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Yajnavalkya (याज्ञवल्क्यः) (view source)
Revision as of 21:59, 29 November 2019
, 21:59, 29 November 2019no edit summary
== Contributions of Yajnavalkya ==
== Contributions of Yajnavalkya ==
The fundamental and unique concepts of Sanatana Dharma have well been advocated and explained by Yajnavalkya in Brhdaranyaka Upanishad. It stands testimony as a fact to disprove the common misunderstandings that are prevalent in present day society, for example, concept of punarjanma is never mentioned in the Vedas and Smrtis invented it.
<blockquote>''Some opponents of Vedas state that -
''"The concept of punarjanma is never mentioned in the vedas. Hence, Vedas agree with rest of the semitic religions (such as Christianity and Islam)in this aspect that there is one life only till the judgement day. After the judgement day there may be sort of a rebirth, to facilitate extreme punishment to hardcore criminals, by giving them new skins and torture them again.
''However, some Hindu scholars using smrtis somehow invented the concept of the 'cycle of birth and death', which is foreign to the Vedas! Further, the Bhagavadgita does not represent Vedas correctly, since it was told by Sage vyAsa and may have additional authors who may have added stuff to suit their views".''</blockquote>
=== Concepts ===
=== Concepts ===
* 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.
* '''Neti Neti description of Brahman'''
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>
This concept forms the underlying principle while discussing Brahman in many other instances in this Upanishad (for ex, 4.2.4). The subsequent interpretive commentaries of acharyas from both the Advaita and Vaishnava mutts have discussed this concept extensively.
This concept forms the underlying principle while discussing Brahman in many other instances in this Upanishad (for ex, 4.2.4). The subsequent interpretive commentaries of acharyas from both the Advaita and Vaishnava mutts have discussed this concept extensively.
* '''Concepts of Papam, Punya and association of karma with them.'''
<blockquote>यथाकारी यथाचारी तथा भवति । साधुकारी साधुर्भवति । पापकारी पापो भवति । पुण्यः पुण्येन कर्मणा पापः पापेन । (Brhd. Upan. 4.4.5)</blockquote>
As he is and as he acts so he becomes. One who does good acts becomes sadhu (good) and one who does papa related deeds becomes papa (पापः । loosely translated as evil or sinful person).
* '''Desire is the root cause of punarjanma (rebirth).'''
<blockquote>काममय एवायं पुरुष इति । स यथाकामो भवति तत्क्रतुर्भवति । (Brhd. Upan. 4.4.5) प्राप्यान्तं कर्मणस्तस्य यत्किञ्चेह करोत्ययम् । तस्माल्लोकात्पुनरैत्यस्मै लोकाय कर्मणे ।</blockquote>
To whatever results he is attached with his mind together with the work, he attains that result to which his mind is fully attached (after departing from the body). Exhausting fully the results of whatever work he did in this life, he returns from that world for doing karma again.
* Principles of meditation (sravana, manana, nidhidhyasa)
* '''Principles of meditation (sravana, manana, nidhidhyasa)'''
It is well known that the principles of thought and meditation have been given to the world by the texts of Sanatana Dharma. Yajnavalkya teaches Maitreyi the meditation upon Brahman as the means of mukti.
<blockquote>आत्मा वा अरे द्रष्टव्यः श्रोतव्यो मन्तव्यो निदिध्यासितव्यो मैत्रेयि ।आत्मनो वा अरे दर्शनेन श्रवणेन मत्या विज्ञानेनेदं सर्वं विदितम् ॥ बृह. २,४.५ ॥ (Brhd. Upan. 2.4.5)</blockquote>
The Atman alone, my dear, has to be seen, has to be heard, has to be reflected and meditated upon. O Maitreyi, it is only through seeing, hearing, reflecting upon and steadily meditating upon the Brahman that all these become known.
=== Works ===
=== Works ===
He is traditionally credited with the works such as
He is traditionally credited with the works such as
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 from Brhdaranyaka Upanishad==
== 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.
=== सर्वं यदयमात्मा ॥ Atman is the self of all entities (Adhyaya 2)===
=== सर्वं यदयमात्मा ॥ Atman is in 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 (Brahmana 4) and 4 (Brahmana 5).
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).
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>
=== Path taken on release from sharira ===
=== Mukti Marga ===
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>
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>
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 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.
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 that the Brahmajnanis like Yajnavalkya have greatly contributed to the sum and substance of Brahmatattvas through their enlightening discourses with their peers.
=== Karma and Punarjanma ===
Brhdaranyaka Upanishad (Adhyaya 4 Brahmana 4) further details the important information about karma and punarjanma in the conversation of Yajnavalkya with Janaka Maharaja.
In the previous brahmana three, the path of mukti was described, in the present brahmana intricate details starting with process of withdrawl of senses, followed by their union with the departing prana, the exiting of atman through the nadi or the nerve and via the organ are discussed. The Atman is with the knowledge of what he has done. Thus vidya, karma and purvaprajna happen to be the load that follows the Atman which is departing the body along with the mukhyaprana.
<blockquote> सविज्ञनो भवति । संजानमेवान्ववक्रामति । तं विद्याकर्मणी समन्वारभेते पूर्वप्रज्ञा च ॥ बृह. ४,४.२ ॥ (Brhd. Upan. 4.4.2)</blockquote>
This concept of Atman leaving one body to seek support of another is explained beautifully with analogies of the leach and goldsmith.
<blockquote>स वा अयमात्मा ब्रह्म विज्ञानमयो मनोमयो प्राणमयश्चक्षुर्मयः श्रोत्रमयः पृथिवीमय...(Brhd. Upan. 4.4.5)</blockquote>
This Atman is like Brahman itself. He is characterized with knowledge, with a mind,dependent on prana, eye, ear, earth.
== 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>