Yājñavalkya: A Vedic Sage of Non-Duality, Renunciation, and Philosophical Dialogue
By
Cdr Alok Mohan
Abstract
This paper examines the life, mythological origins, and philosophical contributions of the ancient sage Yājñavalkya, focusing on his representation in Vedic literature and Upanishadic discourse. Incorporating both traditional accounts and scholarly interpretations, the study addresses themes such as divine incarnation, metaphysical dialogue, and the conceptualization of the Self (Ātman). The roles of his two wives—Maitreyi and Katyayani—in his philosophical journey are highlighted, along with Yājñavalkya’s doctrines of renunciation, non-duality (Advaita), and self-knowledge. The paper further explores his influence on later spiritual traditions.
Introduction
Rishi Yājñavalkya occupies a seminal place in the intellectual and spiritual history of India as a pioneering ācārya and one of the foremost exponents of Upanishadic wisdom. Recognized as the principal sage of the Bṛhadāraṇyaka Upaniṣad, he is celebrated for articulating complex philosophical truths in lucid and accessible language. Belonging to the lineage of Viśvāmitra and a resident of Videha under the patronage of King Janaka, Yājñavalkya received his early training under Uddālaka Āruṇi and was closely associated with the traditions of both the Śukla Yajurveda and the Śatapatha Brāhmaṇa. Ancient narratives, including those in the Mahābhārata, describe him as a disciple and nephew of sage Vaiśampāyana, though later he founded an independent recension of the Yajurveda after doctrinal disputes with his teacher. He is remembered as both a fearless debater and a profound philosopher, who played a central role in shaping the doctrines of karma, rebirth, renunciation, and non-duality. His dialogues with King Janaka, with the learned female philosophers Gargī and Maitreyi, and his life as householder and renunciate alike, exemplify the integration of worldly engagement with the pursuit of ultimate Self-realization. The legends that portray him as an incarnation of Brahmā, and the symbolic presence of his two wives—Katyayani, representing domesticity, and Maitreyi, symbolizing spiritual inquiry—further enrich his image as a sage who bridged the sacred and the human, the worldly and the transcendental.
A śloka from the Bṛhadāraṇyaka Upaniṣad (2.4.5) – is directly connected with Yājñavalkya’s dialogue with Maitreyi – captures the essence of his philosophy on the Self:
आत्मा वा अरे द्रष्टव्यः श्रोतव्यो मन्तव्यो निदिध्यासितव्यः ।
आत्मनः खल्वरे दर्शनं श्रवणं मतिर्विज्ञानं सर्वमिदं विदितं ।
(Bṛhadāraṇyaka Upaniṣad 2.4.5)
English Translation
“Verily, O beloved, the Self is to be seen, to be heard, to be reflected upon, and to be meditated upon.
For, O beloved, by seeing, hearing, reflecting, and meditating upon the Self, this entire universe is known.”
This śloka is considered the central teaching of Yājñavalkya: that ultimate reality (Ātman) is the source, substratum, and essence of all existence. By realizing the Self, all else becomes understood, and liberation (mokṣa) is attained.
Yājñavalkya (“Yagyavalkya”) emerges in Vedic literature as a profound metaphysical thinker, prominently featured in the Bṛhadāraṇyaka Upaniṣad (circa 700 BCE) and associated texts such as the Śukla Yajur-Veda, Yajñavalkya Smṛti, Yoga Yajñavalkya, and others. His intellectual legacy, encompassing the formulation of neti-neti meditative technique and Advaita philosophy, marks him as one of the earliest recorded Indian philosophers.
2. Mythological Origins and Divine Association
In certain Purāṇic narratives, Yājñavalkya is regarded as an incarnation of Brahmā. One legend recounts how Brahmā, when replacing his wife Savitṛī with Gayatrī at a ritual, incurred Savitṛī’s wrath. Consequently, he was cursed to be reborn as Yājñavalkya in the sage Čaraṇa’s lineage. Another tradition in the Skanda Purāṇa attributes his birth as an incarnation of Brahmā owing to a curse from Śiva.
3. Life, Education, and Textual Corpus
Yājñavalkya was a disciple of Uddālaka Āruṇi, whom he is said to have vanquished in philosophical debate, reflecting his intellectual prowess. He is credited with organizing the Śukla Yajur-Veda, also called Vajasaneya Yajur-Veda, into fifteen branches, with disciples such as Kanva and Madhyandina carrying forward his teachings.
4. Philosophical Discourse and Teachings
4.1 Neti-Neti and Self (Ātman)
A hallmark of Yājñavalkya’s philosophy is the method of neti-neti—a process of negation to arrive at an understanding of the imperishable Self. The Self, as described, is unattached, unfettered, beyond moral dualities, and ultimately ungraspable. Those who realize this remain serene, patient, and recognize Self in all beings.
4.2 Karma, Rebirth, and Moral Consequences
In the Bṛhadāraṇyaka Upaniṣad (4.4.5–6), Yājñavalkya articulates an early conceptualization of karma and rebirth:
“As a man acts and behaves, so will he become; a man of good acts will become good, of bad acts, bad… desires shape will, will shapes deeds, and deeds yield fruits.”
4.3 Dialogues with Janaka: Consciousness and Liberation
Yājñavalkya engages in profound dialogues with King Janaka, exploring the nature of consciousness in states of wakefulness, dream, deep sleep, death, and ultimately liberation (mokṣa). Scholar Paul Deussen lauds these passages for their depth and continued relevance to modern spiritual discourse.
4.4 The “Light of Man” Analogy
When Janaka poses successive questions about what constitutes the “light” of a man during darkness—sun, moon, fire, sound—the final response is that the Self alone serves as true light, guiding even when other faculties fail.
4.5 Final Dialogue with Maitreyi
In one of the most moving exchanges in the Upaniṣad, as Yājñavalkya renounces worldly life, his wife Maitreyi asks whether worldly wealth can grant immortality. Upon his negation, she requests spiritual instruction. Yājñavalkya then expounds on the primacy of the Self over transient relationships and possessions—wealth, progeny, deities—revealing the path to immortality.
5. The Two Wives: Maitreyi and Katyayani
Yājñavalkya’s two wives symbolize dual dimensions of human disposition: Maitreyi, the brahmavādinī, personifies spiritual inquiry and philosophical engagement; Katyāyani, described as strī-prajñā, represents domestic contentment and worldly awareness. Symbolically, they reflect “the part within the person that seeks knowledge, and the part grounded in worldly reality”
6. Legacy and Impact
Yājñavalkya’s intellectual legacy extends across Hindu philosophy, ritual practice, and monastic traditions. His advocacy of Advaita (“non-duality”) influenced subsequent Vedantic commentary and sannyāsa (renunciation) traditions. Modern scholars regard him as among the earliest philosophers in recorded human history .
7. Additional Insights and Context
Comparative Symbolism: Some interpretations draw a parallel between Maitreyi and Yājñavalkya and figures in other traditions, such as Martha and Mary in Christian texts, emphasizing the symbolic distinction between spiritual inquiry and worldly concerns.
Broader Recognition of Women in Vedic Discourse: Maitreyi, along with Gargi (who famously questioned Yājñavalkya about the nature of reality and space), is seen by scholars as emblematic of the acceptance of women as knowledgeable participants in Vedic philosophical debates.
8. Conclusion
Yājñavalkya stands as a foundational figure in Indian spiritual thought—his teachings integrate metaphysical subtlety, moral insight, and radical introspection. Through dialogues with Janaka, Maitreyi, and others, he articulates a vision of Self-realization that deconstructs attachment to worldly power and underscores the vital unity of all beings. His enduring presence across texts, traditions, and centuries underscores the timelessness of his spiritual legacy.
References
Hamare Poorvaj By Dr L D Mohan
Mythological origin narratives, Biographical and textual notes on Yājñavalkya: (Wikipedia, Bharatpedia)