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'''Yajnavalkya''' (Sanskrit: याज्ञवल्क्य, Yājñavalkya) of Videha (fl. c. 7th century BCE[1]) was a sage and philosopher of Vedic India. He was one of the first philosophers in recorded history, alongside Uddalaka Aruni.[2] In the court of King Janaka of Mithila, he was renowned for his expertise in Vedic ritual and his unrivaled talent in theological debate. He expounded a doctrine of neti neti to describe the universal Self or Ātman. He later became a wandering ascetic. His teachings are recorded in the Shatapatha Brahmana and the Brihadaranyaka Upanishad.[3]
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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.  
  
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He is traditionally credited with the authorship of the Shatapatha Brahmana (including the Brihadaranyaka Upanishad]l), besides the Yoga Yajnavalkya and the Yājñavalkya Smṛti.[4] He is also a major figure in the Upanishads.
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== परिचयः || Introduction ==
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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 [[Brahmavadini (ब्रह्मवादिनी)|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.  
  
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Contents  [hide]
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== Birth and Family ==
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1 Traditional accounts
 
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2 See also
 
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3 Notes
 
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4 References
 
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5 External links
 
  
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'''Traditional accounts'''
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=== Birth and Gurus ===
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Yājñavalkya was the son of Devarāta and was the pupil of sage Vaisampayana.[5] On one occasion Vaisampayana got angry with Yājñavalkya as he found he argued too much and was abler than the other students. The angry teacher asked Yājñavalkya to give back all the knowledge from the Yajurveda that he had taught him.[5]
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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.
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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>
  
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Complying with the demands of his Guru, Yājñavalkya vomited all the knowledge that he acquired from his teacher in the form of digested food. Other disciples of Vaisampayana took the shape of partridges and consumed the digested knowledge because they were very eager to receive it. There is a metaphor here of knowledge in its simplified form, without the complexities of the whole, but in the simplicity of its parts.
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=== Wives and Children ===
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Yajnvalkya led a life of a grhastha and had two wives Maitreyi and Katyayani. Maitreyi was [[Brahmavadini (ब्रह्मवादिनी)|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.<blockquote>अथ ह याज्ञवल्क्यस्य द्वे भार्ये बभूवतुर्मैत्रेयी च कात्यायनी च ।</blockquote><blockquote>तयोर्ह मैत्रेयी ब्रह्मवादिनी बभूव । स्त्रीप्रज्ञैव तर्हि कात्यायनी ।</blockquote><blockquote>अथ ह याज्ञवल्क्योऽन्यद्वृत्तमुपाकरिष्यन् ॥ ४,५.१ ॥ (Brhd. Upan. 4.5.1)<ref>Brhadarnyaka 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_4p Adhyaya 4])</ref></blockquote>According to Skanda Purana <blockquote>तस्य भार्याद्वयं श्रेष्ठमासीत्सर्वगुणान्वितम् ॥ एका गुणवती तस्य मैत्रेयीति प्रकीर्तिता ॥ २ ॥</blockquote><blockquote>tasya bhāryādvayaṁ śreṣṭhamāsītsarvaguṇānvitam ॥ ekā guṇavatī tasya maitreyīti prakīrtitā ॥ 2 ॥</blockquote><blockquote>ज्येष्ठा चान्याथ कल्याणी ख्याता कात्यायनीति च ॥ यस्याः कात्यायनः पुत्रो वेदार्थानां प्रजल्पकः ॥ ३ ॥ (Skan. Pura. 6.130.2-3)<ref>Skanda Purana ([https://sa.wikisource.org/wiki/स्कन्दपुराणम्/खण्डः_६_(नागरखण्डः)/अध्यायः_१३० Khanda 6 (Nagara Khanda) Adhyaya 130])</ref></blockquote><blockquote>jyeṣṭhā cānyātha kalyāṇī khyātā kātyāyanīti ca ॥ yasyāḥ kātyāyanaḥ putro vedārthānāṁ prajalpakaḥ ॥ 3 ॥ (Skan. Pura. 6.130.2-3)</blockquote>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.<ref name=":1">Tagare, G. V. (1958) ''The Skanda Purana, Part 17.'' Delhi : Motilal Banarsidass Pvt. Ltd. (Pages 530-548)</ref><blockquote>जनकाय नरेंद्राय व्याख्याय च ततः परम् ॥ कात्यायनं सुतं प्राप्य वेदसूत्रस्य कारकम् ॥ ७१ ॥ (Skan. Pura. 6.129.71)<ref name=":2" /></blockquote><blockquote>janakāya nareṁdrāya vyākhyāya ca tataḥ param ॥ kātyāyanaṁ sutaṁ prāpya vedasūtrasya kārakam ॥ 71 ॥ (Skan. Pura. 6.129.71)</blockquote>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).
  
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The Saṃskṛit name for partridge is "Tittiri". As the Tittiri (partridge) birds ate this Veda, it is thenceforth called the Taittirīya Yajurveda. It is also known as Kṛṣṇa Yajurveda or Black-Yajurveda on account of it being a vomited substance. The Taittirīya Saṃhitā thus belongs to this Yajurveda.[6]
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=== Sabha Sabhyatvam ===
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Yajnavalkya adorned the courts of Yudhisthira and Indra as per Mahabharata. <blockquote>तित्तिरिर्याज्ञवल्क्यश्च ससुतो लोमहर्षणः। tittiriryājñavalkyaśca sasuto lomaharṣaṇaḥ। (Maha. Sabh. Parv. 2.4.12)</blockquote><blockquote>पवित्रपाणिः सावर्णिर्याज्ञवल्क्योऽथ भालुकिः। pavitrapāṇiḥ sāvarṇiryājñavalkyo'tha bhālukiḥ। (Maha. Sabh. Parv. 2.7.12)</blockquote>His famous discussions with Janaka Maharaja are ample evidences of his presence in the court of Janaka (Skan. Pura. 6.129.71 and Brhdaranyaka Upanishad Adhyayas 3 and 4)
  
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Then Yājñavalkya determined not to have any human guru thereafter. Thus he began to propitiate the Sun God, Surya. Yājñavalkya worshipped and extolled the Sun, the master of the Vedas, for the purpose of acquiring the fresh Vedic portions not known to his preceptor, Vaiśampāyana.[7]
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== Contributions of Yajnavalkya ==
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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.
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<blockquote>''Some opponents of Vedas state that -
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''"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.
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''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>
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=== Concepts ===
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* '''Neti Neti description of Brahman'''
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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.
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<blockquote> स एष नेति नेत्यात्मा । अगृह्यो न हि गृह्यते । अशीर्यो न हि शीर्यते । असङ्गो न सज्यते । असितो न व्यथते ।
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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>
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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.
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* '''Concepts of Papam, Punya and association of karma with them.'''
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<blockquote>यथाकारी यथाचारी तथा भवति । साधुकारी साधुर्भवति । पापकारी पापो भवति । पुण्यः पुण्येन कर्मणा पापः पापेन । (Brhd. Upan. 4.4.5)</blockquote>
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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).
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* '''Desire is the root cause of punarjanma (rebirth).'''
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<blockquote>काममय एवायं पुरुष इति । स यथाकामो भवति तत्क्रतुर्भवति । (Brhd. Upan. 4.4.5) प्राप्यान्तं कर्मणस्तस्य यत्किञ्चेह करोत्ययम् । तस्माल्लोकात्पुनरैत्यस्मै लोकाय कर्मणे ।</blockquote>
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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.
  
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The Sun God, pleased with Yājñavalkya's penance, assumed the form of a horse and graced the sage with such fresh portions of the Yajurveda as were not known to any other. This portion of the Yajurveda goes by the name of Śukla Yajurveda or White-Yajurveda on account of it being revealed by Sun. It is also known as the Vajasaneya Yajurveda, because it was delivered by the Sun who was in the form of a horse. The rhythm of recital of these vedas is therefore similar to the rhythm of the horse's canter and distinguishes itself from the other forms of veda recitals. In Sanskrit, the term "Vaji" means horse. Yājñavalkya divided this Vajasaneya Yajurveda again into fifteen branches, each branch comprising hundreds of Yajus Mantras. Sages like Kanva, Madhyandina and others learnt those and Śukla Yajurveda branched into popular recensions named after them.[5]
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* '''Principles of meditation (sravana, manana, nidhidhyasa)'''
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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.
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<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>
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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.
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=== Works ===
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He is traditionally credited with the works such as
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* Vajasaneya Samhita (Shukla Yajurveda Samhita)
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* Shatapatha Brahmana (including the Brhadaranyaka Upanishad)
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* Yajnavalkya Smrti on the subject of law.  
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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.  
  
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It is important to note that within the hierarchy of Brāhmaṇas, certain sects believe in the Kṛṣṇa Yajurveda while others practice from the Śukla Yajurveda.
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== Siddhantas from Brhdaranyaka Upanishad==
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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.  
  
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Yājñavalkya married two wives. One was [Maitreyi] and the other Katyaayanee.[8] Of the two, Maitreyi was a Brahmavadini (one who is interested in the knowledge of Brahman).The descendant sects of Brahmans are the progeny of the first wife Katyaayanee. When Yājñavalkya wished to divide his property between the two wives, Maitreyi asked whether she could become immortal through wealth. Yājñavalkya replied that there was no hope of immortality through wealth and that she would only become one among the many who were well-to-do on.[9] When she heard this, Maitreyi asked Yājñavalkya to teach her what he considered as the best. Then Yājñavalkya described to her the greatness of the Absolute Self, the nature of its existence, the way of attaining infinite knowledge and immortality, etc. This immortal conversation between Yājñavalkya and Maitreyi is recorded in the Brihadaranyaka Upanishad.[10]
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=== सर्वं यदयमात्मा ॥ Atman is in all entities (Adhyaya 2)===
  
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Wisdom of Yājñavalkya is shown in Brhadaranyaka Upanishad where he gives his teachings to his wife Maitreyi and King Janaka.[9] He also participates in a competition arranged by King Janaka about the selecting great Brhama Jnani (knower of Brahman). His intellectual dialogues with Gargi (a learned scholar of the times) form a beautiful chapter filled with lot of philosophical and mystical question-answers in Brhadaranyaka Upanishad.[9] He was then praised as the greatest Brahmajnyani by all the sages at the function organised by king Janaka.[11][page needed] In the end, Yājñavalkya took Vidvat Sanyasa (renunciation after the attainment of the knowledge of Brahman) and retired to the forest.
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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).  
  
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Notes[edit]
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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. <blockquote>सा होवाच मैत्रेयी यन्नु म इयं भगोः सर्वा पृथिवी वित्तेन पूर्णा स्यात्कथं तेनामृता स्यामिति ।</blockquote><blockquote>नेति होवाच याज्ञवल्क्यः । यथैवोपकरणवतां जीवितं तथैव ते जीवितं स्यात् ।</blockquote><blockquote>अमृतत्वस्य तु नाशास्ति वित्तेनेति ॥ २,४.२ ॥ (Brhd. Upan. 2.4.2)<ref name=":12">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_2p Adhyaya 2])</ref></blockquote>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.<ref name=":3">Raghavachar. S. S., (1972) ''Sri Ramanuja on the Upanishads.'' Madras : Vidya Press (Page 78)</ref>
−
Jump up ^ H. C. Raychaudhuri (1972), Political History of Ancient India, Calcutta: University of Calcutta, pp.41–52
 
−
Jump up ^ Ben-Ami Scharfstein (1998), A comparative history of world philosophy: from the Upanishads to Kant, Albany: State University of New York Press, pp.62-65. Note: Scharfstein estimates Yajnavalkya's date as approximately the 8th century BCE, possibly earlier or later.
 
−
Jump up ^ Scharfstein (1998)
 
−
Jump up ^ Hindu Dharma Parichaya, Bharat Sevashram Sangha, Calcutta, publication, 2000 edition,
 
−
^ Jump up to: a b c The Vedas, Haraf publication, Calcutta, 2004 edition
 
−
Jump up ^ The Yajur Veda,Part 2, Haraf publication, Calcutta, 2004 edition,
 
−
Jump up ^ The Yajur Veda, Part 1, Haraf publication, Calcutta, 2004 edition
 
−
Jump up ^ The Brihad Aranyak Upanishad, Part 2, Chapter 4, Mahesh Library publication, Calcutta, 2008 edition
 
−
^ Jump up to: a b c The Sacred Books of East, by Max Muller Volume 15 Oxford University Press publication, 1879 edition
 
−
Jump up ^ http://www.sacred-texts.com/hin/sbe15/sbe15061.htm
 
−
Jump up ^ The Upanishads, Mahesh Library publication, 2009 edition, Calcutta
 
−
References[edit]
 
−
Joseph, George G. (2000). The Crest of the Peacock: Non-European Roots of Mathematics, 2nd edition. Penguin Books, London. ISBN 0-691-00659-8.
 
−
Kak, Subhash C. (2000). 'Birth and Early Development of Indian Astronomy'. In Selin, Helaine (2000). Astronomy Across Cultures: The History of Non-Western Astronomy (303-340). Boston: Kluwer. ISBN 0-7923-6363-9.
 
−
Teresi, Dick (2002). Lost Discoveries: The Ancient Roots of Modern Science - from the Babylonians to the Maya. Simon & Schuster, New York. ISBN 0-684-83718-8.
 
  
−
'''from HINDUPEDIA'''
+
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 dearness of all relationships is not just due to individual will, but is the result of the direction of Paramatman. It is the will of Paramatman that creatures, things of the visible world that become attached to each other. The Atman or Paramatman is verily the self of all entities. Nature of Brahman, its existence, the way of attaining infinite knowledge and immortality through acquiring Brahmajnana is well laid out.  <blockquote>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)</blockquote>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.<ref name=":3" />
  
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The seeds of all subsequent spiritual attainments were sown in the Vedic age. Apart from the pastoral simplicity of the people, that age was marked by an integral view of reality and a holistic outlook on life. There was then hardly any distinction between the sacred and the secular, and all activities, including biological functions, were regarded as participation in cosmic sacrifice, yajna. Since life was a total consecration to the realization of the transcendent Reality, the contradiction between renunciation and involvement in life was not felt. The distinction between personal God and the impersonal Absolute, between bhakti and jnana, karma and yoga, and such other apparent dichotomies, which were to plague spirituality in subsequent ages, had not been formulated. The world was not looked upon as illusory but as an expression of the luminous Spirit. All these features of Vedic life were embodied in the rishi ideal.
+
=== कः ब्रह्मिष्ठः ॥ Who is Brahmishta (Adhyaya 3)===
 +
Some 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 in the third adhyaya. Further the fourth adhyaya also deals with the intricate details of Brahman, Atman, Purusha and their characteristics extensively.  
  
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One such Vedic rishi was Yājñavalkya whose very name commands awe and respect: Yājñavalkya, a great wonder, a myth personified. The Puranas abound in references to Yājñavalkya, and for this reason many scholars argue that there were several Yājñavalkyas of repute. Yājñavalkya’s life and work as described in various sources is presented below in a unitary fashion.
+
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)<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 1])</ref> 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 his claim on the cows.<ref name=":13">Mani, Vettam. (1975). ''[https://archive.org/details/puranicencyclopa00maniuoft Puranic encyclopaedia : A comprehensive dictionary with special reference to the epic and Puranic literature.]'' Delhi:Motilal Banasidass. (Pages 891 and 892)</ref> The seers who challenge Yajnavalkya are Asvala and others including Gargi, a Brahmavadini. Following conversations from Brhdaranyaka Upanishad give us more insights into how he answers all the scholars about Brahman and how he proves himself to be erudite among those present, thus having a rightful claim over the decorated cows gifted by Janaka Maharaja.  
 +
*[[Yajnavalkya Hotaasvala Samvada (याज्ञवल्क्य-होताश्वलयोः संवादः)]]
 +
*[[Yajnavalkya Arthabhaga Samvada (याज्ञवल्क्य-आर्तभागयोः संवादः)]]
 +
*[[Yajnavalkya Bhujyu Samvada (याज्ञवल्क्य-भुज्यु संवादः)]]
 +
*[[Yajnavalkya Ushasta Samvada (याज्ञवल्क्य-उषस्तयोः संवादः)]]
 +
*[[Yajnavalkya Kahola Samvada (याज्ञवल्क्य-कहोलयोः संवादः)]]
 +
*[[Yajnavalkya Gargi Samvada (याज्ञवल्क्य-गार्गी संवादः)]]
 +
*[[Yajnavalkya Uddalaka Samvada (याज्ञवल्क्य-उद्दालकयोः संवादः)]]
 +
*[[Yajnavalkya Shakalya Samvada (याज्ञवल्क्य-शाकल्ययोः संवादः)]]
  
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His name stands distinguished both in the Srutis and in the Smritis. Yājñavalkya is especially known for his unsurpassed spiritual wisdom and power. The recipient of the Shukla Yajurveda Samhita from Bhagavan Surya, the revealer of Brahma Jnana to Janaka, Maitreyi and others, Yājñavalkya hails supreme among sages of sacred memory.
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=== प्रतीकोपासनम् ॥ Pratikopasana (Adhyaya 4)===
 +
Yajnavalkya visits Janaka again in his sabha (court) when Janaka asks him whether the purpose of his visit was to collect more animals or to ask more subtle questions. This time Yajnavalkya asks Janaka to tell him what he learnt from others and fills in the information not mentioned by them. In this way they discuss about things that represent Brahman (Pratika) and the benefits of meditating about them (उपासनम्). For example, Jitva Sailini teaches Janaka that वाग्वै ब्रह्मेति । Vak is Brahman where Vak or the speech organ represents Brahman. However, this being only a part of the information, Yajnavalkya informs him that there are three other parts to it. Thus for each thing representing Brahman the Devata, Ayatana, Pratishta and the meditative aspect are clearly elucidated by Yajnavalkya. Summary of their conversation in Brhdaranyaka Upanishad (Adhyaya 4, Brahmana 1) is presented in a table as follows
 +
{| class="wikitable"
 +
|+ Four Aspects of Pratikopasana
 +
!Statement
 +
!Devata
 +
!Ayatana (आयतनम्)
 +
!Pratishta (प्रतिष्ठाम्)
 +
!Meditative Name
 +
|-
 +
|वाग्वै ब्रह्मेति । Vak is Brahman
 +
|Vak devata
 +
|Organ of speech itself
 +
|Akasha or Unmanifested Ether
 +
|प्रज्ञेत्येनदुपासीत । Prajna
 +
|-
 +
|प्राणो वै ब्रह्मेति । Prana is Brahman
 +
|Devata for Prana or Life force
 +
|Prana itself
 +
|Akasha or Unmanifested Ether
 +
|प्रियमित्येनदुपासीत । Priya or Dear
 +
|-
 +
|चक्षुर्वै ब्रह्मेति । The Eye is Brahman
 +
|Devata for Sense of Vision
 +
|Eye itself
 +
|Akasha or Unmanifested Ether
 +
|सत्यमित्येतदुपासीत । Satyam or Truth
 +
|-
 +
|श्रोत्रं वै ब्रह्मेति । The Ear is Brahman
 +
|Devata for Sense of Hearing
 +
|Ear itself
 +
|Akasha or Unmanifested Ether
 +
|आनन्तमित्येनदुपासीत । Ananta or Infinite
 +
|-
 +
|मनो वै ब्रह्मेति । The Mind is Brahman
 +
|Devata for Sense Organ of Mind
 +
|Mind itself
 +
|Akasha or Unmanifested Ether
 +
|आनन्द इत्येनदुपासीत । Ananda or Bliss
 +
|-
 +
|हृदयं वै ब्रह्मेति । Hrdayam is Brahman
 +
|Devata for Hrdayam
 +
|Heart itself
 +
|Akasha or Unmanifested Ether
 +
|स्थितिरित्येनदुपासीत । Sthiti or Stability
 +
|}
 +
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>
  
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Yājñavalkya was also a great Karmakandi. He caused many Yajnas to be performed and himself became the Acharya of those great Yajnas. He was a celebrated Srotriya and a Brahma-nishtha Guru.
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=== 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>
 +
<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.
 +
Highly enlightened Janaka offers the Videha empire, and himself as the servant, as remuneration for this invaluable knowledge.
 +
=== किंज्योतिरयं ॥ What serves as Light? ===
 +
Once there was a dialogue between the Janaka and Yajnavalkya about Agnihotra. On knowing the depth of knowledge of Janaka on the subject, a pleased Yajnavalkya grants him a boon that Janaka may ask any question he liked and that Yajnavalkya should answer it at anytime. On the strength of that boon, Janaka first raises the question even though Yajnavalkya internally reflects that he will not discuss anything about Atman. This is the third instance of their meeting in which Janaka opens a discussion about what is light for a person. 
 +
<blockquote> अथ ह यज्जनकश्च वैदेहो याज्ञवल्क्यश्चाग्निहोत्रे समूदाते ।
 +
तस्मै ह याज्ञवल्क्यो वरं ददौ । याज्ञवल्क्य किंज्योतिरयं पुरुष इति ।
 +
आदित्यज्योतिः सम्राडिति होवाच । (Brhd. Upan. 4.3.1-2)</blockquote>
  
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Contents [hide]
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Janaka asks, "Yajnavalkya what serves as the light for a man? He replies,"Aditya (i.e., the light of surya)". It is through this light that man sits, goes about, works and returns, i.e., performs his activities everyday.
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1 The Man
+
The next question raised is when aditya (sun) sets what is the source of light, Yajnavalkya replies, "Chandra (moon)". When both surya and chandra are set, what then serves as light for man, asked Janaka. Its the "Agni (fire)" in the light of which man conducts his activities. When fire is extinguished, it the Vak (speech) which serves as light for man. Here by the term Vak, sound is signified. In dense darkness, when man cannot see his own hand, when someone utters a sound or word one can move towards the place from where sound is heard.  
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2 The Devotee
 
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3 The Yogi
 
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4 The Preceptor of Jnana
 
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5 His Works
 
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6 Related Articles
 
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7 References
 
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The Man
 
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Yājñavalkya was the incarnation of Brahma. Cursed by Shiva, Brahma incarnated himself as Yājñavalkya[1]. He was the son of Brahmabahu, who was born of the limbs of Brahma.[2] The Yājñavalkya Samhita—a well-known book of religious law compiled by Yājñavalkya—mentions that Yājñavalkya’s father’s name was Yajñavalkya[3]. His mother was the sister of of Mahamuni Vaishampayana, the Vedacharya of the Taittiriya shaka of the Yajurveda. Yājñavalkya learnt the yoga scriptures from Vasishtha, son of Hiranyanabha Kaushalya[4]. He performed penance at Mithila[5]. He learnt the science of the Self from Hiranyanabha, a king of the Raghu Dynasty and a teacher of yoga[6]. The rituals pertaining to dana or charity, shraddha or post-funerary rites, and purification of ritual objects; duties of the householder, caste duties, duties of the ascetic, and the like, included in the Garuda Purana, were codified by Yājñavalkya[7].
 
  
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Mahadeva, Yājñavalkya composed the Yoga Samhita afer observing penance in the hermitage of the great sage Upamanyu[8]. Yājñavalkya used to attend the royal court of Yudhishthira and was the presiding priest at the Rajasuya sacrifce performed when Yudhishthira was crowned emperor[9].
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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.
 +
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.  
  
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Once all the Rishis decided to form an association near the Meru mountain and made a rule that any Rishi who absented himself at the appointed hour should incur the sin of Brahmahatya (the sin of killing a Brahmin) for seven days. On that appointed day fell the Sraddha ceremony of Vaishampayana's father. Vaishampayana thought, "Somehow I have to perform my father's ceremony. If the sin of Brahmahatya comes to me, my disciples will observe the expiatory penance therefor". So Vaishampayana did not attend the meeting of the Rishis. And accordingly he incurred the sin of Brahmahatya.
+
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 ==
 +
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>
  
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Then Vaishampayana said to his disciples, "Now I have to expiate this great sin of Brahmahatya. Therefore, you all will observe, for my sake, an expiatory penance for seven days".
+
==References==
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+
[[Category:Rishis]]
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At once Yājñavalkya stood up and said, "O Guru! All these are poor-spirited young students. They will not be able to undergo such a hard penance. So, instead of all, I myself alone shall observe it in the manner in which nobody else can". Vaishampayana told Yājñavalkya not to undertake it alone. But Yājñavalkya persisted. The preceptor was offended at this audacious attitude of the disciple and said, "O proud one, you are very conceited. You get away from me. Enough of you who is disposed to despise wise Brahmins. Give back to me immediately whatever you have learnt from me".
 
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Upon the order of the Guru, Yājñavalkya, the son of Devarata, vomited out the collection of the Yajus in the form of food. The other disciples ate that food taking the form of the Tittiri birds, because they were very eager to receive the same. They then had the direct revelation of those Yajurveda collections. As the Tittiri birds ate this Veda, it is thenceforth called the Taittiriya Yajurveda. It is also known as Krishna (black) Yajurveda on account of its being vomited substance.
 
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Then Yājñavalkya determined not to have any human Guru thereafter. Thus he began to propitiate the Sun-God, Surya. Yājñavalkya worshipped and extolled the Sun, the master of the Vedas, for the purpose of acquiring the fresh Vedic portions not known to his preceptor, Vaishampayana.
 
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Yājñavalkya said, "Prostration to the glorious Aditya, who in the form of the Atman, abides in all beings. I bow to Him who surrounds all like Akasa, who is one and not separated or distanced by limiting conditions. O Great God, O Creator, I contemplate upon that glowing sphere which lights and warms the whole world! O God who burns all miseries wrought by unrighteous activities, who burns ignorance which is the seed of activity! O Lord, I worship Thy lotus-like feet praised and worshipped by the rulers of the three worlds. Give me those portions of the Veda which are not known to others".
 
−
 
 
−
The Sun-God, the glorious Lord Hari, pleased with Yājñavalkya's penance, assumed the form of a horse and taught the sage such fresh portions of the Yajurveda as were not known to any other. This portion of the Yajurveda goes by the name of Shukla Yajurveda. It is also known as Vajasaneya Yajurveda, because it was evolved in great rapidity by Surya in the form of a horse through his manes. Yājñavalkya divided the Vajasaneya Yajurveda into fifteen branches, each branch comprising hundreds of Yajus Mantras. Fifteen of his disciples—Kanva, Madhyandina, and others—mastered these and became renowned as Vajis (fleet-footed, or of the horse lineage)[10].
 
−
 
 
−
Yājñavalkya had two wives. One was Maitreyi and the other Katyayani. Of the two, Maitreyi was a Brahmavadini. When Yājñavalkya wished to divide his property between the two wives before starting for the fourth Ashrama of his life, Maitreyi asked whether she could become immortal through wealth. Yājñavalkya replied that there was no hope of immortality through wealth and that she would only become one among the many who were well-to-do on earth. On hearing this, Maitreyi requested Yājñavalkya to teach her what he considered as the best. Then Yājñavalkya elaborately described to her the sole greatness of the Absolute Self, the nature of Its existence, the way of attaining infinite knowledge and immortality, etc. This immortal conversation between Yājñavalkya and Maitreyi is recorded in the Brihadaranyaka Upanishad.
 
−
 
 
−
The other wife Katyayani[11], the daughter of Bharadhwaja, was of common intelligence, and through her Yājñavalkya had three sons-Chandrakanta, Mahamegha and Vijaya[12].
 
−
 
 
−
Once King Janaka of Videha wanted to know from which real Brahmanishtha to receive Brahma Vidya. In order to find out who was the real Brahma-nishtha, Janaka performed a huge Bahu-dakshina sacrifice to which all the Rishis from far and wide were invited. And he offered one thousand cows with their calves, all their horns being decked with enormous gold. Then he proclaimed to the assembled ones, "Whosoever is the best Brahmana amongst you may drive these cows home". None dared to get up and take away the cows as they were afraid of censure by the others. But Yājñavalkya stood up and asked his disciple Samasravas to drive the cows home. The other brahmanas were enraged. ‘How dare he call himself the best Vedic scholar among us?’ Ashwala, one of Janaka’s priests, asked Yājñavalkya, ‘Are you indeed the best Vedic scholar among us?’ Yājñavalkya replied curtly, ‘I bow to the best Vedic scholar. I just want the cows.’ Ashwala and several other brahmanas then proceeded to interrogate Yājñavalkya with abstruse questions. Yājñavalkya defeated them all by providing deeply insightful answers to their queries and then leaving them dumbfounded with such queries as ‘If someone pulls out a tree with its root, it no more sprouts. From what tree does a mortal (human being) spring forth after having been cut off by death?’[13]
 
−
 
 
−
At the sacrifice of Janaka, there was an exchange of words between Yājñavalkya and Vaishampayana. But on hearing that Yājñavalkya had obtained a fresh Veda from the Sun-God, Vaishampayana was much pleased and he requested Yājñavalkya to teach that Veda to his own disciples also. Yājñavalkya consented and taught his Veda to the disciples of Vaishampayana. Similarly, he also debated with another of his teachers, Uddalaka, thus overcoming him.
 
−
 
 
−
In the end, Yājñavalkya took Vidvat Sannyasa (renunciation after the attainment of the knowledge of Brahman) and retired to the forest.
 
−
 
 
−
The Devotee
 
−
Yājñavalkya was a wonderful yogi and had a profound knowledge of the ultimate Reality—Brahman. He was also a great devotee. In the introduction to his book Ramcharitmanas, the poet Saint Tulsidas, one of the biographers of Sri Ramachandra, acknowledged the fact that Yājñavalkya narrated the story of Ramachandra to sage Bharadwaja. Tulsidas wrote: I am going to explain the message inherent in the beautiful story that sage Yājñavalkya narrated to the great sage Bharadwaja; let those who are righteous listen to that portrait with happy hearts.
 
−
 
 
−
Shambhu, the great deity, first composed the beautiful biographical story,Ramacaritamanasa, and was kind enough to recite it to Parvati. Later he recited it to Kakabhushundi when he realized that Kakabhushundi was a pious devotee of Rama. Sage Yājñavalkya, in his turn, heard it from Kakabhushundi and he sang it to the sage Bharadvaja. Both, Yājñavalkya and Bharadvaja, were both of them of equal intelligence and both of them were aware of the divine plays of Hari. These omniscient sages had direct knowledge of everything belonging to the past, present and future as if it were an emblica [the sour 'Indian gooseberry'] in the palms of their hands. The other righteous devotees of Hari (who knew of the divine plays and mysteries of God) listened to, recited, and explained His character in detail.[14]
 
−
 
 
−
The Yogi
 
−
Yājñavalkya composed a handbook on yoga philosophy, named Yogi-yajnavalkya, wherein he expounded the philosophy of yoga in reply to a query from his wife Gargi. Incidentally, Gargi is introduced by Yājñavalkya as his wife in this book, though in the Brihadaranyaka Upanishad she is a rival questioner. The introductory narrative runs thus:
 
−
 
 
−
The great sage Yājñavalkya, the foremost of the sages, was omniscient. His knowledge of Reality had made his mind completely pure; he devoted himself to constant meditation on God after he had attained the requisite knowledge of all the branches of learning. He knew the essential philosophy of the Veda and Vedanta thoroughly; he was especially devoted to yogic practices. He had conquered his senses, the emotion of anger, the love of food, his enemies, and thus had become the favourite of the brahmanas. He was always engaged in practising penance and meditating upon the Absolute. That handsome sage used to practise his everyday prayers and worship while staying in his hermitage. That great and noble sage, who had had the realization of Brahman, was always surrounded by brahmanas. He was calm, devoted to truth, spiritually attuned to all creatures, and an appreciator of everyone’s merits. The only purpose of his life was to do good to others. One day when this great sage, who was endowed with such virtues, was discoursing upon the nature of the Divinity to the distinguished sages, the noble Maitreyi, who was the greatest of women, and Gargi the foremost of those who had had the realization of God, entered the august body of sages and offered their salutations by prostrating themselves. Then Gargi started addressing the great sage Yājñavalkya.
 
−
 
 
−
Gargi said: ‘O Lord, you know the essence of all the branches of learning and are always engaged in work benefecial to all creatures. So I pray to you to duly explicate to me the philosophy of yoga with all its ancillaries.’
 
−
 
 
−
Yājñavalkya, being thus asked by his wife in the midst of the assemblage, glanced at all the sages and started speaking. Bhagavan Yājñavalkya said: ‘O Gargi, foremost among those who have realized Brahman, do please rise, God bless you. I am going to tell you the essence of that yoga which was explained by the Lord of Creation, Brahma, in ancient times. You should listen to what I say with a steadfast mind and complete attention.
 
−
 
 
−
‘One day Brahma, the creator of the entire universe, was resting on his lotus-seat, and I approached him and worshipped him with salutations and hymns. I asked him the very things that you are asking: “O Lord, O Master of the universe, unfold to me that great occult knowledge, with due solemnity, of the work which will lead me to everlasting liberation.” After I had said thus, Brahma, who is the Lord of Creation and the creator of his own self, was pleased to look at me and started discoursing on the philosophy of knowledge and the philosophy of action.'[15]
 
−
 
 
−
The Preceptor of Jnana
 
−
Since time immemorial a particular type of mind has been very keen on discriminative dialectics. Perfection of this system resulted in the evolution of an independent system of yoga called jnana yoga. Doubts give rise to questions, questions goad one on to inquiry, inquiry involves argumentation, and it is through argumentation and debate that the validity of a theory is established. Thus, argumentation and dialogue constitute the driving force behind the establishment of the truth of any theory. A truth is termed eternal only when it has been tested by ardent aspirants as well as critics and agnostics.
 
−
 
 
−
 
 
−
For this reason, the highest truths have often been brought to light in the scriptures in the form of dialogue. Generally, such dialogues involve the preceptor, the one who knows the Truth, and the disciple who aspires after knowledge. In the Upanishads, the realization of the Self, or the Atman, and the experience of the identity of Atman and Brahman are described as the ultimate human goals. The means of achieving these goals has been stated thus: Atma va are drash-tavyah shrotavyo mantavyo nididhyasitavyo; the Self should be realized—should be heard of, reflected on, and meditated upon[16]. The Vedantic sadhanas are: shravana, manana, nididhyasana—hearing, reflection, and meditation. The Truth is to be heard of from the guru and the Shastras, to be reflected on, and meditated upon. Manana, or reflection, is the process in which this argumentation and dialogue come in.
 
−
 
 
−
 
 
−
In the Brihadaranyaka Upanishad there is an enlightening dialogue between Yājñavalkya and his wife Maitreyi, in which profound truths are discussed. Shastra enjoins that every man should give up the world when he becomes old. Yājñavalkya, having decided to renounce the householder’s life for the hermit’s, willed to divide his worldly possessions between his two wives. Katyayani was satisfied with her share, but Maitreyi asked her husband to confer the knowledge which would make her immortal. Yājñavalkya said to his wife, ‘My beloved, here is all my money and my possessions, I am going away.’ She replied, ‘Sir, if I had this whole earth full of wealth, would that give me immortality?’ Yājñavalkya said, ‘No, it will not. You will be rich, and that will be all; but there is no hope of immortality through wealth.’ Maitreyi continued, ‘What should I do to gain that through which I shall become immortal? Tell me that.’ Yājñavalkya was pleased. He said, ‘You have always been my beloved; you are more dear now because of this question Come, take your seat, and I will tell you; and when you have heard, meditate upon it’ [17].
 
−
 
 
−
 
 
−
With a view to teaching renunciation as a means to immortality, Yājñavalkya seeks to awaken detachment for worldly relations, wealth, and other attachments. He drives home the truth about the Self:
 
−
 
 
−
'Not for the sake of husband, is the husband dear, but for one’s own sake he is dear; not for the sake of wife, is the wife dear, but for one’s own sake she is dear; not for the sake of sons, are sons dear, but for one’s own sake they are dear; not for the sake of wealth, is wealth dear, but for one’s own sake it is dear; not for the sake of the brahmana, is the brahmana dear, but for one’s own sake the brahmana is dear; not for the sake of the kshatriya, is the kshatriya dear, but for one’s own sake the kshatriya is dear; not for the sake of the worlds, are the worlds dear, but for one’s own sake the worlds are dear; not for the sake of the gods, are the gods dear, but for one’s own sake the gods are dear; not for the sake of the beings, are the beings dear, but for one’s own sake the beings are dear; not for the sake of all, all is dear, but for one’s own sake all is dear. Therefore, the Self should be realized—should be heard of, reflected on, and meditated upon.' [18].
 
−
 
 
−
 
 
−
By the realization of the Self, through hearing, refection, and meditation all this is known. Only thus is it realized. When these three means are combined, only then is true realization of the unity of Brahman accomplished, not otherwise. The word ‘all’ emphasizes that the Self alone is dear, and nothing else.
 
−
 
 
−
The statement has been made that every love is selfishness in the lowest sense of the word: because I love myself, therefore I love another; it cannot be. There have been philosophers in modern times who have said that self is the only motive power in the world. That is true, and yet it is wrong. But this self is but the shadow of the real Self which is behind. It appears wrong and evil because it is small. That infinite love for the Self, which is the universe, appears to be evil, appears to be small, because it appears through a small part. Even when the wife loves the husband, whether she knows it or not, she loves the husband for that Self. It is selfishness as it is manifested in the world, but that selfishness is really but a small part of the Self-ness. Whenever one loves, one has to love in and through the Self. This Self has to be known. What is the difference? Those that love the Self without knowing what It is, their love is selfishness. Those that love, knowing what that Self is, their love is free; they are sages.[19]
 
−
 
 
−
 
 
−
Yājñavalkya continues: ‘Whoever knows the brahmana as other than the Self, the brahmana deserts that being.’ Similarly, the kshatriya, the worlds, the deities, the beings, and the universe desert the one who considers them as being other than the Self. Therefore, ‘the brahmana, the kshatriya, the worlds, the gods, the beings, and all this are none but the Self, indeed’.[20]
 
−
 
 
−
 
 
−
Everything is the Self because everything springs from the Self, is resolved into it, and remains imbued with it during the span of its manifestation, for nothing can be perceived apart from the Self. The Self, being pure Intelligence, makes everything intelligible.
 
−
 
 
−
 
 
−
Every time we particularize an object, we differentiate it from the Self. As soon as we get attached to anything in the universe, detaching it from the universe as a whole, from the Atman, there comes a reaction. With everything that we love as being ‘outside the Self ’, grief and misery ensues. If we enjoyed everything in the Self, and as the Self, there would be no misery or reaction. This is perfect bliss. How does one apprehend this ideal? In an infinite universe, how does one take every particular object and look upon it as the Atman, without knowing the Atman?
 
−
 
 
−
 
 
−
Yājñavalkya addresses this doubt next: 'When a drum or a conch or a vina resounds, the particular notes or sounds cannot be distinguished from the wholeness of the great sound, for the individual notes are nothing but indistinguishable components of the overall music. Similarly, all particulars perceived in the waking and dream states are underpinned by the Intelligence or Consciousness which is the very nature of the Atman. So waking and dream states do not exclude the omnipresent Atman; rather, these two states merge into the all-pervading Atman.
 
−
 
 
−
 
 
−
Again, just as different streams of smokes as well as sparks and flames issue forth from a fire kindled with wet faggots, in the same way the Vedas, Upanishads, history, mythology, arts, philosophical aphorisms, and their explanations—all emerge from Brahman, much like breath issuing from the nostrils.' [21].
 
−
 
 
−
 
 
−
Therefore, it may be understood that the universe, at the time of its origin, as also prior to it, is nothing but Brahman. Moreover, it is not only at the time of its origin and continuance that the universe, on account of its non-existence apart from pure Intelligence, is Brahman, but it is so at the time of dissolution as well. Just as bubbles of foam have no existence apart from the water from which they are generated, even so name, form, and activity, which are derived from pure Intelligence and again merge in it, are non-existent apart from this Intelligence or Brahman. Yājñavalkya illustrates this fact thus:
 
−
 
 
−
'As the sea is the one goal of all waters, the skin of all touch, the nostrils of all smell, the tongue of all tastes, the eye of all forms, the ear of all sound; the mind of all deliberations, and the intellect of all knowledge; as the hands are the one goal of all work, the organ of generation of all enjoyment, the anus of all excretory function, the feet of all locomotion, and the organ of speech of all the Vedas; as a lump of salt dropped into water dissolves in it and cannot be picked up in its original form, though its salinity is found everywhere in the water, even so the great endless infnite Reality is but pure Intelligence. The self emerges as a separate entity on the conglomeration of the elements, and is destroyed with them. On being merged into pure Intelligence, it goes beyond the bondage of the name and form that is its individuality.' [22].
 
−
 
 
−
These similes reveal the existence of objects as entities distinct from the Reality is a delusion engendered by contact with the limiting adjuncts of the body and the senses. These objects will ultimately enter their cause, the great Reality, the supreme Self—signified by the sea—which is undecaying, immortal, beyond fear, pure, and homogeneous, and which is pure Intelligence: infinite, boundless, without breaks, and devoid of the differences caused by the delusion born of ignorance. When that separate existence merges in its cause, when the differences created by ignorance are gone, the universe becomes one without a second, ‘the great Reality’.[23]
 
−
 
 
−
Swami Vivekananda remarks: We get the idea that we have all come just like sparks from Him, and when we know Him, we go back and become one with Him again. We are the Universal.
 
−
 
 
−
Maitreyi became frightened, just as everywhere people become frightened. Said she, ‘Sir, here is exactly where you have thrown a delusion over me. You have frightened me by saying there will be no more gods; all individuality will be lost. There will be no one to recognize, no one to love, no one to hate. What will become of us?’[24]
 
−
 
 
−
Yājñavalkya clarifes: ‘Maitreyi, I do not mean to puzzle you. When there is duality, then one smells something, one sees something, one hears something, one speaks something, one thinks something, and one knows something. But when to a knower of the Self everything becomes the Self, then through what—and what object—does one smell or see or hear or speak or think or know? How is it possible to know the knower?’,[25]
 
−
 
 
−
All things through the Atman. The Atman can never be the object of knowledge, nor can the knower be known; because it is in and through the Atman that everything is known.
 
−
 
 
−
So far the idea is that it is all One Infinite Being. That is the real individuality, when there is no more division, and no more parts; these little ideas are very low, illusive. But yet in and through every spark of the individuality is shining that Infinite. Everything is a manifestation of the Atman. How to reach that? First make the statement, just as Yājñavalkya himself says: ‘The Atman is first to be heard of.’ So he stated the case; then he argued it out, and the last demonstration was how to know That, through which all knowledge is possible. Then, last, it is to be meditated upon. He takes the contrast, the microcosm and the macrocosm, and shows how they are rolling on in particular lines, and how it is all beautiful. All that is bliss, even in the lowest sense, is but the reflection of Him. All that is good is His reflection, and when that reflection is a shadow, it is called evil.
 
−
 
 
−
That one sweetness is manifesting itself in various ways. There is no sweetness but He. These ideas are very helpful to men; they are for meditation. For instance, meditate on the earth; think of the earth and at the same time know That which is in the earth, that both are the same. Identify the body with the earth, and identify the soul with the Soul behind. Identify the air with the soul that is in the air and that is in me. They are all one, manifested in different forms. To realize this unity is the end and aim of all meditation, and this is what Yājñavalkya was trying to explain to Maitreyi.[26]
 
−
 
 
−
His Works
 
−
Yājñavalkya composed several texts including
 
−
 
 
−
Brihadaranyaka Upanishad
 
−
Yājñavalkya Smriti
 
−
Yājñavalkya Shakha
 
−
Pratijna Sutra
 
−
Satapatha Brahmana
 
−
Yoga-Yājñavalkya
 
−
Related Articles
 
−
Sage Yajnavalkya in the Brihadaranyaka Upanishad
 
−
References
 
−
Jump up ↑ Skanda Purana, ‘Nagar Khanda’, 129
 
−
Jump up ↑ Vayu Purana, 61.
 
−
Jump up ↑ Yājñavalkya Samhita, 1.
 
−
Jump up ↑ Vayu Purana, 88
 
−
Jump up ↑ Skanda Purana,‘Reva Khanda’, 42.
 
−
Jump up ↑ Bhagavata, 9.12.
 
−
Jump up ↑ Garuda Purana, 93.106.
 
−
Jump up ↑ Kurma Purana,25
 
−
Jump up ↑ Mahabharata, ‘Sabha Parva’, 4.32
 
−
Jump up ↑ Bhagavata, 12.6; Vishnu Purana, 3.5; Vayu Purana 60–1.
 
−
Jump up ↑ Katyayani was also known as Kalyani
 
−
Jump up ↑ Skanda Purana, ‘Nagar Khanda’, 130.
 
−
Jump up ↑ Brihadaranyaka Upanishad, 3.1–9.
 
−
Jump up ↑ The Rāmāyana of Tulsidās, trans. A G Atkins (N Delhi: Hindustan Times, 1954), 1.28.
 
−
Jump up ↑ Yogi-Yājñavalkya, ed. Upendranath Mukhodhyaya (Kolkata: Basumati), 1–5.
 
−
Jump up ↑ Brihadaranyaka Upanishad,4.5.6.
 
−
Jump up ↑ Brihadaranyaka Upanishad,2.4.1–4
 
−
Jump up ↑ Brihadaranyaka Upanishad, 2.4.5
 
−
Jump up ↑ The Complete Works of Swami Vivekananda, 9 vols(Calcutta: Advaita Ashrama,1–8,1989; 9,199 2.417.)
 
−
Jump up ↑ Brihadaranyaka Upanishad, 2.4.6.
 
−
Jump up ↑ Brihadaranyaka Upanishad, 2.4.7–10
 
−
Jump up ↑ Brihadaranyaka Upanishad, 2.4.11–12
 
−
Jump up ↑ See The Brihadāranyaka Upanishad, trans. Swami Madhavananda (Kolkata: Advaita Ashram 2004), 256.
 
−
Jump up ↑ Complete Works of Swami Vivekananda, 2.419.
 
−
Jump up ↑ Brihadaranyaka Upanishad,2.4.13–14.
 
−
Jump up ↑ Complete Works of Swami Vivekananda, 2.419–22.
 
−
Large parts of this article were taken from
 
−
 
 
−
"The Story of Yājñavalkya", Swami Ritananda, Prabhuddha Bharata, September 2008 edition [1]. Reprinted with permission.
 
−
"Sage Yājñavalkya", Lives of Saints, Sri Swami Sivananda [2]
 

Latest revision as of 11:23, 30 November 2019

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 acclaimed for his expertise in vaidika karmakanda and he remained unrivaled in his talent for theological debates.

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 and Gurus

Yajnavalkya was the son of Devarata (देवरातसुतः) as per Bhagavata Purana.[1] 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.[2]

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)[3]

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. 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 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.

त्यक्त्वा कलेवरं तत्र ब्रह्मद्वारि विनिर्मिते ॥ तत्तेजो ब्रह्मणो गात्रे योजयामास शक्तितः ॥ ७२ ॥ (Skan. Pura. 6.129.72)[3]

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)[4]

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)[5]

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.[2]

जनकाय नरेंद्राय व्याख्याय च ततः परम् ॥ कात्यायनं सुतं प्राप्य वेदसूत्रस्य कारकम् ॥ ७१ ॥ (Skan. Pura. 6.129.71)[3]

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 and Brhdaranyaka Upanishad Adhyayas 3 and 4)

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.

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".

Concepts

  • 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.

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)[6]

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.

यथाकारी यथाचारी तथा भवति । साधुकारी साधुर्भवति । पापकारी पापो भवति । पुण्यः पुण्येन कर्मणा पापः पापेन । (Brhd. Upan. 4.4.5)

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).

काममय एवायं पुरुष इति । स यथाकामो भवति तत्क्रतुर्भवति । (Brhd. Upan. 4.4.5) प्राप्यान्तं कर्मणस्तस्य यत्किञ्चेह करोत्ययम् । तस्माल्लोकात्पुनरैत्यस्मै लोकाय कर्मणे ।

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)

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.

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)

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

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.

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.

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 conversation between Yajnavalkya and Maitreyi is recorded twice in the Brihadaranyaka Upanishad both in Adhyaya 2 (Brahmana 4) and 4 (Brahmana 5).

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)[7]

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.[8] 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 dearness of all relationships is not just due to individual will, but is the result of the direction of Paramatman. It is the will of Paramatman that creatures, things of the visible world that become attached to each other. The Atman or Paramatman is verily the self of all entities. Nature of Brahman, its existence, the way of attaining infinite knowledge and immortality through acquiring Brahmajnana is well laid out.

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.[8]

कः ब्रह्मिष्ठः ॥ Who is Brahmishta (Adhyaya 3)

Some 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 in the third adhyaya. Further the fourth adhyaya also deals with the intricate details of Brahman, Atman, Purusha and their characteristics extensively.

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)[9] 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 his claim on the cows.[10] The seers who challenge Yajnavalkya are Asvala and others including Gargi, a Brahmavadini. Following conversations from Brhdaranyaka Upanishad give us more insights into how he answers all the scholars about Brahman and how he proves himself to be erudite among those present, thus having a rightful claim over the decorated cows gifted by Janaka Maharaja.

प्रतीकोपासनम् ॥ Pratikopasana (Adhyaya 4)

Yajnavalkya visits Janaka again in his sabha (court) when Janaka asks him whether the purpose of his visit was to collect more animals or to ask more subtle questions. This time Yajnavalkya asks Janaka to tell him what he learnt from others and fills in the information not mentioned by them. In this way they discuss about things that represent Brahman (Pratika) and the benefits of meditating about them (उपासनम्). For example, Jitva Sailini teaches Janaka that वाग्वै ब्रह्मेति । Vak is Brahman where Vak or the speech organ represents Brahman. However, this being only a part of the information, Yajnavalkya informs him that there are three other parts to it. Thus for each thing representing Brahman the Devata, Ayatana, Pratishta and the meditative aspect are clearly elucidated by Yajnavalkya. Summary of their conversation in Brhdaranyaka Upanishad (Adhyaya 4, Brahmana 1) is presented in a table as follows

Four Aspects of Pratikopasana
Statement Devata Ayatana (आयतनम्) Pratishta (प्रतिष्ठाम्) Meditative Name
वाग्वै ब्रह्मेति । Vak is Brahman Vak devata Organ of speech itself Akasha or Unmanifested Ether प्रज्ञेत्येनदुपासीत । Prajna
प्राणो वै ब्रह्मेति । Prana is Brahman Devata for Prana or Life force Prana itself Akasha or Unmanifested Ether प्रियमित्येनदुपासीत । Priya or Dear
चक्षुर्वै ब्रह्मेति । The Eye is Brahman Devata for Sense of Vision Eye itself Akasha or Unmanifested Ether सत्यमित्येतदुपासीत । Satyam or Truth
श्रोत्रं वै ब्रह्मेति । The Ear is Brahman Devata for Sense of Hearing Ear itself Akasha or Unmanifested Ether आनन्तमित्येनदुपासीत । Ananta or Infinite
मनो वै ब्रह्मेति । The Mind is Brahman Devata for Sense Organ of Mind Mind itself Akasha or Unmanifested Ether आनन्द इत्येनदुपासीत । Ananda or Bliss
हृदयं वै ब्रह्मेति । Hrdayam is Brahman Devata for Hrdayam Heart itself Akasha or Unmanifested Ether स्थितिरित्येनदुपासीत । Sthiti or Stability

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.[11]

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.[12]

इन्धो ह वै नामैष योऽयं दक्षिणेऽक्षन् पुरुषः । (Brhd. Upan. 4.2.2)

अथैतद्वामेऽक्षणि पुरुषरूपमेषास्य पत्नी विराट् । (Brhd. Upan. 4.2.3)

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. Highly enlightened Janaka offers the Videha empire, and himself as the servant, as remuneration for this invaluable knowledge.

किंज्योतिरयं ॥ What serves as Light?

Once there was a dialogue between the Janaka and Yajnavalkya about Agnihotra. On knowing the depth of knowledge of Janaka on the subject, a pleased Yajnavalkya grants him a boon that Janaka may ask any question he liked and that Yajnavalkya should answer it at anytime. On the strength of that boon, Janaka first raises the question even though Yajnavalkya internally reflects that he will not discuss anything about Atman. This is the third instance of their meeting in which Janaka opens a discussion about what is light for a person.

अथ ह यज्जनकश्च वैदेहो याज्ञवल्क्यश्चाग्निहोत्रे समूदाते ।

तस्मै ह याज्ञवल्क्यो वरं ददौ । याज्ञवल्क्य किंज्योतिरयं पुरुष इति ।

आदित्यज्योतिः सम्राडिति होवाच । (Brhd. Upan. 4.3.1-2)

Janaka asks, "Yajnavalkya what serves as the light for a man? He replies,"Aditya (i.e., the light of surya)". It is through this light that man sits, goes about, works and returns, i.e., performs his activities everyday. The next question raised is when aditya (sun) sets what is the source of light, Yajnavalkya replies, "Chandra (moon)". When both surya and chandra are set, what then serves as light for man, asked Janaka. Its the "Agni (fire)" in the light of which man conducts his activities. When fire is extinguished, it the Vak (speech) which serves as light for man. Here by the term Vak, sound is signified. In dense darkness, when man cannot see his own hand, when someone utters a sound or word one can move towards the place from where sound is heard.

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.

अस्तमित आदित्ये याज्ञवल्क्य चन्द्रमस्यस्तमिते शान्तेऽग्नौ शान्तायां वाचि किंज्योतिरेवायं पुरुष इति । आत्मैवास्य ज्योतिर्भवतीति । आत्मनैवायं ज्योतिषास्ते पल्ययते कर्म कुरुते विपल्येतीति ॥ (Brhd. Upan. 4.3.6)

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 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.

सविज्ञनो भवति । संजानमेवान्ववक्रामति । तं विद्याकर्मणी समन्वारभेते पूर्वप्रज्ञा च ॥ बृह. ४,४.२ ॥ (Brhd. Upan. 4.4.2)

This concept of Atman leaving one body to seek support of another is explained beautifully with analogies of the leach and goldsmith.

स वा अयमात्मा ब्रह्म विज्ञानमयो मनोमयो प्राणमयश्चक्षुर्मयः श्रोत्रमयः पृथिवीमय...(Brhd. Upan. 4.4.5)

This Atman is like Brahman itself. He is characterized with knowledge, with a mind,dependent on prana, eye, ear, earth.

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.[13]

References

  1. ↑ Bhagavata Purana (Skanda 12 Adhyaya 6)
  2. ↑ 2.0 2.1 Tagare, G. V. (1958) The Skanda Purana, Part 17. Delhi : Motilal Banarsidass Pvt. Ltd. (Pages 530-548)
  3. ↑ 3.0 3.1 3.2 Skanda Purana (Khanda 6 (Nagara Khanda) Adhyaya 129)
  4. ↑ Brhadarnyaka Upanishad (Adhyaya 4)
  5. ↑ Skanda Purana (Khanda 6 (Nagara Khanda) Adhyaya 130)
  6. ↑ Brhadaranyaka Upanishad (Adhyaya 3 Brahmana 9)
  7. ↑ Brhadaranyaka Upanishad (Adhyaya 2)
  8. ↑ 8.0 8.1 Raghavachar. S. S., (1972) Sri Ramanuja on the Upanishads. Madras : Vidya Press (Page 78)
  9. ↑ Brhadaranyaka Upanishad (Adhyaya 3 Brahmana 1)
  10. ↑ Mani, Vettam. (1975). Puranic encyclopaedia : A comprehensive dictionary with special reference to the epic and Puranic literature. Delhi:Motilal Banasidass. (Pages 891 and 892)
  11. ↑ 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)
  12. ↑ 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)
  13. ↑ Dr. K. S. Narayanacharya, Insights Into the Taittiriya Upanishad. Mysore : Kautilya Institute of National Studies (Mukundmala Verse 17)
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