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==  परिचय: || Introduction ==

==  परिचय: || Introduction ==

Yajnavalkya, 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]] (संहिता) and  [[Brahmana (ब्राह्मणम्)|Brahmana]] (ब्राह्मणा) parts. Subsequently, because of him two shakhas of Yajurveda were formed. His works Shatapatha Brahmana (Brhadaaranyaka Upanishad) and Yajnavalkya smrti (याज्ञवल्क्यस्मृति:) are profound in nature and widely studied for their teachings.   

Yajnavalkya, 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]] (संहिता) and  [[Brahmana (ब्राह्मणम्)|Brahmana]] (ब्राह्मणा) parts. Subsequently, because of him two shakhas of Yajurveda were formed. His works Shatapatha Brahmana (Brhadaaranyaka Upanishad) and Yajnavalkya smrti (याज्ञवल्क्यस्मृति:) are profound in nature and widely studied for their teachings.   

==  याज्ञवल्क्यमैत्रेयी संवादः || Yajnavalkya and Maitreyi's discussion  ==

==  याज्ञवल्क्यमैत्रेयीसंवादः || Yajnavalkya and Maitreyi's discussion  ==

Yajnavalkya had two wives, one was Maitreyi (मैत्रेयी), a great [[Brahmavadini (ब्रह्मवादिनी)|ब्रह्मवादिनी || Brahmavadini]] (a great scholar) and the other was Katyayani (कत्यायनी) absorbed in worldly affairs. When Yajnavalkya 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 Katyayani 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 Bhagavan, even if the wealth of the entire planet becomes mine, will it fetch me Amrtva (अमृत्व । immortality). Yajnyavalkya answered, No, your life will be just like that of a person who is wealthy, but  there is no hope of mukti through wealth.<ref name=":2">Swami Madhavananda, (1950). ''The Brhdaranyaka Upanishad with the commentry of Sankaracharya.'' Mayavati: Avaita Ashrama</ref>

Yajnavalkya had two wives, one was Maitreyi (मैत्रेयी), a great [[Brahmavadini (ब्रह्मवादिनी)|ब्रह्मवादिनी || Brahmavadini]] (a great scholar) and the other was Katyayani (कत्यायनी) absorbed in worldly affairs. When Yajnavalkya 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 Katyayani 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 Bhagavan, even if the wealth of the entire planet becomes mine, will it fetch me Amrtva (अमृत्व । immortality). Yajnyavalkya answered, No, your life will be just like that of a person who is wealthy, but  there is no hope of mukti through wealth.<ref name=":2">Swami Madhavananda, (1950). ''The Brhdaranyaka Upanishad with the commentry of Sankaracharya.'' Mayavati: Avaita Ashrama</ref>

Yajnavalkya explains in Brhd. Upan. 2.4.11, that just like the ocean is the source (shelter) for all the waters, by upadana (उपदानम्) and ekakarana (एककारण | one cause), skin is the ekayanavo (एकायनवो | 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 karma (कर्म | 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. It is the only adhara (आधार: | shelter) for all that exists.  In this state, the living being rises above the five elements and experiences continuous oneness of consciousness, without duality.<ref name=":0" />

Yajnavalkya explains in Brhd. Upan. 2.4.11, that just like the ocean is the source (shelter) for all the waters, by upadana (उपदानम्) and ekakarana (एककारण | one cause), skin is the ekayanavo (एकायनवो | 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 karma (कर्म | 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. It is the only adhara (आधार: | shelter) for all that exists.  In this state, the living being rises above the five elements and experiences continuous oneness of consciousness, without duality.<ref name=":0" />

== विज्ञानघन || Vijnanaghana or Pure Intelligence ==

== विज्ञानघन: || Vijnanaghana or Pure Intelligence ==

<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" />

<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" />