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It can be assumed that Nachiketa must have had his उपनयन ||upanayan (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)  

It can be assumed that Nachiketa must have had his उपनयन ||upanayan (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)  

His father’s name was Vajasravas. Vaj means grains and one who offers grain as  charity, which made him famous, in sanskrita it is called "shrava.” Because he  was very generous with grains, he was called "Vajasravah." In this way from very beginning the legacy of dana/ giving to the most qualified people our resources of all sorts, was flowing in their family. So it was not surprising that Nachiketa continued the tradition and eventually offered the adhyatma grain (Brahmavidya).

His father’s name was Vajasravas. Vaj means grains and one who offers grain as  charity, which made him famous, in sanskrita it is called "shrava. Because he  was very generous with grains, he was called "Vajasravah." In this way from very beginning the legacy of dana/ giving to the most qualified people our resources of all sorts, was flowing in their family. So it was not surprising that Nachiketa continued the tradition and eventually offered the adhyatma grain (Brahmavidya).

   

   

3 What kind of दानं ||Daanam (charity) is approved by the Vedas?   

3 What kind of दानं ||Daanam (charity) is approved by the Vedas?   

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.  

3.      Its sad, as his son I have no capacity to earn?

3.      Its sad, as his son I have no capacity to earn?

4.      How can I contribute to make my father’s yagna  successful, what is there within my control to give away?  

4.      How can I contribute to make my father’s yagna  successful, what is there within my control to give away?  

As he was reflecting on these repeated thoughts, being, inspired by Shraddha Devi he had realization,  “why should my father not give me in charity? This feeling emanated from the depth of his heart. Unconsciously, he developed the state of complete surrender, an indication of the completeness of Yagna (see Yagna tattva in previous chapters). In reality, Vajasravas was supposed to be fully dedicated for Yagna and unless he gave up the “I, me and mine” state, the whole procedure was farcical. May be the previous pious credits vajsrava inspired the devatas to infuse shraddha in Nachiketa.   

As he was reflecting on these repeated thoughts, being, inspired by Shraddha Devi he had realization,  “why should my father not give me in charity? This feeling emanated from the depth of his heart. Unconsciously, he developed the state of complete surrender, an indication of the completeness of Yagna (see Yagna tattva in previous chapters). In reality, Vajasravas was supposed to be fully dedicated for Yagna and unless he gave up the “I, me and mine state, the whole procedure was farcical. May be the previous pious credits vajsrava inspired the devatas to infuse shraddha in Nachiketa.   

Eventually Nachiketa could not resist asking his father, "to whom will you give me as daana?" But his father did not heed his words. The Yagna was getting over, the guests were receiving daana (charity) and leaving one by one.  Nachiketa felt mortified, because the Yagna was meaningless. He insisted that his father answer his query, “whom would he give Nachiketa, his son to as daana? The Upanishads explain this.   

Eventually Nachiketa could not resist asking his father, "to whom will you give me as daana?" But his father did not heed his words. The Yagna was getting over, the guests were receiving daana (charity) and leaving one by one.  Nachiketa felt mortified, because the Yagna was meaningless. He insisted that his father answer his query, “whom would he give Nachiketa, his son to as daana? The Upanishads explain this.   

6..   

6..   

In the Gita it is said,

In the Gita it is said,

||aum tatsaditi nirdeshah||

||aum tatsaditi nirdeshah||

just by saying aum, daana||charity would have  complete.  It is the recommended process in the guru shishya parampara to  do all activities like desiring liberation without any desires, doing yagna, dana and tapasa, with the chanting of “Tat,” which represents Brahma, ". This is Sri Krishna’s suggestion in the Gita (XVII-25).  But one who does yagna, dana without shraddha is asat(false) and does not produce any result either material or spiritual.  (gita 17.28).  Vajasrava, broke the principle mentioned in the Shastras.

just by saying aum, daana||charity would have  complete.  It is the recommended process in the guru shishya parampara to  do all activities like desiring liberation without any desires, doing yagna, dana and tapasa, with the chanting of “Tat, which represents Brahma, ". This is Sri Krishna’s suggestion in the Gita (XVII-25).  But one who does yagna, dana without shraddha is asat(false) and does not produce any result either material or spiritual.  (gita 17.28).  Vajasrava, broke the principle mentioned in the Shastras.

=== Nachiketa resolves to traverse Yama's abode ===

=== Nachiketa resolves to traverse Yama's abode ===

Prior to quitting his body and traveling to Yama's abode, Vagdevi spoke to  Nachiketa spoke in a disembodied voice.  

Prior to quitting his body and traveling to Yama's abode, Vagdevi spoke to  Nachiketa spoke in a disembodied voice.  

"Dear son, of the Gautam gotra, please proceed to Yama, since your father has offered you to him. Do not hesitate, good will come of it. You will have to fast for three days at the door of Yama. This will be good for you. When Yama asks you, “what did you eat in those three days?  You reply that on the 1st day you ate Yama's son, on the second, his cattle and the third all his punya”    

"Dear son, of the Gautam gotra, please proceed to Yama, since your father has offered you to him. Do not hesitate, good will come of it. You will have to fast for three days at the door of Yama. This will be good for you. When Yama asks you, “what did you eat in those three days?  You reply that on the 1st day you ate Yama's son, on the second, his cattle and the third all his punya    

13- IN RIGVEDA, THE NATURE OF  

13- IN RIGVEDA, THE NATURE OF  

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.   

Yamaraja continues, “Dear Nachiketa, you have flown over the Vipras (brahamans) in the sky through your wonderful chariot.  I hope while traveling, the consoling words of your father are with you? ” It is very significant that Yamaraj is glorifying Nachiketa being exceptionally greater than the Vipras of the earthly planet, in intelligent.  From mundane perspective the intelligent vipras would choose wealth by their knowledge.  This is sarcastically suggested by Yamaraja, to prove even in those days they wanted wealth.  Yamaraja indicates that Nachiketa does not belong to that category.  Yamaraja, indirectly indicates this is the one quality the person who is desiring for brahamjijnasa must have.  In 0ther words those who are  desire less,  having no enjoyment spirit, having determination in knowing brahama jnana will only be qulified to become amara, or immortal.   

Yamaraja continues, “Dear Nachiketa, you have flown over the Vipras (brahamans) in the sky through your wonderful chariot.  I hope while traveling, the consoling words of your father are with you?   It is very significant that Yamaraj is glorifying Nachiketa being exceptionally greater than the Vipras of the earthly planet, in intelligent.  From mundane perspective the intelligent vipras would choose wealth by their knowledge.  This is sarcastically suggested by Yamaraja, to prove even in those days they wanted wealth.  Yamaraja indicates that Nachiketa does not belong to that category.  Yamaraja, indirectly indicates this is the one quality the person who is desiring for brahamjijnasa must have.  In 0ther words those who are  desire less,  having no enjoyment spirit, having determination in knowing brahama jnana will only be qulified to become amara, or immortal.   

When Nachiketa was going to yamaloka, his father became calm, repenting his earlier anger. It is explained here that he gave some instructions to his son (pathya vakya) as he must have realized that there was some divine intervention in whatever transpired during the yagna. He felt for some unknown reason that his son’s going to yamaloka would  be of great benefit to society.  Therefore, he tells Nachiketa to be humble so that he can get Yamaraja’s counsel  and grace.  Yamaraja calls Nachiketa a traveler who ha come on a boat.  Sayanacharaya says, “ to cross over the dreadly  oceans of Samsara, the only boat is wisdom.”  

When Nachiketa was going to yamaloka, his father became calm, repenting his earlier anger. It is explained here that he gave some instructions to his son (pathya vakya) as he must have realized that there was some divine intervention in whatever transpired during the yagna. He felt for some unknown reason that his son’s going to yamaloka would  be of great benefit to society.  Therefore, he tells Nachiketa to be humble so that he can get Yamaraja’s counsel  and grace.  Yamaraja calls Nachiketa a traveler who ha come on a boat.  Sayanacharaya says, “ to cross over the dreadly  oceans of Samsara, the only boat is wisdom.   

Yama is surprised and exclaims,” why would parents send such an extraordinary child to Yama?  Or is it possible that there exist parents who raise their child to send them to Yama? Not only has the father given birth to such a child but also directed him to go to Yamaloka and he has given him right etiquette and conduct while interacting with Yamaraja.  Yamaraja things Such a parent are intelligent and have done great service to society. Nachiketa’s father, before he became angry with Nachiketa during the yagna, also knew the art of bringing his son, Nachiketa to earthly planet.  That he had resolved after apparently cursing him.  This is spoken in sukta 6.     

Yama is surprised and exclaims, why would parents send such an extraordinary child to Yama?  Or is it possible that there exist parents who raise their child to send them to Yama? Not only has the father given birth to such a child but also directed him to go to Yamaloka and he has given him right etiquette and conduct while interacting with Yamaraja.  Yamaraja things Such a parent are intelligent and have done great service to society. Nachiketa’s father, before he became angry with Nachiketa during the yagna, also knew the art of bringing his son, Nachiketa to earthly planet.  That he had resolved after apparently cursing him.  This is spoken in sukta 6.     

This reveals that Vajasrava was a highly learned sage. While his son was more intelligent, that does not mean that Vajasrava was less intelligent. Yamaraja, who superficially ridicules Nachiketa’s father while glorifying Nachiketa in the earlier verses glorifies Vajashrava in the later verses are timely.  This episode clears the prevailing confusion about Vajashrava being a karmakandi and Nachiketa being Jnanakandi and Yamaraja glorifying Vajashrava proves it clearly wrong.  .  This is explained in rik samhita.   

This reveals that Vajasrava was a highly learned sage. While his son was more intelligent, that does not mean that Vajasrava was less intelligent. Yamaraja, who superficially ridicules Nachiketa’s father while glorifying Nachiketa in the earlier verses glorifies Vajashrava in the later verses are timely.  This episode clears the prevailing confusion about Vajashrava being a karmakandi and Nachiketa being Jnanakandi and Yamaraja glorifying Vajashrava proves it clearly wrong.  .  This is explained in rik samhita.