Nachiketa (नचिकेताः)
NACHIKETA VIDYA AND ITS ANTIQUITY
Nachiketa's episode is one of the oldest in Vedic literature. 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. However, self-styled Western Indologists have claimed that this episodes are recent inclusion, and claim they do not reflect the old thoughts of the Upanishadas. Such claim of the westerners is very sad.
BACKGROUND OF UPANISHAD
"Nachiketa", the son of a Rishi, is one of the names of Agni and symbolically represents Agni. This effulgent flame never goes off and remains radiant, hence he is called "Kumara." Like nachiketa, the sons of Brahma who are born of his mind are also ever youthful.and symbolically called so. Significantly, the Rik Samhita (10:135) does not even address him as Nachiketa but only Kumara (adolescent). The Brahmanas are also addressed as ||agni (fire) in the Vedas. It does not matter whether agni is addressed as blazing fire or spark of the fire. Kalidasa in Raghuvamsha states, ||tejasam hi na vayah samikshyate|| For one who is enlightened, age does not matter! Nachiketa was like a spark, fully illuminated in knowledge. 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 (Brahma Vidya).
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. ||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 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.
For example, Rishi Trita Aptya had two brothers. Once they pushed the rishi into a well and ran away with his cows and money. RIshi Trita somehow saved himself by holding to a creeper. Suddenly he felt that he was dying and had not done the soma yaga (not because he was dying, but because he wanted to do ) so decided to do the soma yaga immediately. He took hold of the creeper and considering it the Soma creeper, he invoked soma by power of mantra. Taking his resolve as fire, he offered it the juice from the creeper. Thus, despite insufficient resources, the rishi was still able to perform the Yagna. The Vedas reveal that all the devatas accepted the oblation offered. Rik Samhita's mentions the suktas (I-105, VIII-48, IX-33, 34, X-1 etc) which were revealed rishi Trita aptya. Therefore to perform a Yagna, one does not need to spend beyond one's capacity. Even if one has fallen into a deep dark well, if one has Shraddha, one can successfully perform Yagna.
Volume 2 Ch 1 part 2 Nature of Nachiketa’s Shraddha
It appears that Vajasravas did not appreciated such yagnas, he did not had required shraddha. After completion of the Yagna, it was time for giving 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).
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,
||shraddhavana labhate jnanam tatparah sayatendriyah||
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
||shraddhamayo ayam purushah yo yachhradhah Sa eva sah||
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.
||Shraddha virahitam yagnam tamasam parichaksate||
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.
VOLUME 2 CH 1:3
Greatness of Shraddha Devi
What does it mean that shraddha was infused in Nachiketa? "Shrat" means सत्य ||Satya (truth).
||Shrata asyam dhiyat Iti Shraddha||
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.
||Shraddha pratahrahvamahe Shraddhamayo madyanadinam pari
Shraddham suryasya nimruchi Shraddhe shraddhapayeha nah||
(X-2171)
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,
Shraddha Devi told him;
||a-ananda Nama te lokah tan sagachhati ta dadat||
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, 1. How can the Yagna be made successful? 2. If my father had given meaningful daana, he would feel fulfillment. 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? 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. 6..
Charity of Nachiketa
Vajasravas was incensed when his son suggested that he himself should be given as ‘daana’ as he thought it was foolish and meaningless to even conceive of “giving one’s son in charity,". He felt Nachiketa was trying to be over smart, falsely thinking dedication, and this kind of charity or dana was farfetched. Vajasravas didn’t care about the essence of the Yajna and felt that by hook or crook one should just complete it. Vajasrava showed signs of faithlessness and lost all reason and uttered words that should not be said at the Yajna place. in anger, he exploded, “if you have to be given then I shall give you to Yama (the god of death)." In the Gita it is said, ||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.
7 NACHIKETA RESOLVES TO TRAVERSE YAMA'S ABODE
But because Vajaravas was austere and his words were suppose to come to true. The resolve to give dana was uttered. Nachiketa’s faith did not see any anything but becoming charity to yama. Nachiketa did not feel it was the word of anger of his father, and firmly believed that his father had genuinely agreed for this kind of daana (charity). He believed strongly in the existence of the Devas and he had only one resolve: "Me being dana has to be successful otherwise the Yagna will not be successful." But the thought of how he being dana to Yamaraja would benefit to Yamaraja continued to bother him. (Kim svit yamasya kartavyam yanmayada karishyati)
Nachiketa had great respect for his father and therefore felt there must be some purpose of he being dana to yamaraja. Nachiketa’s Shraddha (faith) gave meaning to Vajasravas’s useless and meaningless words. This clearly reveals the strength of Shraddha.
8 NACHIKETA WELCOMED
Nachiketa was determined to travel and spoke to himself, his statement is referred in in the Upanishad; ||Bahunamemi prathamah bahunamemi Madhyamah Kimsvadyamasya kartavyam Yanmayadya karishyati|| (1-5)
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? Nachiketa consoled himself as indicated by these statements in the Upanishad (Ref 1-6): ||anupashya yatha purve pratipashya tatha apare Sasyamiva martyah pachyte Sasyamivaajayate punah||
"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.
VOLUME 1 CHAPTER 1 PART 4
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, "My dear father, why do you lament my death? Everyone in the past have attained death, all those who are born in the future will also go through this phenomenon. Notwithstanding the fact that life is temporary, many have traversed the path of truth to achieve eternal life using this mortal body. Please know this and be satisfied, that many people before me have walked on this path. What is the use of mere life and death like a plant or a tree? One should search for eternal reality and it is for this reason that my death has come."
9 RIK SAMHITA'S EXPLANATION
The Rik samhita gives a unique explanation about this episode. Nachiketa, while traveling to Yama's abode spoke to himself:
“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).
These words reveal Nachiketa’s great wisdom, thoughtfulness and critical thinking
10 EXPLANATION OF TAITREYA BRAMAN
The Taittriya Brahman also gives an interesting explanation (TB III-2-8-1 to 5)
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” 13- IN RIGVEDA, THE NATURE OF NACHIKETA’S CHARIOT AND DISCUSSION WITH YAMARAJA
How did Nachiketa reach Yamaloka?
What was the instrument he used to reach?
Rik samhita gives an interesting answer to these questions. Yamaraja,while appreciating Nachiketa speaks thus;
“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?
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.
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.”
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.
14. Nachiketa at the door of Yama
Meanwhile, Nachiketa arrives at Yamaloka, his feelings on seeing Yamaloka is described in the Rik samhita. “Oh, this is the famous Yamaloka? It is said that devatas created this place. Lo and behold some are blowing the flute for the pleasure of Yamaraja. Those who recite the “stotras are acclaiming him with special praise(stotras). These praises or stotras are nothing but decoration of Yamaraja(7).