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{{short description|8th century BCE Indian sage and philosopher}}
{{EngvarB|date=May 2015}}
{{Use dmy dates|date=May 2015}}
{{Infobox Hindu leader
| image              = Yajnavalkya and Janaka.jpg
| caption            = Yajnavalkya  teaches [[Brahman|Brahma Vidya]] to King  [[Janaka]]
| religion           = [[Hinduism]]
| honors             = [[Rishi]]
| spouse             = [[Maitreyi]], Katyayani
| philosophy         = 
| influences         = [[Aruni]]
| notable_ideas      = [[Neti neti]]
| birth_place        = [[Videha|Videha Kingdom]]
| birth_date         = Fifth day during the waxing phase of moon in Phalgun Hindu month
| home_town          = [[Jagban]], [[Madhubani district]], [[Bihar]]
| region             = [[Mithila region]]<ref>{{cite web|last=Thakur |first=Ripunjay Kumar |date=1 March 2022|title=Historical Geography of Early Medieval Mithila: From Videha to Tirhut.|url=https://www.academia.edu/72670545|publisher=New Archaeological & Genological Society, Kanpur, India|issn=2348-8301|access-date=21 August 2025}}</ref>
| disciples          = [[Janaka]]
| honorific prefix   = [[Brahmistha]]
}}
{{See also|Yajnavalkya Ashram}}{{Hinduism}}
'''Yajnavalkya''' or '''Yagyavalkya''' ({{langx|sa|याज्ञवल्क्य}}, [[International Alphabet of Sanskrit Transliteration|IAST]]:{{IAST|Yājñavalkya}}) is a [[Hindu]] Vedic sage prominently mentioned in the [[Brihadaranyaka Upanishad]] (c. 700 BCE) and [[Taittiriya Upanishad|''Tattiriya Upanishad'']].<ref name=staal3>{{cite book|author=Frits Staal|author-link=Frits Staal|title=Discovering the Vedas: Origins, Mantras, Rituals, Insights|url=https://books.google.com/books?id=HcE23SjLX8sC&pg=PA3| year=2008|publisher= Penguin Books |isbn= 978-0-14-309986-4|page=3}}, '''Quote:''' "Yajnavalkya, a Vedic sage, taught..."</ref>{{sfn|Olivelle|1998|pp=3, 52–71}}<ref name=benami9>Ben-Ami Scharfstein (1998), ''A comparative history of world philosophy: from the Upanishads to Kant'', Albany: State University of New York Press, pp. 9-11</ref><ref name=olivelle7thcen>{{harvnb|Olivelle|1998|p=xxxvi with footnote 20}}</ref> Yajnavalkya proposes and debates [[metaphysics|metaphysical]] questions about the nature of existence, consciousness and impermanence, and expounds the [[epistemology|epistemic]] doctrine of [[neti neti]] ("not this, not this") to discover the [[Brahman|universal Self]] and [[Ātman (Hinduism)|Ātman]].<ref name="Ganeri2007p27">{{cite book|author= Jonardon Ganeri|title= The Concealed Art of the Soul: Theories of Self and Practices of Truth in Indian Ethics and Epistemology|url= https://books.google.com/books?id=5dITDAAAQBAJ&pg=PA27| year=2007|publisher= Oxford University Press|isbn= 978-0-19-920241-6|pages=27–28, 33–35}}</ref> Texts attributed to him include the ''[[Yajnavalkya Smriti]]'', ''[[Yoga Yajnavalkya]]'' and some texts of the [[Vedanta]] school.<ref name=fisher55/><ref>{{cite book|author=Patrick Olivelle|title=The Asrama System: The History and Hermeneutics of a Religious Institution|url=https://books.google.com/books?id=RYkPtXiXRYcC |year=1993|publisher=Oxford University Press|isbn=978-0-19-534478-3|pages=92 with footnote 63, 144, 163}}</ref> He is also mentioned in the ''[[Mahabharata]]'' as well as various [[Puranas]], [[Brahmana]]s and [[Aranyaka]]s.<ref name=fisher55/><ref name="mandliklvi" /><ref name=":1" />

==Name==
The name Yajnavalkya is derived from ''[[yajna]]'', which connotes ritual.<ref name="staal3" />

==Depiction in texts==
Yajnavalkya was a pupil of Vaisampayana and the compiler of the ''Shukla Yajurveda Samhita''.<ref name=":2">{{Cite journal |last=Divanji |first=P. C. |date=1953 |title=Bṛhad-Yogi Yājñavalkya-Smṛti and Yoga Yājñavalkya |url=https://www.jstor.org/stable/41784838 |journal=Annals of the Bhandarkar Oriental Research Institute |volume=34 |issue=1/4 |pages=27 |issn=0378-1143 |jstor=41784838}}</ref> Yajnavalkya was the pupil of [[Uddālaka Āruṇi]], whom he defeated in debate.<ref name=":0">{{Cite book|last1=Macdonell|first1=Arthur Anthony|title=Vedic Index of Names and Subjects|last2=Keith|first2=Arthur Berriedale|publisher=John Murray|year=1912|volume=II|pages=189|language=}}</ref> 

Within both the ''Sukla Yajur Veda'' and the ''Brihadaranyaka Upanishad'', he is depicted as being blunt, provocative and sarcastic.{{sfn|Yajnavalkya|2019|p=VII}} In the first verse of the [[Yājñavalkya Smṛti|''Yajnavalkya Smriti'']], Yajnavalkya is described as the "yogesvara: meaning "the king of yogis."{{sfn|Yajnavalkya|2019|p=XIII}}

Yajnavalkya plays a central position in a debate known as [[Bahudakshina Yajna]] hosted by [[Janaka|King Janaka]] in [[Mithila (region)|Mithila]], Videha, which is in the Southern Nepal near Janakpur, where Yajnavalkya defeats philosophers from all around the country.{{sfn|Yajnavalkya|2019|p=}} The debate ended with [[Gārgī Vāchaknavī|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.<ref name=":4">{{Cite journal |last=Jain |first=Ayushi |date=December 2018 |title=Comprehending Queer: An Analysis of Gender Identities in Indian Literature |journal=Research Chronicler |volume=VI |issue=XII}}</ref><ref name=":5">{{Cite journal |last=Grinshpon |first=Yohanan |date=1998 |title=The Upaniṣadic Story and the Hidden "Vidyā"; Personality and Possession in the Bṛhadāraṇyakopaniṣad |url=https://www.jstor.org/stable/23496368 |journal=Journal of Indian Philosophy |volume=26 |issue=5 |pages=373–385 |doi=10.1023/A:1004366418482 |jstor=23496368 |issn=0022-1791|url-access=subscription }}</ref> 
[[File:Gargi Vachaknavi.jpg|thumb|Memorial Statue of [[Gārgī Vāchaknavī|Gargi]] at the complex of [[Uchhaith|Uchchaith Bhagawati Mandir]]]]

In the ''Brihadaranyaka Upanishad'', a set of dialogues portrays Yajnavalkya as having two wives, [[Maitreyi]] and Katyayani.{{sfn|Pechilis|2004|pp=11–15}} Maitreyi, as opposed to Katyayani, was more intrigued to gain spiritual knowledge.<ref name=":5" /> Maitreyi was known as a brahmavadini, a discusser of Brahman.<ref name=":6">{{Cite journal |last=Lindquist |first=Steven E. |date=2008 |title=Gender at Janaka's Court: Women in the Br̥hadāraṇyaka Upaniṣad Reconsidered |url=https://www.jstor.org/stable/23497306 |journal=Journal of Indian Philosophy |volume=36 |issue=3 |pages=405–426 |doi=10.1007/s10781-008-9035-y |jstor=23497306 |issn=0022-1791|url-access=subscription }}</ref> 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.<ref name=":6" /> 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."{{sfn|Pechilis|2004|pp=11–15}}<ref name="muir246">John Muir, {{Google books|VPMfAAAAMAAJ|Metrical Translations from Sanskrit Writers|page=251}}, page 246–251</ref> In contrast to the ''Brihadaranyaka Upanishad'', the epic ''[[Mahabharata]]'' states Maitreyi is a young beauty who is an Advaita scholar but never marries.<ref name="muir251">John Muir, {{Google books|VPMfAAAAMAAJ|Metrical Translations from Sanskrit Writers|page=251}}, pp. 251–253</ref>

Scharfstein considers Yajnavalkya to be one of the [[History of philosophy|earliest philosophers]] in [[recorded history]].<ref name="benami9" /> Yajnavalkya is credited by Witzel for coining the term ''[[Advaita]]'' (non-duality of Atman and Brahman).<ref name="Staal2008p365">{{cite book|author=Frits Staal|title=Discovering the Vedas: Origins, Mantras, Rituals, Insights |url= https://books.google.com/books?id=HcE23SjLX8sC&pg=PA365 |year=2008| publisher=Penguin Books |isbn=978-0-14-309986-4|page=365 note 159}}</ref> The ideas attributed to him for renunciation of worldly attachments have been important to Hindu [[sannyasa]] traditions.<ref name=":1">{{cite book|author=Patrick Olivelle|title=The Samnyasa Upanisads: Hindu Scriptures on Asceticism and Renunciation|url=https://books.google.com/books?id=fB8uneM7q1cC |year=1992|publisher=Oxford University Press|isbn=978-0-19-536137-7|pages=92, 140–146}}</ref>

==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 [[Dharmasastra|dharma sastra]] named ''[[Yājñavalkya Smṛti]]'', ''Vriddha Yajnavalkya'', and ''Brihad Yajnavalkya''.<ref name="fisher55">I Fisher (1984), Yajnavalkya in the Sruti traditions of the Veda, ''Acta Orientalia'', Volume 45, pages 55–87</ref> He is also mentioned in the ''Mahabharata,'' Puranas,<ref name="mandliklvi">Vishwanath Narayan Mandlik, {{Google book|3AwYAAAAYAAJ|The Vyavahára Mayúkha, in Original, with an English Translation}}, pages lvi, xlviii–lix</ref>{{sfn|White|2014|pp=xiii, xvi}} as well as in ancient [[Jainism]] texts such as the ''[[Isibhasiyaim]]''.<ref>Hajime Nakamura (1968), Yajnavalkya and other Upanishadic thinkers in a Jain tradition, The Adyar Library Bulletin, Volume 31–32, pages 214–228</ref> In the Jainism text Isibhasiyaim, the sage Yajnavalkya is also known as ''Jannavakka''.<ref>{{Cite book |last=Mahopadhyaya Vinayasagar |url=https://archive.org/details/in.ernet.dli.2015.346406 |title=Isibhasiyaim Suttaim (rishibhashit Sutra) |pages=46}}</ref>

=== ''Taittiriya Upanishad'' ===
Yajnavalkya is referenced within the ''Taittiriya Upanishad''.<ref name=":7">{{Cite journal |last=Sethumadhavan |first=TN |date=October 27, 2011 |title=Free Translation & Brief Explanation |url=http://www.jedisimon.com/ACQUA%20DI%20LUCE/Beings/TAITTIRIYA-UPANISHAD-TNS-COMPLETE.pdf |website=Esamskriti.com}}</ref> Once, the guru Vaisampayana got angry with Yajnavalkya, who was one of his leading disciples.<ref name=":7" /> He demanded that Yajnavalkya give back all of his knowledge he had learned from him. With such instructions, Yajnavalkya vomited all of the knowledge.<ref name=":7" /> The guru then instructed his other disciples to take the form of partridges (i.e., taittiriya birds) and consume what was regurgitated.<ref name=":7" /> This story is why the Upanishad was named the Taittiriya Upanishad.<ref name=":7" /> The story is meant to show Yajnavalkya’s genius.<ref name=":7" /> Yajnavalkya was also said to have taken the guru’s knowledge and to have added his own insight.<ref name=":7" /> Seeing such knowledge, the guru was pleased and instructed his other disciples to learn from Yajnavalkya.<ref name=":7" /> When a student has absorbed any knowledge and when he gives it out, it becomes more palatable to the other students who did not understand it directly from the teacher’s learned discourse. Seeing that the delivery of Yājñavalkya was masterly, the teacher in appreciation, asked the other students of the class to absorb it like ‘sparrows’, which they did.<ref>{{Cite book |last=Chinmayananda |first=Swami |url=https://www.google.co.in/books/edition/TAITTIRIYA_UPANISHAD/sAgrDwAAQBAJ?hl=en |title=TAITTIRIYA UPANISHAD |date=2014 |publisher=Central Chinmaya Mission Trust |isbn=978-81-7597-622-1 |language=en}}</ref> A student is encouraged to be active for a thirst of knowledge like Taittiriya birds through this metaphor.<ref name=":7" /> 

=== ''Brihadaranyanka Upanishad'' ===
The ''[[Brihadaranyaka Upanishad]]'' is dated at c. 700 BCE.<ref name="olivelle7thcen" /><ref>{{cite book |author=Ben-Ami Scharfstein |url=https://books.google.com/books?id=iZQy2lu70bwC&pg=PA56 |title=A Comparative History of World Philosophy: From the Upanishads to Kant |publisher=State University of New York Press |year=1998 |isbn=978-0-7914-3683-7 |pages=56–57}}</ref> The ''Brihadaranyaka Upanishad'' is known for highlighting Yajnavalkya’s magnetic personality, focusing on his self-confidence.<ref name=":5" />

Yajnavalkya plays a central position within the ''Brihadaranyaka Upanisad'', which is a part of the ''Sukla Yajur Veda''.{{sfn|Yajnavalkya|2019|p=}} 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.<ref>{{Cite journal |last=Vanita |first=Ruth |date=2003 |title=The Self Is Not Gendered: Sulabha's Debate with King Janaka |url=https://www.jstor.org/stable/4316972 |journal=NWSA Journal |volume=15 |issue=2 |pages=76–93 |doi=10.2979/NWS.2003.15.2.76 |doi-broken-date=1 July 2025 |jstor=4316972 |issn=1040-0656|url-access=subscription }}</ref>{{sfn|Yajnavalkya|2019|p=}}

In the first story of the ''Brihadaranyak Upanisad'', King Janaka hosts a sacrifice known as [[Bahudakshina Yajna]], where he is willing to donate one thousand cows with gold horns to the best brahmin called as [[Brahmistha]].<ref name=":5" /> 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 [[Ashvala|Asvala]], who wondered why Yajnavalkya proclaimed himself as the greatest.<ref name=":5" /> Yajnavalkya responds saying that he does not claim himself to be the greatest ''Brahmistha'' and whoever the greatest Brahmistha is should indeed be honoured. Yajnavalkya says he merely just wanted the cows.<ref name=":5" /> This leads to a philosophical debate amongst the sages, in which Yajnavalkya defeats each opponent who faces him by rightly answering their questions.<ref name=":5" /> Some of the key participants of the debate include [[Ashvala|Asvala]], [[Uddālaka Āruṇi|Uddalaka Aruni]], [[Bhujyu]], [[Shakalya|Sakalya]], [[Artabhaga]], [[Ushasta]], [[Kahoda|Kahola]] and others, many who are well known within other Hindu literature.<ref name=":5" /> 

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.<ref name=":6" /> 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.<ref name=":6" /> 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."<ref name=":4" />

Yajnavalkya threatens Gargi not to ask what is beyond Brahman.<ref name=":6" /> Gargi becomes silent. Yajnavalkya intended to explain that one cannot question who is the support of that which is the support of everything.<ref name=":6" /> 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.<ref name=":6" /> 

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.<ref name=":6" /> 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.<ref name=":6" /> 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 – [what is the support of this all]?"<ref name=":6" /> Yajnavalkya responds by saying that the support of this is space.<ref name=":6" /> 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.<ref name=":6" /><ref>{{Cite web |title=Eastern Book Company—Practical Lawyer |url=https://www.ebc-india.com/lawyer/articles/2005_7_3.htm#:~:text=On%20the%20other%20hand%20the,Prayaschit%20which%20deals%20with%20penance |access-date=2024-06-03 |website=www.ebc-india.com}}</ref> 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."<ref name=":6" /> 

Gargi’s scholarship is depicted through the fact that she is the first person in the entire debate to discuss the concept of Brahman.<ref name=":6" /> The debate ends when Gargi, a female scholar, clearly asserts Yajnavalkya as the most superior of them all.<ref name=":5" />

In the fourth chapter of the ''Brihadaranyaka Upanisad'', Yajnavalkya decides to renounce and leave his family.<ref name=":6" /> At that time, Yajnavalkya’s wife, Maitreyi, inquires about the concept of the soul to Yajnavalkya.<ref name=":6" /> Maitreiyi, was also very wise and scholarly.<ref name=":8">{{Cite journal |last=Banerjee |first=Sudeep |date=2008 |title=Where Knowledge Is Free |url=https://www.jstor.org/stable/27644287 |journal=Social Scientist |volume=36 |issue=7/8 |pages=29–36 |jstor=27644287 |issn=0970-0293}}</ref> 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?"<ref name=":8" />

The ''Brihadaranyaka Upanisad'' is one of the first texts to depict women in religious debate.<ref name=":6" /> Both Gargi and Maitreyi discuss the deepest spiritual topics of the ''Brihadaranyaka Upanisad'', namely about Brahman and the atman, showing their knowledge and curiosity.<ref name=":6" />

== Works ==

=== ''Sukla Yajur Veda'' ===
Yajnavalkya was the seer of who received the [[Shukla Yajurveda]] from the Divine.{{sfn|Yajnavalkya|2019|p=}} Thus, he is known as the founder of the Sukla Yujurveda tradition.{{sfn|Yajnavalkya|2019|p=}} Yajnavalkya himself mentions, “Anyone who desires to master yoga should know the Aranyaka that I received from the sun as well as the yoga treatise that I proclaimed.” (Yajnavalkya Smriti 3.110).{{sfn|Yajnavalkya|2019|p=}}

=== ''Yajnavalkya Smriti'' ===
The ''[[Yājñavalkya Smṛti|Yagnavalkya Smriti]]'' provides instructions to people of all walks of life, including brahmins.<ref name=":9">{{Cite journal |last=L. |first=B. |date=1932 |editor-last=Jayaswal |editor-first=K. P. |title=Manu and Yājñavalkya |url=https://www.jstor.org/stable/754205 |journal=Journal of Comparative Legislation and International Law |volume=14 |issue=4 |pages=291–295 |jstor=754205 |issn=1479-5949}}</ref> It is written as a discourse from Yajnavalka to his sagely disciples about the laws or dharmas of society.{{sfn|Yajnavalkya|2019|p=}} The scripture is broken into three sections discussing: (1) achara (i.e., behavior), (2) vyavahara (i.e., legal procedure), and (3) prayascita (i.e., atonement).<ref>{{Cite web |title=Eastern Book Company—Practical Lawyer |url=https://www.ebc-india.com/lawyer/articles/2005_7_3.htm#:~:text=On%20the%20other%20hand%20the,Prayaschit%20which%20deals%20with%20penance |access-date=2024-06-03 |website=www.ebc-india.com}}</ref> In the second section, Yagnavalkya breaks down the entire court process into four steps: plaint, plea, evidence and verdict.{{sfn|Yajnavalkya|2019|p=}} In the third section, Yajnavalkya claims that through prayascita, the soul and the world are pleased. (''Yajnavalkya Smriti'' 3.20).<ref name=":7" /> 

The ''Yajnavalkya Smriti'' is often comparable to a priorly written dharma sastra, the ''Manu Smriti''.<ref>{{Cite journal |last=Chemburkar |first=Jaya |date=1989 |title=Prāyaścitta (expiation) and Daṇḍa (punishment): A Study |url=https://www.jstor.org/stable/41693462 |journal=Annals of the Bhandarkar Oriental Research Institute |volume=70 |issue=1/4 |pages=89–101 |jstor=41693462 |issn=0378-1143}}</ref> Both the Manu Smriti and ''Yajnavalkya Smriti'' are considered the ultimate sources of Hindu Law, however, Yagnavalkya’s smriti was considered more authoritative than that of Manu’s.<ref name=":9" /> Although both works are similar, Yajnavalkya places less emphasis on rigidity and more focus on practicality.<ref name=":2" /> Yajnavalkya’s smriti is also more precise and organized than that of Manu’s. The British also considered the ''Yajnavalkya Smriti'' the basis of what they called “the Hindu Law.”{{sfn|Yajnavalkya|2019|p=}} 

The ''Yajnavalkya Smriti'' became even more well-known through a commentary written on it by Vijnaneshvara called the ''Mitakshara'' in the mid-twelfth century.{{sfn|Yajnavalkya|2019|p=}}

=== ''Yoga Yajnavalkya'' ===
The ''[[Yoga Yajnavalkya]]'' is a commentary by Yajnavalkya on the knowledge of Yoga.<ref name=":2" />

The actual author of ''Yoga Yajnavalkya'' text was probably someone who lived many centuries after the Vedic sage Yajnavalkya.{{sfn|Larson|Bhattacharya|2008|pp= 476–477}} Ian Whicher, a professor of Religion at the University of Manitoba, states that the author of ''Yoga Yajnavalkya'' may be an ancient Yajnavalkya, but this Yajnavalkya is not to be confused with the Vedic-era Yajnavalkya "who is revered in Hinduism for ''Brihadaranyaka Upanishad''".<ref>Ian Whicher (1999), The Integrity of the Yoga Darsana: A Reconsideration of Classical Yoga, State University of New York Press, {{ISBN|978-0791438152}}, pages 27, 315–316 with notes</ref>

According to [[Vishwanath Narayan Mandlik]], these references to Yajnavalkya in other texts, in addition to the eponymous ''Yoga Yajnavalkya'', may be two different sages with the same name.<ref name="mandliklvi" />

== Ideas ==
[[File:Yajnavalkya.jpg|thumb|'''Statue of Yajnavalkya''' at the entrance of [[Uchhaith|Uchchaith Bhagawati Mandir]] near [[Benipatti]] town in the [[Madhubani district]] of the [[Mithila (region)|Mithila region]] in Bihar]]
===On karma and rebirth===
One of the early expositions of [[karma]] and rebirth theories appears in the discussions of Yajnavalkya.<ref>{{cite journal | last=Hock | first=Hans Henrich | title=The Yajnavalkya Cycle in the Brhad Aranyaka Upanisad | journal=Journal of the American Oriental Society | publisher=American Oriental Society | volume=122 | issue=2 | year=2002 | pages=278–286 | doi=10.2307/3087621 | jstor=3087621 }}</ref>

{{Blockquote|
<poem>
Now as a man is like this or like that,
according as he acts and according as he behaves, so will he be;
a man of good acts will become good, a man of bad acts, bad;
he becomes pure by pure deeds, bad by bad deeds;

And here they say that a person consists of desires,
and as is his desire, so is his will;
and as is his will, so is his deed;
and whatever deed he does, that he will reap.
</poem>
|''[[Brihadaranyaka Upanishad]] 4.4.5-6''|<ref>[https://web.archive.org/web/20130413042723/http://berkleycenter.georgetown.edu/resources/quotes/brihadaranyaka-upanishad-4-4-5-6 Brihadaranyaka Upanishad 4.4.5-6] Berkley Center for Religion Peace & World Affairs, Georgetown University (2012)</ref>}}

[[Max Muller]] and [[Paul Deussen]], in their respective translations, describe the Upanishad's view of "Soul, Self" and "free, liberated state of existence" as, "[Self] is imperishable, for he cannot perish; he is unattached, for he does not attach himself; unfettered, he does not suffer, he does not fail. He is beyond good and evil, and neither what he has done, nor what he has omitted to do, affects him. (...) He therefore who knows it [reached self-realization], becomes quiet, subdued, satisfied, patient, and collected. He sees self in Self, sees all as Self. Evil does not overcome him, he overcomes all evil. Evil does not burn him, he burns all evil. Free from evil, free from spots, free from doubt, he became Atman-Brâhmana; this is the Brahma-world, O King, thus spoke Yajnavalkya."<ref name=pauldeussenc4b2>Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, {{ISBN|978-8120814684}}, pages 475-507</ref><ref>Max Muller, [https://archive.org/stream/upanishads02ml#page/160/mode/2up Brihadaranyaka Upanishad 4.3-4], [[Oxford University Press]], pages 161-181 with footnotes</ref>

===On spiritual liberation===
The section 4.3 of the ''Brihadaranyaka Upanishad'' is attributed to Yajnavalkya. It has a dialogue between [[Janaka]] and Yajnavalkya exploring the nature of the Atman in different states of consciousness and existence, including wakefulness, dream, deep sleep, death, migration, and final liberation. It discusses the premises of [[moksha]] (liberation, freedom), and provides some of its most studied hymns. Paul Deussen calls it, "unique in its richness and warmth of presentation", with profoundness that retains its full worth in modern times.<ref>Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, {{ISBN|978-8120814684}}, page 482</ref>

=== On the light of man ===
When asked by [[Janaka|King Janaka]],"What is the light of man?" he replies, "The sun, O King; for, having the sun alone for his light, man sits, moves about, does his work, and returns." Then the king asks, "When the sun sets, what is the light of man?" He replies, "The moon indeed is his light; for, having the moon alone for his light, man sits, moves about, does his work, and returns." Then the king asks, "When the sun has set, O Yajnavalkya, and the moon has set, what is the light of man ?" He replies, "Fire indeed is his light; for, having fire alone for his light, man sits, moves about, does his work, and returns." Then the king asks, "When the sun has set, O Yajnavalkya, and the moon has set, and the fire is gone out, what is then the light of man?" He replies, "Sound indeed is his light; for, having sound alone for his light, man sits, moves about, does his work, and returns. Therefore, O King, when one cannot see even one's own hand, yet when a sound is raised, one goes towards it." Then the king asks, "When the sun has set, O Yajnaavalkya, and the moon has set, and the fire is gone out, and the sound hushed, what is then the light of man?" He replies, "The Self indeed is his light; for, having the Self alone as his light, man sits, moves about, does his work, and returns."<ref>{{Cite book|last=Müller|first=F. Max (Friedrich Max)|url=http://archive.org/details/upanishads02ml|title=The Upanishads|date=1879–84|publisher=Oxford, The Clarendon press|others=Princeton Theological Seminary Library|pages=162–163}}</ref>

=== On the self ===
He describes the self by a series of negations and says it is not, not (neti, neti) - not graspable, not destructible, not attached, not disturbed by anything good or bad done by himself. He then says, he who knows this truth remains "controlled, at peace, patient and full of faith" and "everyone comes to be his self" and "he becomes the self of everyone"<ref>{{Cite book|last=Scharfstein|first=Ben-Ami|url=https://books.google.com/books?id=iZQy2lu70bwC&pg=PA56|title=A Comparative History of World Philosophy: From the Upanishads to Kant|date=1998-01-01|publisher=SUNY Press|isbn=978-0-7914-3683-7|pages=64|language=en}}</ref>{{sfn|Olivelle|1998|p=52}}

=== On dreams ===
Yajnavlkya believed that dreams are active projections of the self. To him, this is evidence that dreaming shares the creative nature of Reality in itself.<ref>{{Cite book|last=Scharfstein|first=Ben-Ami|url=https://books.google.com/books?id=iZQy2lu70bwC&pg=PA56|title=A Comparative History of World Philosophy: From the Upanishads to Kant|date=1998-01-01|publisher=SUNY Press|isbn=978-0-7914-3683-7|pages=63|language=en}}</ref>

===On love and soul===
The Maitreyi-Yajnavalkya dialogue in the ''[[Brihadaranyaka Upanishad]]'' states that love is driven by "love for oneself (''ātman''),"{{sfn|Olivelle|1998|p=28}} and discusses the nature of Atman and Brahman and their [[Monism|unity]],{{Sfn|Hino|1991|pp=94–95}} which forms the core of later [[Advaita Vedanta|Advaita philosophy]].{{sfn|Brereton|2006|pp=323–345}} The dialogue has survived in two manuscript [[recension]]s from the [[Madhyandina Shakha|Madhyamdina]] and [[Kanva Shakha|Kanva]] [[Shakha|Vedic schools]]. Although they have significant literary differences, they share the same philosophical theme.{{sfn|Brereton|2006|pp=323–45}}

This dialogue appears in several Hindu texts; the earliest is in chapter 2.4 – and modified in chapter 4.5 – of the ''Brihadaranyaka Upanishad'', one of the principal and oldest [[Upanishads]].{{Sfn|Marvelly|2011|p=43}}{{sfn|Hume|1967|pp=98–102, 146–48}} Adi Shankara, a scholar of the influential [[Advaita Vedanta]] school of Hindu philosophy, wrote in his ''Brihadaranyakopanishad bhashya'' that the purpose of the Maitreyi-Yajnavalkya dialogue in chapter 2.4 of the ''Brihadaranyaka Upanishad'' is to highlight the importance of the knowledge of Atman and Brahman, and to understand their oneness.{{Sfn|Hino|1991|pp=5–6, 94}}<ref>{{cite book|author=Paul Deussen|title=The System of the Vedanta: According to Badarayana's Brahma-Sutras and Shankara's Commentary thereon|url=https://books.google.com/books?id=DI7cCgAAQBAJ |year=2015|publisher=KB Classics Reprint|isbn=978-1-5191-1778-6 |pages=173–174 }}</ref> According to Shankara, the dialogue suggests renunciation is prescribed in the ''[[Sruti]]'' (vedic texts of Hinduism), as a means to knowledge of the Brahman and Atman.{{Sfn|Hino|1991|pp=54–59, 94–95, 145–149}} He adds, that the pursuit of self-knowledge is considered important in the ''Sruti'' because the Maitreyi dialogue is repeated in chapter 4.5 as a "logical finale" to the discussion of Brahman in the Upanishad.{{Sfn|Hino|1991|p=5}}

Concluding his dialogue on the "inner self", or soul, Yajnavalkaya tells Maitreyi:{{Sfn|Marvelly|2011|p=43}}
{{blockquote|
<poem>
One should indeed see, hear, understand and meditate over the Self, O Maitreyi;
indeed, he who has seen, heard, reflected and understood the Self – by him alone the whole world comes to be known.
</poem>
|''Brihadaranyaka Upanishad'' 2.4.5b{{sfn|Deussen|2010|p=435}}}}

=== On dharma ===
In Yajnavalkya Smriti, Yajnavalkya emphasizes the plurality of dharma, drawing from multiple sources including the Vedas, recollections, righteous conduct, self-satisfaction, and desire rooted in right intention. He introduces the idea that fulfilling desires with the right intention is part of dharma, a departure from previous texts. Yajnavalkya emphasizes the significance of gift-giving (''dana'') and yoga in dharma, considering them central practices. He suggests that those who understand the self hold superior knowledge of dharma. Yajnavalkya categorizes dharma into three divisions, covering everyday life, royal conduct, and extraordinary circumstances. He recognizes that not all dharma originates from Vedic sources; some are derived from worldly customs or enforced by rulers.{{Sfn|Yajnavalkya|2019|p=xxvi-xxviii}}

==See also==
*[[Neti neti]]
*[[Ancient Mithila University]]
*[[Janaka]] of [[Videha]]
*[[Gargi Vachaknavi]]
*[[Aruni|Uddalaka Aruni]]
*[[Ashtavakra]]
*[[Yajnavalkya Ashram]]
*[[Durwakshat Mantra]]

== References ==
{{Reflist|30em}}

===Bibliography===
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*{{cite book|first=Paul|last= Deussen|year= 2010| title= Sixty Upanishads of the Veda|publisher=[[Motilal Banarsidass]]|isbn= 978-81-208-1468-4}}
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*{{cite book|last= Hino |first=Shoun |title=Suresvara's Vartika On Yajnavalkya'S-Maitreyi Dialogue|url=https://books.google.com/books?id=dvcrBnKaIgEC |year =1991 |publisher=Motilal Banarsidass |isbn=978-81-208-0729-7 |edition=2nd}}
*<!-- J --><!-- K -->{{cite book|url=https://archive.org/stream/thirteenprincipa028442mbp#page/n121/mode/2up|title= Brihadaranyaka Upanishad|first= Robert|last= Hume |publisher= (Translator), Oxford University Press|year=1967}}
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* {{cite book|last1=Larson |first1= Gerald James|last2=Bhattacharya |first2=Ram Shankar|year= 2008|title=The Encyclopedia of Indian Philosophies: Yoga: India's philosophy of meditation|publisher= Motilal Banarsidass|isbn= 978-81-208-3349-4|url= https://books.google.com/books?id=p6pURGdBBmIC}}
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*{{cite book|last=Marvelly|first=Paula|title=Women of Wisdom|url=https://books.google.com/books?id=AxcegJBHHNAC&pg=PT43|location=Oxford|publisher=[[Osprey Publishing]]|year=2011|isbn=978-1-78028-367-8}}
* {{Cite book |translator-last=Mohan |translator-first=A. G. |translator-link=A. G. Mohan| year=2013 |title=Yoga Yajnavalkya | edition= 2nd |publisher= Svastha Yoga |isbn=978-9810716486  }}
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* {{Cite book |last=Olivelle |first=Patrick |url=https://books.google.com/books?id=f9-2jV7sRuEC |title=Upaniṣads |date=1998 |publisher=Oxford University Press |isbn=978-0-19-283576-5 |language=en}}
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*<!-- T -->{{cite book|first= Karen|last= Pechilis|year= 2004|title= The Graceful Guru: Hindu Female Gurus in India and the United States|publisher= Oxford University Press|isbn= 978-0-19-514537-3}}
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*{{cite book|last= White |first=David Gordon |title=The "Yoga Sutra of Patanjali": A Biography|url=https://books.google.com/books?id=0ZGrAgAAQBAJ |year=2014 |publisher=Princeton University Press|isbn=978-0691143774}}
*{{cite book |author=Yajnavalkya |url=https://books.google.com/books?id=gLH_swEACAAJ |title=Yajnavalkya - A Treatise on Dharma |publisher=Harvard University Press |year=2019 |isbn=978-0-674-27706-9 |editor=Patrick Olivelle |series=Murty Classical Library of India 20 |pages=vii-xxxvii |translator=Patrick Olivelle}}

==External links==
{{Commons category|Yajnavalkya}}
{{Wikiquote}}
* {{Gutenberg author | id=24967}}
* {{Internet Archive author |search=(Yájnavalkya OR Yajnavalkya OR Yājñavalkya)}}
* [http://www.shuklayajurveda.org/home.html Sukla Yajur Veda] from http://www.shuklayajurveda.org
* [http://www.shuklayajurveda.org/yagnavalkya-intro.html Yogeeswara Yagnavalkya]

{{Rishis of Hindu mythology}}
{{Hindudharma}}
{{Indian Philosophy}}

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