Яджнявалкья: тайная магия смрити

Yajnavalkya story along with a brief on yajnavalkya smriti Религиозные традиции

Content

The text is laid out as a frame story in which the sages of Mithila approach Yājñavalkya and ask him to teach them dharma. The text opens its reply by reverentially mentioning ancient Dharma scholars, and asserting in verses 1.4-5 that the following each have written a Dharmasastra (most of these are lost to history) – Manu, Atri, Visnu, Harita, Yajnavalkya, Ushanas, Angiras, Yama, Apastamba, Samvarta, Katyayana, Brihaspati, Parashara, Vyasa, Samkha, Likhita, Daksha, Gautama, Shatatapa and Vashistha. The rest of the text is Yājñavalkya’s theories on dharma, presented under Ācāra (proper conduct), Vyavahāra (criminal law) and Prāyaścitta (expiation).

The Yajnavalkya Smriti extensively quotes the Manu Smriti and other Dharma-texts, sometimes directly paraphrasing passages from these, often reducing earlier views into a compendium and offering an alternate legal theory. The text places emphasizes the act of giving (dana) as the essence of dharma, and it elevates yoga and self-perception (atmadarsana) as the highest form of dharma. There are influential differences from the Manu Smriti and earlier Dharma texts, especially with regard to statecraft, the primary of attested documentary evidence in legal process, and in jurisprudence.

Yajnavalkya Smriti 3.82

1. Pioneered the structure which was adopted in future dharmaśāstric discourse:[]

a) Divided dharma into fairly equally weighted categories of:
  • Ācāra (proper conduct)
  • Vyavahāra (legal procedure)
  • Prāyaścitta (penance)
b) Subdivided these three further by specific topics within the major subject heading.

2. Documentary evidence as the highest foundation of Legal Procedure:

Yājñavalkya portrayed evidence as hierarchical, with attested documents receiving the highest consideration, followed by witnesses, and finally ordeals (five types of verifiable testimony).

3. Restructured the Courts:[]

Yājñavalkya distinguished between courts appointed by the king and those which were formed by communities of intermediate groups. He then portrayed these courts as a part of a system of hierarchical appeals. He streamlined legal processes into four clear steps: plaint, plea, evidence, and verdict, and he was the first to delineate five forums for adjudicating lawsuits. He emphasized the use of documents as legal evidence, a concept absent in Manu’s work, showcasing the evolution of jurisprudence and the role of scribes in society.

4. Changed the placement of the discussion of Ascetic Orders:

Forest hermits and renouncers are discussed within the section regarding penance (prāyaścitta). In previous texts, description of ascetics followed the discussion of Brahmins and framed them in opposition to householder Brahmins. He suggested that one could live a spiritually fulfilling life without withdrawing from society, thereby bridging the gap between householders and ascetics.

5. Focused on Mokṣa:

Increased attention was given to a description of Mokṣa, dwelling on meditation and the transience of the worldly body. There is even an in-depth, technical discourse based on a medical treatise of the time.

Holy Water to Cure King’s Disease

There was a city called Vardhamanapura near Vaishampayana ashram. Supriya was its ruler.

Vaishampayana was the king’s master as well as a royal preceptor. Once the king fell seriously ill owing to his immoral life. Several physicians tried various treatments but to no avail. At last, the king approached Vaishampayana for help to get rid of his disease. The master began to perform a Homa, offering special prayer and worship at the ashram as prescribed in the scriptures.

Every day after these rituals Tirtha (holy water) was sent to the king. Thus a few days passed.

There was some improvement in the condition of the king. Yet the king did not seem to have faith in the efficacy of Tirtha sent by the Guru.

So he was taking it half-heartedly.

One day it was Yajnavalkya’s turn to go to the palace. He went to the palace and very eagerly and earnestly walked up to the king to give him Tirtha and Prasada. But then the king treated him with indifference. He showed no enthusiasm to take them. Yajnavalkya felt offended.

“O King,” said he, “if you have no faith in these holy things, why should we come all the way from our ashram to give them to you every day?”

“If you think that the Tirtha and Prasada have such potency, you may show it,” said the king arrogantly. Yajnavalkya, without saying a word, chanted immediately a mantra and sprinkled the holy water on a nearby wooden pole.

Yajnavalkya Smriti

This is one of the most revered works of Sage Yajnavalkya and some say that this appears to have written after a millennium after Yajnavalkya’s life. It is out of respect to the sage that the person who has written has attributed to the sage.

Yajnavalkya Smriti is written in Classical Sanskrit Language that was prevalent in the time period it was written. In around 300 CE this classical text Yajnavalkya Smriti was written in Mithila Region of historic India, i.e. around modern Bihar where the great Nalanda university stands.

It is written in poetic style and has three Kandas.

  1. Achara Kanda with 368 verses (proper conduct)
  2. Vyavajara Kanda with 307 verses (criminal law)
  3. Prayaschitta Kanda with 335 verses (expiation)

forming a total of 1010 shlokas.

When the Mithila sages want a simpler explanation of dharma, it is said that they visit sage Yajnavalkya and ask him to explain to them this. Explaining them, Sage Yajnavalkya begins by mentioning the ancient scholars that were involved in writing Dharma Shastra like:

  • Manu
  • Atri
  • Visnu
  • Harita
  • Yajnavalkya
  • Ushanas
  • Angiras
  • Yama
  • Apastamba
  • Samvarta
  • Katyayana
  • Brihaspati
  • Parashara
  • Vyasa
  • Samkha
  • Likhita
  • Daksha
  • Gautama
  • Shatatapa
  • Vashistha

Take the Cows to our Ashram

King Janaka made arrangements for a Jnana Yaga (a philosophical treat) setting a rich award.

Great sages and scholars from various places were invited to participate in it. There would be discussion and exchange of thoughts on matters about spiritual life supported by their knowledge and experience of Vedic truths. He who would prove himself the greatest among them would receive the highest honor and a celebrated award.

These were the main purpose and procedure of that type planned by Maharaja Janaka. Only those who could participate in the discussion on spiritual subjects like the soul and the God, birth, and death, etc. and interpret the meaning of great Vedic texts with the help of their own spiritual experience could be deemed as Brahmanishtas (those established in the Brahman State).

Who among the assembled scholars was the greatest Brahmanishta? This was to be decided at the conference. It was announced that such a person would be honored at the end of that Maha Jnana Yaga by ceremonially placing the crown of Sarvajna (the omniscient) on his head. Invitations were sent to sages arid eminent scholars of far-off countries. Yajnavalkya also got invitations of honor from Janaka.

Sages and scholars and spiritual women, the seekers of Brahman from countries far and near came to the capital of Janaka’s kingdom to attend the Jnana Yaga. Maharshi Yajnavalkya arrived with his disciples. Most conspicuous was the divine radiance of this Maharshi in the assembly.

Maharaja Janaka accorded a reverential welcome to all those assembled. He then proclaimed in the assembly,

There was a solemn silence for a while.

Yajnavalkya stood up. Casting his eyes on his disciple seated close by, he ordered in a bold and dignified voice, “Samashrava, go and take those decorated cows to our ashram.” All those assembled there were taken aback.

They looked intently at Yajnavalkya.

Then Aswala, the royal preceptor, said, “So you are the Brahmanishta among us. Aren’t you sir?” Yajnavalkya said, “I bow down to the one who is established in the Brahman State.”

“Then why do you order your pupil to take the cows home?” asked Aswala.

“Because we need them.”

“But the cows are meant for one who is established in the Brahman State. By commanding your pupil to take them to your ashram, you have suggested that you are one such.

That means an open invitation to anyone to question you. You will have to satisfy them with your answers,” said the court preceptor. To this Yajnavalkya nodded his assent, saying, “Welcome. Questions on Brahman may be put.”

From Home to Gurukula

Yajnavalkya grew up. He was taught the alphabet. Mother Sunanda Devi used to tell the boy many moral stories. Now and then she would give him bits of good advice. The little boy used to watch with devotion the rituals such as Homa performed by his father while worshipping the god of fire. He also would offer with devotion his salutations to Yajneshwara like his parents.

Sometimes he would ask his mother, “Amma, I wish to see the gods. Is it possible for me to see them?” The mother would say hugging him affectionately to her bosom,

Sometimes the boy would put many questions to his father also enquiring about Homa and the gods. The parents were happy about the child’s development.

The boy was initiated into Brahmin hood at the appropriate age. Yajnavalkya received the great Gayatri Mantra (read about Sandhyavandanam here) from his father. He was to be sent to a Gurukula for further education.

Maharshi Vaishampayana was the disciple of the great sage, Bhagavan Vedavyasa. He was a renowned Vedic scholar and an authority on Yajurveda. He was Yajnavalkya’s maternal uncle also. The uncle and the nephew were very fond and proud of each other. Yajnavalkya was sent to Gurukula run by this uncle for his education.

Nyaya School

  1. The Nyāya Sūtras by Akṣapāda Gautama
  2. Commentary by Vātsyāyana (3rd Centrury CE)
  3. Commentary by Uddyotakara (c. 6th century CE)
  4. Commentary by Jayanta Bhatta (c. 9th Century CE)
  5. Commentary by Vācaspati Miśra (c. 9th Century CE)
  6. Commentary by Bhāsarvajña (c. 9th Century CE)
  7. Commentary by Udayana (c. 10th Century CE)
  8. Commentary by Gaṅgeśa Upādhyāya (c. 14th Century CE)
  9. Commentary by Vardhamāna Upādhyāya
  10. Commentary by Pakṣadhara Miśra
  11. Commentary by Vāsudeva Sārvabhauma
  12. Commentary by GPadmanābha Miśra
  13. Commentary by Raghunātha Śiromaṇi (c. 15th Century CE)
  14. Commentary by anakinath Bhattacharya
  15. Commentary by Kanad Tarkavagish
  16. Commentary by Rambhadra Sārvabhauma
  17. Commentary by Haridas Bhattacharya
  18. Commentary by Mathuranath Tarkavagish
  19. Commentary by Jagadish Tarkalankar
  20. Commentary by Jaygopal Tarkalankar (c. 18th Century CE)
  21. Commentary by Gadadhar Bhattacharya
  22. Commentary by Annaṁbhaṭṭa (c. 18th Century CE)
  23. Commentary by Viśvanātha
  24. Commentary by Radhamohan Vidyavachaspati Goswami
  25. Commentary by Kalishankar Siddhantavagish (c. 18th Century CE)
  26. Commentary by Golaknath Nyayaratna (c. 19th Century CE)

Yajnavalkya Smriti Date

The text most likely dates to the Gupta period, roughly between the 3rd and 5th centuries of the common era. There is some debate as to whether it is to be placed in the earlier or later part of that period. Patrick Olivelle suggests the likely date may be in the 4th to 5th century CE.

Arguments for particular dating are based on the concise, sophisticated vocabulary found throughout the text and on the use of certain terms such as nāṇaka (a coin), and references to Greek astrology (which has been known in India since the 2nd century; see Yavanajataka). The argument arises when considerations are made as to who was exchanging the nāṇaka and when the level of Greek thought that the author understood is brought into question.

Structure

The text is in classical Sanskrit, and is organized in three books. These are achara-kanda (368 verses), vyavahara-kanda (307 verses) and prayascitta-kanda (335 verses). The Yājñavalkya Smṛti consists of a cumulative total of 1,010 ślokas (verses), and its presentation is methodical, clear and concise instead of the poetic «literary beauty» found in Manusmriti according to Robert Lingat.

Ludo Rocher states that this treatise, like others in Dharmasastras genre, is a scholarly tradition on Dharma rather than a Law book, as understood in the western languages. In contrast, Robert Lingat states that the text is closer to presenting legal philosophy and a transition from being Dharma speculations found in earlier Dharma-related texts.

Custom

Customs are described as the parent of all laws in society as the origin of all laws can be traced in the roots of customs. Customs are the primary source of law since they’re well embedded in society. Customs was accepted as an embodiment of principles and rules prescribed by sacred traditions. Customs of countries, castes and families which are not opposed to sacred records have the authority to become law thus customs become binding on society. In order to become a law a custom must be ancient, reasonable, certain, uniform, obligatory, ongoing without interruption, should not be immoral, or opposed to public policy.

This article is written by Naveeta, student of BA LLB (Hons.), at Vivekananda institute of professional studies.

Also Read – Has the Codified Hindu Law Changed the Gendered Relationships? : An Article Review

Yajnavalkya Smriti

17 related questions found

Who was Yajnavalkya guru?

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 …

How many Upanishads are there?

There are over 200 Upanishads but the traditional number is 108. Of them, only 10 are the principal Upanishads: Isha, Kena, Katha, Prashan, Mundaka, Mandukya, Tattiriya, Aitareya, Chhandogya and Brihadaranyaka.

What is in Upanishads?

The Upanishads are the philosophical-religious texts of Hinduism (also known as Sanatan Dharma meaning “Eternal Order” or “Eternal Path”) which develop and explain the fundamental tenets of the religion.

Who wrote yoga Yajnavalkya?

A. G. Mohan (born 1945) is a renowned Indian yoga teacher, author, and co-founder of Svastha Yoga & Ayurveda. Mohan is a longtime disciple of Sri Tirumalai Krishnamacharya (1888-1989).

What is yajurveda?

The Yajurveda (Sanskrit: यजुर्वेद, yajurveda, from yajus meaning «worship», and veda meaning «knowledge») is the Veda primarily of prose mantras for worship rituals. … The youngest layer of Yajurveda text includes the largest collection of primary Upanishads, influential to various schools of Hindu philosophy.

Which Upanishad describes the philosophical dialogue between Yajnavalkya and Maitreyi?

She explores the Hindu concept of Atman (soul or self) in a dialogue contained in the Brihadaranyaka Upanishad. The dialogue, also called the Maitreyi-Yajnavalkya dialogue, states that love is driven by a person’s soul, and it discusses the nature of Atman and Brahman and their unity, the core of Advaita philosophy.

What does Upanishad literally mean Class 6?

Ans: Upanishad literally means ‘approaching and sitting near‘, as pupils used to sit near a guru in the ashrams. … Their ideas about the concept of the atman or the individual soul, and the Brahman or the universal soul and ideas about life after the death were recorded in the Upanishads.

What are the 6 shastras?

What are the 6 shastras?

  • Dharma Shastra.
  • Artha Shastra.
  • Kamasutra.
  • Brahma Sutras.
  • Samkhya Sutras.
  • Mimamsa Sutras.
  • Nyāya Sūtras.
  • Vaiśeṣika Sūtra.

Which is the most important Upanishad?

Mukhya Upanishads, also known as Principal Upanishads, are the most ancient and widely studied Upanishads of Hinduism.

When was yajnavalkya Smriti written?

The Yajnavalkya Smriti (IAST: Yājñavalkya Smṛti) is one of the many Dharma-related texts of Hinduism composed in Sanskrit. It is dated to between the 3rd to 5th-century CE, and belongs to the Dharmasastras tradition.

Who were Apala Gosha?

Answer: Apala, regarded as a brahmavadini, is a character mentioned in the Rig Veda. Ghosha was an ancient Vedic period Indian female philosopher and seer. From a young age she suffered from a skin ailment which had disfigured her.

Who is vidushi gargi?

“VIDUSHI GARGI” the daughter of sage Vachaknu was an ancient Indian philosopher. … In Vedic Literature, she is honored as a great natural philosopher, renowned expounder of the Vedasand known as Brahmavadini, a person with knowledge of Brahma Vidya. She is also said to have written many hymns in the Rigveda.

Who was Apala?

Apala, literally the most beautiful, is a woman mentioned in the Rig Veda. Apala was a happily married home maker, but then her husband discarded her because she was suffering from an incurable skin disease. Back at her father’s place, Apala vowed to find a cure for herself.

What is the most important literature of Vedic age?

The Rigveda Samhita is the oldest extant Indic text. It is a collection of 1,028 Vedic Sanskrit hymns and 10,600 verses in all, organized into ten books (Sanskrit: mandalas). The hymns are dedicated to Rigvedic deities.

Who wrote Rig Veda?

According to the Puranic tradition, Ved Vyasa compiled all the four Vedas, along with the Mahabharata and the Puranas. Vyasa then taught the Rigveda samhita to Paila, who started the oral tradition.

Yajnavalkya Smriti Author

The Yajnavalkya Smriti is traditionally attributed to the sage Yajnavalkya, who is considered the author of this text in Hindu tradition. Yajnavalkya was a revered ancient sage and philosopher in Hinduism, and he is also known for his contributions to Vedic literature. However, it’s important to note that the authorship of ancient texts can sometimes be ascribed to legendary figures, and the actual historical attribution may be more complex. The Yajnavalkya Smriti is part of the genre of Hindu scriptures known as smritis, and it provides guidelines for ethical, social, and legal conduct by dharma (righteousness).

Is the Yajnavalkya Smriti in PDF format?

Yajnavalkya Smriti is one of the most popular Dharmashastra texts – it contains laws that govern the Hindu society. Yajnavalkya Smriti is mainly consulted in all matters of Hindu Law. Now you can read Yajnavalkya Smriti in PDF format in English.

When was the Yajnavalkya smrti written in Sanskrit?

The Yajnavalkya Smriti ( IAST: Yājñavalkya Smṛti) is one of the many Dharma -related texts of Hinduism composed in Sanskrit. It is dated to between the 3rd to 5th-century CE, and belongs to the Dharmasastras tradition. The text was composed after the Manusmriti, but like it and Naradasmriti,…

Which is known after the name of Yajnavalkya?

Some hold that the Vajasaneyi Samhita of the Sukla Yajur Veda is known after his surname Vajasaneya. This Smrti or code of sacred law is also known after his name Yajñavalkya. This Smrti seems to be later than Manu-Smrti but is widely acknowledged as an authoritative Code of Hindu Law.

How many slokas are in the Yajnavalkya smrti?

The Yājñavalkya Smṛti consists of a cumulative total of 1,010 ślokas (verses), and its presentation is methodical, clear and concise instead of the poetic “literary beauty” found in Manusmriti according to Robert Lingat.

Brahmaratha’s Penance Bore Fruit

Sage Brahmaratha was the father and Sunanda Devi was the mother of Yajnavalkya. Brahmaratha was a devout man who practiced what he preached. He was a great scholar and had great faith in religious rites and rituals like Yajna and Yaga. He used to worship Yajneshwara (Agni the god of fire). Brahmaratha was also called Yajnavalka or Devaratha.

This couple had no children. So they went on offering prayer to god through many religious vows and fasts that they might be blessed with a son. If one tries to attain peace and happiness through performing rituals like yajna and yaga that is called the path of Karma.

Brahmaratha had not so much knowledge or interest in the Jnana aspect of the Vedas as he had in their Karma (ritualistic) aspect. What is the mystery behind this world, this body, the life, the birth, and death? Is there an eternal Joy beyond these? These are the questions, which the Jnana aspect of the Vedas answer in detail. Brahma means the Supreme. Nothing is greater than that. It pervades the entire universe. It is eternal.

The knowledge, which turns our attention to this and teaches us how to realize it is alone the true knowledge, called Brahmavidya. Those who have mastered and assimilated this knowledge are Brahmarshis like Veda Vyasa. The Vedas deal with both the path of Karma or action and the path of Jnana or knowledge.

There was a need for a great scholar who could interpret these concepts in simple words to enable the common people to understand. It was at this time that Brahmaratha was engaged in penance to get a son by divine grace. The penance bore fruit. A sweet-looking baby son was born to him on the seventh day of the month of Kartika at an auspicious time.

This baby born of Brahmaratha who regularly worshipped the god of fire through yajnas and yagas had divine radiance like Yajneshwara. The baby was named Yajnavalkya.

Smritis

The second source of Hindu law is a collection of manuals collectively known as smritis authored by ‘rishis’ or sages, the philosophers, social thinkers and teachers. Smritis have the entire code of conduct of life that was proposed by sages in the form of dharma covering all the aspects of life behavior relation between husband and wife, father and son and other members of the family towards each other, give endogamy punishment for sexual improprieties, rituals of birth, death and marriage, worship and sacrifice philosophy of karma and rebirth social behavior between men and women of different caste, duties of individual in their various stages of life, rule of governance, the principle of punishment, warfare for kings and officials civil or financial matters like rules of contract property devolution mortgage and interest rate. The most important smritis as a source of Hindu law is manusmriti, yajnavalkya smriti, and narad smriti.

i. Manusmriti

It is the most ancient smritis of all the metrical smriti which reveals the promulgation of work in different ages and also that Manu was the oldest member of triad. Manu is the first expositor of law. This law existed before writing was invented and hence human memory was its sole repository. Manusmriti was compiled at a later date and was not in Vedic language. The code of Manu is divided into 12 chapters. The eighth chapter states the rules on 18 titles of law including both civil and criminal law. The code also comprises the laws of inheritance, property, contract, partnership, master and servant. The code treats women and Shudras harshly.

ii. Yajnavalkya smriti

Yajnavalkya flourished in the period between Buddha and Vikramaditya. His work refers to Buddhist habits and doctrines. Yajnavalkya smriti was compiled in the first century after Christ and is way more concise and systematically arranged and more liberal as compared to Manusmriti in case of women’s right to hold an inherited property and the status of Shudras. This is smriti separated legal matters from metaphysical theories and domestic and civil duties of administration of justice. There were several common trees written on this is smriti and the most followed of them was Mitakshara, which later became the starting point of Hindu law for the property.

iii. Narada Smriti

Narad Smriti was compiled around 400-500 AD. Narad is considered more broad-minded than both Manu and Yajnavalkya because of office work on widows remarriage, woman’s power to hold an inherited property and father’s absolute right to give his separate property to his sons. The smriti also deals with the law of partnership, gift, inheritance, ownership of property and its hypothecation. A distinctive feature of this is smriti is that it laid down the rules of pleadings evidence of witnesses and procedure.

Оцените статью