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Yajnavalkya (याज्ञवल्क्यः) (view source)
Revision as of 19:41, 29 November 2019
, 19:41, 29 November 2019no edit summary
== Contributions of Yajnavalkya ==
== Contributions of Yajnavalkya ==
The fundamental and unique concepts of Sanatana Dharma have well been advocated and explained by Yajnavalkya in Brhdaranyaka Upanishad. It stands testimony as a fact to disprove the common misunderstandings that are prevalent in present day society, for example, concept of punarjanma is never mentioned in the Vedas and Smrtis invented it.
<blockquote>''Some opponents of Vedas state that -
''"The concept of punarjanma is never mentioned in the vedas. Hence, Vedas agree with rest of the semitic religions (such as Christianity and Islam)in this aspect that there is one life only till the judgement day. After the judgement day there may be sort of a rebirth, to facilitate extreme punishment to hardcore criminals, by giving them new skins and torture them again.
''However, some Hindu scholars using smrtis somehow invented the concept of the 'cycle of birth and death', which is foreign to the Vedas! Further, the Bhagavadgita does not represent Vedas correctly, since it was told by Sage vyAsa and may have additional authors who may have added stuff to suit their views".''</blockquote>
=== Concepts ===
=== Concepts ===
* Yajnavalkya expounded the famous doctrine of "neti neti" to describe the Brahman or Universal Self. The Shatapatha Brahmana (14.6.11) mentions this concept in a few instances. In the Brhdaranyaka Upanishad (Adhyaya 3 Brahmana 9) in his conversation with Shakalya, Yajnavalkya explains the following about Self.
* '''Neti Neti description of Brahman'''
Yajnavalkya expounded the famous doctrine of "neti neti" to describe the Brahman or Universal Self. The Shatapatha Brahmana (14.6.11) mentions this concept in a few instances. In the Brhdaranyaka Upanishad (Adhyaya 3 Brahmana 9) in his conversation with Shakalya, Yajnavalkya explains the following about Self.
<blockquote> स एष नेति नेत्यात्मा । अगृह्यो न हि गृह्यते । अशीर्यो न हि शीर्यते । असङ्गो न सज्यते । असितो न व्यथते ।
<blockquote> स एष नेति नेत्यात्मा । अगृह्यो न हि गृह्यते । अशीर्यो न हि शीर्यते । असङ्गो न सज्यते । असितो न व्यथते ।
न रिष्यति । (Brhd. Upan. 3.9.1)<ref>Brhadaranyaka Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%AC%E0%A5%83%E0%A4%B9%E0%A4%A6%E0%A4%BE%E0%A4%B0%E0%A4%A3%E0%A5%8D%E0%A4%AF%E0%A4%95_%E0%A4%89%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D_3p Adhyaya 3 Brahmana 9])</ref></blockquote>
न रिष्यति । (Brhd. Upan. 3.9.1)<ref>Brhadaranyaka Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%AC%E0%A5%83%E0%A4%B9%E0%A4%A6%E0%A4%BE%E0%A4%B0%E0%A4%A3%E0%A5%8D%E0%A4%AF%E0%A4%95_%E0%A4%89%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D_3p Adhyaya 3 Brahmana 9])</ref></blockquote>
This concept forms the underlying principle while discussing Brahman in many other instances in this Upanishad (for ex, 4.2.4). The subsequent interpretive commentaries of acharyas from both the Advaita and Vaishnava mutts have discussed this concept extensively.
This concept forms the underlying principle while discussing Brahman in many other instances in this Upanishad (for ex, 4.2.4). The subsequent interpretive commentaries of acharyas from both the Advaita and Vaishnava mutts have discussed this concept extensively.
* '''Concepts of Papam, Punya and association of karma with them.'''
<blockquote>यथाकारी यथाचारी तथा भवति । साधुकारी साधुर्भवति । पापकारी पापो भवति । पुण्यः पुण्येन कर्मणा पापः पापेन । (Brhd. Upan. 4.4.5)</blockquote>
As he is and as he acts so he becomes. One who does good acts becomes sadhu (good) and one who does papa related deeds becomes papa (पापः । loosely translated as evil or sinful person).
* '''Desire is the root cause of punarjanma (rebirth).'''
<blockquote>काममय एवायं पुरुष इति । स यथाकामो भवति तत्क्रतुर्भवति । (Brhd. Upan. 4.4.5) प्राप्यान्तं कर्मणस्तस्य यत्किञ्चेह करोत्ययम् । तस्माल्लोकात्पुनरैत्यस्मै लोकाय कर्मणे ।</blockquote>
* Principles of meditation (sravana, manana, nidhidhyasa)
* '''Principles of meditation (sravana, manana, nidhidhyasa)'''
=== Works ===
=== Works ===
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>
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>
This conversation Brhdaranyaka Upanishad (Adhyaya 4 Brahmana 3) touches upon yet another unique concept of Sanatana Dharma, namely the dream state. Many ancient texts have explained the dream state of a being, when in the absence of functionality of external indriyas or sense organs, there exists a fully functional consciousness in the state of dream. One may clearly note that such psychological insights were given to world far before the advent of modern theories of psychology and related subjects. More about this Self which illumines a man in the state of dream can be found out in [[Yajnavalkya and Janaka (याज्ञवल्क्यः जनकश्च)]] conversations.
This conversation Brhdaranyaka Upanishad (Adhyaya 4 Brahmana 3) touches upon yet another unique concept of Sanatana Dharma, namely the dream state. Many ancient texts have explained the dream state of a being, when in the absence of functionality of external indriyas or sense organs, there exists a fully functional consciousness in the state of dream. One may clearly note that such psychological insights were given to world far before the advent of modern theories of psychology and related subjects. More about this Self which illumines a man in the state of dream can be found out in [[Yajnavalkya and Janaka (याज्ञवल्क्यः जनकश्च)]] conversations.
Thus it may be noted the Brahmajnanis like Yajnavalkya have greatly contributed to the sum and substance of Brahmatattvas through their enlightening discourses with their peers.
Thus it may be noted that the Brahmajnanis like Yajnavalkya have greatly contributed to the sum and substance of Brahmatattvas through their enlightening discourses with their peers.
=== Karma and Punarjanma ===
Brhdaranyaka Upanishad (Adhyaya 4 Brahmana 4) further details the important information about karma and punarjanma in the conversation of Yajnavalkya with Janaka Maharaja.
In the previous brahmana three, the path of mukti was described, in the present brahmana intricate details starting with process of withdrawl of senses, followed by their union with the departing prana, the exiting of atman through the nadi or the nerve and via the organ are discussed. The Atman is with the knowledge of what he has done. Thus vidya, karma and purvaprajna happen to be the load that follows the Atman which is departing the body along with the mukhyaprana.
<blockquote> सविज्ञनो भवति । संजानमेवान्ववक्रामति । तं विद्याकर्मणी समन्वारभेते पूर्वप्रज्ञा च ॥ बृह. ४,४.२ ॥ (Brhd. Upan. 4.4.2)</blockquote>
This concept of Atman leaving one body to seek support of another is explained beautifully with analogies of the leach and goldsmith.
स वा अयमात्मा ब्रह्म विज्ञानमयो मनोमयो प्राणमयश्चक्षुर्मयः श्रोत्रमयः पृथिवीमय...
== Importance of Yajnavalkya ==
== Importance of Yajnavalkya ==