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Yajnavalkya (याज्ञवल्क्यः) (view source)
Revision as of 14:52, 29 November 2019
, 14:52, 29 November 2019no edit summary
<blockquote> इन्धो ह वै नामैष योऽयं दक्षिणेऽक्षन् पुरुषः । (Brhd. Upan. 4.2.2)</blockquote><blockquote> अथैतद्वामेऽक्षणि पुरुषरूपमेषास्य पत्नी विराट् । (Brhd. Upan. 4.2.3)</blockquote>
<blockquote> इन्धो ह वै नामैष योऽयं दक्षिणेऽक्षन् पुरुषः । (Brhd. Upan. 4.2.2)</blockquote><blockquote> अथैतद्वामेऽक्षणि पुरुषरूपमेषास्य पत्नी विराट् । (Brhd. Upan. 4.2.3)</blockquote>
The human form (पुरुषरूपम्) that is in the left eye is his wife Virat (विराट्)। The abode, food, location in the heart of this Purusa and his wife are elaborated. It is through "Hita" the net like veins in the heart that the wandering (those passing through cycles of birth and death) roam about. This Indha (Indra) is an exceptionally good food for that Atma (object of enjoyment to that individual who departs from this body through the sushumna nadi). Yajnavalkya further explains about the capability of senses to grasp things and the directions they work in, however, the nature of Indha, residing in the right eye is to be described as "not this much". Again based on the concept of Neti, Neti Indha is not completely comprehensible, neither is he decaying nor attached, neither does he get bound nor feel any pain. The idea is to meditate on the Purusha of such a description to attain fearlessness there by attaining Brahman.
The human form (पुरुषरूपम्) that is in the left eye is his wife Virat (विराट्)। The abode, food, location in the heart of this Purusa and his wife are elaborated. It is through "Hita" the net like veins in the heart that the wandering (those passing through cycles of birth and death) roam about. This Indha (Indra) is an exceptionally good food for that Atma (object of enjoyment to that individual who departs from this body through the sushumna nadi). Yajnavalkya further explains about the capability of senses to grasp things and the directions they work in, however, the nature of Indha, residing in the right eye is to be described as "not this much". Again based on the concept of Neti, Neti Indha is not completely comprehensible, neither is he decaying nor attached, neither does he get bound nor feel any pain. The idea is to meditate on the Purusha of such a description to attain fearlessness there by attaining Brahman.
Highly enlightened Janaka offers the Videha empire and himself as the servant as remuneration for this invaluable knowledge.
Highly enlightened Janaka offers the Videha empire, and himself as the servant, as remuneration for this invaluable knowledge.
=== किंज्योतिरयं ॥ What serves as Light? ===
Once there was a dialogue between the Janaka and Yajnavalkya about Agnihotra. On knowing the depth of knowledge of Janaka on the subject, a pleased Yajnavalkya grants him a boon that Janaka may ask any question he liked and that Yajnavalkya should answer it at anytime. On the strength of that boon, Janaka first raises the question even though Yajnavalkya internally reflects that he will not discuss anything about Atman. This is the third instance of their meeting in which Janaka opens a discussion about what is light for a person.
<blockquote> अथ ह यज्जनकश्च वैदेहो याज्ञवल्क्यश्चाग्निहोत्रे समूदाते ।
तस्मै ह याज्ञवल्क्यो वरं ददौ । याज्ञवल्क्य किंज्योतिरयं पुरुष इति ।
आदित्यज्योतिः सम्राडिति होवाच । (Brhd. Upan. 4.3.1-2)</blockquote>
Janaka asks, "Yajnavalkya what serves as the light for a man? He replies,"Aditya (i.e., the light of surya)". It is through this light that man sits, goes about, works and returns, i.e., performs his activities everyday.
The next question raised is when aditya (sun) sets what is the source of light, Yajnavalkya replies, "Chandra (moon)". When both surya and chandra are set, what then serves as light for man, asked Janaka. Its the "Agni (fire)" in the light of which man conducts his activities. When fire is extinguished, it the Vak (speech) which serves as light for man. Here by the term Vak, sound is signified. In dense darkness, when man cannot see his own hand, when someone utters a sound or word one can move towards the place from where sound is heard.
In the absence of all the indriya jnanas, what serves as light for a man, asks Janaka. Yajnavalkya replies, "the Self (Atman) indeed serves as light."It is through the light of the Self that he does his activities. <blockquote>अस्तमित आदित्ये याज्ञवल्क्य चन्द्रमस्यस्तमिते शान्तेऽग्नौ शान्तायां वाचि किंज्योतिरेवायं पुरुष इति । आत्मैवास्य ज्योतिर्भवतीति । आत्मनैवायं ज्योतिषास्ते पल्ययते कर्म कुरुते विपल्येतीति ॥ (Brhd. Upan. 4.3.6)</blockquote>
== Importance of Yajnavalkya ==
== Importance of Yajnavalkya ==
Yajnavalkya is honoured in several traditions. Saint Kulasekhara claims him as a great "Vaishnava Yogi". His references to some of the Avataras of Vishnu (Varaha and Vamana for instance) in a new light in [[Shatapatha Brahmana]], wherein he declares Vishnu as God Supreme, do attest to this certificate.<ref>Dr. K. S. Narayanacharya, ''Insights Into the Taittiriya Upanishad.'' Mysore : Kautilya Institute of National Studies (Mukundmala Verse 17)</ref>
Yajnavalkya is honoured in several traditions. Saint Kulasekhara claims him as a great "Vaishnava Yogi". His references to some of the Avataras of Vishnu (Varaha and Vamana for instance) in a new light in [[Shatapatha Brahmana]], wherein he declares Vishnu as God Supreme, do attest to this certificate.<ref>Dr. K. S. Narayanacharya, ''Insights Into the Taittiriya Upanishad.'' Mysore : Kautilya Institute of National Studies (Mukundmala Verse 17)</ref>