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OBJECT INSTANCES [0] - TOPICS - AUTHORS - BOOKS - CHAPTERS - CLASSES - SEE ALSO - SIMILAR TITLES

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SEE ALSO


AUTH

BOOKS

IN CHAPTERS TITLE
14.03_-_Janaka_and_Yajnavalkya
14.04_-_More_of_Yajnavalkya
37.04_-_The_Story_Of_Rishi_Yajnavalkya

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
00.01_-_The_Approach_to_Mysticism
00.03_-_Upanishadic_Symbolism
01.04_-_Sri_Aurobindos_Gita
01.09_-_William_Blake:_The_Marriage_of_Heaven_and_Hell
02.06_-_The_Integral_Yoga_and_Other_Yogas
03.01_-_Humanism_and_Humanism
03.05_-_The_Spiritual_Genius_of_India
03.06_-_Divine_Humanism
03.12_-_TagorePoet_and_Seer
03.13_-_Human_Destiny
04.02_-_Human_Progress
04.09_-_Values_Higher_and_Lower
1.04_-_The_Sacrifice_the_Triune_Path_and_the_Lord_of_the_Sacrifice
1.08_-_The_Gods_of_the_Veda_-_The_Secret_of_the_Veda
1.1.02_-_Sachchidananda
1.10_-_The_Secret_of_the_Veda
1.24_-_RITUAL,_SYMBOL,_SACRAMENT
14.02_-_Occult_Experiences
14.03_-_Janaka_and_Yajnavalkya
14.04_-_More_of_Yajnavalkya
14.05_-_The_Golden_Rule
2.02_-_The_Ishavasyopanishad_with_a_commentary_in_English
2.06_-_Reality_and_the_Cosmic_Illusion
2.10_-_On_Vedic_Interpretation
2.16_-_The_15th_of_August
3.2.01_-_The_Newness_of_the_Integral_Yoga
37.03_-_Satyakama_And_Upakoshala
37.04_-_The_Story_Of_Rishi_Yajnavalkya
37.05_-_Narada_-_Sanatkumara_(Chhandogya_Upanishad)
37.07_-_Ushasti_Chakrayana_(Chhandogya_Upanishad)
38.02_-_Hymns_and_Prayers
3_-_Commentaries_and_Annotated_Translations
6.0_-_Conscious,_Unconscious,_and_Individuation

PRIMARY CLASS

author
SIMILAR TITLES
Yajnavalkya

DEFINITIONS

Yajnavalkya ::: [a famous rsi who figures prominently in the Brhadaranyaka Upanisad].

Yajnavalkya: One of the foremost teachers in the classic age of Upanishads (q.v.). -- K.F.L.



QUOTES [4 / 4 - 4 / 4]


KEYS (10k)

   3 Yajnavalkya
   1 Sri Chidananda

NEW FULL DB (2.4M)

   3 Yajnavalkya

1:Not for the sake of the wife, but for the sake of the Self is the wife dear to us.
   ~ Yajnavalkya, the Upanishads, *which?,
2:So we are said to be what our desire is. As our desire is, so is our will. As our will is, so are our acts. As we act, so we become.
   ~ Yajnavalkya, Brihadaranyaka Upanishad,
3:By Pranayama impurities of the body are thrown out; by Dharana the impurities of the mind; by Pratyahara the impurities of attachment; and by Samadhi is taken off everything that hides the lordship of the soul.
   ~ Yajnavalkya,
4:Turn your thoughts now, and lift up your thoughts to a devout and joyous contemplation on sage Vyasa and Vasishtha, on Narda and Valmiki. Contemplate on the glorious Lord Buddha, Jesus the Christ, prophet Mohammed, the noble Zoroaster (Zarathushtra), Lord Mahavira, the holy Guru Nanak. Think of the great saints and sages of all ages, like Yajnavalkya, Dattatreya, Sulabha and Gargi, Anasooya and Sabari, Lord Gauranga, Mirabai, Saint Theresa and Francis of Assisi. Remember St. Augustine, Jallaludin Rumi, Kabir, Tukaram, Ramdas, Ramakrishna Paramhamsa, Vivekananda and Rama Tirtha. Adore in thy heart the sacred memory of Mahatma Gandhi, sage Ramana Maharishi, Aurobindo Ghosh, Gurudev Sivananda and Swami Ramdas. They verily are the inspirers of humanity towards a life of purity, goodness and godliness. Their lives, their lofty examples, their great teachings constitute the real wealth and greatest treasure of mankind today.
   ~ Sri Chidananda, Advices On Spiritual Living,

*** NEWFULLDB 2.4M ***

1:Not for the sake of the wife, but for the sake of the Self is the wife dear to us.
   ~ Yajnavalkya, the Upanishads, *which?,
2:So we are said to be what our desire is. As our desire is, so is our will. As our will is, so are our acts. As we act, so we become.
   ~ Yajnavalkya, Brihadaranyaka Upanishad,
3:By Pranayama impurities of the body are thrown out; by Dharana the impurities of the mind; by Pratyahara the impurities of attachment; and by Samadhi is taken off everything that hides the lordship of the soul.
   ~ Yajnavalkya,
4:Turn your thoughts now, and lift up your thoughts to a devout and joyous contemplation on sage Vyasa and Vasishtha, on Narda and Valmiki. Contemplate on the glorious Lord Buddha, Jesus the Christ, prophet Mohammed, the noble Zoroaster (Zarathushtra), Lord Mahavira, the holy Guru Nanak. Think of the great saints and sages of all ages, like Yajnavalkya, Dattatreya, Sulabha and Gargi, Anasooya and Sabari, Lord Gauranga, Mirabai, Saint Theresa and Francis of Assisi. Remember St. Augustine, Jallaludin Rumi, Kabir, Tukaram, Ramdas, Ramakrishna Paramhamsa, Vivekananda and Rama Tirtha. Adore in thy heart the sacred memory of Mahatma Gandhi, sage Ramana Maharishi, Aurobindo Ghosh, Gurudev Sivananda and Swami Ramdas. They verily are the inspirers of humanity towards a life of purity, goodness and godliness. Their lives, their lofty examples, their great teachings constitute the real wealth and greatest treasure of mankind today.
   ~ Sri Chidananda, Advices On Spiritual Living,

IN CHAPTERS



   25 Integral Yoga
   1 Psychology
   1 Philosophy
   1 Occultism


   20 Nolini Kanta Gupta
   7 Sri Aurobindo
   2 A B Purani


   5 Collected Works of Nolini Kanta Gupta - Vol 08
   5 Collected Works of Nolini Kanta Gupta - Vol 02
   4 Collected Works of Nolini Kanta Gupta - Vol 05
   4 Collected Works of Nolini Kanta Gupta - Vol 01
   2 Vedic and Philological Studies
   2 Evening Talks With Sri Aurobindo
   2 Collected Works of Nolini Kanta Gupta - Vol 03


00.01 - The Approach to Mysticism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   Ignorance, certainly, is not man's ideal conditionit leads to death and dissolution. But knowledge also can be equally disastrous if it is not of the right kind. The knowledge that is born of spiritual disobedience, inspired by the Dark ones, leads to the soul's fall and its calvary through pain and suffering on earth. The seeker of true enlightenment has got to make a distinction, learn to separate the true and the right from the false and the wrong, unmask the luring Mra say clearly and unfalteringly to the dark light of Luciferapage Satana, if he is to come out into the true light and comm and the right forces. The search for knowledge alone, knowledge for the sake of knowledge, the path of pure scientific inquiry and inquisitiveness, in relation to the mystic world, is a dangerous thing. For such a spirit serves only to encourage and enhance man's arrogance and in the end not only limits but warps and falsifies the knowledge itself. A knowledge based on and secured exclusively through the reason and mental light can go only so far as that faculty can be reasonably stretched and not infinitelyto stretch it to infinity means to snap it. This is the warning that Yajnavalkya gave to Gargi when the latter started renewing her question ad infinitum Yajnavalkya said, "If you do not stop, your head will fall off."
  
   The mystic truth has to be approached through the heart. "In the heart is established the Truth," says the Upanishad: it is there that is seated eternally the soul, the real being, who appears no bigger than the thumb. Even if the mind is utilised as an instrument of knowledge, the heart must be there behind as the guide and inspiration. It is precisely because, as I have just mentioned, Gargi sought to shoot uplike "vaulting ambition that o'erleaps itself" of which Shakespeare speaksthrough the mind alone to the highest truth that Yajnavalkya had to pull her up and give the warning that she risked losing her head if she persisted in her questioning endlessly.
  

00.03 - Upanishadic Symbolism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   "How many Gods are there?" Yajnavalkya was once asked.13 The Rishi answered, they say there are three thousand and three of them, or three hundred and three, or again, thirty-three; it may be said too there are six or three or two or one and a half or one finally. Indeed as the Upanishad says elsewhere, it is the One Unique who wished to be many: and all the gods are the various glories (mahim) or emanations of the One Divine. The ancient of ancient Rishis had declared long long ago, in the earliest Veda, that there is one indivisible Reality, the seers name it in various ways.
  
   In Yajnavalkya's enumeration, however, it is to be noted, first of all, that he stresses on the number three. The principle of triplicity is of very wide application: it permeates all fields of consciousness and is evidently based upon a fundamental fact of reality. It seems to embody a truth of synthesis and comprehension, points to the order and harmony that reigns in the cosmos, the spheric music. The metaphysical, that is to say, the original principles that constitute existence are the well-known triplets: (i) the superior: Sat, Chit, Ananda; and (ii) the inferior: Body, Life and Mindthis being a reflection or translation or concretisation of the former. We can see also here how the dual principle comes in, the twin godhead or the two gods to which Yajnavalkya refers. The same principle is found in the conception of Ardhanarishwara, Male and Female, Purusha-Prakriti. The Upanishad says 14 yet again that the One original Purusha was not pleased at being alone, so for a companion he created out of himself the original Female. The dual principle signifies creation, the manifesting activity of the Reality. But what is this one and a half to which Yajnavalkya refers? It simply means that the other created out of the one is not a wholly separate, independent entity: it is not an integer by itself, as in the Manichean system, but that it is a portion, a fraction of the One. And in the end, in the ultimate analysis, or rather synthesis, there is but one single undivided and indivisible unity. The thousands and hundreds, very often mentioned also in the Rig Veda, are not simply multiplications of the One, a graphic description of its many-sidedness; it indicates also the absolute fullness, the complete completeness (prasya pram) of the Reality. It includes and comprehends all and is a rounded totality, a full circle. The hundred-gated and the thousand-pillared cities of which the ancient Rishis chanted are formations and embodiments of consciousness human and divine, are realities whole and entire englobing all the layers and grades of consciousness.
  

01.04 - Sri Aurobindos Gita, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
  
   This neo-spirituality which might claim its sanction and authority from the real old-world Indian disciplinesay, of Janaka and Yajnavalkyalabours, however, in reality, under the influence of European activism and ethicism. It was this which served as the immediate incentive to our spiritual revival and revaluation and its impress has not been thoroughly obliterated even in the best of our modern exponents. The bias of the vital urge and of the moral imperative is apparent enough in the modernist conception of a dynamic spirituality. Fundamentally the dynamism is made to reside in the lan of the ethical man,the spiritual element, as a consciousness of supreme unity in the Absolute (Brahman) or of love and delight in God, serving only as an atmosphere for the mortal activity.
  

01.09 - William Blake: The Marriage of Heaven and Hell, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   Such is to be the ideal, the perfect, the spiritual man. Have we here the progenitor of the Nietzschean Superman? Both smell almost the same sulphurous atmosphere. But that also seems to lie in the direction to which the whole world is galloping in its evolutionary course. Humanity in its agelong travail has passed through the agony, one might say, of two extreme and opposite experiences, which are epitomised in the classic phrasing of Sri Aurobindo as: (1) the Denial of the Materialist and (2) the Refusal of the Ascetic.1 Neither, however, the Spirit alone nor the body alone is man's reality; neither only the earth here nor only the heaven there embodies man's destiny. Both have to be claimed, both have to belivedubhayameva samrt, as the old sage, Yajnavalkya, declared.
  

02.06 - The Integral Yoga and Other Yogas, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  
  As for the depreciation of all the old Yogas as something quite easy, unimportant and worthless, and the consequent depreciation of Buddha and Yajnavalkya and other great spiritual figures of the past, is it not evidently absurd on the face of it?
  

03.01 - Humanism and Humanism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   It is sometimes said that to turn away from the things of human concern, to seek liberation and annihilation in the Self and the Beyond is selfishness, egoism; on the contrary, to sacrifice the personal delight of losing oneself in the Impersonal so that one may live and even suffer in the company of ordinary humanity in order to succour and serve it is the nobler aim. But we may ask if it is egoism and selfishness to seek delight in one's own salvation beyond, would it be less selfish and egoistic to enjoy the pleasure of living on a level with humanity with the idea of aiding and uplifting it? Indeed, in either case, the truth discovered by Yajnavalkya, to which we have already referred, stands always justified, that it is not for the sake of this or that that one loves this or that but for the sake of the self that one loves this or that.
  

03.05 - The Spiritual Genius of India, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
  
   All other nations have this one, or that other, line of self-expression, special to each; but it is India's characteristic not to have had any such single and definite modus Vivendiwhat was single and definite in her case was a mode not of living but of being. India looked above all to the very self in things; and in all her life-expression it was the soul per se which mattered to her,even as the-great Yajnavalkya said to his wife Maitreyi,tmanastu kmay sarvam priyam bhavati. The expressions of the self had no intrinsic value of their own and mattered only so far as they symbolised or embodied or pointed to the secret reality of the Atman. And perhaps it was on this account that India's creative activities, even in external life, were once upon a time so rich and varied, so stupendous and, full of marvel. Because she was attached and limited to no one dominating power of life, she could create infinite forms, so many channels of power for the soul whose realisation was her end and aim.
  

03.06 - Divine Humanism, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
  
   It is sometimes said that to turn away from the things of human concern, to seek liberation and annihilation in the Self and the Beyond, is selfishness, egoism; on the contrary, to sacrifice the personal delight of losing oneself in the Impersonal so that one may live and even suffer in the company of ordinary humanity, in order to succour and serve it, is the nobler aim. But one may ask, if it is egoism and selfishness to seek delight in one's own salvation beyond, would it be less selfish and egoistic to enjoy the pleasure of living on a level with humanity with the idea of aiding and uplifting it? Indeed, in either case, the truth discovered by Yajnavalkya, to which we have already referred, stands always justified,that it is not for the sake of this or that thing that one loves this or that thing, but for the sake of the Self that one loves this or that thing.
  

03.12 - TagorePoet and Seer, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
  
   Tagore is modern, because his modernism is based upon a truth not local and temporal, but eternal and universal, something that is the very bed-rock of human culture and civilisation. Indeed, Tagore is also ancient, as ancient as the Upanishads. The great truths, the basic realities experienced and formulated by the ancients ring clear and distinct in the core of all his artistic creation. Tagore's intellectual make-up may be as rationalistic and scientific as that of any typical modern man. Nor does he discard the good things (preya)that earth and life offer to man for his banquet; and he does not say like the bare ascetic: any vco vimucatha, "abandon everything else". But even like one of the Upanishadic Rishis, the great Yajnavalkya, he would possess and enjoy his share of terrestrial as well as of spiritual wealthubhayameva. In a world of modernism, although he acknowledges and appreciates mental and vital and physical values, he does not give them the place demanded for them. He has never forgotten the one thing needful. He has not lost the moorings of the soul. He has continued to nestle close to the eternal verities that sustain earth and creation and give a high value and purpose to man's life and creative activity.
  

03.13 - Human Destiny, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   The danger in the growth and progress of the consciousness is that it progresses along a definite line or lines, cuts out a groove and in the end lands into a blind alley or cul-de-sac. This, as I have said, is perhaps the original or secret cause of decline and fall of many individual races and nations. But on the whole mankind steps back, it seems, just at the danger point and escapes the final catastrophe. A new vein of consciousness awakes in man and gives him a new power of self-adjustment. From Imperial Egypt to, say, modern France or Russia is a far cry; the two ends give very different connotations of the human consciousness, although there are many things common in certain life-instincts and some broad mental impulsions. And there is not only progress, that is to say, advancement on the same plane, but there is a kind of ascension on a somewhat different plane. Yajnavalkya represented a type of lite which is far away and far other than that of Vivekananda, for example, today.
  

04.02 - Human Progress, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
  
   So it is argued that man may have built up more and more efficient organisation in his outer life, he may have learnt to wield a greater variety and wealth of tools and instruments in an increasing degree of refinement and power; but this does not mean that his character, his nature or even the broad mould of his intelligence has changed or progressed. The records and remains of Pre-dynastic Egypt or of Proto-Aryan Indus valley go to show that those were creations of civilised men, as civilised as any modern people. The mind that produced the Rig Veda or the Book of the Dead or conceived the first pyramid is, in essential power of intelligence, no whit inferior to any modern scientific brain. Hence a distinction is sometimes made between culture and civilisation; what the moderns have achieved is progress with regard to civilisation, that is to say, the outer paraphernalia; but as regards culture a Plato, a Lao-tse, a Yajnavalkya are names to which we still bow down.
  

04.09 - Values Higher and Lower, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
  
   It is again a point of view to say that things are fundamentally values only, as "philosophers of value" seem to declare today. It would be equally true to say that masses are fundamentally energies or that particles are merely waves. The truth of the matter, here as elsewhere, is globalubhayameva, in the famous phrase of the great Rishi Yajnavalkya. In other words, values and things are aspects, polarisations of one single reality. Things have values; things are values: things are also things. .
  

1.04 - The Sacrifice the Triune Path and the Lord of the Sacrifice, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  But, most often, the sacrifice is done unconsciously, egoistically and without knowledge or acceptance of the true meaning of the great world-rite. It is so that the vast majority of earth-creatures do it; and, when it is so done, the individual derives only a mechanical minimum of natural inevitable profit, achieves by it only a slow painful progress limited and tortured by the smallness and suffering of the ego. Only when the heart, the will and the mind of knowledge associate themselves with the law and gladly follow it, can there come the deep joy and the happy fruitfulness of divine sacrifice. The minds knowledge of the law and the hearts gladness in it culminate in the perception that it is to our own Self and Spirit and the one Self and Spirit of all that we give. And this is true even when our self-offering is still to our fellow-creatures or to lesser Powers and Principles and not yet to the Supreme. Not for the sake of the wife, says Yajnavalkya in the Upanishad, but for the sake of the Self is the wife dear to us. This in the lower sense of the individual self is the hard fact behind the coloured and passionate professions of egoistic love; but in a higher sense it is the inner significance of that love too which is not egoistic but divine. All true love and all sacrifice are in their essence Natures contradiction of the primary egoism and its separative error; it is her attempt to turn from a necessary first fragmentation towards a recovered oneness. All unity between creatures is in its essence a self-finding, a fusion with that from which we have separated, a discovery of ones self in others.
  

1.08 - The Gods of the Veda - The Secret of the Veda, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
  
  But in the last century a new scholarship has invaded the country, the scholarship of aggressive & victorious Europe, which for the first time denies the intimate connection and the substantial identity of the Vedas & the later Scriptures. We ourselves have made distinctions of Jnanakanda & Karmakanda, Sruti & Smriti, but we have never doubted that all these are branches of a single stock. But our new Western Pandits & authorities tell us that we are in error. All of us from ancient Yajnavalkya to the modern Vaidika have been making a huge millennial mistake. European scholarship applying for the first time the test of a correct philology to these obscure writings has corrected the mistake. It has discovered that the Vedas are of an entirely different character from the rest of our Hindu development. For our development has been Pantheistic or transcendental, philosophical, mystic, devotional, sombre, secretive, centred in the giant names of the Indian Trinity, disengaging itself from sacrifice, moving towards asceticism. The Vedas are naturalistic, realistic, ritualistic, semi-barbarous, a sacrificial worship of material Nature-powers, henotheistic at their highest, Pagan, joyous and self-indulgent. Brahma & Shiva do not exist for the Veda; Vishnu & Rudra are minor, younger & unimportant deities. Many more discoveries of a startling nature, but now familiar to the most ignorant, have been successfully imposed on our intellects. The Vedas, it seems, were not revealed to great & ancient Rishis, but composed by the priests of a small invading Aryan race of agriculturists & warriors, akin to the Greeks & Persians, who encamped, some fifteen hundred years before Christ, in the Panjab.
  

1.1.02 - Sachchidananda, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
  
  When Yajnavalkya says there is no consciousness in the
  Brahman state, he is speaking of consciousness as the human being knows it. The Brahman state is that of a supreme existence supremely aware of itself, svayamprakasa, - it is Sachchidananda, Existence-Consciousness-Bliss. Even if it be spoken of as beyond that, paratparam, it does not mean that it is a state of Non-existence or Non-consciousness, but beyond even the highest spiritual substratum (the "foundation above" in the luminous paradox of the Rig Veda) of cosmic existence and consciousness. As it is evident from the description of Chinese

1.10 - The Secret of the Veda, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
  
  But the ritualistic interpretation of the Rigveda does not stand on the authority of Sayana alone. It is justified by Shankaracharyas rigid division of karmakanda and jnanakanda and by a long tradition dating back to the propaganda of Buddha which found in the Vedic hymns a great system of ceremonial or effective sacrifice and little or nothing more. Even the Brahmanas in their great mass & minuteness seem to bear unwavering testimony to the pure ritualism of the Veda. But the Brahmanas are in their nature rubrics of directions to the priests for the right performance of the outward Vedic sacrifice,that system of symbolic & effective offerings to the gods of Soma-wine, clarified butter or consecrated animals in which the complex religion of the Veda embodied itself for material worship,rubrics accompanied by speculative explanations of old ill-understood details & the popular myths & traditions that had sprung up from obscure allusions in the hymns. Whatever we may think of the Brahmanas, they merely affirm the side of outward ritualism which had grown in a huge & cumbrous mass round the first simple rites of the Vedic Rishis; they do not exclude the existence of deeper meanings & higher purposes in the ancient Scripture. Not only so, but they practically affirm them by including in the Aranyakas compositions of a wholly different spirit & purpose, the Upanishads, compositions professedly intended to bring out the spiritual gist and drift of the earlier Veda. It is clear therefore that to the knowledge or belief of the men of those times the Vedas had a double aspect, an aspect of outward and effective ritual, believed also to be symbolical,for the Brahmanas are continually striving to find a mystic symbolism in the most obvious details of the sacrifice, and an aspect of highest & divine truth hidden behind these symbols. The Upanishads themselves have always been known as Vedanta. This word is nowadays often used & spoken of as if it meant the end of Veda, in the sense that here historically the religious development commenced in the Rigveda culminated; but obviously it means the culmination of Veda in a very different sense, the ultimate and highest knowledge & fulfilment towards which the practices & strivings of the Vedic Rishis mounted, extricated from the voluminous mass of the Vedic poems and presented according to the inner realisation of great Rishis like Yajnavalkya & Janaka in a more modern style and language. It is used much in the sense in which Madhuchchhandas, son of Viswamitra, says of Indra, Ath te antamnm vidyma sumatnm, Then may we know something of thy ultimate right thinkings, meaning obviously not the latest, but the supreme truths, the ultimate realisations. Undoubtedly, this was what the authors of the Upanishads themselves saw in their work, statements of supreme truth of Veda, truth therefore contained in the ancient mantras. In this belief they appeal always to Vedic authority and quote the language of Veda either to justify their own statements of thought or to express that thought itself in the old solemn and sacred language. And with regard to this there are spoken these Riks.
  

1.24 - RITUAL, SYMBOL, SACRAMENT, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  
  ASWALA: Yajnavalkya, since everything connected with the sacrifice is pervaded by death and is subject to death, by what means can the sacrificer overcome death?
  

14.02 - Occult Experiences, #Collected Works of Nolini Kanta Gupta - Vol 05, #Nolini Kanta Gupta, #Integral Yoga
  
   To Read Sri Aurobindo Janaka and Yajnavalkya
   Other Authors Nolini Kanta Gupta Eight TalksOccult Experiences
  --
   ***
   To Read Sri Aurobindo Janaka and Yajnavalkya
  

14.03 - Janaka and Yajnavalkya, #Collected Works of Nolini Kanta Gupta - Vol 05, #Nolini Kanta Gupta, #Integral Yoga
  object:14.03 - Janaka and Yajnavalkya
  author class:Nolini Kanta Gupta
  --
  
   Occult Experiences More of Yajnavalkya
   Other Authors Nolini Kanta Gupta Eight TalksJanaka and Yajnavalkya
   Janaka and Yajnavalkya
  
  --
  
   King janak was a great king and a great sage. He wielded an empire without and equally an empire within: he had realised the Truth, known Brahman. He was svart and samrt. A friend and intimate of his was Rishi Yajnavalkya, who also was a sage in fact, considered to be the greatest sage of the time, a supreme knower of Brahman.
  
   Once upon a time King Janaka invited sages from everywhere, whoever wanted to come to the assembly. The king from time to time used to call such assemblies for spiritual discussion and interchange of experiences. This time he summoned the assembly for a special reason. He had collected a herd of one thousand cows and nuggets of gold were tied to the horns of each. When all had gathered and taken their places he announced that whoever considered himself the best knower of Brahman (Brahmishtha) might come forward and take away the cows. None stirred. No one had the temerity to declare that he was the best knower and the most eligible for the prize. The king repeated his announcement. Then all of a sudden people saw Yajnavalkya advancing and telling his disciples to take hold of the herd and drive it home. A hue and cry arose: How is it? How dare he? One came forward and asked Yajnavalkya: How is it, Yajnavalkya? Do you consider yourself the most wise in the matter of Brahman? First prove your claim and then touch the cows. Yajnavalkya in great humility bowed down and said to the assembly: I bow down to the great sages. I have come here solely with the intention of getting the cows. As for the knowledge of Brahman, I leave it to the knowers of Brahman. All the others in one voice said: That will not do, Yajnavalkya. You cannot get away so easily. Come, sit down and prove your worth. Yajnavalkya had no way of escape. So one by one the sages came up and put questions and enigmas to Yagnavalkya. All he answered quietly and perfectly to their full satisfaction. Towards the end a woman stood up, Gargi, a fair and famous name too. She said: Yajnavalkya, I shall put two questions to you like two arrows directed at you, even as a king shoots his arrows at his enemies; if you can meet and parry them, yours the victory. Yajnavalkaya: "Let me hear then". Gargi: " Yajnavalkya, you once said that the earth is the warp and woof woven upon water; upon what is woven the water?" Yajnavalkya: "Air". "Upon what then is air woven?" "Sky". "Upon what is woven the sky?" "The world of Gandharvas." "Upon what the Gandharvas?""Upon the Sun." She continued her questioning. And thus she was led successively through higher and higher worlds from the Sun to the Moon, then to the Stars, then to the Gods and the King of Gods, then to the Creator of the Gods and the peoples1 and finally to the Brahmaloka (the world of the One Supreme Transcendent Reality).
  
   Gargi still continued and asked again: "Upon what is Brahman woven?" To this Yajnavalkya cried halt and warned her: "Now, Gargi, your questioning goes too far, beyond the limits. If you question farther, your head will fall off. You are questioning about a thing that does not bear questioning m ati prksih anati prany devat the Gods abide not our question." So Gargi had to desist and Yajnavalkya was accepted as the best of the sages (Brahmishtha) and he could drive his cattle away home.
  
  --
  
   It is to be noted that even when at the top of the consciousness, full of the Supreme Brahman, one with it, Yajnavalkya does not lose hold of the earthly foothold he does not forget his cows, and thereby hangs another amusing tale of his.
  
   Once King Janaka, as it was customary, was holding his court and there was a large assembly of people courtiers, ministers, officials, petitioners and a crowd of curious visitors. All of a sudden stepped in Yajnavalkya. The king saw him, and after welcoming him asked with an ironical smile what he was there for. Did he come for cows (referring to the previous episode) or for the knowledge of Brahman? Yajnavalkya too answered with a beatific smile: O King, I come for both ubhayameva samrt.
  
  --
  
   Yajnavalkya one day, as it was almost habitual with him, walked up straight to the royal court, into the very presence of King Janaka and quietly took his seat a seat always reserved for him. He came with the idea of not opening the conversation. He kept quiet. The King however immediately started and said: Yajnavalkya, I have a question to put to you. Please answer.
  
   Yajnavalkya: I am ready, O King! Let me hear.
   KING: What is the light that man has?
  --
  
   Yajnavalkya's answer has been put succinctly and most beautifully in another Upanishad, the most beautiful verse in the whole Upanishadic literature. Here it is:
  
  --
   ***
   Occult Experiences More of Yajnavalkya
  

14.04 - More of Yajnavalkya, #Collected Works of Nolini Kanta Gupta - Vol 05, #Nolini Kanta Gupta, #Integral Yoga
  object:14.04 - More of Yajnavalkya
  author class:Nolini Kanta Gupta
  --
  
   Janaka and Yajnavalkya The Golden Rule
   Other Authors Nolini Kanta Gupta Eight TalksMore of Yajnavalkya
   More of Yajnavalkya
  
   Last time I told you the story of the great Rishi Yajnavalkya. But that was about the later Yajnavalkya when he had become a full-fledged rishi, a guru with an Ashram and disciples. Today I will tell you something of the earlier Yajnavalkya, the beginning of his rishihood, the start of his spiritual life. You know the structure of the old Indian society, it consisted of four castes, varnas, and four stages, ramas. I shall speak of the ramas now. Each individual person had to follow a definite course of life through developing stages. First of all, naturally, when you are a baby, in your early childhood, you belong to the family and remain with your parents. As soon as you grow up and the time for your education arrives, you are initiated into a stage called brahmacarya; you may generally call it as the stage of self-discipline, you go to a guru and pursue your studies through a disciplined life, something like the life of the children who are here like you. In those days a student's life did not mean merely studies, that is to say, reading and writing, book knowledge, but as here a very active life. The physical education in the old time ramas in certain ways was even more complete than what is given here, for it included the art of warfare also, combatives like serious archery and many other items of physical training. When you have terminated this discipline or brahmacarya, when you have become an accomplished young man you are allowed to return to the world, and take to the worldly life, enrich yourself with all experiences of that life, that is to say, you marry and become a family man. It is the second stage called grhashtya. Next when you have fully enjoyed or fulfilled the duty of the worldly life, you pass on to the next stage that is called the vnaprastha . That is the hermit life, the beginning of the true spiritual life. Finally at the end of the vnaprastha, you pass still beyond and adopt the life of the sannyasi, abandoning everything, concentrating wholly on the Supreme Truth and merging into it.
  
   Now our Yajnavalkya in the normal course of things has passed through the stage of brahmacarya, he has also pursued the stage of domestic life and is now at the end of it. He thinks the time has now come to him to take to spiritual life and enter into vnaprastha. He had married and had two wives. So one day he called the first wife, Katyayani, and said to her: "Katyayani, I am now leaving this life and entering the spiritual life. You have given me comfort and happiness. I am thankful to you for that. Whatever I have, my possessions, movable and immovable, I have divided into two. This is your portion." Katyayani accepted the decision without a murmur. She answered: "Since you are my lord and husband, as you ask me so I shall do." Then Yajnavalkya went to his second wife, Maitreyee; to Maitreyee too he said the same thing as he had said to Katyayani: "Maitreyee, I am leaving this life, I am taking to the spiritual life. I have given to Katyayani her share of my possessions. This is your share." But Maitreyee answered: "Wherever you go, I will follow you, I will also give up the world and its life." Yajnavalkya said: "No Maitreyee, it is a very hard, very difficult life, particularly for a woman. Follow the life to which you have been accustomed. Enjoy freely the possessions I leave you." Then Maitreyee uttered those famous words which you must have heard and which have been ringing through the centuries down to us also, even today: "All these possessions, will they give me immortality?" Yajnavalkya answered: "No, Maitreyee, that they will not give you, it is quite another matter." Maitreyee answered uttering a mantra as it were "What am I to do with that which does not give me immortality?" So Yajnavalkya had to accept her and allow her to accompany him. Now Yajnavalkya gives his first lesson of spiritual life to Maitreyee: "Maitreyee, you love me, so you are coming with me. But do you know the real truth of the matter? The real truth is that you do not love me, but you love the soul that is in you, which is also in me: you love your own self in me. Therefore you love me. And I love you, I love you not for your sake but for the sake of the self in you which is the self in me. All love is like that. A husb and loves his wife, the wife loves her husband, the brother loves his brother or sister, a sister loves her sister or brother, it is not for the sake of the person or the relation but for the sake of the self-one's own self which is in everybody. That is the first lesson which you have to learn. Forget the outer person, your own person or another's person, find the self that is in you and everybody else. That is the basis of the spiritual life."
  
  --
  
   I have said that Yajnavalkya had two wives. You did not ask me why: for to us moderns such a thing is not only immoral but inconvenient; it is however another story, a long story. In those days, those far-off early days of mankind, thousands and thousands, millions perhaps, of years ago, it was the law, die social custom and it became a duty, to have more than one wife and the relation too between man and woman was much freer and more loose. That was because, as you know, man started his earthly life at a certain stage of creation; before that stage there was no man, there were only animals. The earth was filled with animals, only animals, wild animals, ferocious animals, insects, worms, all kinds of ugly and dangerous creatures. Man came long, long after; he is almost a recent appearance. It was a mysterious, indeed a miraculous happening, how all of a sudden, out of or in the midst of animals there appeared a new creature, quite a different type of animal. Still in whatever way it happened, they were not many in number. The first creation of man must have been a very limited operation, limited in space, limited in number. Perhaps they sprouted up like mushrooms here and there, a hundred here, another hundred there, or perhaps a few thousands few and far between. So man led a dangerous and precarious life. All around him these animals, some too big, some too small to be tackled withstood against him, and Nature also was as wild and as much against him. So for self-preservation and survival they needed to be numerous, to increase in number as much as possible. It is exactly what is needed in war; the larger the number of troops, the greater the chance of winning the war. So the impulse in man, in the social aggregate was to have more men, increase the number, to streng then the extent and volume of the force to be able to fight successfully against the enemy. So a necessity became a religious duty to multiply, to procreate and redouble the race. In later days, even when the necessity was not so imperative, even then the habit and custom continued. To beget children was a praiseworthy thing, the more the number the greater the merit. Women who had numerous children were considered favourites of the gods. King Dasharatha had, it appears, a thousand wives, King Dhritarashtra had more than a hundred, Vashishtha had a hundred sons and King Sagar a thousand. Draupadi had five husbands and she was considered the ideal chaste woman.
  
  --
  
   I said, in the early days the need to marry in any way a very free choice was given in the matter of the way of marriage and to procreate was a social duty: but note it is not for individual pleasure. Today we have discarded all notion of that kind of action as superstition, a form of tyranny. We are for freedom of the individual. Whatever we do we must do for our personal gain, our personal pleasure. But in those days that was not the ideal nor the custom. Even when you marry, you marry not for the sake of personal enjoyment but for the sake of the society, to give birth to healthy and useful children, to increase the number of able-bodied members of your society. Service for society, not personal pleasure was the aim. Yajnavalkya lifted that ideal on to a still higher level you exist not for your own sake of course-own means the personal ego individual but for the sake of your soul, the greater self.
  
  --
   ***
   Janaka and Yajnavalkya The Golden Rule
  

14.05 - The Golden Rule, #Collected Works of Nolini Kanta Gupta - Vol 05, #Nolini Kanta Gupta, #Integral Yoga
  
   More of Yajnavalkya Liberty, Self-Control and Friendship
   Other Authors Nolini Kanta Gupta Eight TalksThe Golden Rule
  --
  
   The other day I spoke to you of Yajnavalkya; he gave a better rule that was nearer to the golden rule. What he said in effect was that instead of following these outward rules or formulas you must leave them aside, go within yourself and find your self. Yajnavalkya said: you love your neighbour, not because he is your neighbour or brother, but because you find yourself in him. Find the Self, that is the golden rule. Find the Self that is in you, you will find that very Self in your neighbour, in all.
  
  --
   ***
   More of Yajnavalkya Liberty, Self-Control and Friendship
  

2.02 - The Ishavasyopanishad with a commentary in English, #Isha Upanishad, #unset, #Philosophy
  contact is temporary in its nature and in its results, and cannot
  give rise to a permanent feeling such as love. Yajnavalkya well
  said, "We desire the wife, not for the sake of the wife but for

2.06 - Reality and the Cosmic Illusion, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  In fact, if we can judge from the description of the three lower states of Self as the all-wise Intelligence,5 the Seer of the subtle and the Seer of the gross material existence, this sleep state and this dream state seem to be figurative names for the superconscient and the subliminal which are behind and beyond our waking status; they are so named and figured because it is through dream and sleep - or trance which can be regarded
  5 Prajna. Yajnavalkya in the Brihadaranyaka Upanishad states very positively that
   there are two planes or states of the being which are two worlds, and that in the dream state one can see both worlds, for the dream state is intermediate between them, it is their joining-plane. This makes it clear that he is speaking of a subliminal condition of the consciousness which can carry in it communications between the physical and the supraphysical worlds. The description of the dreamless sleep state applies both to deep sleep and to the condition of trance in which one enters into a massed consciousness containing in it all the powers of being but all compressed within itself and concentrated solely on itself and, when active, then active in a consciousness where all is the self; this is, clearly, a state admitting us into the higher planes of the spirit normally now superconscient to our waking being.

2.10 - On Vedic Interpretation, #Evening Talks With Sri Aurobindo, #unset, #Philosophy
  
   ( Sri Aurobindo recounted the story of Yajnavalkya who said he would bow down to the highest among the knowers of Brahman. He said: "I only want to take the cows")
  

2.16 - The 15th of August, #Evening Talks With Sri Aurobindo, #unset, #Philosophy
  
   Disciple: In the Upanishad Yajnavalkya says to Gargi when she put too many questions, "Don't ask too many questions; otherwise your head will fall off."
  

3.2.01 - The Newness of the Integral Yoga, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  
  As for the depreciation of all the old Yogas as something quite easy, unimportant and worthless, and the consequent depreciation of Buddha and Yajnavalkya and other great spiritual figures of the past, is it not evidently absurd on the face of it?
  ***

37.03 - Satyakama And Upakoshala, #Collected Works of Nolini Kanta Gupta - Vol 08, #unset, #Philosophy
  
   The Story of Jabala-Satyakama The Story Of Rishi Yajnavalkya
   Other Authors Nolini Kanta Gupta On Upanishadic ThoughtSatyakama And Upakoshala
  --
   ***
   The Story of Jabala-Satyakama The Story Of Rishi Yajnavalkya
  

37.04 - The Story Of Rishi Yajnavalkya, #Collected Works of Nolini Kanta Gupta - Vol 08, #unset, #Philosophy
  object:37.04 - The Story Of Rishi Yajnavalkya
  author class:Nolini Kanta Gupta
  --
   Satyakama And Upakoshala Narada - Sanatkumara (Chhandogya Upanishad)
   Other Authors Nolini Kanta Gupta On Upanishadic Thought The Story Of Rishi Yajnavalkya
   The Story Of Rishi Yajnavalkya
   (I)
  
   Yajnavalkya was one of the great Brahmins and a supreme master of the Knowledge of Reality during the Upanishadic age. But it was not that he was only a man of Knowledge, deep and serious; he was also a fine humorist. That is, he combined his Knowledge with a keen sense of irony and fun. Here are some stories about him.
  
  --
  
   As he sat in his royal court at one such session, and numerous were the seekers and men of knowledge who had assembled there to see him, Rishi Yajnavalkya suddenly made his appearance. The king greeted the mighty sage with due ceremony and respect, and asked him, " Yajnavalkya, what is the object that brings you here? Is it the acquisition of Knowledge or of kine?" Yajnavalkya said, "Both, my king, - ubhayameva samrat!" with a smile.
  
  --
  
   King Janaka had been celebrating a sacrifice, and had arranged for the gifts to be on a generous scale. The lure of the gifts had brought together a number of Brahmins from the surrounding country too. The measure of the gifts he had announced, that is to say, the first prize, like the gold medal offered by our Academies, consisted of a thousand kine; and not only that, for each of these thousand cows was to have, tied to each horn, a ten pada weight, equal to about three tolas of our measure, of purest gold, kasita kacana, not the fourteen-carat variety. A thousand cows meant two thousand horns; so you can figure out how much gold that would be. King Janaka had it announced that the Brahmin men of learning and knowledge who had assembled there were all invited to participate: the prize would go to him who proved to be most proficient in the Vedic lore. The best among these Brahmins was called upon to come up and lead those kine home. But none among the learned Brahmins had the courage to declare himself the best; they all sat in silence. Then Yajnavalkya stood up, and called upon his band of disciples to take the herd of kine to his home. This created a sensation among the Brahmin crowd. What was this Yajnavalkya doing? How very insolent of him! One of them came up - he was a priest of King Janaka's, Asvala by name. He called out to Yajnavalkya, " Yajnavalkya, do you then happen to be the best among us Brahmins?" Yajnavalkya replied with folded hands, "Salutations to the best of Brahmins! We have taken the cows because I need them. I am a seeker of kine, not that I have the most Knowledge."
  
   But Asvala was insistent. He said, "You have taken the cows, now you have to prove that you are the best. I am putting you some questions, let us see what answers you can give All you see here is subject to Death. Then how does the sacrificer, yajamana, manage to escape from the clutches of Death?" Yajnavalkya gave answer, "Sacrifice implies the four: the priest of the offering and the priest of the call Fire and the Word, rtvika, hota, agni, vak. It is by virtue of these that the sacrificer escapes from Death.
  
   But Fire alone is the Priest of the Call, he is the One who makes the Offering, the Word is no other than He. Fire means freedom, not ordinary freedom but the supreme Liberation. Fire is the Conscious-Force, the Power of Austerity." But there was no end to Asvala's questionings; he went on asking and Yajnavalkya gave due reply. This dialogue - between Yajnavalkya and Asvala forms a chapter in the Upanishadic Science of Reality.
  
   After Asvala had finished, another got up. This was the Rishi Artabhaga of the family of Jaratkaru. The dialogue that ensued between him and Yajnavalkya forms another chapter of the Upanishadic lore. Then arose Rishi Bhujyu of the Lahya family. He began with a rather amusing story. " Yajnavalkya," he said, "when in my student days I was travelling round the country, I happened to be in the Madra region once. 1 was the guest of a householder whose name was Patanjala. Patanjala had a daughter who was possessed by an evil spirit. We were familiar with this particular one - it was a Gandharva. I asked him, 'Who are you?' The Gandharva replied, 'I am Sudhanvan born of the family of Angiras.' From this Gandharva, we had learnt a few things about the other worlds. That is why I am going to ask you, Yajnavalkya, a few questions about those other worlds. If your answers tally with those of the Gandharva, then I shall admit that you really know." Yajnavalkya repeated exactly what the Gandharva had said. After Bhujyu it was the turn of Ushasti Chakrayana, who was followed by Kahola Kaushitakeya.
  
  --
  
   "The waters are permeated by air," said Yajnavalkya. "And what contains the air?"
  
  --
  
   Gargi went on thus with her seemingly endless questions, but Yajnavalkya had to cry halt when he came to the world of Brahman. Yet Gargi asked him again, "And what contains this world of Brahman?" Thereupon Yajnavalkya exclaimed, "Your questions are now going beyond the limit, Gargi. You have been asking too much, and if you ask more, your head will fall off."
  
   But she was going to make one last attempt. She told the learned assembly that she was going to put her last questions to Yajnavalkya, and this would be his final test. She then called out to Yajnavalkya, " Yajnavalkya, I am going to put two more questions to you. They are like couple of arrows. When the king of Videha goes to war, he pulls the bowstrings and shoots his arrows. In like manner, I am aiming these arrow-like questions at you. Let us see how you will ward them off with the appropriate answers." Yajnavalkya said, "Very well, try." Then Gargi said, "Can you tell me what is above the sky and what is below the earth, and what is in between the earth and sky?" To this Yajnavalkya replied, "That is called sutratman, He binds all from within as by a thread and puts everything on as it were; He is Brahman." This satisfied Gargi and she repeated her question to Yajnavalkya, - the very same question again; and Yajnavalkya gave the self-same reply.
  
   Now Gargi turned to the learned men and addressed them thus, "You had better bow down to Yajnavalkya and take your leave. No one among you has the power to get the better of him in the matter of learning or wisdom."
  
   What Yajnavalkya had really sought to convey in his final reply to Gargi was this. Brahman is the supreme Seer, though He be invisible. He is beyond all hearing and yet is Himself the Hearer. He is beyond the ken of mind, but is Himself the supreme Thinker. He is Unknowable, but is the supreme Knower. There is none other than He who sees, hears, thinks and knows.
   (2)
  --
  
   I think I have already mentioned the name of Sakalya. He was very fond of argument and his series of questions one after another made Yajnavalkya almost lose his patience. Finally, Yajnavalkya had to warn him, "You are s raying from the path of logic and are arguing beside the point.
  
  --
  
   Yajnavalkya continued, "You have been raising so many points of inquiry in connection with the Science of Reality. Now, can you tell me this: what is this Reality in its essence?" Sakalya merely said that he did not know and held his peace. And immediately his head fell off. His retinue of disciples got up in a flurry and carried off the truncated corpse of their teacher, - ostensibly for the funeral rites, but actually in the hope of bringing it back to life by joining the head on. But here too they had ill luck.
  
   As they carried the dead body along a deserted road beyond the limits of their hermitage, a gang of robbers made their appearance. The robbers thought they must be carrying some precious treasure. So they attacked and carried off the corpse as booty. Thus did Sakalya meet his end. The moral of the story, as the Upanishad itself has pointed out, is that not by argument can this Knowledge be had, naisa tarkena matirapaneya.
   (3) Yajnavalkya and Maitreyi
  
   The next story belongs to an earlier stage in the life of Yajnavalkya. He had not yet become a prince among sages, the foremost of Brahmins, although there is evidence that he was even then a seeker of the Truth and had some knowledge of the Reality.
  
  --
  
   So, one day he called Maitreyi in and said to her, "Maitreyi, I am forsaking all and leaving home. If you so desire, I can make separate provisions for Katyayani and yourself.". To these words of Yajnavalkya, Maitreyi gave answer, "If all my possessions were to fill the whole earth, would they bring me immortality, my lord?" Yajnavalkya had to reply, "No, that could never be, that would be impossible. But you could thereby have a life of enjoyments, like all other people who have wealth. But of immortality there would be no hope." Thereupon Maitreyi exclaimed, "What then am I to do with that which does not make me immortal?" On hearing this reply of Maitreyi's, Yajnavalkya said, "You have been always dear to me, Maitreyi; today you become still more dear. Let me tell you more, in fuller detail. Listen to my words with care."
  
   And Yajnavalkya began, " Not for the sake of the husb and does the husb and become dear, O Maitreyi; the husb and becomes dear for the sake of the Self. It is not because of the wife that she is held dear; it is for the sake of the Self. The son is held dear, not for the sake of the son, but for the sake of the Self. Wealth is dear, cattle are dear, not because of the cattle or wealth, but because of the Self. Spiritual power, military power, are held dear not for their own sakes, but for the sake of the Self. The other worlds are held dear not for their sakes but for the sake of the Self. The gods too are held dear not because they are gods, but because of the Self. The Vedas are dear all created things are dear, not because of themselves, but because of the Self. Whatever else there be that is held to be dear is so because of the Self. It is this Self that has to be seen, heard about, thought of, meditated upon. The Self being seen, heard of, thought about, meditated upon, all else will be known, O Maitreyi.
  
  --
  
   On hearing these words of Yajnavalkya, Maitreyi had to say, "What you say, my lord, about this Knowledge-Self leaving no form or name behind makes me perplexed." To this Yajnavalkya made answer, "There is nothing here to be perplexed about, Maitreyi. The Self is an entity that knows no change or destruction, it is left untouched by any kind of change, nor does it ever disappear."
  
   Yajnavalkya had given his answer, but Maitreyi's problem remained unsolved. The world is bound to be reduced to nothingness on attaining Self-knowledge, form must disappear on gaining the true status - these statements of Yajnavalkya, however impartial he might try to be, ubhayameva mantravadi, seem to be; wholly in favour of the illusionist view. Maitreyi has hinted at another possible solution.
  

37.05 - Narada - Sanatkumara (Chhandogya Upanishad), #Collected Works of Nolini Kanta Gupta - Vol 08, #unset, #Philosophy
  
   The Story Of Rishi Yajnavalkya Indra - Virochana and Prajapati
   Other Authors Nolini Kanta Gupta On Upanishadic ThoughtNarada - Sanatkumara (Chhandogya Upanishad)
  --
   ***
   The Story Of Rishi Yajnavalkya Indra - Virochana and Prajapati
  

37.07 - Ushasti Chakrayana (Chhandogya Upanishad), #Collected Works of Nolini Kanta Gupta - Vol 08, #unset, #Philosophy
  
   In those days there was in many cases an indifference towards the things of worldly life. This led to a certain weakness and poverty in this respect. Perhaps it was due to the necessity of an exclusive preoccupation with and concentration on the inner life. Only one or two Rishis like Yajnavalkya for instance had demanded an equal fullness and power. in the outer as in the inner life. Yajnavalkya's great dictum that he had need for both, ubhayam eva, was indeed uttered in no uncertain terms and without hesitation in the presence of all. The first and foremost aim of the Rishis was to acquire an inner mastery, what they called the realisation of self-rule, svaraya-siddhi. But a certain fullness of the outer life as well was not entirely beyond their ken; this they called the realisation of outer empire, samrajya siddhi. These two, the rule over self and the domination of the outer life, svarajya and samrajya, would constitute the integral realisation of the integral man.
   ***

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Yu Yu Hakusho (1992 - 1996) - Yusuke Urameshi was a tough teen delinquent until one selfless act changed his life...by ending it. When he died saving a little kid from a speeding car, the afterlife didn't know what to do with him, so he became a troubleshooter who protects the living from ghosts, monsters and demons!
Booker (1989 - 1990) - Dennis Booker is a former cop large who is hired for a US Officer Japanese company to investigate some suspect insurance claims. He is very anti-authority, resents being told what to do, and seems to spend most of his time investigating cases related to his family, friends and colleagues rather than...
Major Payne(1995) - Major Benson Winifred Payne is being discharged from the Marines. Payne is a killin' machine, but the wars of the world are no longer fought on the battlefield. A career Marine, he has no idea what to do as a civilian, so his commander finds him a job - commanding officer of a local school's JROTC p...
Mouse Hunt(1997) - When the Founder of a string factory dies..his two sons inherit it. Due to a promise they made to their father on his death bed..they must agree what to do with it. When a pesky mouse is discovered..the brothers try everything to get rid of it.
Muppets Most Wanted(2014) - Directly after the previous film, the Muppets find themselves at a loss as to what to do until a man named Dominic Badguy, claiming his last name is pronounced "badjee" in French, suggests the Muppets go on a European tour with him as their tour manager. Unbeknownst to the Muppets, criminal mastermi...
Breaking Away(1979) - The Stollers only child has graduated high school and (along with three friends) must decide what to do with his life. He won a bike in the year before opening scene and has become very good at racing, winning all the local trophies. His heroes are the Cinzano racing team from Italy. He begins liste...
Breaking Up(1997) - Based on a two-character play by Michael Cristofer (who also wrote the screenplay), Breaking Up is an odd sort of love story about a couple who aren't sure what to do about their relationship. Steve (Russell Crowe) is a photographer and Monica (Salma Hayek) is a schoolteacher. They're in love, but t...
Where's Poppa(1970) - A lawyer(George Segal)tries to figure out what to do about his senile mother(Ruth Gordon)who is ruining his life.
Somewhere, Tomorrow(1983) - Young Lori Anderson lost her father in a plane crash. While her mother appears to be picking up the pieces of her life, Lori isn't. She is resentful of every decision that her mother makes from selling the family horse farm to a relationship with the local sherrif. Lori doesn't know what to do and t...
The Trouble with Harry (1955) ::: 7.1/10 -- PG | 1h 39min | Comedy, Mystery | 3 October 1955 (USA) -- The trouble with Harry is that he is dead and, while no one really minds, everyone feels responsible. After Harry's body is found in the woods, several locals must determine not only how and why he was killed but what to do with the body. Director: Alfred Hitchcock Writers:
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11eyes -- -- Doga Kobo -- 12 eps -- Visual novel -- Action Ecchi Super Power Supernatural -- 11eyes 11eyes -- When the Sky turns Red, the Moon turns Black, and monsters begin roaming the streets, Satsuki Kakeru is at a loss for what to do. Along with his best friend Yuka, they try to decipher why they have been sent to this strange world, which is seemingly empty aside from themselves. -- -- However, when the "Red Night" ends, Kakeru and Yuka believed it was all a dream, until it happens again and they are left in a dangerous situation. They meet four others in the same predicament: Kusakabe Misuzu, an expert swordswoman, Tachibana Kukuri, a strange mute girl who looks uncannily like Kakeru's deceased sister, Hirohara Yukiko, a lively young girl whose personality reverts to that of a cold killer when her glasses are removed, and Tajima Takahisa, a young pyrokineticist. -- -- As the six of them band together to survive and discover what this mysterious world is, things take a turn for the worse as six shadows appear before them... -- -- 210,432 6.14
11eyes -- -- Doga Kobo -- 12 eps -- Visual novel -- Action Ecchi Super Power Supernatural -- 11eyes 11eyes -- When the Sky turns Red, the Moon turns Black, and monsters begin roaming the streets, Satsuki Kakeru is at a loss for what to do. Along with his best friend Yuka, they try to decipher why they have been sent to this strange world, which is seemingly empty aside from themselves. -- -- However, when the "Red Night" ends, Kakeru and Yuka believed it was all a dream, until it happens again and they are left in a dangerous situation. They meet four others in the same predicament: Kusakabe Misuzu, an expert swordswoman, Tachibana Kukuri, a strange mute girl who looks uncannily like Kakeru's deceased sister, Hirohara Yukiko, a lively young girl whose personality reverts to that of a cold killer when her glasses are removed, and Tajima Takahisa, a young pyrokineticist. -- -- As the six of them band together to survive and discover what this mysterious world is, things take a turn for the worse as six shadows appear before them... -- -- -- Licensor: -- Sentai Filmworks -- 210,432 6.14
Ai Yori Aoshi -- -- J.C.Staff -- 24 eps -- Manga -- Harem Slice of Life Comedy Drama Romance Seinen -- Ai Yori Aoshi Ai Yori Aoshi -- Kaoru Hanabishi, a college student who lives alone, met a beautiful but bewildered girl dressed in a kimono at a train station. He volunteered to guide her way to the address she was looking for, which happened to be in his neighborhood, but turned out to be an empty lot. Not knowing what to do next, Kaoru invited the devastated girl to his apartment and asked for any additional clues to her destination. She supplied him with a photo of two children whom Kauru immediately identified as himself and Aoi Sakuraba, his childhood friend. It turned out that the girl in front of him is Aoi Sakuraba herself, his betrothed fiancee who came all the way to Tokyo to marry him. Her revelation was not only surprising but also reminded the deepest part of Kaoru's memory for why he left the Hanabishi family in the first place. -- -- Licensor: -- Funimation, Geneon Entertainment USA -- TV - Apr 11, 2002 -- 96,319 7.13
Ai Yori Aoshi -- -- J.C.Staff -- 24 eps -- Manga -- Harem Slice of Life Comedy Drama Romance Seinen -- Ai Yori Aoshi Ai Yori Aoshi -- Kaoru Hanabishi, a college student who lives alone, met a beautiful but bewildered girl dressed in a kimono at a train station. He volunteered to guide her way to the address she was looking for, which happened to be in his neighborhood, but turned out to be an empty lot. Not knowing what to do next, Kaoru invited the devastated girl to his apartment and asked for any additional clues to her destination. She supplied him with a photo of two children whom Kauru immediately identified as himself and Aoi Sakuraba, his childhood friend. It turned out that the girl in front of him is Aoi Sakuraba herself, his betrothed fiancee who came all the way to Tokyo to marry him. Her revelation was not only surprising but also reminded the deepest part of Kaoru's memory for why he left the Hanabishi family in the first place. -- TV - Apr 11, 2002 -- 96,319 7.13
Ano Natsu de Matteru -- -- J.C.Staff -- 12 eps -- Original -- Comedy Drama Romance Sci-Fi Slice of Life -- Ano Natsu de Matteru Ano Natsu de Matteru -- While testing out his camera on a bridge one summer night, Kaito Kirishima sees a blue light streaking across the sky, only to be blown off the railing seconds later. Just before succumbing to unconsciousness, a hand reaches down to grab ahold of his own. Dazed and confused, Kaito wakes up the next morning wondering how he ended up back in his own room with no apparent injuries or any recollection of the night before. As he proceeds with his normal school life, Kaito and his friends discuss what to do with his camera, finally deciding to make a film with it over their upcoming summer break. Noticing that Kaito has an interest in the new upperclassmen Ichika Takatsuki, his friend Tetsurou Ishigaki decides to invite her, as well as her friend Remon Yamano, to join them in their movie project. -- -- In what becomes one of the most entertaining and exciting summers of their lives, Kaito and his friends find that their time spent together is not just about creating a film, but something much more meaningful that will force them to confront their true feelings and each other. -- -- 316,498 7.48
Ano Natsu de Matteru -- -- J.C.Staff -- 12 eps -- Original -- Comedy Drama Romance Sci-Fi Slice of Life -- Ano Natsu de Matteru Ano Natsu de Matteru -- While testing out his camera on a bridge one summer night, Kaito Kirishima sees a blue light streaking across the sky, only to be blown off the railing seconds later. Just before succumbing to unconsciousness, a hand reaches down to grab ahold of his own. Dazed and confused, Kaito wakes up the next morning wondering how he ended up back in his own room with no apparent injuries or any recollection of the night before. As he proceeds with his normal school life, Kaito and his friends discuss what to do with his camera, finally deciding to make a film with it over their upcoming summer break. Noticing that Kaito has an interest in the new upperclassmen Ichika Takatsuki, his friend Tetsurou Ishigaki decides to invite her, as well as her friend Remon Yamano, to join them in their movie project. -- -- In what becomes one of the most entertaining and exciting summers of their lives, Kaito and his friends find that their time spent together is not just about creating a film, but something much more meaningful that will force them to confront their true feelings and each other. -- -- -- Licensor: -- Sentai Filmworks -- 316,498 7.48
Beelzebub-jou no Okinimesu mama. -- -- LIDENFILMS -- 12 eps -- 4-koma manga -- Comedy Demons Fantasy Romance Shounen -- Beelzebub-jou no Okinimesu mama. Beelzebub-jou no Okinimesu mama. -- According to legend, Beelzebub, one of the seven princes of Hell, betrayed God and was banished from Heaven for eternity. Beelzebub now leads the kingdom of Pandemonium, where all former angels roam and work every single day of their immortal lives. A devil like him would give people chills at the mere mention of his name, but… -- -- What if Beelzebub is not as evil as initially thought? What if he was obsessed with fluffy things? And what if Beelzebub is actually a woman? -- -- That is what new assistant Myurin discovers when he is hired to serve Her Majesty Beelzebub. She may know exactly what to do to keep Pandemonium running like clockwork, but whenever she leaves the professionalism of the office, the girl needs some assistance in order to function like a normal…devil. As much as Myurin can’t stand being unprofessional, he is secretly obsessed with her adorable antics, and his new job teaches him that everything is not exactly what it seems, especially with the other head devils of Pandemonium. -- -- 68,775 7.26
Crayon Shin-chan -- -- Shin-Ei Animation -- ? eps -- Manga -- Slice of Life Comedy Ecchi School Seinen -- Crayon Shin-chan Crayon Shin-chan -- There is no such thing as an uneventful day in the life of kindergartener Shinnosuke "Shin-chan" Nohara. The five-year-old is a cut above the most troublesome, perverted, and shameless kid one can imagine. Shin-chan is almost always engaged in questionable activities such as forgetting about a friend during hide and seek, sumo wrestling for love, performing various gags including the notorious "elephant" in public, and flirting with college girls. The exemplary troublemaker has done it all and has no plans to stop anytime soon. -- -- Crayon Shin-chan follows the daily shenanigans of Shin-chan with his group of friends, parading around as the self-proclaimed "Kasukabe Defense Force." The adults witnessing these shenanigans unfold can't help but adore Shin-chan, as he keeps them entertained while unintentionally solving their daily troubles through his mindless antics—leaving himself as the only problem they do not know what to do with. -- -- -- Licensor: -- Funimation -- 60,098 7.69
Generation of Chaos Next: Chikai no Pendant -- -- - -- 1 ep -- Game -- Action Military Adventure Romance Fantasy -- Generation of Chaos Next: Chikai no Pendant Generation of Chaos Next: Chikai no Pendant -- Prologue to the second game in the Generation of Chaos RPG series. Ellile is a knight-in-training in the Kingdom of Fredbarn in the Neverland World. He and Princess Roji are secretly in love, and plan to marry. Lifile, the head of the knights, finds out, and tells Ellile that he's not strong enough to protect Roji, let alone the Kingdom. Ellile becomes frustrated, and comtemplates what to do... During the OVA, there are a few animated shorts dealing with a fourth character, Poro, her robot friend, and the GOC Next cast. -- -- (Source: ANN) -- OVA - May 22, 2002 -- 1,257 4.35
Hakuouki Movie 1: Kyoto Ranbu -- -- Studio Deen -- 1 ep -- Visual novel -- Action Historical Supernatural Drama Samurai Josei -- Hakuouki Movie 1: Kyoto Ranbu Hakuouki Movie 1: Kyoto Ranbu -- Chizuru Yukimura has come to Kyoto looking for her father, a doctor who has gone missing. While there, she witnesses a fight between an Oni and the Shinsengumi. Taking her into custody, the Shinsengumi debates on what to do with Chizuru, when they discover that she is the daughter of the doctor for whom they are also looking. The Shinsengumi then take Chizuru along on their search after the missing doctor, from adventure to adventure. -- -- (Source: ANN) -- -- Licensor: -- Sentai Filmworks -- Movie - Aug 24, 2013 -- 24,121 7.66
Hakuouki Movie 1: Kyoto Ranbu -- -- Studio Deen -- 1 ep -- Visual novel -- Action Historical Supernatural Drama Samurai Josei -- Hakuouki Movie 1: Kyoto Ranbu Hakuouki Movie 1: Kyoto Ranbu -- Chizuru Yukimura has come to Kyoto looking for her father, a doctor who has gone missing. While there, she witnesses a fight between an Oni and the Shinsengumi. Taking her into custody, the Shinsengumi debates on what to do with Chizuru, when they discover that she is the daughter of the doctor for whom they are also looking. The Shinsengumi then take Chizuru along on their search after the missing doctor, from adventure to adventure. -- -- (Source: ANN) -- Movie - Aug 24, 2013 -- 24,121 7.66
Hinako Note -- -- Passione -- 12 eps -- 4-koma manga -- Comedy Slice of Life -- Hinako Note Hinako Note -- Born and raised in the countryside of Japan, Hinako "Hina" Sakuragi gets anxious easily when she talks to new people—so much so that she resembles a stiff scarecrow. To overcome this, Hina hopes to get involved in theater, inspired by a play she saw during her school's field trip. So, Hina moves into the Hitotose Manor in the bustling city of Tokyo to study at Fujiyama High School, aspiring to join the school's renowned theatre club. -- -- But to Hina's dismay, she learns that Fujiyama High's theatre club has been on a lengthy hiatus. Having already come to Tokyo and enrolled in the school, Hina is at a loss for what to do next. Sensing her disappointment and eagerness to learn theatre, Chiaki Hagino, the landlady of Hitotose Manor, encourages Hina to create a troupe with the residents of Hitotose Manor as its members. -- -- Hinako Note follows Hina as she begins a new life in Tokyo attending Fujiyama High while learning the ropes of theatre with the support of her friends along the way. -- -- 82,771 6.76
Mashiro no Oto -- -- Shin-Ei Animation -- 12 eps -- Manga -- Music Slice of Life Drama School Shounen -- Mashiro no Oto Mashiro no Oto -- Shamisen is a traditional Japanese musical instrument that looks similar to a guitar. Teenager Sawamura Setsu's grandfather who raised him and his older brother Wakana, recently passed away. His grandfather was one of the greatest Shamisen players and the two siblings grew up listening to him play and learning to play the instrument. -- -- Since their grandfather's death, Setsu dropped out of high school, moved to Tokyo and has been drifting, not knowing what to do besides play his Shamisen. That's when his successful and rich mother, Umeko, storms into his life and tries to shape Setsu up. She enrolls him back into high school, but little does Setsu know that he is about to rediscover his passion for Shamisen. -- -- (Source: MU, edited) -- 50,579 7.72
One Piece Film: Gold Episode 0 - 711 ver. -- -- Toei Animation -- 1 ep -- Manga -- Action Adventure Comedy Super Power Fantasy Shounen -- One Piece Film: Gold Episode 0 - 711 ver. One Piece Film: Gold Episode 0 - 711 ver. -- A short prequel to One Piece Film: Gold featuring the nine Straw hat crew members on the ship, planning what to do when they arrive the Casino. -- Special - Jul 2, 2016 -- 16,222 7.16
Toki wo Kakeru Shoujo -- -- Madhouse -- 1 ep -- Novel -- Adventure Drama Romance Sci-Fi -- Toki wo Kakeru Shoujo Toki wo Kakeru Shoujo -- Makoto Konno is in her last year of high school, but is having a hard time deciding what to do with her future. In between enduring the pressure of her teachers and killing time with her best friends, Makoto's life suddenly changes when she accidentally discovers that she is capable of literally leaping through time. -- -- Toki wo Kakeru Shoujo follows Makoto as she plays around with her newfound power. However, she soon learns the hard way that every choice has a consequence, and time is a lot more complicated than it may seem. -- -- -- Licensor: -- Bandai Entertainment, Funimation, Kadokawa Pictures USA -- Movie - Jul 15, 2006 -- 640,120 8.18
Uchuu no Senshi -- -- Sunrise -- 6 eps -- Book -- Space Mecha Military Sci-Fi Shounen -- Uchuu no Senshi Uchuu no Senshi -- Johnny Rico is a high school student living in Buenos Aires, who doesn't know what to do with his future life. When his friend Carl and his love Carmen, whom he grew up with, join the Federal Military, he does too enlist in the hope to chase after his love into space. However, a war is brewing on the outer planets with a strange bug-like alien enemy and Johnny is thrust into conflict. -- -- (Source: AniDB) -- OVA - Oct 25, 1988 -- 4,856 6.20
Zettai Karen Children -- -- SynergySP -- 51 eps -- Manga -- Action Comedy Supernatural Shounen -- Zettai Karen Children Zettai Karen Children -- They're cute, adorable and three of the most powerful Espers the world has ever seen: Kaoru, the brash psychokinetic who can move objects with her mind; Shiho, the sarcastic and dark natured psychometric able to pick thoughts from people's minds and read the pasts of inanimate objects like a book; and Aoi, the most collected and rational of the three, who has the ability to teleport herself and the others at will. So what to do with these potential psychic monsters in the making? Enter B.A.B.E.L., the Base of Backing ESP Laboratory, where hopefully "The Children" and others like them can become part of the answer to an increasing wave of psychic evolution. It's a win-win solution... Unless you're Koichi Minamoto, the overworked young man stuck with the unenviable task of field commanding a team of three pre-teen girls! -- -- (Source: Sentai Filmworks) -- -- Licensor: -- Sentai Filmworks -- TV - Apr 6, 2008 -- 40,173 7.34
Zettai Karen Children -- -- SynergySP -- 51 eps -- Manga -- Action Comedy Supernatural Shounen -- Zettai Karen Children Zettai Karen Children -- They're cute, adorable and three of the most powerful Espers the world has ever seen: Kaoru, the brash psychokinetic who can move objects with her mind; Shiho, the sarcastic and dark natured psychometric able to pick thoughts from people's minds and read the pasts of inanimate objects like a book; and Aoi, the most collected and rational of the three, who has the ability to teleport herself and the others at will. So what to do with these potential psychic monsters in the making? Enter B.A.B.E.L., the Base of Backing ESP Laboratory, where hopefully "The Children" and others like them can become part of the answer to an increasing wave of psychic evolution. It's a win-win solution... Unless you're Koichi Minamoto, the overworked young man stuck with the unenviable task of field commanding a team of three pre-teen girls! -- -- (Source: Sentai Filmworks) -- TV - Apr 6, 2008 -- 40,173 7.34
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