Yajnavalkya (याज्ञवल्क्यः)

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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. 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

Yajnavalkya is recorded as one of the great Brahmajnanis who ever walked on the land of Bharatavarsha. Well-versed in a performing yajnas, an adhvaryu, he was a celebrated Guru, primarily known for his contribution to the origin of the Yajurveda shakas. He is one of the rare seers in whose life one can witness the transition from being a karmakandi to a brahmajnani. His excellent logic and reasoning of Brahmajnana is revealed in the various samvadas such as those with Janaka Maharaja, and brahmavadinis such as Gargi and Maitreyi. The people of Bharatavarsha owe to him the Shukla Yajurveda Parampara, which is widely followed in the northern states of Bharatavarsha. He is widely mentioned in the Upanishads and Puranas. He is the expounder of "net neti" philosophy as explained brilliantly by him in the Brhdaranyaka Upanishad. Yajnavalkya Smrti is of great repute in the ancient Smrti literature and a guiding text for many duties and dharmas followed in Bharat.

Birth and Family

Birth

Yajnavalkya was the son of Devarata (देवरातसुतः) as per Bhagavata Purana. Skanda Purana (Khanda 6 Adhyayas 129-131) describes the anecdotes associated with Yajnavalkya's early life as a student and as a grhastha in Brhat kalpa. The Bhargava lineage Guru, Shakalya was the rajaguru of Raja Supriya who ruled Vardhamana city. Yajnavalkya was his disciple. Suta explains that Brahma was reborn as Yajnavalkya, after Shambhu (Shiva) cursed Brahma during his marriage ceremony with Parvati.

तदा वैवाहिके काले शप्तो यः शंभुना स्वयम् ॥ सुनिंद्यां विकृतिं दृष्ट्वा तस्य वेद्यां गतस्य च ॥ १३ ॥

tadā vaivāhike kāle śapto yaḥ śaṁbhunā svayam ॥ suniṁdyāṁ vikr̥tiṁ dr̥ṣṭvā tasya vedyāṁ gatasya ca ॥ 13 ॥

अथ तं योजयामास शांत्यर्थं नृपमंदिरे ॥ याज्ञवल्क्यं स शाकल्यः प्रतिपद्यागतं तदा ॥ १४ ॥ (Skan. Pura. 6.129.13-14)

atha taṁ yojayāmāsa śāṁtyarthaṁ nr̥pamaṁdire ॥ yājñavalkyaṁ sa śākalyaḥ pratipadyāgataṁ tadā ॥ 14 ॥ (Skan. Pura. 6.129.13-14)

Shakalya conducted the duties of paurohitya for a long time in the royal premises of Raja Supriya. (Once) at the time of his marriage (with Parvati) Shambu himself cursed him (Brahma) for his reproachful actions (of having seen Parvati with an evil intention). Thereafter, he was born as Yajnavalkya, who was engaged by Shakalya in the royal palace for the performance of the Shanti rites. At the end of his earthly time Yajnavalkya casts off his body in the tirtha made by Brahma and united his tejas with Brahma in accordance with his capacity.

त्यक्त्वा कलेवरं तत्र ब्रह्मद्वारि विनिर्मिते ॥ तत्तेजो ब्रह्मणो गात्रे योजयामास शक्तितः ॥ ७२ ॥ (Skan. Pura. 6.129.72)

tyaktvā kalevaraṁ tatra brahmadvāri vinirmite ॥ tattejo brahmaṇo gātre yojayāmāsa śaktitaḥ ॥ 72 ॥ (Skan. Pura. 6.129.72)

Wives and Children

Yajnvalkya led a life of a grhastha and had two wives Maitreyi and Katyayani. Maitreyi was Brahmavadini and Katyayani's attitude to life is that of a grhini in general (स्त्रीप्रज्ञ). At the time of renunciation of the householder's life he offers to divide his belongings among the two of them.

अथ ह याज्ञवल्क्यस्य द्वे भार्ये बभूवतुर्मैत्रेयी च कात्यायनी च ।

तयोर्ह मैत्रेयी ब्रह्मवादिनी बभूव । स्त्रीप्रज्ञैव तर्हि कात्यायनी ।

अथ ह याज्ञवल्क्योऽन्यद्वृत्तमुपाकरिष्यन् ॥ ४,५.१ ॥ (Brhd. Upan. 4.5.1)

According to Skanda Purana

तस्य भार्याद्वयं श्रेष्ठमासीत्सर्वगुणान्वितम् ॥ एका गुणवती तस्य मैत्रेयीति प्रकीर्तिता ॥ २ ॥

tasya bhāryādvayaṁ śreṣṭhamāsītsarvaguṇānvitam ॥ ekā guṇavatī tasya maitreyīti prakīrtitā ॥ 2 ॥

ज्येष्ठा चान्याथ कल्याणी ख्याता कात्यायनीति च ॥ यस्याः कात्यायनः पुत्रो वेदार्थानां प्रजल्पकः ॥ ३ ॥ (Skan. Pura. 6.130.2-3)

jyeṣṭhā cānyātha kalyāṇī khyātā kātyāyanīti ca ॥ yasyāḥ kātyāyanaḥ putro vedārthānāṁ prajalpakaḥ ॥ 3 ॥ (Skan. Pura. 6.130.2-3)

He (Yajnavalkya) had two excellent wives, Maitreyi and Katyayani endowed with good qualities. One, endowed with good qualities, is known as Maitreyi. She was the senior (of the two). The other with good auspicious characteristics (Kalyani) was well known as Katyayani. Kaatyayana, the expounder of the meaning of the Vedas, was her son.

जनकाय नरेंद्राय व्याख्याय च ततः परम् ॥ कात्यायनं सुतं प्राप्य वेदसूत्रस्य कारकम् ॥ ७१ ॥ (Skan. Pura. 6.129.71)

janakāya nareṁdrāya vyākhyāya ca tataḥ param ॥ kātyāyanaṁ sutaṁ prāpya vedasūtrasya kārakam ॥ 71 ॥ (Skan. Pura. 6.129.71)

He explained it (Upanishad, refers to Brhdaranyaka Upanishad) to Janaka Raja. He begot a son Kaatyayana (Son of Katyayani) who was instrumental in the composition of Veda sutras (Shrauta Sutras).

Sabha Sabhyatvam

Yajnavalkya adorned the courts of Yudhisthira and Indra as per Mahabharata.

तित्तिरिर्याज्ञवल्क्यश्च ससुतो लोमहर्षणः। tittiriryājñavalkyaśca sasuto lomaharṣaṇaḥ। (Maha. Sabh. Parv. 2.4.12)

पवित्रपाणिः सावर्णिर्याज्ञवल्क्योऽथ भालुकिः। pavitrapāṇiḥ sāvarṇiryājñavalkyo'tha bhālukiḥ। (Maha. Sabh. Parv. 2.7.12)

His famous discussions with Janaka Maharaja are ample evidences of his presence in the court of Janaka (Skan. Pura. 6.129.71).

Contributions of Yajnavalkya

Concepts

• Yajnavalkya expounded the famous doctrine of "neti neti" to describe the Brahman or Universal Self.
• Principles of meditation (sravana, manana, nidhidhyasa)

Works

He is traditionally credited with the works such as

• Vajasaneya Samhita (Shukla Yajurveda Samhita)
• Shatapatha Brahmana (including the Brhadaranyaka Upanishad)
• Yajnavalkya Smrti on the subject of law.

Skanda Purana asserts his proficiency in vedic studies, stating that he worked on the Upanishad incorporating all the meanings of the Vedas.

कृत्वोपनिषदं चारु वेदार्थैः सकलैर्युतम् ॥ ६.१२९.७० ॥ kr̥tvopaniṣadaṁ cāru vedārthaiḥ sakalairyutam ॥ 6.129.70 ॥ (Skan. Pura. 6.129.70)

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

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

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 conversation between Yajnavalkya and Maitreyi is recorded twice in the Brihadaranyaka Upanishad both in Adhyaya 2 and 4.

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.

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

नेति होवाच याज्ञवल्क्यः । यथैवोपकरणवतां जीवितं तथैव ते जीवितं स्यात् ।

अमृतत्वस्य तु नाशास्ति वित्तेनेति ॥ २,४.२ ॥ (Brhd. Upan. 2.4.2)

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. 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.

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)

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.

Yajnavalkya in Janaka's Sabha

One 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.

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) 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. The seers who challenge Yajnavalkya are Asvala, Briefly the following sections are an introductory narrative of the questions raised about Brahma tattava by various scholars which were tactically answered by Yajnavalkya.

होताश्वलः ॥ Hotr Asvala

Asvala, the Hotri rtvik of Janaka, questions Yajnavalkya about all that is connected with death and by what means

• केन यजमानो मृत्योराप्तिमतिमुच्यत इति । one is freed from the grasp of death (Brhd. Upan. 3.1.3)
• केन यजमानोऽहोरात्रयोराप्तिमतिमुच्यत इति । one is freed from the reach of day and night (Brhd. Upan. 3.1.4)
• केन यजमानः पूर्वपक्षापरपक्षयोराप्तिमतिमुच्यत इति । one is freed from the reach of waxing and waning of the moon (Brhd. Upan. 3.1.5)
• केनाक्रमेण यजमानः स्वर्गं लोकमाक्रमत इति । by which approach the yajamana reaches the swaragaloka (Brhd. Upan. 3.1.6)

All the answers given by Yajnavalkya pertaining to the activities of the rtviks, Hota, Adhvaryu and Udgatr satisfy him and thereby stops further questioning. This whole samvaada is discussed further in Yajnavalkya Hotaasvala Samvada (याज्ञवल्क्यहोताश्वलयोः संवादः)

जारत्कारव आर्तभागः ॥ Jaratkarava Artabhaga

While Asvala questions Yajnavalkya about how to overcome the clutches of death, Artabhaga poses questions as to what remains of a man when he dies.

याज्ञवल्क्येति होवाच यत्रायं पुरुषो म्रियत उदस्मात्प्राणाः क्रामन्त्याहो नेति । नेति होवाच याज्ञवल्क्यः । (Brhd. Upan. 3.2.11)

Summary : When a person dies, do the Pranas (vital life force) move out of him or not? Yajnavalkya said, that no, they become united with him only.

In answer to him, Yajnavalkya explains that the pranas move out along with the Jiva and the body from which the pranas have departed becomes inflated and lies dead. He further reveals the details of Karma siddhanta in a private quarters. This samvada is discussed in detail in Yajnavalkya Arthabhaga Samvada (याज्ञवल्क्य-आर्तभागयोः संवादः)

भुज्यु ॥ Bhujyu

After revealing karma siddhanta to Artabhaga, Yajnavalkya is questioned by Bhujyu, the grandson of Lahya. His questions pertain to the whereabouts of descendents in the lineage of Parikshit.

तं यदा लोकानामन्तानपृच्छाम । अथैनमब्रूम क्व पारिक्षिता अभवन्निति ।... स त्वा पृच्छामि याज्ञवल्क्य । क्व पारिक्षिता अभवन्निति ॥ ३,३.१ ॥ (Brhd. Upan. 3.3.1)

Yajnavalkya replies that the descendents of Parikshit went to worlds where the the Asvamedha yajins go and describes the way. He also answers about the limits of the worlds. This samvada is discussed in detail in Yajnavalkya Bhujyu Samvada (याज्ञवल्क्य-भुज्यु संवादः)

उषस्त ॥ Ushasta

When the Brahmanas in the court of Janaka realised that Yajnavalkya was thorough in his answers regarding Karmakanda, they could conquer him by asking him the questions related to Brahmajnana.

Ushasta, the son of Chakra, asks Yajnavalkya "explain to me that supreme Brahman who is direct (साक्षात्) and immediate (अपरोक्षम्) and who is within all (सर्वान्तरस्तं)".

अथ हैनमुषस्तश्चाक्रायणः पप्रच्छ । याज्ञवल्क्येति होवाच यत्साक्षादपरोक्षाद्ब्रह्म य आत्मा सर्वान्तरस्तं मे व्याचक्ष्वेति । (Brhd. Upan. 3.4.1)

Yajnavalkya's answers in this section proclaim the nature of Brahman and Atman एषः ते आत्मा सर्वान्तरः । This one who is your Atman is within all. More details of this samvada are discussed in Yajnavalkya Ushasta Samvada (याज्ञवल्क्य-उषस्त संवादः).

कहोलः ॥ Kahola

Kahola, the son of Kaushitaki, pursues questioning of Yajnavalkya after Ushasta is satisfied with the answers he received. His questions, a further extension to Ushasta's question of who is within all, are also about the details of Brahman. They are as follows (Brhd. Upan. 3.5.1)

• कतमो याज्ञवल्क्य सर्वान्तरः । which among the many is within all
• स ब्राह्मणः केन स्याद्येन स्यात्तेनेदृश एव । how does one become a realiser of Brahman

Thus in both Ushasta and Kahola's questioning one can find the decisively differentiating characteristics of Paramatma from the Jivatma. The full details of Yajnavalkya Kahola Samvada (याज्ञवल्क्य-कहोल संवादः).

गार्गी वाचक्नवी ॥ Gargi Vachaknavi

Yajnavalkya's intellectual dialogues with Gargi is the crown jewel of the third adhyaya of Brhdaranyaka Upanishad which is filled with many philosophical and profound questions. The sixth and eighth brahmanas of the third adhyaya give an indepth discussion about the lakshanas of Brahman. The sixth brahmana starts with Gargi Vachaknavi's question thus

अथ हैनं गार्गी वाचक्नवी पप्रच्छ याज्ञवल्क्येति होवाच । यदिदं सर्वमप्स्वोतं च प्रोतं च कस्मिन्नु खल्वाप ओताश्च प्रोताश्चेति । (Brhd. Upan. 3.6.1)

She asked "Yajnavalkya, if all this is woven warp and woof in waters, what then is that, in which the waters are woven?"

They go onto discuss the elements, the nature of the deities and their lokas (worlds), after which Yajnavalkya restrains her from further questioning.

In the end, Yajnavalkya took Vidvat Sanyasa (renunciation after the attainment of the knowledge of Brahman) and retired to the forest.

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.

A Commentary on Yajnavalkya

"Yajnavalkya was more interested in philosophy, the Jnanakanda of the Vedas and not so much in the Karmakanda. That is why he wanted to separate the two. He had an inclination towards asceticism (world renouncement). Till then Rishis were mostly householders, and they combined "action" with "thought". (Karma and Jnana). - the so called "forward path" (Pravratti Marga) with the "return path", (Nivrtti Marga).  Perhaps Vaisampayana, his Guru, understood that if rituals were shunted out (as desired by Yajnavalkya), an unwarranted greater importance would be associated with "knowledge" part leading to a greater importance being bestowed on escapism, asceticism and world-renouncing tendency". "Our traditional wisdom was that Living for God and and spiritual attainment of the highest order was compatible with householdership or Grahastya."

सम्वादः || Discussion

Some Non-Vedic schools and Anti Vedic schools have sought to exploit the name of Yajnavalkya. Yoga Yajnavalkya presents a Buddhist view of life. This work is definitely of a later origin as it deals in Advaitic terminology and concepts, reducing life to an illusion. This shows that anti Vedic thought currents are quick to grab names of great personalities and pass them on to posterity in a distorted form.

References

1. H. C. Raychaudhuri (1972), Political History of Ancient India, Calcutta: University of Calcutta, pp.41–521 2
2. Hindu Dharma Parichaya, Bharat Sevashram Sangha, Calcutta, publication, 2000 edition
3. Sage Yagnyavalkya on Hindupedia, the online Hindu Encyclopedia.
4. Sukla Yajur Veda from http://www.shuklayajurveda.org
5. Yogeeswara Yagnyavalkya from http://www.shuklayajurveda.org
6. Selected Chants of Sukla Yajur Veda from https://vedavichara.com