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'''Yajnavalkya''' (Sanskrit: याज्ञवल्क्यः) of Videha was a Maharshi (महर्षिः) and philosopher of [[Bharatavarsha (भरतवर्षम्)]]. He was one of the first philosophers in recorded history, alongside maharshi [[Uddalaka (उद्दालकः)|Uddalaka]]. In the court of Janaka Maharaja of Mithila, he was acclaimed for his expertise in vaidika karmakanda and he remained unrivaled in his talent for theological debates.  

 

'''Yajnavalkya''' (Sanskrit: याज्ञवल्क्यः) of Videha was a Maharshi (महर्षिः) and philosopher of [[Bharatavarsha (भरतवर्षम्)]]. He was one of the first philosophers in recorded history, alongside maharshi [[Uddalaka (उद्दालकः)|Uddalaka]]. In the court of Janaka Maharaja of Mithila, he was renowned for his expertise in vaidika karmakanda and his unrivaled talent in theological debate.  

== परिचयः || Introduction ==

== परिचयः || Introduction ==

=== Path taken on release from sharira ===

=== Path taken on release from sharira ===

In the second brahmana of the fourth adhyaya, Yajnavalkya explains to Janaka the answer to the question : where will you go when your are freed from this body? Janaka, not knowing the answer to this question, realizing the deep knowledge Yajnavalkya had, chose him as his Acharya and earnestly requests him to explain. Yajnavalkya speaks about the Purusha (being) who resides in the right eye and is named Indha, who is none other than Indra.<ref name=":5">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 251 to 256)</ref>

In Brhdaranyaka Upanishad (Adhyaya 4 Brahmana 2), Yajnavalkya explains to Janaka the answer to the question : where will you go when your are freed from this body? Janaka, not knowing the answer to this question, realizing the deep knowledge Yajnavalkya had, chose him as his Acharya and earnestly requests him to explain. Yajnavalkya speaks about the Purusha (being) who resides in the right eye and is named Indha, who is none other than Indra.<ref name=":5">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 251 to 256)</ref>

<blockquote> इन्धो ह वै नामैष योऽयं दक्षिणेऽक्षन् पुरुषः । (Brhd. Upan. 4.2.2)</blockquote><blockquote> अथैतद्वामेऽक्षणि पुरुषरूपमेषास्य पत्नी विराट् । (Brhd. Upan. 4.2.3)</blockquote>

<blockquote> इन्धो ह वै नामैष योऽयं दक्षिणेऽक्षन् पुरुषः । (Brhd. Upan. 4.2.2)</blockquote><blockquote> अथैतद्वामेऽक्षणि पुरुषरूपमेषास्य पत्नी विराट् । (Brhd. Upan. 4.2.3)</blockquote>

The human form (पुरुषरूपम्) that is in the left eye is his wife Virat (विराट्)। The abode, food, location in the heart of this Purusa and his wife are elaborated. It is through "Hita" the net like veins in the heart that the wandering (those passing through cycles of birth and death) roam about. This Indha (Indra) is an exceptionally good food for that Atma (object of enjoyment to that individual who departs from this body through the sushumna nadi). Yajnavalkya further explains about the capability of senses to grasp things and the directions they work in, however, the nature of Indha, residing in the right eye is to be described as "not this much". Again based on the concept of Neti, Neti Indha is not completely comprehensible, neither is he decaying nor attached, neither does he get bound nor feel any pain. The idea is to meditate on the Purusha of such a description to attain fearlessness there by attaining Brahman.  

The human form (पुरुषरूपम्) that is in the left eye is his wife Virat (विराट्)। The abode, food, location in the heart of this Purusa and his wife are elaborated. It is through "Hita" the net like veins in the heart that the wandering (those passing through cycles of birth and death) roam about. This Indha (Indra) is an exceptionally good food for that Atma (object of enjoyment to that individual who departs from this body through the sushumna nadi). Yajnavalkya further explains about the capability of senses to grasp things and the directions they work in, however, the nature of Indha, residing in the right eye is to be described as "not this much". Again based on the concept of Neti, Neti Indha is not completely comprehensible, neither is he decaying nor attached, neither does he get bound nor feel any pain. The idea is to meditate on the Purusha of such a description to attain fearlessness there by attaining Brahman.  

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 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 the Brahmajnanis like Yajnavalkya have greatly contributed to the sum and substance of Brahmatattvas through their enlightening discourses with their peers.