Yajnavalkya Maitreyi samvada (याज्ञवल्क्यमैत्रेय्योः संवादः)

याज्ञ्यवल्क्य || Yagnyavalkya was the son of Devarāta and was the student of Vaisampayana rushi. He had two wives Maitreyi and Katyaayanee. He adorned King Janaka's sabha, as a renowned scholar for his theosophical debates. He had mastered various tenets of vedanta.

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

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 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.

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

याज्ञ्यवल्क्य || Yagnavalkya had two wives, one was मैत्रेयी || Maitreyi, a great 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.". Hearing this Maitreyi asks

सा होवाच मैत्रेयी - यन्नु म इयं भगोः सर्वा पृथिवी वित्तेन पूर्णा स्यात्कथं तेनामृता स्यामिति |

नेति होवाच याज्ञवल्क्यो यथैवोपकरणवतां जीवितं तथैव ते जीवितं स्यात् अमृतत्वस्य तु नाऽऽशाऽस्ति वित्तेनेति || (Brhd. Upan. 2.4.2)

sā hōvāca maitrēyī - yannu ma iyaṁ bhagōḥ sarvā pr̥thivī vittēna pūrṇā syātkathaṁ tēnāmr̥tā syāmiti |

nēti hōvāca yājñavalkyō yathaivōpakaraṇavatāṁ jīvitaṁ tathaiva tē jīvitaṁ syāt amr̥tatvasya tu nā''śā'sti vittēnēti || (Brhd. Upan. 2.4.2)

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. 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.

सा होवाच मैत्रेयी - येनाहं नामृता स्यां किमहं तेन कुर्याम्  । यदेव भगवान्वेद तदेव मे ब्रूहीति || (Brhd. Upan. 2.4.3)

sā hovāca maitreyī - yenāhaṃ nāmṛtā syāṃ kimahaṃ tena kuryām  । yadeva bhagavānveda tadeva me brūhīti || (Brhd. Upan. 2.4.3)

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).

Yagnyavalkya was greatly pleased hearing these words. He then initiates her into 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,

• न वा अरे पत्युः कामाय पतिः प्रियो भवति, आत्मनस्तु कामाय पतिः प्रियो भवति । na vā are patyuḥ kāmāya patiḥ priyo bhavati, ātmanastu kāmāya patiḥ priyo bhavati ।
• न वा अरे जायायै कामाय जाया प्रिया भवति, आत्मनस्तु कामाय जाया प्रिया भवति । na vā are jāyāyai kāmāya jāyā priyā bhavati, ātmanastu kāmāya jāyā priyā bhavati ।
• न वा अरे पुत्राणां कामाय पुत्राः प्रिया भवन्ति, आत्मनस्तु कामाय पुत्राः प्रिया भवन्ति । na vā are putrāṇāṃ kāmāya putrāḥ priyā bhavanti, ātmanastu kāmāya putrāḥ priyā bhavanti ।
• न वा अरे वित्तस्य कामाय वित्तं प्रियं भवति, आत्मनस्तु कामाय वित्तं प्रियं भवति। na vā are vittasya kāmāya vittaṃ priyaṃ bhavati, ātmanastu kāmāya vittaṃ priyaṃ bhavati।
• न वा अरे ब्रह्मणाः कामाय ब्रह्म प्रियं भवति, आत्मनस्तु कामाय ब्रह्म प्रियं भवति । na vā are brahmaṇāḥ kāmāya brahma priyaṃ bhavati, ātmanastu kāmāya brahma priyaṃ bhavati ।
• न वा अरे क्षत्रस्य कामाय क्षत्रं प्रियं भवति, आत्मनस्तु कामाय क्षत्रं प्रियं भवति । na vā are kṣatrasya kāmāya kṣatraṃ priyaṃ bhavati, ātmanastu kāmāya kṣatraṃ priyaṃ bhavati ।
• न वा अरे लोकानां कामाय लोकाः प्रिया भवन्ति, आत्मनस्तु कामाय लोकाः प्रिया भवन्ति । na vā are lokānāṃ kāmāya lokāḥ priyā bhavanti, ātmanastu kāmāya lokāḥ priyā bhavanti ।
• न वा अरे देवानां कामाय देवाः प्रिया भवन्ति, आत्मनस्तु कामाय देवाः प्रिया भवन्ति । na vā are devānāṃ kāmāya devāḥ priyā bhavanti, ātmanastu kāmāya devāḥ priyā bhavanti ।
• न वा अरे भूतानां कामाय भूतानि प्रियाणि भवन्ति, आत्मनस्तु कामाय भूतानि प्रियाणि भवन्ति । na vā are bhūtānāṃ kāmāya bhūtāni priyāṇi bhavanti, ātmanastu kāmāya bhūtāni priyāṇi bhavanti ।
• न वा अरे सर्वस्य कामाय सर्वं प्रियं भवति, आत्मनस्तु कामाय सर्वं प्रियं भवति । na vā are sarvasya kāmāya sarvaṃ priyaṃ bhavati, ātmanastu kāmāya sarvaṃ priyaṃ bhavati ।
• 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"

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. 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.

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.

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.

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, 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.

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.

स यथा सैन्धवखिल्य उदके प्रास्त उदकेवानुविलीयेत, न हास्योद्ग्रहणायेव स्यात्, यतो यतस्त्वाददीत लवणमेव, एवं वा अर इदं महद्भूतमनन्तमपारं विज्ञानघन एव |

एतेभ्यो भूतेभ्यः समुत्थाय तान्येवानुविनश्यति, न प्रेत्य संज्ञास्तोत्यरे ब्रवीमिति होवाच याज्ञवल्क्यः || (Brhd. Upan. 2.4.12)

sa yathā saindhavakhilya udake prāsta udakevānuvilīyeta, na hāsyodgrahaṇāyeva syāt, yato yatastvādadīta lavaṇameva, evaṃ vā ara idaṃ mahadbhūtamanantamapāraṃ vijñānaghana eva |

etebhyo bhūtebhyaḥ samutthāya tānyevānuvinaśyati, na pretya saṃjñāstotyare bravīmiti hovāca yājñavalkyaḥ || (Brhd. Upan. 2.4.12)

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.

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.

Yagnyavalkya spoke again, Oh, Maitreyi, I am not instructing you to confuse you. Existence of Pure Intelligence and again the absence of consciousness are not to be attributed to the same entity. Know that Paramatama is indestructible and indivisible. Wherever there is duality, one will experience impaired senses and judgments about the living beings. But one who experience paramatma, "sees" or perceives the all pervading unifying Universal consciousness in all forms of life thus wiping out any dualities.

He cannot be अग्राह्य || agrahya (fathomed).He is limitless अक्षय || akshaya He is untouched by संगह || sangaha or worldly matters असङ्गह || asangaha, cannot be bound, free from misery, non violent. Paramatama, who can be known, in this manner is himself the instrument to know him as goal. Without him the elements cannot show him. This is the साधना || sadhana for अम्रत्व || amratattva.

Saying this Yagnavalkya, started to leave.

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

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?

Brahma sutras, by vedavyasa, (1-4-19 sutras) explain this as वाक्यन्वयत || vakyanvayat. "The word आत्मा || atma here has to be seen here as परमात्मा || Paramatama".

Kenopanishad of Samaveda, gives collective instructions;

तद्ध तद्वनं नाम तद्वनमित्युपासितव्यं स य एतदेवं वेदाभिहैनँ सर्वाणि भूतानि संवाञ्छन्ति ॥ ६॥ (Kena. Upan. 4.6)

Meaning : He has the name vana (every one want to have Him, love Him and desire Him) He should be worshiped (considered as dear), one who understand this, will also be loved by all.

Taittiriya Upanishad says,एसःयेव नन्द्याति || esahyeva nandayaati meaning He gives bliss to all (that is परमात्मा || Paramatama) .

Yajnavalkya explains, during the highest stage of yoga, जीवात्मा || jivatama is drowned in the bliss of embrace of the परमात्मा || Paramatama, this परमात्मा || Paramatama bliss is described with an analogue;

"तद्यथा प्रियाय स्त्रिया स्त्रियासंपर्ष्वक्तः ||"

"tadyatha priyaya striya striya samparshvaktah ||"

Meaning : When the husband and wife enjoy the union as if they are one, without the duality of outside or inside. (IV-3-21).

Brhadaranyaka Upanishad explains, आत्मा || atma (परमात्मा || Paramatama) is more lovable than son, friend and everything and everyone else. Without this understanding if some one loves other things then the paramatma, will inspire him by creating opposition. Therefore it is explained that one should love the परमात्मा || Paramatama as the only lovable person. आत्मानमेव प्रिय मुपसिता || atmanameva priya mupasita such love will never be exhausted, it is eternal and gives rise to अम्रत्व || Amratva (immortality) (1-8)

Bhagavad Gita quotes Sri Krishna,

"प्रियो हि जननिनोत्यार्थं अहम् स च मम् प्रियः || (Bhag Gita. VII-17)"

"priyo hi jananinotyartham aham sa ca mam priyah || (Bhag Gita. VII-17)"

Meaning : Just like for the jnani i am lovable beyond measure, similarly he is very dear to me.

With this background He also declares, with great pride that such jnani is my very soul, without him I sustain no life air.

Vishnupurana, talks about Prahalada, who was bhakta with wisdom, who even after being bitten by snakes expresses thus;

"सत्त्वसक्तमतिः कृष्णे दह्यमनो महारोगैः |"

"न विवेदात्मनो गत्रम् तर्तत्यल्हद संस्तितः || (Vish. Pura. VII-18)"

"sattvasaktamatih krsne dahyamano maharogaih |"

"na vivedatmano gatram tartatyalhada samstitah || (Vish. Pura. VII-18)"

Prahalada’s deep love removed the awareness of even the snake bite.

This is one of the very illustrious examples for loving the परमात्मा || Paramatama as most dear. The lord being conquered by such भक्त || bhakta (with wisdom) has declared them as most magnanimous (VII-18 of Vishnupurana). In other words, anyone for my cause receives even little, it is like giving everything of mine and showing great kindness. This is the proof of greatest and unlimited compassion and kindness.

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

2. (2015). Shrimad Bhagvadgita. Gorakhpur:Gita Press.
3. http://sanskritdocuments.org/doc_veda/taitsamhita1.html?lang=sa