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==  याज्ञ्यवल्क्य - मैत्रेयी सम्वाद || Yagnyavalkya and Maitreyi's discussion  ==

==  याज्ञ्यवल्क्य - मैत्रेयी सम्वाद || Yagnyavalkya and Maitreyi's discussion  ==

याज्ञ्यवल्क्य || Yagnavalkya had two wives, मैत्रेयी || Maitreyi, a great [[Brahmavadini (ब्रह्मवादिनी)|ब्रह्मवादिनी || Brahmavadini]] (a great scholar) and कत्यायणी || Katyaayanee, who was very interested in managing household affairs. When Yagnyavalkya developed a desire to quit household life he called Maitreyi and while informing her of his decision told her “before leaving I want to divide the wealth between you two and end the relationship between you through me, your common husband.  <blockquote>"सा होवाच मैत्रेयी - यन्नु म इयं भगोः सर्वा पृथवी वित्तेन पूर्णा स्यात्कथं तेनामृता स्यामिति |"</blockquote><blockquote>"नेति होवाच याज्ञवल्क्यः, यथैवोपकरणतां जीवितं तथैव ते जीवितं स्यात्, अमृतत्वस्य तु नाशास्ति वित्तेनेति || (Brhd. Upan. 2.4.2)"</blockquote><blockquote>"sā hovāca maitreyī - yannu ma iyaṃ bhagoḥ sarvā pṛthavī vittena pūrṇā syātkathaṃ tenāmṛtā syāmiti |"</blockquote><blockquote>"neti hovāca yājñavalkyaḥ, yathaivopakaraṇatāṃ jīvitaṃ tathaiva te jīvitaṃ syāt, amṛtatvasya tu nāśāsti vitteneti || (Brhd. Upan. 2.4.2)"</blockquote>Meaning : Learned Maitreyi asked him, “Hey भगवान || Bhagavan, even if the wealth of the entire planet becomes mine, will it fetch me अम्रत्व || Amratva (immortality)".  Here Amrutattva is symbolism for मुक्तिः || mukti (liberation from the cycle of birth and death).   

याज्ञ्यवल्क्य || Yagnavalkya had two wives, मैत्रेयी || Maitreyi, a great [[Brahmavadini (ब्रह्मवादिनी)|ब्रह्मवादिनी || Brahmavadini]] (a great scholar) and कत्यायणी || Katyaayanee, who was very interested in managing household affairs. When Yagnyavalkya developed a desire to quit household life he called Maitreyi and while informing her of his decision told her before leaving I want to divide the wealth between you two and end the relationship between you through me, your common husband.  <blockquote>"सा होवाच मैत्रेयी - यन्नु म इयं भगोः सर्वा पृथवी वित्तेन पूर्णा स्यात्कथं तेनामृता स्यामिति |"</blockquote><blockquote>"नेति होवाच याज्ञवल्क्यः, यथैवोपकरणतां जीवितं तथैव ते जीवितं स्यात्, अमृतत्वस्य तु नाशास्ति वित्तेनेति || (Brhd. Upan. 2.4.2)"</blockquote><blockquote>"sā hovāca maitreyī - yannu ma iyaṃ bhagoḥ sarvā pṛthavī vittena pūrṇā syātkathaṃ tenāmṛtā syāmiti |"</blockquote><blockquote>"neti hovāca yājñavalkyaḥ, yathaivopakaraṇatāṃ jīvitaṃ tathaiva te jīvitaṃ syāt, amṛtatvasya tu nāśāsti vitteneti || (Brhd. Upan. 2.4.2)"</blockquote>Meaning : Learned Maitreyi asked him, Hey भगवान || Bhagavan, even if the wealth of the entire planet becomes mine, will it fetch me अम्रत्व || Amratva (immortality)".  Here Amrutattva is symbolism for मुक्तिः || mukti (liberation from the cycle of birth and death).   

Yajnyavalkya answered, “No, your life will be just like that of a person who is wealthy, wherever there is wealth there is no मुक्तिः || mukti.  It is implied here that for one whose goal is sensual pleasure, they would get only those earthly pleasures with wealth and not मुक्तिः || mukti. There is no connection between wealth and no hope of immortality through the acquisition and rites performed with wealth.  <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 raised question to her husband, “Hey भगवान, 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 (means to attain मुक्ति: || mukti, a path you have found). He then initiates her into [[Brahmavidya (ब्रह्मविद्या)|ब्रह्मविद्या || Brahmavidya]], the knowledge of Absolute self and a मुक्ति मार्ग || mukti marga.

Yajnyavalkya answered, No, your life will be just like that of a person who is wealthy, wherever there is wealth there is no मुक्तिः || mukti.  It is implied here that for one whose goal is sensual pleasure, they would get only those earthly pleasures with wealth and not मुक्तिः || mukti. There is no connection between wealth and no hope of immortality through the acquisition and rites performed with wealth.  <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 raised question to her husband, Hey भगवान, 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 (means to attain मुक्ति: || mukti, a path you have found). He then initiates her into [[Brahmavidya (ब्रह्मविद्या)|ब्रह्मविद्या || Brahmavidya]], the knowledge of Absolute self and a मुक्ति मार्ग || mukti marga.

Yagnyavalkya shed tears hearing these words and she appeared most dear to him. He now explains the great truth of why one living entity actually loves another human being. He revealed the concept of Self though this great सुक्ता || sukta, स होवाच | sa hovāca |

Yagnyavalkya shed tears hearing these words and she appeared most dear to him. He now explains the great truth of why one living entity actually loves another human being. He revealed the concept of Self though this great सुक्ता || sukta, स होवाच | sa hovāca |

Just like the ocean is the source (shelter) for all the waters, by उपदान || upadana and एककारण || ekakarana (one cause), skin is the एकायनवो || ekayanavo (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 कर्म || karma (action) hand, for sensual pleasure the procreating sense, for excretion the organ for excretion, for traveling legs, and for all talk, for all the veda, power of speech. He is the only आधार || aadhara (shelter) for all that exists.  In His grace, the living being rises above the five elements and experiences continuous oneness of consciousness with the paramatama.  In such states, there is no duality of inside and outside.<blockquote>"स यथा सैन्धवखिल्य उदके प्रास्त उदकेवानुविलीयेत, न हास्योद्ग्रहणायेव स्यात्, यतो यतस्त्वाददीत लवणमेव, एवं वा अर इदं महद्भूतमनन्तमपारं विज्ञानघन एव | "</blockquote><blockquote>"एतेभ्यो भूतेभ्यः समुत्थाय तान्येवानुविनश्यति, न प्रेत्य संज्ञास्तोत्यरे ब्रवीमिति होवाच याज्ञवल्क्यः || (Brhd. Upan. 2.4.12)"</blockquote><blockquote>"sa yathā saindhavakhilya udake prāsta udakevānuvilīyeta, na hāsyodgrahaṇāyeva syāt, yato yatastvādadīta lavaṇameva, evaṃ vā ara idaṃ mahadbhūtamanantamapāraṃ vijñānaghana eva |"</blockquote><blockquote>"etebhyo bhūtebhyaḥ samutthāya tānyevānuvinaśyati, na pretya saṃjñāstotyare bravīmiti hovāca yājñavalkyaḥ || (Brhd. Upan. 2.4.12)"</blockquote>Meaning : When we understand the secret of real आनन्द || ananda, the experience of integral vision becomes the character.  Just like the rock salt dropped in water dissolves in water and is unable to be picked up by hand, it tastes as salt, similarly, this great, endless infinite Reality is but  विज्ञानघन || vijñānaghana (Pure Condensed Intelligence). It (The Self) comes out as a separate entity and upon destruction enters its cause. After attaining the Self, it has no more संज्ञा or Name or Consciousness (name of a particular being such as I am so and so, I am the son of so and so; I am happy; I am sad).

Just like the ocean is the source (shelter) for all the waters, by उपदान || upadana and एककारण || ekakarana (one cause), skin is the एकायनवो || ekayanavo (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 कर्म || karma (action) hand, for sensual pleasure the procreating sense, for excretion the organ for excretion, for traveling legs, and for all talk, for all the veda, power of speech. He is the only आधार || aadhara (shelter) for all that exists.  In His grace, the living being rises above the five elements and experiences continuous oneness of consciousness with the paramatama.  In such states, there is no duality of inside and outside.<blockquote>"स यथा सैन्धवखिल्य उदके प्रास्त उदकेवानुविलीयेत, न हास्योद्ग्रहणायेव स्यात्, यतो यतस्त्वाददीत लवणमेव, एवं वा अर इदं महद्भूतमनन्तमपारं विज्ञानघन एव | "</blockquote><blockquote>"एतेभ्यो भूतेभ्यः समुत्थाय तान्येवानुविनश्यति, न प्रेत्य संज्ञास्तोत्यरे ब्रवीमिति होवाच याज्ञवल्क्यः || (Brhd. Upan. 2.4.12)"</blockquote><blockquote>"sa yathā saindhavakhilya udake prāsta udakevānuvilīyeta, na hāsyodgrahaṇāyeva syāt, yato yatastvādadīta lavaṇameva, evaṃ vā ara idaṃ mahadbhūtamanantamapāraṃ vijñānaghana eva |"</blockquote><blockquote>"etebhyo bhūtebhyaḥ samutthāya tānyevānuvinaśyati, na pretya saṃjñāstotyare bravīmiti hovāca yājñavalkyaḥ || (Brhd. Upan. 2.4.12)"</blockquote>Meaning : When we understand the secret of real आनन्द || ananda, the experience of integral vision becomes the character.  Just like the rock salt dropped in water dissolves in water and is unable to be picked up by hand, it tastes as salt, similarly, this great, endless infinite Reality is but  विज्ञानघन || vijñānaghana (Pure Condensed Intelligence). It (The Self) comes out as a separate entity and upon destruction enters its cause. After attaining the Self, it has no more संज्ञा or Name or Consciousness (name of a particular being such as I am so and so, I am the son of so and so; I am happy; I am sad).

Maitreyi asked once again, “ Hey Bhagavan, you have placed me in confusion, just here. Having stated that Self is but Pure Intelligence, and after attaining Self, it has no more Consciousness is a contradiction not comprehended by me."  She implied that the Self who is the प्रेम स्वरुप परमात्मा || prem svarupa paramtama is not understood.   

Maitreyi asked once again, Hey Bhagavan, you have placed me in confusion, just here. Having stated that Self is but Pure Intelligence, and after attaining Self, it has no more Consciousness is a contradiction not comprehended by me."  She implied that the Self who is the प्रेम स्वरुप परमात्मा || prem svarupa paramtama is not understood.   

Yagnyavalkya spoke again, “Oh, Maitreyi, I am not instructing you to confuse you.  Existence of Pure Intelligence and again the absence of consciousness are not to be attributed to the same entity.  Know that Paramatama is indestructible and indivisible.  Wherever there is duality, one will experience impaired senses and judgments about the living beings. But one who experience paramatma, "sees" or perceives the all pervading unifying Universal consciousness in all forms of life thus wiping out any dualities.

Yagnyavalkya spoke again, Oh, Maitreyi, I am not instructing you to confuse you.  Existence of Pure Intelligence and again the absence of consciousness are not to be attributed to the same entity.  Know that Paramatama is indestructible and indivisible.  Wherever there is duality, one will experience impaired senses and judgments about the living beings. But one who experience paramatma, "sees" or perceives the all pervading unifying Universal consciousness in all forms of life thus wiping out any dualities.

He cannot be अग्राह्य || agrahya (fathomed).He is limitless अक्षय || akshaya He is untouched by संगह || sangaha or worldly matters असङ्गह || asangaha, cannot be bound, free from misery, non violent. Paramatama, who can be known, in this manner is himself the instrument to know him as goal.  Without him the elements cannot show him.  This is the साधना || sadhana for अम्रत्व || amratattva.

He cannot be अग्राह्य || agrahya (fathomed).He is limitless अक्षय || akshaya He is untouched by संगह || sangaha or worldly matters असङ्गह || asangaha, cannot be bound, free from misery, non violent. Paramatama, who can be known, in this manner is himself the instrument to know him as goal.  Without him the elements cannot show him.  This is the साधना || sadhana for अम्रत्व || amratattva.

'''Brahma sutras''', by vedavyasa, (1-4-19 sutras) explain this as वाक्यन्वयत || vakyanvayat.  "The word आत्मा || atma here has to be seen here as परमात्मा || Paramatama".  

'''Brahma sutras''', by vedavyasa, (1-4-19 sutras) explain this as वाक्यन्वयत || vakyanvayat.  "The word आत्मा || atma here has to be seen here as परमात्मा || Paramatama".  

'''Kenopanishad''' of Samaveda, gives collective instructions;  <blockquote>"तद्द तद्वनम् नम तद्वनमित्युपसितव्यं सय येतादेवं वेदभिहैनम् सर्वाणि भूतानि सवन्छति ||"</blockquote><blockquote>"tadda tadvanam nama tadvnamityupasitavyam, saya yetadevam vedabhihainam sarvani bhutani savanchati || '''(REF?)'''"</blockquote>Meaning : He has the name “vana (every one want to have Him, love Him and desire Him) He should be worshiped (considered as dear), one who understand this, will also be loved by all.

'''Kenopanishad''' of Samaveda, gives collective instructions;  <blockquote>"तद्द तद्वनम् नम तद्वनमित्युपसितव्यं सय येतादेवं वेदभिहैनम् सर्वाणि भूतानि सवन्छति ||"</blockquote><blockquote>"tadda tadvanam nama tadvnamityupasitavyam, saya yetadevam vedabhihainam sarvani bhutani savanchati || '''(REF?)'''"</blockquote>Meaning : He has the name vana (every one want to have Him, love Him and desire Him) He should be worshiped (considered as dear), one who understand this, will also be loved by all.

'''Taittiriya Upanishad''' says,एसःयेव नन्द्याति || esahyeva nandayaati meaning He gives bliss to all (that is परमात्मा || Paramatama) .   

'''Taittiriya Upanishad''' says,एसःयेव नन्द्याति || esahyeva nandayaati meaning He gives bliss to all (that is परमात्मा || Paramatama) .   

'''Yajnavalkya''' explains, during the highest stage of yoga, जीवात्मा || jivatama is drowned in the bliss of embrace of the परमात्मा || Paramatama, this परमात्मा || Paramatama bliss is described with an analogue;  <blockquote>"तद्यथा प्रियाय स्त्रिया स्त्रियासंपर्ष्वक्तः ||"</blockquote><blockquote>"tadyatha priyaya striya striya samparshvaktah ||"</blockquote>Meaning : When the husband and wife enjoy the union as if they are one, without the duality of  outside or inside. (IV-3-21).

'''Yajnavalkya''' explains, during the highest stage of yoga, जीवात्मा || jivatama is drowned in the bliss of embrace of the परमात्मा || Paramatama, this परमात्मा || Paramatama bliss is described with an analogue;  <blockquote>"तद्यथा प्रियाय स्त्रिया स्त्रियासंपर्ष्वक्तः ||"</blockquote><blockquote>"tadyatha priyaya striya striya samparshvaktah ||"</blockquote>Meaning : When the husband and wife enjoy the union as if they are one, without the duality of  outside or inside. (IV-3-21).

'''Brhadaranyaka''' '''Upanishad''' explains, “ आत्मा || atma (परमात्मा || Paramatama) is more lovable than son, friend and everything and everyone else.  Without this understanding if some one loves other things then the paramatma, will inspire him by creating opposition. Therefore it is explained  that one should love the परमात्मा || Paramatama as the only lovable person.  आत्मानमेव प्रिय मुपसिता || atmanameva priya mupasita such love will never be exhausted, it is eternal and gives rise to अम्रत्व || Amratva (immortality) (1-8)   

'''Brhadaranyaka''' '''Upanishad''' explains, आत्मा || atma (परमात्मा || Paramatama) is more lovable than son, friend and everything and everyone else.  Without this understanding if some one loves other things then the paramatma, will inspire him by creating opposition. Therefore it is explained  that one should love the परमात्मा || Paramatama as the only lovable person.  आत्मानमेव प्रिय मुपसिता || atmanameva priya mupasita such love will never be exhausted, it is eternal and gives rise to अम्रत्व || Amratva (immortality) (1-8)   

'''Bhagavad Gita''' quotes Sri Krishna,    <blockquote>"प्रियो हि जननिनोत्यार्थं अहम् स च मम् प्रियः || (Bhag Gita. VII-17)"</blockquote><blockquote>"“priyo hi jananinotyartham aham sa ca mam priyah || (Bhag Gita. VII-17)"</blockquote>Meaning : Just like for the jnani i am lovable beyond measure, similarly he is very dear to me.

'''Bhagavad Gita''' quotes Sri Krishna,    <blockquote>"प्रियो हि जननिनोत्यार्थं अहम् स च मम् प्रियः || (Bhag Gita. VII-17)"</blockquote><blockquote>"priyo hi jananinotyartham aham sa ca mam priyah || (Bhag Gita. VII-17)"</blockquote>Meaning : Just like for the jnani i am lovable beyond measure, similarly he is very dear to me.

With this background He also declares, with great pride that such jnani is my very soul, without him I sustain no life air.

With this background He also declares, with great pride that such jnani is my very soul, without him I sustain no life air.

'''Vishnupurana''', talks about Prahalada, who was bhakta with wisdom, who even after being bitten by snakes expresses thus;<blockquote>"सत्त्वसक्तमतिः कृष्णे दह्यमनो महारोगैः |"</blockquote><blockquote>"न विवेदात्मनो गत्रम् तर्तत्यल्हद संस्तितः || (Vish. Pura. VII-18)"</blockquote><blockquote>"sattvasaktamatih krsne dahyamano maharogaih |"</blockquote><blockquote>"na vivedatmano gatram tartatyalhada samstitah || (Vish. Pura. VII-18)"</blockquote>Prahalada’s deep love removed the awareness of even the snake bite.     

'''Vishnupurana''', talks about Prahalada, who was bhakta with wisdom, who even after being bitten by snakes expresses thus;<blockquote>"सत्त्वसक्तमतिः कृष्णे दह्यमनो महारोगैः |"</blockquote><blockquote>"न विवेदात्मनो गत्रम् तर्तत्यल्हद संस्तितः || (Vish. Pura. VII-18)"</blockquote><blockquote>"sattvasaktamatih krsne dahyamano maharogaih |"</blockquote><blockquote>"na vivedatmano gatram tartatyalhada samstitah || (Vish. Pura. VII-18)"</blockquote>Prahalada’s deep love removed the awareness of even the snake bite.     

This is one of the very illustrious examples for loving the परमात्मा || Paramatama as most dear.  The lord being conquered by such भक्त || bhakta (with wisdom) has declared them as most magnanimous (VII-18 of Vishnupurana). In other words, “anyone for my cause receives even little, it is like giving everything of mine and showing great kindness.  This is the proof of greatest and unlimited compassion and kindness.   

This is one of the very illustrious examples for loving the परमात्मा || Paramatama as most dear.  The lord being conquered by such भक्त || bhakta (with wisdom) has declared them as most magnanimous (VII-18 of Vishnupurana). In other words, anyone for my cause receives even little, it is like giving everything of mine and showing great kindness.  This is the proof of greatest and unlimited compassion and kindness.   

Hence He is सकलफलप्रदात्रः || sakalphalapradartrah,(one who awards all kinds of fruits) and endowed with magnanimity.  A प्रतिग्रहिता || pratigrahitra (seeker) if is not present, then the most important of quality of paramatama, will be destroyed being unable to exhibit magnanimity.  Hence the devotee facilitates the परमात्मा || Paramatama to display this quality, he is called as greatly magnanimous.

Hence He is सकलफलप्रदात्रः || sakalphalapradartrah,(one who awards all kinds of fruits) and endowed with magnanimity.  A प्रतिग्रहिता || pratigrahitra (seeker) if is not present, then the most important of quality of paramatama, will be destroyed being unable to exhibit magnanimity.  Hence the devotee facilitates the परमात्मा || Paramatama to display this quality, he is called as greatly magnanimous.