याज्ञवल्क्य

यन्त्रोपारोपितकोशांशः

कल्पद्रुमः

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

याज्ञवल्क्यः, पुं, (वल्कयतीति । वल्क + अच् । यज्ञस्य वल्को वक्ता । तस्य गोत्रापत्यम् । यज्ञवल्क + “गर्गादिभ्यो यञ् ।” ४ । २ । १०५ । इति यञ् ।) धर्म्मशास्त्रप्रयोजकमुनिविशेषः । तत्पर्य्यायः । ब्रह्मरात्रिः २ योगेशः ३ । इति हेमचन्द्रः ॥ योगीश्वरः ४ । इति मिताक्षरा ॥ (महर्षिरयं याज्ञवल्क्यः सूर्य्यात् शुक्लयजुर्व्वेदं प्राप्तवान् । तत्रादौ ब्रह्मपरम्परया प्राप्तं वेदं वेदव्यासो मन्दमतीन् मनुष्यान् विचिन्त्य तेषु कृपापरः चतुर्धा व्यस्य ऋग्यजुःसामाथर्व्वाख्यां- श्चतुरो वेदान् पैलवैशम्पायनजैमिनिसुमन्तुभ्यः क्रमादुपदिदेश ते च स्वशिष्येभ्यः । तत्र व्यास- शिष्यो वैशम्पायनो याज्ञवल्क्यादिभ्यः स्वशि- ष्येभ्यो यजुर्व्वेदमध्यापयत् । तत्र दैवात् केनापि हेतुना क्रुद्धो गुरुः शिष्यं याज्ञवल्क्यं अधीतवेद- परित्यागार्थमादिष्टवान् । याज्ञवल्क्योऽपि योग- बलेन अधीतयजुर्विद्यां मूर्त्तिमतीं विधायोद्व- वाम । वान्तानि यजूंषि गृह्णीतेति गुरूक्ता अन्ये शिष्यास्तित्तिरयो भूत्वा यजूंष्यभक्षयन् । तान्येव यजूंषि बुद्धिमालिन्यात् कृष्णानि जातानि । ततो वेदहीनोऽतिदुःखितो याज्ञ- वल्क्यः सूर्य्यमाराध्य शुक्लानि यजूंषि प्राप्तवान् तानि च जाबालगौधेयकाण्वमाध्यन्दिनादीन् पञ्चदशशिष्यानध्यापयामास । तथाहि भागवते द्बादशस्कन्धे ६ अध्याये । “तेनासौ चतुरो वेदांश्चतुर्भिर्वदनैर्विभुः । सव्याहृतिकान् सोङ्कारांश्चातुर्होत्रविवक्षया ॥ पुत्त्रानध्यापयत् तांस्तु ब्रह्मर्षीन् ब्रह्मकोविदान् । ते तु धर्म्मोपदेष्टारः स्वपुत्त्रेभ्यः समादिशन् ॥ ते परम्परया प्राप्तास्तत्तच्छिष्यैर्धृतव्रतैः । चतुर्युगेष्वथ व्यस्ता द्वापरादौ महर्षिभिः ॥ क्षीणायुषः क्षीणसत्त्वान्दुर्म्मेधान् वीक्ष्य कालतः । वेदान् ब्रह्मर्षयो व्यस्यन् हृदिस्थाच्युतचोदिताः ॥ अस्मिन्नप्यन्तरे ब्रह्मन् भगवान् लोकभावनः । ब्रह्मेशाद्यैर्लोकपालैर्याचियो धर्म्मगुप्तये ॥ पराशरात् सत्यवत्यामंशांशकलया विभुः । अवतीर्णो महाभाग वेदं चक्रे चतुर्व्विधम् ॥ ऋगथर्व्वयजुःसाम्नां राशीनुद्धृत्य वर्गशः । चतस्रः संहिताश्चक्रे मन्त्रैर्मणिगणा इव ॥ तासां स चतुरः शिष्यानुपाहूय महामतिः । एकैकां संहितां ब्रह्मन्नैकैकस्मै ददौ विभुः ॥ पैलाय संहितामाद्यां बह्वृचाख्यामुवाच ह । वैशम्पायनसंज्ञाय निगदाख्यं यजुर्गणम् ॥ साम्नां जैमिनये प्राह तथा छन्दोगसंहिताम् । अथर्व्वाङ्गिरसीं नाम स्वशिष्याय सुमन्तवे ॥” “वैशम्पायनशिष्या वै चरकाध्वर्य्यवोऽभवन् । यच्चेरुर्ब्रह्महत्यांहःक्षपणं स्वगुरोर्व्रतम् ॥ याज्ञवल्क्यश्च तच्छिष्य आहाहो भगवन् कियत् । चरितेनाल्पसाराणां चरिष्येऽहं सुदुश्चरम् ॥ इत्युक्तो गुरुरप्याह कुपितो याह्यलं त्वया । विप्रावमन्त्रा शिष्येण मदधीतं त्यजाश्विति ॥ देवरातसुतः सोऽपि च्छर्द्दित्वा यजुषां गणम् । ततो गतोऽथ मुनयो ददृशुस्तान् यजुर्गणान् ॥ यजूंषि तित्तिरा भूत्वा तल्लोलुपतयाददुः । तैत्तिरीया इति यजुःशाखा आसन् सुपेशलाः ॥ याज्ञवल्क्यस्ततो ब्रह्मंश्छन्दांस्यधि गवेषयन् । गुरोरविद्यमानानि सूपतस्थेऽर्कमीश्वरम् ॥” “एवं स्तुतः स भगवान् वाजिरूपधरो रविः । यजूंष्ययातयामानि मुनयेऽदात् प्रसादितः ॥ यजुर्भिरकरोच्छाखा दश पञ्च शतैर्विभुः । जगृहुर्वाजसन्यस्ताः काण्वमाध्यन्दिनादयः ॥” अयमेव महर्षिर्मिथिलास्थ एव सामश्रवःप्रभृ- तिभिः ऋषिभिर्वणाश्रमेतरधर्म्मज्ञानार्थमादिष्ट आचारव्यवहारप्रायश्चित्ताख्यकाण्डत्रयात्मकं धर्म्मशास्त्रं प्रणीय तेभ्यः श्रावितवान् । यदुक्तं याज्ञवल्क्यसंहितायां ग्रन्थारम्भे । “योगीश्वरं याज्ञवल्क्यं संपूज्य मुनयोऽब्रुवन् । वर्णाश्रमेतराणां नो ब्रूहि धर्म्मानशेषतः । मिथिलास्थः स योगीन्द्रः क्षणं ध्यात्वाब्रवीन्- मुनीन् ॥”) क्ली, उपनिषत्विशेषः । यथा, मुक्तिकोपनिषदि । “गोपालतापनं कृष्णं याज्ञवल्क्यं वराहकम् ॥”)

वाचस्पत्यम्

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

याज्ञवल्क्य¦ पु॰

१ धर्मशास्त्रकर्त्तरि तत्संहिता चाचारव्यव-हारप्रायश्चित्तात्मकाध्यायत्रयान्विता।

२ शुल्कयजुःप्रवर्त्तकेमुनिभेदे तत्कथा भाग॰

१२ स्क॰।

शब्दसागरः

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

याज्ञवल्क्य¦ m. (-ल्क्यः) A celebrated saint and legislator; the supposed author of a celebrated code of laws, and the first reputed teacher of the white portion of the Yayar-Ve4da revealed to him by the sun. E. यज्ञवल्क the father of the saint, and ष्यञ् aff.

Apte

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

याज्ञवल्क्यः [yājñavalkyḥ], N. of a celebrated ancient sage, the first reputed teacher of वाजसनेयी संहिता (शुक्ल यजुर्वेद) and the author of a well-known code of laws only next in importance to that of Manu.

Monier-Williams

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

याज्ञवल्क्य/ याज्ञ--वल्क्य m. ( या, fr. यज्ञवल्क)N. of an ancient sage (frequently quoted as an authority in the S3Br. ; the first reputed teacher of the वाजसनेयि-संहिताor White यजुर्-वेद, revealed to him by the Sun ; he is also the supposed author of a celebrated code of laws , which is only second in importance to that of मनु, and with its well-known commentary , the मिता-क्षरा, is the leading authority of the मिथिलाschool ; See. IW. 291 ) S3Br. etc.

याज्ञवल्क्य/ याज्ञ--वल्क्य m. pl. the family of -Y यजुर्-वेदHariv.

याज्ञवल्क्य/ याज्ञ--वल्क्य mfn. relating to or derived by -Y यजुर्-वेद

याज्ञवल्क्य/ याज्ञ--वल्क्य n. N. of an उपनिषद्

Purana index

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

(II)--a pupil of वैशम्पायन and son of देवरात (ब्रह्मरात वि। प्।) quarrelled with his guru and vomited the यजुस् (s.v.) he learnt; propitiated the Sun god to get छन्दस् unknown to his guru. Pleased with him the Sun god instructed him in वाजसेन्यस्तस् (Yajus अयातयाम, वि। प्।); in the form of a horse; फलकम्:F1:  भा. XII. 6. ६२-74; Br. II. ३५. 9-३०; Vi. III. Ch. 5 whole; वा. ६१. १७-19, २१.फलकम्:/F a श्रुतऋषि; one of the madhya- माध्वर्युस्; in charge of a शाखा in the ऋग् Veda; recipient of Janaka's present in a contest for great learning; फलकम्:F2:  Br. II. ३२. 3 and १६, ३४. २७, ४५-68.फलकम्:/F an एकार्षेय. फलकम्:F3:  M. १९८. 4; २००. 6.फलकम्:/F

(III)--(कौशल्य) learnt yoga from हिरण्यनाभ; siddha; disciple of पौष्यञ्जि. भा. IX. १२. 4; VI. १५. १३; Br. III. ६३. २०८; Vi. IV. 4. १०७.

(IV)--a sage who came to see कृष्ण at स्यमन्तपञ्चक. भा. X. ८४. 5.

(V)--as a contemporary of Kalki; फलकम्:F1:  Br. III. ७३. १०५.फलकम्:/F will precede Kalki. फलकम्:F2:  M. ४७. २४९; १९२. १०.फलकम्:/F

(VI)--a son of ब्रह्मवाह, who won the prize for learning in Janaka's (s.v). hall of sacrifice. वा. ६०. ४१.

(VII)--disqualified; फलकम्:F1:  वा. ६१. 1, 6.फलकम्:/F learnt the yoga of वसिष्ठ; फलकम्:F2:  Ib. ८८. २०८.फलकम्:/F purohita of Kalki. फलकम्:F3:  Ib. ९८. १०४.फलकम्:/F [page३-026+ ३४]

Purana Encyclopedia

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

YĀJÑAVALKYA : An ancient sage who was a profound scholar.

1) General. Purāṇas say that this sage spent the major part of his life at the court of King Janaka. He was also King Janaka's priest. In Agni Purāṇa, Chapter 16, it is mentioned that Kalki was Yājñavalkya's priest. Mahābhārata, Anuśāsana Parva, Chapter 4, Verse 51, mentions that Yājñavalkya was a “Brahmavādī son” of Viśvāmitra.

2) Thousand cows. Once King Janaka conducted a Yāga. At that time he wished to find out the most eminent among the sages. He promised to present a thousand cows to the sage who was a consummate scholar. A bag of gold coins was also tied to each horn of the cows. Janaka announced that the sage who claim- ed to be a consummate scholar might come forward and take the cows with him. No one among the numerous sages who were present, dared to come forward. Yājña- valkya, however, ordered his disciple to take the cows home with him. The other sages questioned his right to claim the cows. Yājñavalkya asserted his right to do so. One of the sages named Arthabhāga stood up and asked him the following question:--

Arthabhāga:--When a man who has not acquired divine knowledge dies, his “Jñānendriyas” (senses of knowledge) are also merged with it. How is it possible for him to accept another body afterwards? “Yājña- valkya:--Karma (action) becomes the cause of his re- birth.”

Next Kahola and many other sages put various ques- tions to him. The substance of their talk is given below:--

Kahola:--What have you to say about the invisible and omnipresent Brahman?

Yājñavalkya:--Your soul is the omni-present Brahman. The soul has no hunger or thirst, fear or desire, old age or death. Those who wish to know the soul, become sages after transcending love of wife, children or world- ly riches. The two qualities essential for sages are scholarship and spiritual knowledge.

Gārgī:--Who is the warp and woof of everything?

Yājña:--It is Brahman. Do not ask further; if you do, your head will be broken to pieces.

Āruṇi:--Who is he who exists within? (Antaryāmī).

Yājña:--He who is contained in Jagat (the universe) without the knowledge of Jagat, he whose body is Jagat, he who controls Jagat as antaryāmī, he is within every one. He cannot be seen, but he sees. He cannot be heard; but he hears. He is capable of thinking; but he is beyond our thoughts. He exists as one who sees, hears and thinks, in all creatures.

Gārgī:--I have two questions to ask. They are as sharp and pointed as two arrows. By what force is fixed that which is above Heaven, below the earth and that which is between them, like warp and woof?

Yājña:--By the sky.

Gārgī:--By what force is the sky held in position like warp and woof?

Yājña:--Under the command of God, the sun and moon do not deviate from their orbits. The sky and the earth remain in their respective places. Rivers run mak- ing the fields fertile. One who lives and works without the ability to know God does not obtain immortality. He who dies without knowing God is a Kṛpaṇa (spirit- ual bankrupt). On the contrary, he who knows God attains Mokṣa.

Śākalya:--How many gods are there?

Yājṅa:--Thirtythree. They are--8 Vasus, 11 Rudras, 12 Ādityas, Indra and Prajāpati. The 8 Vasus are-- Agni, Pṛthvī, Vāyu, Antarīkṣa, Āditya, Dyau (Heaven), Candra and Stars. The 11 Rudras are the combination of the 10 jñānendriyas and the working of the mind. The ruling deities of the 12 months are known as the 12 Ādityas. They receive into them our lives and our Karmans (actions).

Yājñavalkya gave suitable answers to all other ques- tions of Śākalya. At last, he asked Śākalya:--“Now I will ask you a question. Whom do the Upaniṣads describe? If you do not answer, your head will break.” Śākalya could not answer it. He dropped down with a broken head. He asked the other scholars who had gathered there, if any of them wanted to ask him more questions. But no one came forward. All remained dumb. Then he continued:--“Fresh leaves sprout from a tree which has been cut. If the seed is destroy- ed, the tree does not grow out of it. How is it that a man is born again after his death?”

No one was able to answer that question. Thus after defeating all of them in argument, Yājñavalkya went home with the cows.

3) In Janaka's court again. On another occasion, Yājñavalkya went to see King Janaka. The King asked him whether he had come for getting cows or to ask abstruse question. The sage answered that he had come for both. Their conversation continued as follows:--

Janaka:--Jita Muni has said that “Vacana” (word) is Brahman or God. What is your opinion?

Yājña:--It is correct. But did he say which is the body and abode of God?

Janaka:--No.

Yājña:--In that case he has said only onefourth about God. Vacana is god's body and sky, his abode. Brahma- vidyā depends on the word. The word is Parabrahman. Janaka was highly pleased. He decided to give a thou- sand bulls to the sage. But Yājñavalkya said that his father's principle was to give effective knowledge to the pupil and not to receive any dakṣiṇā (Payment) from him. Janaka again wanted Yājñavalkya to explain clearly what “Brahma Vidyā” means.

Yājña:--Just as a person can reach his destination by walking or by travelling in a chariot or by sailing in a boat, in order to secure peace for the soul, you are depending on the Upaniṣads. But although one is learned in Vedas and Āgamas, or adored by others or wealthy, or well-versed in Upaniṣads, unless one has known God--unless one acquired Brahmajñāna--one cannot be said to be gratified. Do you know where you will go after renouncing your body?

Janaka:--I do not know.

Yājña:--I shall tell you. The deity of the right eye is “Inda” (light). People call it “Indra”. The deity of the left eye is Indrāṇī, the wife of Indra. Indra is eater and Indrāṇī is food. In a state of consciousness they are separated. (Then the soul is called Vaiśvānara). In a state of dream, the two are united. (Then the soul is called Taijasa). In a state of slumber, the soul is in “Prjñāa” state. (Since there is no activity it is called Prājña). In the fourth or “Turīya” state, one becomes capable of transcending the three other states and to attain Parabrahman. It is a state of fearlessness transcending birth and death.

The King who was pleased by this teaching dedicated the kingdom of Videha and even himself to the sage.

4) In Janaka's court for the third time. After some years Yājñavalkya went again to Janaka's court. At that time also there was a philosophical discussion between the King and the sage in the form of questions and answers.

Janaka:--Which is the light that gives us guidance during the day time?

Yājña:--The Sun.

Janaka:--After sunset which is the light that guides us?

Yājña:--The Moon.

Janaka:--And in the absence of the sun and moon?

Yājña:--Agni.

Janaka:--Which is the light that guides us in the absence of the sun, moon and Agni?

Yājña:--Vacana.

Janaka:--Which is the light that shines in the absence of all these luminaries?

Yājña:--Ātmajyotis (soul's light).

Janaka:--Who is Ātman?

Yājña:--“Puruṣa” who is formed by the union of “vyāna” in prāṇas (lives) and jyotis (light) in the heart. The soul is disposed to action with the help of intelligence. In the end it transcends the body, senses and mind and attains Mokṣa. In the state of conscious- ness the soul's activities become manifest to us. When in sleep, after deputing “Prāṇa” for the protection of the body, the soul remains outside the body. The senses become inactive. Therefore we should never wake up one who is asleep. When the soul remains in the body and the senses are active, it is in a most vigilant state. Thus the soul is above the states of wakefulness, dream and slumber. The soul is the divine light of pure energy.

Janaka who was pleased, gave the sage a thousand cows more. After that Yājñavalkya spoke about libera- tion from worldly bonds.

Yājña:--The soul has no connection with the three conditions. Just as the actions in a dream do not affect the soul, the actions in a wakeful state also do not affect it. Just as a fish jumps from one side of the river to the other and back again, life keeps jumping from the state of wakefulness to the state of slumber and vice versa.

Just as a kite goes up flying and then comes back to its nest, one moves from the state of wakefulness to sleep and back again. In deep slumber, he merges with God, but he does not know that. In that state, the father or the mother does not have the knowledge that they are the father or mother.

After that Yājñavalkya explained the nature of the soul and the various aspects of its working in a state of wake- fulness and of slumber. He added:--“As long as there is “Kāma” (desire) there is “Karman” also. Life goes on passing from birth to death and from death to birth. One attains perfection when one is above all desires, and acquires the highest divine knowledge. He is liber- ated from birth and death and becomes immortal.

By jñāna, dāna and tapas we become self-purified and thus become worthy of the highest divine grace. We have to go from the world of Karman (action) to the world of ātman (soul). One who has acquired Brahma- jñāna (knowledge of Brahman) becomes a Brāhmaṇa. Hearing these famous teachings of Yājñavalkya, Janaka became his permanent disciple.

5) His end. Yājñavalkya had two wives named Kalyāṇī and Maitreyī. After giving his all to his wives he passed into immortality. (Bṛhadāraṇyaka; M.B. Śānṭi Parva, Chapters 3-9).

6) His works. Yājñavalkya has written a Smṛti on the subject of law. “Mitākṣarā” is its famous commentary. Mitākṣarā is the highest authoritative treatise on Law in South India.

7) Other details.

(i) Yājñavalkya flourished in Yudhiṣṭhira's assembly. (M.B. Sabhā Parva, Chapter 4, Verse 12).

(ii) He was also a member of Indra's assembly. (M.B. Sabhā Parva, Chapter 7, Verse 12).

(iii) Yājñavalkya was the priest at the Rājasūya Yajña of Dharmaputra. (M.B. Sabhā Parva, Chapter 33, Verse 35).

(iv) Yājñavalkya had his knowledge of Vedas from Sūryadeva. (M.B. Śānti Parva, Chapter 318, Verse 6).


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*5th word in left half of page 891 (+offset) in original book.