The first mantra introduces a man driven by desire—Vājashravasa, the son of Vajasravas—who performs a yajna and gives away in sacrifice all that he possesses. According to tradition, the yajamāna of a yajna is expected to renounce all his possessions and turn toward the path of spirituality.
The second mantra describes how, when dakshina was being distributed, Nachiketa, endowed with shraddha, noticed that the sacrifice was not wholesome. Shraddha refers to deep perception—a unique spiritual quality. It is the unflinching consistency and uncompromising purpose with which one continues sādhana until the goal is reached. We all have the interest within us, but often lack shraddha. We may know what the right thing to do is, but what takes us to the goal is consistent, disciplined action.
Shraddha is an attribute of the intellect, while faith is a quality of the mind. One must have such profound intellectual clarity that one is not swayed by mental distractions. The Kathopanishad is a dialogue between Nachiketa, the ideal student, and Lord Yama, the ideal guru—a teacher endowed with wisdom and a student ready to receive it with utmost shraddha.
The third mantra speaks of Nachiketa’s father giving away cows that had drunk water, eaten grass, yielded milk for the last time, and become unproductive. Such a gift was miserable and useless to a Brahmana who survived on dakshina. Nachiketa perceived his father’s act as miserly and understood that the yajna was being performed merely to fulfill personal desires.
The Upanishad begins with the word ushanhavai, which indicates that the performer is conducting the yajna with desire. This suggests that he was selfishly using the services of the Brahmanas without being mindful of properly repaying them.
When you receive a service, you are obligated to repay it. The giver does not impose conditions, but the receiver cannot take it for granted. What matters is not the act of giving itself, but the spirit behind it. True giving is conscious, not emotional or impulsive. People often give away unwanted things or give merely to appease their conscience. If charity is not rooted in genuine magnanimity, the giver is said to be led to a joyless world.
The Kathopanishad is one of the most prominent of the Upanishads. The central theme here is improper giving.
Q: Why is it so important to address the quality of improper giving?
A: The act of giving is addressed even before Brahma Vidyā is imparted by Lord Yama. This is preparatory work before the seed of knowledge is sown. The soil must be made fertile for a proper yield. Likewise, the student must be prepared before plunging into receiving Brahma Vidyā. This preparation lies in becoming a true giver.
True giving is judged by the result it produces. Does it transform the recipient? If no transformation occurs, the giving remains incomplete. The purpose is to free the student from selfishness, making him worthy to receive higher knowledge. Just as the finest seed will not sprout in an unprepared soil, knowledge will not take root in an unprepared mind.
The Bhagavad Gita speaks of three essential qualities of a student:
- At the intellectual level – Prashnena: You must question.
- At the mental level – Pranipatena: You must approach with devotion. Questioning must occur in an atmosphere soaked in humility, not sarcasm or ego.
- At the physical level – Sevayā: You must serve. One should remain grateful to those from whom one benefits and never takes them for granted.
In the poem “Daffodils,” William Wordsworth says, that when clouds gather and give rain, they fertilize the land and life thrives. The extraordinary nature of the cloud is that, while giving, it gives itself away. In the end, there are no clouds—only a clear sky.
There is no limit to giving. It is the heart that gives, not the hand. You must feel inspired to give. A true measure of giving is that you feel a “pinch” when you give. Then there is growth as a giver. Each time you give, you raise the bar of your own generosity.
Q: Why do Hindus not kill cows or bulls?
A: Hindus do not refrain from killing because they merely worship the cow or bull. The cow or bull, called ṛṣabha, is revered as a symbol of sattva and sacrifice. The motto of the bull or cow is “maximum work and minimum return.” It toils all day and, at the end, receives only dry grass and water. A person who lives the principle of a bull contributes maximally to society while expecting minimal return. It is for this quality that the cow or bull is revered and not slaughtered.
A Nandi (bull) is placed in front of the sanctum sanctorum of Lord Shiva. It is the vehicle of the Lord—a means to reach the destination. Devotees seek a glimpse of Shiva through the gap between Nandi’s horns. Symbolically, this reminds us that when you live a life of service and sacrifice, you gain the vision of the Divine.
Only when you become a true giver—living a life of service and sacrifice—do you become an adhikāri, one worthy of this knowledge.
Q: Why are people miserly in giving?
A: It arises from fear—a sense of scarcity, insecurity, and inner emptiness. This is the difference between a scarcity mindset and an abundance mindset. For such people, there is pain in giving, not joy. They feel they become less by giving. The truth is the opposite: the more you give, the more you receive.
Some perform rituals and give charity, expecting something in return. This is not true giving. One begins giving at the grossest level—wealth. If one clings even to this out of insecurity, one remains low on the spiritual ladder. Attachment or detachment to the grossest level determines how spiritual one truly is.
The Bhagavad Gita speaks of four grades of giving:
- Dravya Yajna – Material giving (the grossest form)
- Tapo Yajna – Physical service, superior to material giving
- Yoga Yajna – Service at the mental and intellectual level, superior to both dravya and tapo yajna
- Swadhyaya Jnana Yajna – Imparting Ātma Vidyā, the knowledge of the Self, the highest of all yajnas
Swadhyaya is the sādhana performed in the Brahma Muhūrta. One must be endowed with wisdom to impart Brahma Vidyā.
In this context, Vājashravasa represents one who gives cattle— wealth of no real value, reflecting tamo guṇa. Nachiketa, by contrast, is a Brahmana in spirit, for he possesses the burning quest for Brahma Vidyā.
