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Line 134: − + + + + + + + + − − == Other References == − *[http://www.hindupedia.com/en/Sage_Yājñavalkya Sage Yagnyavalkya] on Hindupedia − *[http://www.shuklayajurveda.org/home.html Sukla Yajur Veda] from http://www.shuklayajurveda.org − *[http://www.shuklayajurveda.org/yagnavalkya-intro.html Yogeeswara Yagnyavalkya] from http://www.shuklayajurveda.org − *[https://vedavichara.com/vedic-chants/shukla-yajur-veda.html Selected Chants of Sukla Yajur Veda] from https://vedavichara.com
Yajnavalkya (याज्ञवल्क्यः) (view source)
Revision as of 11:23, 30 November 2019
, 11:23, 30 November 2019no edit summary
== Birth and Family ==
== Birth and Family ==
=== Birth ===
=== Birth and Gurus ===
Yajnavalkya was the son of Devarata (देवरातसुतः) as per Bhagavata Purana.<ref name=":0">Bhagavata Purana ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%80%E0%A4%AE%E0%A4%A6%E0%A5%8D%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%B5%E0%A4%A4%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A5%8D%E0%A4%95%E0%A4%A8%E0%A5%8D%E0%A4% Skanda 12 Adhyaya 6])</ref> 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.<ref name=":1" /> <blockquote>तदा वैवाहिके काले शप्तो यः शंभुना स्वयम् ॥ सुनिंद्यां विकृतिं दृष्ट्वा तस्य वेद्यां गतस्य च ॥ १३ ॥ </blockquote><blockquote>tadā vaivāhike kāle śapto yaḥ śaṁbhunā svayam ॥ suniṁdyāṁ vikr̥tiṁ dr̥ṣṭvā tasya vedyāṁ gatasya ca ॥ 13 ॥</blockquote><blockquote>अथ तं योजयामास शांत्यर्थं नृपमंदिरे ॥ याज्ञवल्क्यं स शाकल्यः प्रतिपद्यागतं तदा ॥ १४ ॥ (Skan. Pura. 6.129.13-14)<ref name=":2">Skanda Purana ([https://sa.wikisource.org/wiki/%E0%A4%B8%E0%A5%8D%E0%A4%95%E0%A4%A8%E0%A5%8D%E0%A4%A6%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%96%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%83_%E0%A5%AC_(%E0%A4%A8%E0%A4%BE%E0%A4%97%E0%A4%B0%E0%A4%96%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%83)/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A7%E0%A5%A8%E0%A5%AF Khanda 6 (Nagara Khanda) Adhyaya 129])</ref></blockquote><blockquote>atha taṁ yojayāmāsa śāṁtyarthaṁ nr̥pamaṁdire ॥ yājñavalkyaṁ sa śākalyaḥ pratipadyāgataṁ tadā ॥ 14 ॥ (Skan. Pura. 6.129.13-14)</blockquote>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.<blockquote>त्यक्त्वा कलेवरं तत्र ब्रह्मद्वारि विनिर्मिते ॥ तत्तेजो ब्रह्मणो गात्रे योजयामास शक्तितः ॥ ७२ ॥ (Skan. Pura. 6.129.72)<ref name=":2" /></blockquote><blockquote>tyaktvā kalevaraṁ tatra brahmadvāri vinirmite ॥ tattejo brahmaṇo gātre yojayāmāsa śaktitaḥ ॥ 72 ॥ (Skan. Pura. 6.129.72) </blockquote>
Yajnavalkya was the son of Devarata (देवरातसुतः) as per Bhagavata Purana.<ref name=":0">Bhagavata Purana ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%80%E0%A4%AE%E0%A4%A6%E0%A5%8D%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%B5%E0%A4%A4%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A5%8D%E0%A4%95%E0%A4%A8%E0%A5%8D%E0%A4% Skanda 12 Adhyaya 6])</ref> 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.<ref name=":1" /> <blockquote>तदा वैवाहिके काले शप्तो यः शंभुना स्वयम् ॥ सुनिंद्यां विकृतिं दृष्ट्वा तस्य वेद्यां गतस्य च ॥ १३ ॥ </blockquote><blockquote>tadā vaivāhike kāle śapto yaḥ śaṁbhunā svayam ॥ suniṁdyāṁ vikr̥tiṁ dr̥ṣṭvā tasya vedyāṁ gatasya ca ॥ 13 ॥</blockquote><blockquote>अथ तं योजयामास शांत्यर्थं नृपमंदिरे ॥ याज्ञवल्क्यं स शाकल्यः प्रतिपद्यागतं तदा ॥ १४ ॥ (Skan. Pura. 6.129.13-14)<ref name=":2">Skanda Purana ([https://sa.wikisource.org/wiki/%E0%A4%B8%E0%A5%8D%E0%A4%95%E0%A4%A8%E0%A5%8D%E0%A4%A6%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%96%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%83_%E0%A5%AC_(%E0%A4%A8%E0%A4%BE%E0%A4%97%E0%A4%B0%E0%A4%96%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%83)/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A7%E0%A5%A8%E0%A5%AF Khanda 6 (Nagara Khanda) Adhyaya 129])</ref></blockquote><blockquote>atha taṁ yojayāmāsa śāṁtyarthaṁ nr̥pamaṁdire ॥ yājñavalkyaṁ sa śākalyaḥ pratipadyāgataṁ tadā ॥ 14 ॥ (Skan. Pura. 6.129.13-14)</blockquote>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. There are at least two versions about Yajnavalkya being the student of Shakalya and Vaisampanayana and more details about his role in the [[Formation of Yajurveda Shakas (यजुर्वेदशाख-अवतरणम्)|Formation of two Yajurveda Shakas (यजुर्वेदशाख-अवतरणम्)]] is discussed therein.
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.<blockquote>त्यक्त्वा कलेवरं तत्र ब्रह्मद्वारि विनिर्मिते ॥ तत्तेजो ब्रह्मणो गात्रे योजयामास शक्तितः ॥ ७२ ॥ (Skan. Pura. 6.129.72)<ref name=":2" /></blockquote><blockquote>tyaktvā kalevaraṁ tatra brahmadvāri vinirmite ॥ tattejo brahmaṇo gātre yojayāmāsa śaktitaḥ ॥ 72 ॥ (Skan. Pura. 6.129.72) </blockquote>
=== Wives and Children ===
=== Wives and Children ===
== 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
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>
==References==
==References==
[[Category:Rishis]]
[[Category:Rishis]]