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Yajnavalkya, a great rishi of the vedic period, undertook a heterodox, rebellious experiment of separating the mantras of vaidika kriyas or ritual ordaining, injunctory part of the Veda, from their explicitly vedantic or philosophical parts, i.e. the [[Samhita (संहिता)|Samhita]] (संहिता) and  [[Brahmana (ब्राह्मणम्)|Brahmana]] (ब्राह्मणा) parts. Subsequently, because of him two shakhas of Yajurveda were formed. His works Shatapatha Brahmana (Brhadaaranyaka Upanishad) and Yajnavalkya smrti (याज्ञवल्क्यस्मृति:) are profound in nature and widely studied for their teachings.   

Yajnavalkya, a great rishi of the vedic period, undertook a heterodox, rebellious experiment of separating the mantras of vaidika kriyas or ritual ordaining, injunctory part of the Veda, from their explicitly vedantic or philosophical parts, i.e. the [[Samhita (संहिता)|Samhita]] (संहिता) and  [[Brahmana (ब्राह्मणम्)|Brahmana]] (ब्राह्मणा) parts. Subsequently, because of him two shakhas of Yajurveda were formed. His works Shatapatha Brahmana (Brhadaaranyaka Upanishad) and Yajnavalkya smrti (याज्ञवल्क्यस्मृति:) are profound in nature and widely studied for their teachings.   

==  याज्ञवल्क्यमैत्रेयीसंवादः || Yajnavalkya and Maitreyi's discussion  ==

==  याज्ञवल्क्यमैत्रेयीसंवादः || Yajnavalkya and Maitreyi's discussion  ==

Yajnavalkya had two wives, one was Maitreyi (मैत्रेयी), a great [[Brahmavadini (ब्रह्मवादिनी)|ब्रह्मवादिनी || Brahmavadini]] (a great scholar) and the other was Katyayani (कत्यायनी) absorbed in worldly affairs. When Yajnavalkya developed a desire to quit household life he called Maitreyi and while informing her of his decision told her before leaving "I intend to divide the wealth between you and Katyayani and thereby end the relationship between you through me, your common husband."<ref name=":0">Narayanacharya, K. S. (2011). ''Veda Sanskritiya Parichaya, Part I.'' Hubli:​Sahitya Prakashana​.</ref>. Hearing this Maitreyi asks  <blockquote>सा होवाच मैत्रेयी - यन्नु म इयं भगोः सर्वा पृथिवी वित्तेन पूर्णा स्यात्कथं तेनामृता स्यामिति | </blockquote><blockquote>नेति होवाच याज्ञवल्क्यो यथैवोपकरणवतां जीवितं तथैव ते जीवितं स्यात् अमृतत्वस्य तु नाऽऽशाऽस्ति वित्तेनेति || (Brhd. Upan. 2.4.2)<ref name=":1">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><blockquote>sā hōvāca maitrēyī - yannu ma iyaṁ bhagōḥ sarvā pr̥thivī vittēna pūrṇā syātkathaṁ tēnāmr̥tā syāmiti | </blockquote><blockquote>nēti hōvāca yājñavalkyō yathaivōpakaraṇavatāṁ jīvitaṁ tathaiva tē jīvitaṁ syāt amr̥tatvasya tu nā<nowiki>''</nowiki>śā'sti vittēnēti || (Brhd. Upan. 2.4.2)</blockquote>Meaning : Hey Bhagavan, even if the wealth of the entire planet becomes mine, will it fetch me Amrtva (अमृत्व । immortality). Yajnyavalkya answered, No, your life will be just like that of a person who is wealthy, but  there is no hope of mukti through wealth.<ref name=":2">Swami Madhavananda, (1950). ''The Brhdaranyaka Upanishad with the commentry of Sankaracharya.'' Mayavati: Avaita Ashrama</ref>

Yajnavalkya had two wives, one was Maitreyi (मैत्रेयी), a great [[Brahmavadini (ब्रह्मवादिनी)|ब्रह्मवादिनी || Brahmavadini]] (a great scholar) and the other was Katyayani (कत्यायनी) absorbed in worldly affairs. When Yajnavalkya developed a desire to quit household life he called Maitreyi and while informing her of his decision told her before leaving "I intend to divide the wealth between you and Katyayani and thereby end the relationship between you through me, your common husband."<ref name=":0">Narayanacharya, K. S. (2011). ''Veda Sanskritiya Parichaya, Part I.'' Hubli:​Sahitya Prakashana​.</ref>. Hearing this Maitreyi asks  <blockquote>सा होवाच मैत्रेयी - यन्नु म इयं भगोः सर्वा पृथिवी वित्तेन पूर्णा स्यात्कथं तेनामृता स्यामिति | </blockquote><blockquote>नेति होवाच याज्ञवल्क्यो यथैवोपकरणवतां जीवितं तथैव ते जीवितं स्यात् अमृतत्वस्य तु नाऽऽशाऽस्ति वित्तेनेति || (Brhd. Upan. 2.4.2)<ref name=":1">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><blockquote>sā hōvāca maitrēyī - yannu ma iyaṁ bhagōḥ sarvā pr̥thivī vittēna pūrṇā syātkathaṁ tēnāmr̥tā syāmiti | </blockquote><blockquote>nēti hōvāca yājñavalkyō yathaivōpakaraṇavatāṁ jīvitaṁ tathaiva tē jīvitaṁ syāt amr̥tatvasya tu nā<nowiki>''</nowiki>śā'sti vittēnēti || (Brhd. Upan. 2.4.2)</blockquote>Meaning : Hey Bhagavan, even if the wealth of the entire loka becomes mine, will it fetch me Amrtva (अमृत्व । immortality). Yajnyavalkya answered, No, your life will be just like that of a person who is wealthy, but  there is no hope of mukti through wealth.<ref name=":2">Swami Madhavananda, (1950). ''The Brhdaranyaka Upanishad with the commentry of Sankaracharya.'' Mayavati: Avaita Ashrama</ref>

Here Amrtattva is symbolism for mukti (मुक्तिः | liberation from the cycle of birth and death). It is implied here that for one whose goal is sensual pleasure, they would get only those earthly pleasures with wealth and not mukti. There is no connection between wealth and no hope of immortality through the acquisition and rites performed with wealth.<ref name=":0" /><blockquote>सा होवाच मैत्रेयी - येनाहं नामृता स्यां किमहं तेन कुर्याम्  । यदेव भगवान्वेद तदेव मे ब्रूहीति || (Brhd. Upan. 2.4.3)</blockquote><blockquote>sā hovāca maitreyī - yenāhaṃ nāmṛtā syāṃ kimahaṃ tena kuryām  । yadeva bhagavānveda tadeva me brūhīti || (Brhd. Upan. 2.4.3)</blockquote>Meaning : Maitreyi said, "Hey Bhagavan, If this is so, what shall I do with that (wealth) which will not make me immortal? Please instruct me on that which you know (to be the only means to attain mukti).  

Here Amrtattva is symbolism for mukti (मुक्तिः | liberation from the cycle of birth and death). It is implied here that for one whose goal is sensual pleasure, they would get only those earthly pleasures with wealth and not mukti. There is no connection between wealth and no hope of immortality through the acquisition and rites performed with wealth.<ref name=":0" /><blockquote>सा होवाच मैत्रेयी - येनाहं नामृता स्यां किमहं तेन कुर्याम्  । यदेव भगवान्वेद तदेव मे ब्रूहीति || (Brhd. Upan. 2.4.3)</blockquote><blockquote>sā hovāca maitreyī - yenāhaṃ nāmṛtā syāṃ kimahaṃ tena kuryām  । yadeva bhagavānveda tadeva me brūhīti || (Brhd. Upan. 2.4.3)</blockquote>Meaning : Maitreyi said, "Hey Bhagavan, If this is so, what shall I do with that (wealth) which will not make me immortal? Please instruct me on that which you know (to be the only means to attain mukti).  

Meaning : "Hey Maitreyi, it is not for the sake of the husband, my dear, that he is loved, but for one's own sake that he is loved. It is not for the sake of the wife, my dear, that she is loved, but for one's own sake that she is loved. Similarly all including sons, wealth, Brahmana, Kshatriya, the worlds, devatas or the beings are loved not for each of their sake, but for one's own sake they are loved. The Self, my dear Maitreyi, should be realized - heard of, reflected on and meditated upon. By the realisation of the Self, my dear, through hearing, reflection and meditation, all this is known"<ref name=":2" />

Meaning : "Hey Maitreyi, it is not for the sake of the husband, my dear, that he is loved, but for one's own sake that he is loved. It is not for the sake of the wife, my dear, that she is loved, but for one's own sake that she is loved. Similarly all including sons, wealth, Brahmana, Kshatriya, the worlds, devatas or the beings are loved not for each of their sake, but for one's own sake they are loved. The Self, my dear Maitreyi, should be realized - heard of, reflected on and meditated upon. By the realisation of the Self, my dear, through hearing, reflection and meditation, all this is known"<ref name=":2" />

Here Yajnavalkya explains that a husband is loved not for his sake but because she (the wife) experiences the Self in the form of Paramatama (परमात्मा)  dwelling in him. Similarly the wife does not become dear because of her beauty or other qualities, but because he has the darshan (दर्शन) of Paramatama within in her. Similar is the profound experience wherein all the children, wealth, brahamana, Kshatriya, all the planets, devatas, and all living entities becomes dear to us, because of experiencing Paramatama within them, and no other reason.<ref name=":0" /> Therefore our love for other objects is secondary, since they contribute to the pleasure of the self; and our love for the Self alone is primary.<ref name=":2" />

Here Yajnavalkya explains that a husband is loved not for his sake but because she (the wife) experiences the Self in the form of Paramatama (परमात्मा)  dwelling in him. Similarly the wife does not become dear because of her beauty or other qualities, but because he has the darshan (दर्शन) of Paramatama within in her. Similar is the profound experience wherein all the children, wealth, brahamana, Kshatriya, all the lokas, devatas, and all living entities becomes dear to us, because of experiencing Paramatama within them, and no other reason.<ref name=":0" /> Therefore our love for other objects is secondary, since they contribute to the pleasure of the self; and our love for the Self alone is primary.<ref name=":2" />

Atman or Absolute Self is the powerful integrating force and opposite of this is the force which gives rise to hatred is the Asuri Shakti (आसुरीशक्ति:). A jnani (ज्ञानी), will be able to "see/perceive" Paramatama in every being, all around, hear him and meditate on him in the inner-self.  By this action he will be All Knower.  One who sees every life force bound in relationship with Paramatama, is considered as Sujnani (सुज्ञानी) and one who does not perceive this is considered as an Ajnani (अज्ञानी). In this way this cosmos, abounds with brahma chetana (ब्रह्म चेतना), and relishing and worshiping It is the real path of Brahmavidya for Realization of Brahman. This is the path of happiness here and in other worlds.<ref name=":0" />

Atman or Absolute Self is the powerful integrating force and opposite of this is the force which gives rise to hatred is the Asuri Shakti (आसुरीशक्ति:). A jnani (ज्ञानी), will be able to "see/perceive" Paramatama in every being, all around, hear him and meditate on him in the inner-self.  By this action he will be All Knower.  One who sees every life force bound in relationship with Paramatama, is considered as Sujnani (सुज्ञानी) and one who does not perceive this is considered as an Ajnani (अज्ञानी). In this way this cosmos, abounds with brahma chetana (ब्रह्म चेतना), and relishing and worshiping It is the real path of Brahmavidya for Realization of Brahman. This is the path of happiness here and in other worlds.<ref name=":0" />

Answering Maitreyi's question as to how one thing leads to the knowledge of another, Yajnavalkya says (Brhd. Upan. 2.4.6 to 9) - when the drum is played, it sounds without the distinction of particular notes, but they are included in the general note of the drum or the general sound produced by different kinds of strokes.  Similarly when a conch is blown, one cannot distinguish its various particular notes, but it sounds with integration. Same is the case when the vina (वीणा) is played, all notes are included in the sound produced by different kinds of playing.<ref name=":2" />

Answering Maitreyi's question as to how one thing leads to the knowledge of another, Yajnavalkya says (Brhd. Upan. 2.4.6 to 9) - when the drum is played, it sounds without the distinction of particular notes, but they are included in the general note of the drum or the general sound produced by different kinds of strokes.  Similarly when a conch is blown, one cannot distinguish its various particular notes, but it sounds with integration. Same is the case when the vina (वीणा) is played, all notes are included in the sound produced by different kinds of playing.<ref name=":2" />

The beauty of cosmos, can be perceived, even in the different shades of color when the flame of the fire is dancing.  Similarly from the Mahapurusha’s (Infinite Reality, the Supreme Self) Nihshvasa (नि:श्वास: | exhalation or breath) rik (ऋक्), sama (साम), yajus (यजुस्), atharva (अथर्व:), itihasa (इतिहास:), puranas, arts, [[Upanishads (उपनिषदः)|upanishads]], shlokas, sutras, explanations of mantras, commentaries (arthavadas), yajna, oblations, anna (अन्नम् | grains) drink, this loka and other loka (planets) and all other animals have manifested.<ref name=":0" />

The beauty of cosmos, can be perceived, even in the different shades of color when the flame of the fire is dancing.  Similarly from the Mahapurusha’s (Infinite Reality, the Supreme Self) Nihshvasa (नि:श्वास: | exhalation or breath) rik (ऋक्), sama (साम), yajus (यजुस्), atharva (अथर्व:), itihasa (इतिहास:), puranas, arts, [[Upanishads (उपनिषदः)|upanishads]], shlokas, sutras, explanations of mantras, commentaries (arthavadas), yajna, oblations, anna (अन्नम् | grains) drink, this loka and other lokas and all other animals have manifested.<ref name=":0" />

Yajnavalkya explains in Brhd. Upan. 2.4.11, that just like the ocean is the source (shelter) for all the waters, by upadana (उपदानम्) and ekakarana (एककारण | one cause), skin is the ekayanavo (एकायनवो | path or instrument) for all kinds of touch, for fragrance nostril is the instrument, for taste, tongue, for form the eyes, for sound, ears, for determination, mind, for vidya, heart, for karma (कर्म | action) hand, for sensual pleasure the procreating sense, for excretion the organ for excretion, for traveling the legs, and for all talk, for all the veda, organ of speech. It is the only adhara (आधार: | shelter) for all that exists.  In this state, the living being rises above the five elements and experiences continuous oneness of consciousness, without duality.<ref name=":0" />

Yajnavalkya explains in Brhd. Upan. 2.4.11, that just like the ocean is the source (shelter) for all the waters, by upadana (उपदानम्) and ekakarana (एककारण | one cause), skin is the ekayanavo (एकायनवो | path or instrument) for all kinds of touch, for fragrance nostril is the instrument, for taste, tongue, for form the eyes, for sound, ears, for determination, mind, for vidya, heart, for karma (कर्म | action) hand, for sensual pleasure the procreating sense, for excretion the organ for excretion, for traveling the legs, and for all talk, for all the veda, organ of speech. It is the only adhara (आधार: | shelter) for all that exists.  In this state, the living being rises above the five elements and experiences continuous oneness of consciousness, without duality.<ref name=":0" />