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Yajnavalkya | |
|---|---|
 Yajnavalkya teaches Brahma Vidya to King Janaka | |
| Personal | |
| Born | Fifth day during the waxing phase of moon in Phalgun Hindu month |
| Religion | Hinduism |
| Home town | Jagban, Madhubani district, Bihar |
| Spouse | Maitreyi, Katyayani |
| Region | Mithila region |
| Notable idea(s) | Neti neti |
| Organization | |
| Philosophy | Advaita |
| Religious career | |
Disciples | |
Influenced by | |
Influenced
| |
| Honors | Rishi |
| Part of a series on |
| Hinduism |
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Yajnavalkya or Yagyavalkya (Sanskrit: याज्ञवल्क्य, IAST:Yājñavalkya) is a Hindu Vedic sage featuring in the Brihadaranyaka Upanishad (c. 700 BCE) and Tattiriya Upanishad.[1][2][3][4] Yajnavalkya proposes and debates metaphysical questions about the nature of existence, consciousness and impermanence, and expounds the epistemic doctrine of neti neti ("not this, not this") to discover the universal Self and Ātman.[5] Texts attributed to him include the Yajnavalkya Smriti, Yoga Yajnavalkya and some texts of the Vedanta school.[6][7] He is also mentioned in the Mahabharata as well as various Puranas, Brahmanas and Aranyakas.[6][8][9]
Highlights
Staal notes that though the name Yajnavalkya is derived from yajna, which connotes ritual, Yajnavalkya is referred to as "a thinker, not a ritualist."[1]
According to tradition, Yajnavalkya was a pupil of Vaisampayana and the compiler of the Shukla Yajurveda Samhita.[10] Yajnavalkya was the pupil of Uddālaka Āruṇi, whom he defeated in debate.[11]
Within both the Sukla Yajur Veda and the Brihadaranyaka Upanishad, he is depicted as being blunt, provocative and sarcastic.[12] In the first verse of the Yajnavalkya Smriti, Yajnavalkya is described as the "yogesvara: meaning "the king of yogis."[13]
Yajnavalkya plays a central position in a debate hosted by King Janaka in Mithila, Videha, which is in the east of India, where Yajnavalkya defeats philosophers from all around the country.[14][page needed] The debate ended with Gargi, a female scholar and one of the nine gems of King Janaka’s court, clearly asserting Yajnavalkya as the most superior brahmin of them all.[15][16]
In the Brihadaranyaka Upanishad, a set of dialogues portrays Yajnavalkya as having two wives, Maitreyi and Katyayani.[17] Maitreyi, as opposed to Katyayani, was more intrigued to gain spiritual knowledge.[16] Maitreyi was known as a brahmavadini, a discusser of Brahman.[18] Katyayani is merely described as "striprajna," which translates to "woman-like knowledge;" this can be interpreted as one who is well-versed in traditionally females roles.[18] While Yajnavalkya and Katyayani lived in contented domesticity, Maitreyi studied metaphysics and engaged in theological dialogues with her husband in addition to "making self-inquiries of introspection."[17][19] In contrast to the Brihadaranyaka Upanishad, the epic Mahabharata states Maitreyi is a young beauty who is an Advaita scholar but never marries.[20]
The figure of Yajnavalkya is considered by Scharfstein as one of the earliest philosophers in recorded history.[3] Yajnavalkya is credited by Witzel for coining the term Advaita (non-duality of Atman and Brahman).[21] The ideas attributed to him for renunciation of worldly attachments have been important to Hindu sannyasa traditions.[9]
Later in his life, Yajnavalkya left both his wives to live as a renunciant.[14][page needed]
Scriptural references
Yajnavalkya is associated with several major ancient texts in Sanskrit, namely the Shukla Yajurveda, the Shatapatha Brahmana, the Brihadaranyaka Upanishad, the Taittiriya Upanishad, the dharma sastra named Yājñavalkya Smṛti, Vriddha Yajnavalkya, and Brihad Yajnavalkya.[6] He is also mentioned in the Mahabharata, Puranas,[22][8] as well as in ancient Jainism texts such as the Isibhasiyaim.[23]
Taittiriya Upanishad
Yajnavalkya is referenced within the Taittiriya Upanishad.[24] Once, the guru Vaisampayana got angry with Yajnavalkya, who was one of his leading disciples.[24] He demanded that Yajnavalkya give back all of his knowledge he had learned from him. With such instructions, Yajnavalkya vomited all of the knowledge.[24] The guru then instructed his other disciples to take the form of partridges (i.e., taittiriya birds) and consume what was regurgitated.[24] This story is why the Upanishad was named the Taittiriya Upanishad.[24] The story is meant to show Yajnavalkya’s genius.[24] Yajnavalkya was also said to have taken the guru’s knowledge and to have added his own insight.[24] Seeing such knowledge, the guru was pleased and instructed his other disciples to learn from Yajnavalkya.[24] A student is encouraged to be active for a thirst of knowledge like Taittiriya birds through this metaphor.[24]
Brihadaranyanka Upanishad
The Brihadaranyaka Upanishad is dated at c. 700 BCE.[4][25] The Brihadaranyaka Upanishad is known for highlighting Yajnavalkya’s magnetic personality, focusing on his self-confidence.[16]
Yajnavalkya plays a central position within the Brihadaranyaka Upanisad, which is a part of the Sukla Yajur Veda.[14][page needed] The scripture details one of the most famous debates in Hindu texts in the presence of King Janaka in Mithila, Videha, which is in the east of India, where Yajnavalkya defeats philosophers from all around the country.[26][14][page needed]
In the first story of the Brihadaranyak Upnisad, King Janaka hosts a sacrifice where he is willing to donate one thousand cows with gold horns to the best brahmin.[16] Yajnavalkya immediately orders his disciple Samasrava to take the cows to his home. This causes an uproar in the palace amongst the other sages, led by Asvala, who wondered why Yajnavalkya proclaimed himself as the greatest.[16] Yajnavalkya responds saying that he does not claim himself to be the greatest and whoever the greatest is should indeed be honoured. Yajnavalkya says he merely just wanted the cows.[16] This leads to a philosophical debate amongst the sages, in which Yajnavalkya defeats each opponent who faces him by rightly answering their questions.[16] Some of the key participants of the debate include Asvala, Uddalaka Aruni, Bhujyu, Sakalya, Artabhaga, Usata, Kahola and others, many who are well known within other Hindu literature.[16]
Gargi later appears in two sections of the debate in sections 3.6 and 3.8 of the Brihadaranyaka Upanisad. Gargi was a female scholar and she was one of the nine gems of King Janaka’s court.[18] In 3.6, Gargi successively asks about what is the support or cause of different elements in the world, setting up a hierarchical ordering of the world.[18] Gargi finally asks about the support of Brahman. Yajnavalkya responds, "Do not, O Gargi, question too much, lest your head should fall off. You are questioning too much about a deity whom we should not ask too much."[15]
Yajnavalkya threatens Gargi not to ask what is beyond Brahman.[18] Gargi becomes silent. Yajnavalkya intended to explain that one cannot question who is the support of that which is the support of everything.[18] Yajnavalkya’s threat is not produced out coercion to halt the asking of complex questions, but to end a discussion that had become finite, which Gargi had not realized yet.[18]
In 3.8, Gargi asks a final series of questions to Yajnavalkya proclaiming that if he can answer these questions, no other brahmin could beat him in this debate.[18] This time, it is seen that Gargi’s rhetoric has shifted; rather than asking questions impetuously or over-eagerly like that in 3.6, Gargi’s questioning becomes more pointed and focused at reaching the pinnacle of the debate through a final test.[18] She first asks, "That which is above the sky, that which is below earth, that which is between the sky and earth, and that which people call the past, present, and future – ?"[18] Yajnavalkya responds by saying that the support of this is space.[18] Gargi then asks what is the support of space. Yajnavalkya responds by discussing the metaphysical element known as Akshar (Brihadaryanka Upanishad 3.8.8-9), or that which is imperishable.[18][27] Yajnavalkya says, "This imperishable, Gargi, is the seer but isn’t seen; is the hearer, but isn’t heard; is the thinker, but isn’t thought of; is the perceiver, but isn’t perceived. Other than this, there is no seer. Other than this, there is no hearer. Other than this, there is no thinker. Other than this, there is no perceiver."[18]
Gargi’s scholarship is depicted through the fact that she is the first person in the entire debate to discuss the concept of Brahman.[18] The debate ends when Gargi, a female scholar, clearly asserts Yajnavalkya as the most superior of them all.[16]
In the fourth chapter of the Brihadaranyaka Upanisad, Yajnavalkya decides to renounce and leave his family.[18] At that time, Yajnavalkya’s wife, Maitreyi, inquires about the concept of the soul to Yajnavalkya.[18] Maitreiyi, was also very wise and scholarly.[28] She had once asked Yajnavalkya if she would become immortal with all the wealth in the world, in which Yajnavalkya responded with a denial. She then preaches, “"What should I do with that by which I do not become immortal?"[28]
Zdroj:https://en.wikipedia.org?pojem=Yajnavalkya
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