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He chose the ज्ञानमार्ग || Jnanamarga over the कर्ममार्ग || Karmamarga and his teachings of about the Supreme Reality, आत्मा || Atma, nature of existence and Ultimate realization through the नेति नेति || neti neti system of exclusion extols his knowledge of the Absolute Self. His path was also praised and imbibed by the परमाचार्याः || Paramacharyas like Adi Sankara of the Advaita system.   

He chose the ज्ञानमार्ग || Jnanamarga over the कर्ममार्ग || Karmamarga and his teachings of about the Supreme Reality, आत्मा || Atma, nature of existence and Ultimate realization through the नेति नेति || neti neti system of exclusion extols his knowledge of the Absolute Self. His path was also praised and imbibed by the परमाचार्याः || Paramacharyas like Adi Sankara of the Advaita system.   

==  परिचय || Introduction ==

==  परिचय || Introduction ==

Yagnyavalkya  a great rishi of the vedic period, undertook a heterodox, rebellious experiment of separating the mantras of vaidika kriyas or ritual ordaining, injunctory part of the Veda, from their explicitly vedantic or philosophical parts, i.e. the [[Samhita|संहिता || Samhita]] and ब्राह्मणा || Brahmana parts. Subsequently because of him two shakas of Yajurveda were formed.   

Yagnyavalkya  a great rishi of the vedic period, undertook a heterodox, rebellious experiment of separating the mantras of vaidika kriyas or ritual ordaining, injunctory part of the Veda, from their explicitly vedantic or philosophical parts, i.e. the [[Samhita|संहिता || Samhita]] and ब्राह्मणा || Brahmana parts. Subsequently because of him two shakas of Yajurveda were formed.   

His works Shatapata Brahmana (Brihadaaranyaka Upanishad) and याज्ञ्यवल्क्य स्मृति || Yagnyavalkya smriti are profound in nature and widely studied for their teachings.   

His works Shatapata Brahmana (Brihadaaranyaka Upanishad) and याज्ञ्यवल्क्य स्मृति || Yagnyavalkya smriti are profound in nature and widely studied for their teachings.   

==  याज्ञ्यवल्क्य - मैत्रेयी सम्वाद || Yagnyavalkya and Maitreyi's discussion  ==

==  याज्ञ्यवल्क्य - मैत्रेयी सम्वाद || Yagnyavalkya and Maitreyi's discussion  ==

याज्ञ्यवल्क्य || Yagnavalkya had two wives, मैत्रेयी || Maitreyi, a great [[Brahmavadini (ब्रह्मवादिनी)|ब्रह्मवादिनी || Brahmavadini]] (a great scholar) and कत्यायणी || Katyaayanee, whose interests lay in managing household affairs. When Yagnyavalkya developed a desire to quit household life he called Maitreyi and while informing her of his decision told her before leaving "I intend to divide the wealth between you and Katyayanee and thereby end the relationship between you through me, your common husband."<ref>Narayanacharya, K. S. (2011). ''Veda Sanskritiya Parichaya, Part I.'' Hubli:​Sahitya Prakashana​.</ref>. Hearing this Maitreyi asks  <blockquote>सा होवाच मैत्रेयी - यन्नु म इयं भगोः सर्वा पृथिवी वित्तेन पूर्णा स्यात्कथं तेनामृता स्यामिति | </blockquote><blockquote>नेति होवाच याज्ञवल्क्यो यथैवोपकरणवतां जीवितं तथैव ते जीवितं स्यात् अमृतत्वस्य तु नाऽऽशाऽस्ति वित्तेनेति || (Brhd. Upan. 2.4.2)<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_2p Adhyaya 2])</ref></blockquote><blockquote>sā hōvāca maitrēyī - yannu ma iyaṁ bhagōḥ sarvā pr̥thivī vittēna pūrṇā syātkathaṁ tēnāmr̥tā syāmiti | </blockquote><blockquote>nēti hōvāca yājñavalkyō yathaivōpakaraṇavatāṁ jīvitaṁ tathaiva tē jīvitaṁ syāt amr̥tatvasya tu nā<nowiki>''</nowiki>śā'sti vittēnēti || (Brhd. Upan. 2.4.2)</blockquote>Meaning : Hey भगवान || Bhagavan, even if the wealth of the entire planet becomes mine, will it fetch me अम्रत्व || Amratva (immortality). Yajnyavalkya answered, No, your life will be just like that of a person who is wealthy, wherever there is wealth there is no मुक्तिः || mukti.<ref>Swami Madhavananda, (1950). ''The Brhdaranyaka Upanishad with the commentry of Sankaracharya.'' Mayavati: Avaita Ashrama</ref>

याज्ञ्यवल्क्य || Yagnavalkya had two wives, one was मैत्रेयी || Maitreyi, a great [[Brahmavadini (ब्रह्मवादिनी)|ब्रह्मवादिनी || Brahmavadini]] (a great scholar) and the other was कत्यायणी || Katyaayanee absorbed in worldly affairs. When Yagnyavalkya developed a desire to quit household life he called Maitreyi and while informing her of his decision told her before leaving "I intend to divide the wealth between you and Katyayanee and thereby end the relationship between you through me, your common husband."<ref name=":0">Narayanacharya, K. S. (2011). ''Veda Sanskritiya Parichaya, Part I.'' Hubli:​Sahitya Prakashana​.</ref>. Hearing this Maitreyi asks  <blockquote>सा होवाच मैत्रेयी - यन्नु म इयं भगोः सर्वा पृथिवी वित्तेन पूर्णा स्यात्कथं तेनामृता स्यामिति | </blockquote><blockquote>नेति होवाच याज्ञवल्क्यो यथैवोपकरणवतां जीवितं तथैव ते जीवितं स्यात् अमृतत्वस्य तु नाऽऽशाऽस्ति वित्तेनेति || (Brhd. Upan. 2.4.2)<ref name=":1">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_2p Adhyaya 2])</ref></blockquote><blockquote>sā hōvāca maitrēyī - yannu ma iyaṁ bhagōḥ sarvā pr̥thivī vittēna pūrṇā syātkathaṁ tēnāmr̥tā syāmiti | </blockquote><blockquote>nēti hōvāca yājñavalkyō yathaivōpakaraṇavatāṁ jīvitaṁ tathaiva tē jīvitaṁ syāt amr̥tatvasya tu nā<nowiki>''</nowiki>śā'sti vittēnēti || (Brhd. Upan. 2.4.2)</blockquote>Meaning : Hey भगवान || Bhagavan, even if the wealth of the entire planet becomes mine, will it fetch me अम्रत्व || Amratva (immortality). Yajnyavalkya answered, No, your life will be just like that of a person who is wealthy, but  there is no hope of मुक्तिः || mukti through wealth.<ref name=":2">Swami Madhavananda, (1950). ''The Brhdaranyaka Upanishad with the commentry of Sankaracharya.'' Mayavati: Avaita Ashrama</ref>

Here Amrutattva is symbolism for मुक्तिः || mukti (liberation from the cycle of birth and death).   

Here Amrutattva is symbolism for मुक्तिः || mukti (liberation from the cycle of birth and death). It is implied here that for one whose goal is sensual pleasure, they would get only those earthly pleasures with wealth and not मुक्तिः || mukti. There is no connection between wealth and no hope of immortality through the acquisition and rites performed with wealth.<ref name=":0" /> <blockquote>सा होवाच मैत्रेयी - येनाहं नामृता स्यां किमहं तेन कुर्याम्  । यदेव भगवान्वेद तदेव मे ब्रूहीति || (Brhd. Upan. 2.4.3)</blockquote><blockquote>sā hovāca maitreyī - yenāhaṃ nāmṛtā syāṃ kimahaṃ tena kuryām  । yadeva bhagavānveda tadeva me brūhīti || (Brhd. Upan. 2.4.3)</blockquote>Meaning : Maitreyi said, "Hey भगवान, If this is so, what shall I do with that (wealth) which will not make me immortal? Please instruct me on that which you know (to be the only means to attain मुक्ति: || mukti, a path you have found).

It is implied here that for one whose goal is sensual pleasure, they would get only those earthly pleasures with wealth and not मुक्तिः || mukti. There is no connection between wealth and no hope of immortality through the acquisition and rites performed with wealth.  <blockquote>"सा होवाच मैत्रेयी - येनाहं नामृता स्यां किमहं तेन कुर्याम् यदेव भगवान्वेद तदेव मे ब्रूहीति || (Brhd. Upan. 2.4.3)"</blockquote><blockquote>"sā hovāca maitreyī - yenāhaṃ nāmṛtā syāṃ kimahaṃ tena kuryām yadeva bhagavānveda tadeva me brūhīti || (Brhd. Upan. 2.4.3)"</blockquote>Meaning : Maitreyi raised question to her husband, Hey भगवान, If this is so, what shall I do with that (wealth) which will not make me immortal? Please instruct me on that which you know (means to attain मुक्ति: || mukti, a path you have found). He then initiates her into [[Brahmavidya (ब्रह्मविद्या)|ब्रह्मविद्या || Brahmavidya]], the knowledge of Absolute self and a मुक्ति मार्ग || mukti marga.

Yagnyavalkya was greatly pleased hearing these words. He then initiates her into [[Brahmavidya (ब्रह्मविद्या)|ब्रह्मविद्या || Brahmavidya]], the knowledge of Absolute self and a मुक्ति मार्ग || mukti marga. He now explains the great truth of why one living entity actually loves another human being. He revealed the concept of Self though this great सुक्ता || sukta,

*आत्मा वा अरे द्रष्टव्यः श्रोतव्यो मन्तव्यो निदिध्यासितव्यो मैत्रेयि, आत्मनो वा अरे दर्शनेन श्रवणेन मत्या विज्ञानेनेदं सर्वं विदितम् || ātmā vā are draṣṭavyaḥ śrotavyo mantavyo nididhyāsitavyo maitreyi, ātmano vā are darśanena śravaṇena matyā vijñānenedaṃ sarvaṃ viditam || (Brhd. Upan. 2.4.5)

Meaning : "Hey Maitreyi, it is not for the sake of the husband, my dear, that he is loved, but for one's own sake that he is loved. It is not for the sake of the wife, my dear, that she is loved, but for one's own sake that she is loved. Similarly all including sons, wealth, Brahmana, Kshatriya, the worlds, devatas or the beings are loved not for each of their sake, but for one's own sake they are loved. The Self, my dear Maitreyi, should be realized - heard of, reflected on and meditated upon. By the realisation of the Self, my dear, through hearing, reflection and meditation, all this is known"<ref name=":2" />

Here Yagnavalkya explains that a husband is loved not for his sake but because she (the wife) experiences the Self in the form of परमात्मा || Paramatama dwelling in him. Similarly the wife does not become dear because of her beauty or other qualities, but because he has the दर्शन || darshan of परमात्मा || Paramatama within in her. Similar is the profound experience wherein all the children, wealth, brahamana, Kshatriya, all the planets, devatas, and all living entities becomes dear to us, because of experiencing परमात्मा || Paramatama within them, and no other reason.<ref name=":0" /> Therefore our love for other objects is secondary, since they contribute to the pleasure of the self; and our love for the Self alone is primary.<ref name=":2" />

Here Yagnavalkya explains that a husband is loved not for his sake but because she (the wife) experiences the Self in the form of परमात्मा || Paramatama dwelling in him. Similarly the Wife does not become dear because of her beauty or other qualities, but because he has the दर्शन || darshan of परमात्मा || Paramatama within in her. Similar is the profound experience wherein all the children, wealth, brahamana, Kshatriya, all the planets, devatas, and all living entities becomes dear to us, because of experiencing परमात्मा || Paramatama within them, and no other reason.

Paramatma is the powerful integrating force, and opposite of this is the force which gives rise to hatred is the आसुरी शक्ति || Asuri Shakti. A ज्ञानी || jnani, will be able to "see/perceive" परमात्मा || Paramatama in every being, all around, hear him and meditate on him in the inner-self.  By this action he will be All Knower.  One who sees Every life force bound in relationship with परमात्मा || Paramatama, is considered as सुज्ञानी || Sujnani and one who does not perceive this is considered as an अज्ञानी || Ajnani.

Paramatma is the powerful integrating force, and opposite of this is the force which gives rise to hatred is the आसुरी शक्ति || Asuri Shakti. A ज्ञानी || jnani, will be able to "see/perceive" परमात्मा || Paramatama in every being, all around, hear him and meditate on him in the inner-self.  By this action he will be All Knower.  One who sees every life force bound in relationship with परमात्मा || Paramatama, is considered as सुज्ञानी || Sujnani and one who does not perceive this is considered as an अज्ञानी || Ajnani. In this way this cosmos, abounds with ब्रह्म चेतना || brahama chetana, and relishing and worshiping It is the real path of Brahmavidya for Realization of Brahaman. This is the path of happiness here and in other worlds.<ref name=":0" /> 

In this way this cosmos, abounds with ब्रह्म चेतना || brahama chetana, and relishing and worshiping such brahma chetana is the real path of Brahmavidya for Realization of Brahaman. This is the path of happiness here and in other worlds. For example :- when the drum is played, it sounds without the distinction of out side and inside.  Similarly when one blows the conch, it sounds with integration.   In the string of वीणा || vina when played, there is oneness in diverse flavor. Of course the रस || rasa cannot be experienced in ordinary sound.

Answering Maitreyi's question as to how one thing leads to the knowledge of another, Yajnavalkya says (Brhd. Upan. 2.4.6 to 9) - when the drum is played, it sounds without the distinction of particular notes, but they are included in the general note of the drum or the general sound produced by different kinds of strokes.  Similarly when a conch is blown, one cannot distinguish its various particular notes, but it sounds with integration. Same is the case when the वीणा || vina is played, all notes are included in the sound produced by different kinds of playing.<ref name=":2" />

The beauty of cosmos, can be perceived, even in the different shades of color when the flame of the fire is dancing.  Similarly from the Mahapurusha’s (Infinite Reality, the Supreme Self) निश्वास || Nishwasa (exhalation or breath) ऋक || rik, सम || sama, यजुर || yajur, अथर्व || atharva, इतिहास || itihasa, पुराण || puranas, arts, [[Upanishads|उपनिषद् || upanishadas]], श्लोक || slokas, सूत्र || sutras, explanations of mantras, commentaries,(artha vadas), yajna, oblations, अन्न || anna (grains) drink, this loka and other लोक || loka (planets) and all other animals have manifested.

The beauty of cosmos, can be perceived, even in the different shades of color when the flame of the fire is dancing.  Similarly from the Mahapurusha’s (Infinite Reality, the Supreme Self) निश्वास || Nishwasa (exhalation or breath) ऋक || rik, सम || sama, यजुर || yajur, अथर्व || atharva, इतिहास || itihasa, पुराण || puranas, arts, [[Upanishads|उपनिषद् || upanishadas]], श्लोक || slokas, सूत्र || sutras, explanations of mantras, commentaries,(artha vadas), yajna, oblations, अन्न || anna (grains) drink, this loka and other लोक || loka (planets) and all other animals have manifested.<ref name=":0" />

Just like the ocean is the source (shelter) for all the waters, by उपदान || upadana and एककारण || ekakarana (one cause), skin is the एकायनवो || ekayanavo (path or instrument) for all kinds of touch, for fragrance nostril is the instrument, for taste, tongue, for form the eyes, for sound, ears, for determination, mind, for vidya, heart, for कर्म || karma (action) hand, for sensual pleasure the procreating sense, for excretion the organ for excretion, for traveling legs, and for all talk, for all the veda, power of speech. He is the only आधार || aadhara (shelter) for all that exists.  In His grace, the living being rises above the five elements and experiences continuous oneness of consciousness with the paramatama.  In such states, there is no duality of inside and outside.<blockquote>"स यथा सैन्धवखिल्य उदके प्रास्त उदकेवानुविलीयेत, न हास्योद्ग्रहणायेव स्यात्, यतो यतस्त्वाददीत लवणमेव, एवं वा अर इदं महद्भूतमनन्तमपारं विज्ञानघन एव | "</blockquote><blockquote>"एतेभ्यो भूतेभ्यः समुत्थाय तान्येवानुविनश्यति, न प्रेत्य संज्ञास्तोत्यरे ब्रवीमिति होवाच याज्ञवल्क्यः || (Brhd. Upan. 2.4.12)"</blockquote><blockquote>"sa yathā saindhavakhilya udake prāsta udakevānuvilīyeta, na hāsyodgrahaṇāyeva syāt, yato yatastvādadīta lavaṇameva, evaṃ vā ara idaṃ mahadbhūtamanantamapāraṃ vijñānaghana eva |"</blockquote><blockquote>"etebhyo bhūtebhyaḥ samutthāya tānyevānuvinaśyati, na pretya saṃjñāstotyare bravīmiti hovāca yājñavalkyaḥ || (Brhd. Upan. 2.4.12)"</blockquote>Meaning : When we understand the secret of real आनन्द || ananda, the experience of integral vision becomes the character.  Just like the rock salt dropped in water dissolves in water and is unable to be picked up by hand, it tastes as salt, similarly, this great, endless infinite Reality is but  विज्ञानघन || vijñānaghana (Pure Condensed Intelligence). It (The Self) comes out as a separate entity and upon destruction enters its cause. After attaining the Self, it has no more संज्ञा or Name or Consciousness (name of a particular being such as I am so and so, I am the son of so and so; I am happy; I am sad).

Yajnavalkya explains in Brhd. Upan. 2.4.11, that just like the ocean is the source (shelter) for all the waters, by उपदान || upadana and एककारण || ekakarana (one cause), skin is the एकायनवो || ekayanavo (path or instrument) for all kinds of touch, for fragrance nostril is the instrument, for taste, tongue, for form the eyes, for sound, ears, for determination, mind, for vidya, heart, for कर्म || karma (action) hand, for sensual pleasure the procreating sense, for excretion the organ for excretion, for traveling the legs, and for all talk, for all the veda, organ of speech. He is the only आधार || aadhara (shelter) for all that exists.  In His grace, the living being rises above the five elements and experiences continuous oneness of consciousness with the paramatama.  In such states, there is no duality of inside and outside<ref name=":0" />.<blockquote>स यथा सैन्धवखिल्य उदके प्रास्त उदकेवानुविलीयेत, न हास्योद्ग्रहणायेव स्यात्, यतो यतस्त्वाददीत लवणमेव, एवं वा अर इदं महद्भूतमनन्तमपारं विज्ञानघन एव | </blockquote><blockquote>एतेभ्यो भूतेभ्यः समुत्थाय तान्येवानुविनश्यति, न प्रेत्य संज्ञास्तोत्यरे ब्रवीमिति होवाच याज्ञवल्क्यः || (Brhd. Upan. 2.4.12)<ref name=":1" /></blockquote><blockquote>sa yathā saindhavakhilya udake prāsta udakevānuvilīyeta, na hāsyodgrahaṇāyeva syāt, yato yatastvādadīta lavaṇameva, evaṃ vā ara idaṃ mahadbhūtamanantamapāraṃ vijñānaghana eva |</blockquote><blockquote>etebhyo bhūtebhyaḥ samutthāya tānyevānuvinaśyati, na pretya saṃjñāstotyare bravīmiti hovāca yājñavalkyaḥ || (Brhd. Upan. 2.4.12)</blockquote>Meaning : Just like the lump of salt dropped in water dissolves in water and is unable to be picked up by hand, it tastes as salt, similarly, this great, endless Infinite Reality is but  विज्ञानघन || vijñānaghana (Pure Condensed Intelligence). It (The Self) comes out as a separate entity and upon destruction enters its cause. After attaining the Self, it has no more संज्ञा or Name or Consciousness. This is what I say, my dear. So said Yajnavalkya.<ref name=":2" />

Maitreyi asked once again,  Hey Bhagavan, you have placed me in confusion, just here. Having stated that Self is but Pure Intelligence, and after attaining Self, it has no more Consciousness is a contradiction not comprehended by me."  She implied that the Self who is the प्रेम स्वरुप परमात्मा || prem svarupa paramtama is not understood.   

Maitreyi asked once again,  Hey Bhagavan, you have placed me in confusion, just here. Having stated that Self is but Pure Intelligence, and after attaining Self, it has no more Consciousness is a contradiction not comprehended by me."  She implied that the Self who is the प्रेम स्वरुप परमात्मा || prem svarupa paramtama is not understood.   

This famous discussion between Yagnyavalkya and his wife, Maitreyi, is discussed as part of the fourth chapter of Brahadaranyaka upanishad, fourth brahamana.   

This famous discussion between Yagnyavalkya and his wife, Maitreyi, is discussed as part of the fourth chapter of Brahadaranyaka upanishad, fourth brahamana.   

== आत्मन् || Atman or ईश्वर || Eshvara ==

== आत्मन् || Atman or ईश्वर || Eshvara ==

Here when परमात्मा || Paramatama is addressed as Atma, a confusion arises with regards to whether the chapter is discussing a living being or the supreme consciousness?   

Here when परमात्मा || Paramatama is addressed as Atma, a confusion arises with regards to whether the chapter is discussing a living being or the supreme consciousness?   

Hence He is सकलफलप्रदात्रः || sakalphalapradartrah,(one who awards all kinds of fruits) and endowed with magnanimity.  A प्रतिग्रहिता || pratigrahitra (seeker) if is not present, then the most important of quality of paramatama, will be destroyed being unable to exhibit magnanimity.  Hence the devotee facilitates the परमात्मा || Paramatama to display this quality, he is called as greatly magnanimous.

Hence He is सकलफलप्रदात्रः || sakalphalapradartrah,(one who awards all kinds of fruits) and endowed with magnanimity.  A प्रतिग्रहिता || pratigrahitra (seeker) if is not present, then the most important of quality of paramatama, will be destroyed being unable to exhibit magnanimity.  Hence the devotee facilitates the परमात्मा || Paramatama to display this quality, he is called as greatly magnanimous.

== References ==

== References ==

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