundaka Sruti it is said, "plavahyate adradhah. Yagnarupah" this is discussed in the introduction of 1st volume.   

The stipulation for this Yagna is that the performer has to offer everything (Sarva Veda). But one who initiates the Yagna with the intention of earning fame, lacks the ||Shraddha (devotion) and the commitment to offer everything in yagna, but he ends up offering few insignificant things here and there.  So on the conclusion of the Yagna, the feeling of being great is but natural. even though having very less resources but desiring to be great makes him to get useless things for charity for Yagna. Both are wrong, as for achieving the Lord there is no specific Yagna mentioned. If one simply offers fruits and flowers to the Lord without spending much is pleasing to the Lord when offered with love and devotion.  

The stipulation for this Yagna is that the performer has to offer everything (Sarva Veda). But one who initiates the Yagna with the intention of earning fame, lacks the ||Shraddha (devotion) and the commitment to offer everything in yagna, but he ends up offering few insignificant things here and there.  So on the conclusion of the Yagna, the feeling of being great is but natural. even though having very less resources but desiring to be great makes him to get useless things for charity for Yagna. Both are wrong, as for achieving the Lord there is no specific Yagna mentioned. If one simply offers fruits and flowers to the Lord without spending much is pleasing to the Lord when offered with love and devotion.