Changes

=== Concepts ===

=== Concepts ===

* Yajnavalkya expounded the famous doctrine of "neti neti" to describe the Brahman or Universal Self. In the Brhdaranyaka Upanishad (Adhyaya 3 Brahmana 9) in his conversation with Shakalya, he explains the following about Self.

* 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>

* Principles of meditation (sravana, manana, nidhidhyasa)  

* Principles of meditation (sravana, manana, nidhidhyasa)  

Skanda Purana asserts his proficiency in vedic studies, stating that he worked on the Upanishad incorporating all the meanings of the Vedas.<blockquote>कृत्वोपनिषदं चारु वेदार्थैः सकलैर्युतम् ॥ ६.१२९.७० ॥ kr̥tvopaniṣadaṁ cāru vedārthaiḥ sakalairyutam ॥ 6.129.70 ॥ (Skan. Pura. 6.129.70)</blockquote>[[Formation of Yajurveda Shakas (यजुर्वेदशाख-अवतरणम्)|Formation of two Yajurveda Shakas (यजुर्वेदशाख-अवतरणम्)]] is primarily attributed to Yajnavalkya. They are the Shukla and Krishna Yajurveda shakas. Yajurveda which was originally given to Vaisampayana by Vyasa Maharshi has been rearranged by Yajnavalkya and thus came into existence two shakas of Yajurveda.  

Skanda Purana asserts his proficiency in vedic studies, stating that he worked on the Upanishad incorporating all the meanings of the Vedas.<blockquote>कृत्वोपनिषदं चारु वेदार्थैः सकलैर्युतम् ॥ ६.१२९.७० ॥ kr̥tvopaniṣadaṁ cāru vedārthaiḥ sakalairyutam ॥ 6.129.70 ॥ (Skan. Pura. 6.129.70)</blockquote>[[Formation of Yajurveda Shakas (यजुर्वेदशाख-अवतरणम्)|Formation of two Yajurveda Shakas (यजुर्वेदशाख-अवतरणम्)]] is primarily attributed to Yajnavalkya. They are the Shukla and Krishna Yajurveda shakas. Yajurveda which was originally given to Vaisampayana by Vyasa Maharshi has been rearranged by Yajnavalkya and thus came into existence two shakas of Yajurveda.  

== Atma Jnana Siddhantas ==

== Atma Jnana Siddhantas from Brhdaranyaka Upanishad==

Brhadaranyaka Upanishad one of the greatest assets of our Bharatiya heritage abounds with tattvajnana and atmajnana siddhantas on which Yajnavalkya throws light emphasizing on the unity of thought. Many samvadas in this Upanishad that Yajnavalkya had with other Brahmavadis such as Shakalya, Uddalaka, Ushasta, Kahola, Janaka and Brahmavadinis such as Gargi and Maitreyi touch upon the different aspects of Brahman referring to many crucial passages and concepts from other Upanishads also.  

Brhadaranyaka Upanishad one of the greatest assets of our Bharatiya heritage abounds with tattvajnana and atmajnana siddhantas on which Yajnavalkya throws light emphasizing on the unity of thought. Many samvadas in this Upanishad that Yajnavalkya had with other Brahmavadis such as Shakalya, Uddalaka, Ushasta, Kahola, Janaka and Brahmavadinis such as Gargi and Maitreyi touch upon the different aspects of Brahman referring to many crucial passages and concepts from other Upanishads also.  

===Yajnavalkya and Maitreyi Samvada===

=== सर्वं यदयमात्मा ॥ Atman is the self of all entities (Adhyaya 2)===

When Yajnavalkya wished to leave his family for attaining jnana, he desired to divide his belongings between his two wives. Of the two, Maitreyi was a Brahmavadini (one who is interested in the knowledge of Brahman). The brilliant [[Yajnavalkya Maitreyi samvada (याज्ञवल्क्यमैत्रेय्योः संवादः)|conversation between Yajnavalkya and Maitreyi]] is recorded twice in the Brihadaranyaka Upanishad both in Adhyaya 2 and 4.  

When Yajnavalkya wished to leave his family for attaining jnana, he desired to divide his belongings between his two wives. Of the two, Maitreyi was a Brahmavadini (one who is interested in the knowledge of Brahman). The brilliant [[Yajnavalkya Maitreyi samvada (याज्ञवल्क्यमैत्रेय्योः संवादः)|conversation between Yajnavalkya and Maitreyi]] is recorded twice in the Brihadaranyaka Upanishad both in Adhyaya 2 (Brahmana 4) and 4 (Brahmana 5).  

Maitreyi asked whether the greatest wealth could make her immortal, amrta. Yajnavalkya replied that there was no hope of immortality through wealth and that she would only become one among the wealthy.  <blockquote>सा होवाच मैत्रेयी यन्नु म इयं भगोः सर्वा पृथिवी वित्तेन पूर्णा स्यात्कथं तेनामृता स्यामिति ।</blockquote><blockquote>नेति होवाच याज्ञवल्क्यः । यथैवोपकरणवतां जीवितं तथैव ते जीवितं स्यात् ।</blockquote><blockquote>अमृतत्वस्य तु नाशास्ति वित्तेनेति ॥ २,४.२ ॥ (Brhd. Upan. 2.4.2)<ref name=":12">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>When she heard this, Maitreyi asked Yajnavalkya to teach her about that which gives Amrtattva. The immortality spoken of here is not mere deathlessness, for that characterizes the jiva undergoing the rebirth and bondage. It can only mean eternal life of perfection and bliss. It is not the survival after death but the death of death itself. Different sampradayas have interpreted this conversation with slight variations, however, the conclusion drawn from the passages urges one to seek the Atman.<ref name=":3">Raghavachar. S. S., (1972) ''Sri Ramanuja on the Upanishads.'' Madras : Vidya Press (Page 78)</ref>

Maitreyi asked whether the greatest wealth could make her immortal, amrta. Yajnavalkya replied that there was no hope of immortality through wealth and that she would only become one among the wealthy.  <blockquote>सा होवाच मैत्रेयी यन्नु म इयं भगोः सर्वा पृथिवी वित्तेन पूर्णा स्यात्कथं तेनामृता स्यामिति ।</blockquote><blockquote>नेति होवाच याज्ञवल्क्यः । यथैवोपकरणवतां जीवितं तथैव ते जीवितं स्यात् ।</blockquote><blockquote>अमृतत्वस्य तु नाशास्ति वित्तेनेति ॥ २,४.२ ॥ (Brhd. Upan. 2.4.2)<ref name=":12">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>When she heard this, Maitreyi asked Yajnavalkya to teach her about that which gives Amrtattva. The immortality spoken of here is not mere deathlessness, for that characterizes the jiva undergoing the rebirth and bondage. It can only mean eternal life of perfection and bliss. It is not the survival after death but the death of death itself. Different sampradayas have interpreted this conversation with slight variations, however, the conclusion drawn from the passages urges one to seek the Atman.<ref name=":3">Raghavachar. S. S., (1972) ''Sri Ramanuja on the Upanishads.'' Madras : Vidya Press (Page 78)</ref>

Then Yajnavalkya described to her about the greatness of the love we have for ourselves, which is none other than that of the Brahman (Absolute Self). He describes the nature of Brahman, its existence, the way of attaining infinite knowledge and immortality through acquiring Brahmajnana.  <blockquote>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)</blockquote>He advises that the objects which owe their lovableness to the desire of the Atman to that effect must be set aside and that the Supreme ground of all that is worthy of love must itself be made the sole object of search.<ref name=":3" />

Then Yajnavalkya described to her about the greatness of the love we have for ourselves, which is none other than that of the Brahman (Absolute Self). He describes the dearness of all relationships is not just due to individual will, but is the result of the direction of Paramatman. It is the will of Paramatman that creatures, things of the visible world that become attached to each other. The Atman or Paramatman is verily the self of all entities. Nature of Brahman, its existence, the way of attaining infinite knowledge and immortality through acquiring Brahmajnana is well laid out.  <blockquote>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)</blockquote>He advises that the objects which owe their lovableness to the desire of the Atman to that effect must be set aside and that the Supreme ground of all that is worthy of love must itself be made the sole object of search.<ref name=":3" />

=== Yajnavalkya in Janaka's Sabha ===

=== कः ब्रह्मिष्ठः ॥ Who is Brahmishta (Adhyaya 3)===

==== ब्रह्मिष्ठः ॥ Brahmishta ====

Some of the most famous conversations involving Brahman and Atman have taken place in Janaka Maharaja's sabha. Many volumes and interpretations came about based on Brhdaranyaka Upanishad explaining different perspectives of the nature of Self. [[Yajnavalkya and Janaka (याज्ञवल्क्यः जनकश्च)]] and vedic scholars were the primary participants in explaining the tattvas which is presented in the form of conversations (dialogues) between different people in the third adhyaya. Further the fourth adhyaya also deals with the intricate details of Brahman, Atman, Purusha and their characteristics extensively.  

Some of the most famous conversations involving Brahman and Atman have taken place in Janaka Maharaja's sabha. Many volumes and interpretations came about based on Brhdaranyaka Upanishad explaining different perspectives of the nature of Self. [[Yajnavalkya and Janaka (याज्ञवल्क्यः जनकश्च)]] and vedic scholars were the primary participants in explaining the tattvas which is presented in the form of conversations (dialogues) between different people in the third adhyaya. Further the fourth adhyaya also deals with the intricate details of Brahman, Atman, Purusha, and their characteristics extensively.  

On the occasion of a yajna, Janaka Maharaja offers a thousand cows adorned with gold, to find out the answer to the question, "who is the most erudite of the scholars present here?" Janaka announces that the seer who is a Brahmishta (ब्रह्मिष्ठः), the most erudite scholar may come forward and take the cows with him. (Brhd. Upan. Adhyaya 3, Brahmana 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 1])</ref> No one among the scholars dared to come forward for the cows. Yajnavalkya at that time, however, to the utter dismay of the scholars, orders his disciple to drive the cows home. At that instant the vidvans present in the sabha come forth to question his Brahmanistha and the right to claim the cows.<ref name=":13">Mani, Vettam. (1975). ''[https://archive.org/details/puranicencyclopa00maniuoft Puranic encyclopaedia : A comprehensive dictionary with special reference to the epic and Puranic literature.]'' Delhi:Motilal Banasidass. (Pages 891 and 892)</ref> The seers who challenge Yajnavalkya are Asvala and others including Gargi, a Brahmavadini. Following conversations from Brhdaranyaka Upanishad give us more insights.

On the occasion of a yajna, Janaka Maharaja offers a thousand cows adorned with gold, to find out the answer to the question, "who is the most erudite of the scholars present here?" Janaka announces that the seer who is a Brahmishta (ब्रह्मिष्ठः), the most erudite scholar may come forward and take the cows with him. (Brhd. Upan. Adhyaya 3, Brahmana 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 1])</ref> No one among the scholars dared to come forward for the cows. Yajnavalkya at that time, however, to the utter dismay of the scholars, orders his disciple to drive the cows home. At that instant the vidvans present in the sabha come forth to question his Brahmanistha and the right to his claim on the cows.<ref name=":13">Mani, Vettam. (1975). ''[https://archive.org/details/puranicencyclopa00maniuoft Puranic encyclopaedia : A comprehensive dictionary with special reference to the epic and Puranic literature.]'' Delhi:Motilal Banasidass. (Pages 891 and 892)</ref> The seers who challenge Yajnavalkya are Asvala and others including Gargi, a Brahmavadini. Following conversations from Brhdaranyaka Upanishad give us more insights into how he answers all the scholars about Brahman and how he proves himself to be erudite among those present, thus having a rightful claim over the decorated cows gifted by Janaka Maharaja.  

*[[Yajnavalkya Hotaasvala Samvada (याज्ञवल्क्य-होताश्वलयोः संवादः)]]

*[[Yajnavalkya Hotaasvala Samvada (याज्ञवल्क्य-होताश्वलयोः संवादः)]]

*[[Yajnavalkya Arthabhaga Samvada (याज्ञवल्क्य-आर्तभागयोः संवादः)]]

*[[Yajnavalkya Arthabhaga Samvada (याज्ञवल्क्य-आर्तभागयोः संवादः)]]

*[[Yajnavalkya Shakalya Samvada (याज्ञवल्क्य-शाकल्ययोः संवादः)]]

*[[Yajnavalkya Shakalya Samvada (याज्ञवल्क्य-शाकल्ययोः संवादः)]]

==== प्रतीकोपासनम्॥ Pratikopasana ====  

=== प्रतीकोपासनम्॥ Pratikopasana (Adhyaya 4)===

 

Yajnavalkya visits Janaka again in his sabha (court) when Janaka asks him whether the purpose of his visit was to collect more animals or to ask more subtle questions. This time Yajnavalkya asks Janaka to tell him what he learnt from others and fills in the information not mentioned by them. In this way they discuss about things that represent Brahman (Pratika) and the benefits of meditating about them (उपासनम्). For example, Jitva Sailini teaches Janaka that वाग्वै ब्रह्मेति । Vak is Brahman where Vak or the speech organ represents Brahman. However, this being only a part of the information, Yajnavalkya informs him that there are three other parts to it. Thus for each thing representing Brahman the Devata, Ayatana, Pratishta and the meditative aspect are clearly elucidated by Yajnavalkya. Summarizing their conversation in Brhdaranyaka Upanishad (Brahmana 1) we present a table as follows

Yajnavalkya visits Janaka again in his sabha (court) when Janaka asks him whether the purpose of his visit was to collect more animals or to ask more subtle questions. This time Yajnavalkya asks Janaka to tell him what he learnt from others and fills in the information not mentioned by them. In this way they discuss about things that represent Brahman (Pratika) and the benefits of meditating about them (उपासनम्). For example, Jitva Sailini teaches Janaka that वाग्वै ब्रह्मेति । Vak is Brahman where Vak or the speech organ represents Brahman. However, this being only a part of the information, Yajnavalkya informs him that there are three other parts to it. Thus for each thing representing Brahman the Devata, Ayatana, Pratishta and the meditative aspect are clearly elucidated by Yajnavalkya. Summarizing their conversation  

{| class="wikitable"

{| class="wikitable"

|+ Four Aspects of Pratikopasana

|+ Four Aspects of Pratikopasana

!Brahman

!Statement

!Devata

!Devata

!Ayatana (आयतनम्)

!Ayatana (आयतनम्)

In this kind of meditation one will have the view of Brahman in the deities Vak, Prana, Chakshus, Shruti,  Manas and Hrdaya asd they gain the different kinds of atttainments. These are pratikopasanas and so they do not result in the attainment of Brahman.<ref name=":4">Dr. N. S. Ananta Rangacharya (2004) ''Prinicipal Upanishads, Volume 3, Brhdaranyakopanishat. Text, English Translation and Brief notes according to Sri Ranga Ramanujamuni.'' Bangalore: Sri Rama Printers (Pages 239 to 250)</ref>

In this kind of meditation one will have the view of Brahman in the deities Vak, Prana, Chakshus, Shruti,  Manas and Hrdaya asd they gain the different kinds of atttainments. These are pratikopasanas and so they do not result in the attainment of Brahman.<ref name=":4">Dr. N. S. Ananta Rangacharya (2004) ''Prinicipal Upanishads, Volume 3, Brhdaranyakopanishat. Text, English Translation and Brief notes according to Sri Ranga Ramanujamuni.'' Bangalore: Sri Rama Printers (Pages 239 to 250)</ref>

== 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>