Chapter 1.2a - The Author of the Yājñavalkyasmṛti

The authorship of the Yājñavalkyasmṛti is attributed to revered sage Yājñavalkya. The introductory verses of the Yājñavalkyasmṛti states him as Yogīśvara (Lord of Yogins) and an inhabitant of Mithilā.^[1]

The name of Yājñavalkya appears as one of the most illustrious Vedic seers. In the tradition of Vedic seers, the name of Yājñavalkya is associated as the seer of the Śuklayajurveda, the Śatapathabrāhmaṇa and the Bṛhadāraṇyakopaniṣad. It is mentioned at the end of the Śatapathabrāhmaṇa that Yājñavalkya propagated the Śuklayajurveda received from the Sun. ^[2] The Viṣṇupurāṇa describes that Vaiśampāyana was the teacher of Yājñavalkya and once some discord arose between them resulting in breach of relationship. Then, Yājñavalkya gave up the teachings he learnt from his teacher in the form of vomit. Then the other scholars of Vaiśampāyana picked up the texts transforming themselves to tittiri (patridges) and from that circumstance those texts are called Taittirīya. Later Yājñavalkya worshipped the Sun god and received the revelation of the Yajurveda from the Sun, who appeared to him in the form of a horse. The Brāhmaṇas who studied this portion of the Yajurveda are called Vājis (horses). ^[3] The story of Yājñavalkya and his teacher occurs in the Bhāgavatpurāṇa, with some alternation but all have agreed on the fact of disagreement and parting between the disciple and teacher.^[4] The Śāntiparvan of the Mahābhārata also mentions that Yājñavalkya acquired the wisdom of the Yajurveda from the Sun by practicing severe penance. ^[5] Hence, this part of the Yajurveda is known as Śuklayajurveda. The Śuklayajurvedasaṃhita is named after the surname of Yājñavalkya, as Vājasaneyisaṃhita. There are many legends in the Śatapathabrāhmaṇa relating to Yājñavalkya, where his estimations are given high esteems. For instance, reference can be made to the dialogues between Yājñavalkya and King Janaka where the former taught Agnihotra sacrifice to the later and Yājñavalkya himself learnt the secret knowledge of yājñakarma from Janaka.^[6] The argument of Yājñavalkya with Śākalya on śāstrartha is also described in the Śatapathabrāhmaṇa.^[7] The subject of discussion was number of god. Yājñavalkya enumerated that all gods are manifestations of one god. This view was accepted at last. Except the Śatapathabrāhmaṇa, the name of Yājñavalkya occurs in two places of the Śāṅkhyāyaṇāraṇyaka, which scholars think are extracts from Śatapathabrāhmaṇa.^[8]

In the Bṛhadāraṇyakopaniṣad, he is very often mentioned as the preceptor of Janaka Videha. The sage Yājñavalkya had two wives, viz. Maitreyī and Kātyāyanī.^[9] . Here it is stated that the sage expressed his desire to divide his material wealth before going to embrace monastic life. Maitreyī, one of his two wives, refused to accept any wealth through which she would not be immortal. She desired to learn means of immortality from the sage. Then he imparted her the knowledge of Self and Supreme Soul. This teaching of doctrine of Brahma as the only means of immortality is the best essence of Indian philosophy. In the third chapter of same Upaniṣad, it is found that king Janaka while performing a sacrifice invited all learned Brāhmaṇas. He announced to give one thousand cows with gold, attached to their horns, to the most erudite Vedic scholar present. All scholars were silent but Yājñavalkya asked his pupils to lead the cows home. Then the assembled Brāhmaṇas got angry and came forward to attack him with questions. He had discourse with scholars one by one, viz. Aśvala, Ārtabhāga, Bhujyu, Kahola, Gārgī, Uddālaka, Śākalya, etc., and Yājñavalkya was judged as the best knower. Moreover, Yājñavalkya explained to Janaka the knowledge of destiny of the soul after it is released from the bonds of flash and worldly affections.^[10]

The attribution of the authorship of the Śuklayajurveda, the Śatapathabrāhmaṇa and Bṛhadāraṇyakopaniṣad to Yājñavalkya is shrouded with doubt. He may be regarded as the compiler of Śuklayajurveda, even though not as an author. Dowson has stated that the Śuklayajurveda originated in a schism, of which Yājñavalkya was a leader, if not the author.^[11] In the same way most of the portions of Śatapathabrāhmaṇa perhaps had sprung from him and had likely complied under his superintendence. It is held that they are named so, as they treat of him and embody his teaching. In the Bṛhadāraṇyakopaniṣad, Yājñavalkya appears more as an authority on question of philosophy than as an authority of ritual in the Śatapathabrāhmaṇa.

The Yājñavalkyasmṛti itself declares that he, who is desirous of practising yoga should know the Āraṇyaka that he has received from the Sun and the Yoga system promulgated by him.^[12] Thus, the author himself claims to be same with the celebrated sage Yājñavalkya of Vedic tradition. But the language and style of the Vedas are different from those of Smṛtis. From the point of time also both do not show closeness which likely to suggest that the writer of the Smṛti may not be identical with the Vedic sage Yājñavalkya. According to Jayaswal, Yājñavalkya was a family name and the personal name of the author was lost.^[13] Kane finds it impossible to believe from the style and doctrines of the Smṛti that it was the work of the same hand that gave to the world, the Upaniṣad. ^[14] It is indicated at the beginning of the commentary of Vijñāneśvara that some pupil of Yājñavalkya abridged the Dharmaśāstra in the form of dialogue. ^[15] The Smṛti shows that the author was closely connected to the Śuklayajurveda, he may have belonged to the Śuklayajurveda or adhered to the Vedic school of his family.^[16] It may be presumed that the work is associated with the name of Yājñavalkya to glorify it as a work of great authority and antiquity.

There are three works named after Vṛddha Yājñavalkya, Yoga Yājñavalkya and Bṛhad Yājñavalkya. Verses from these works are quoted in the commentaries and digests. After going through extensive examination of these works, Kane has come to the conclusion that none of these works could have been the composition of the author of the Yājñavalkyasmṛti.^[17]

Footnotes and references:

[1]:

Yājñavalkyasmṛti, 1.1-2

[2]:

ādityānīmāni śuklāni yajuṃṣi vājasaneyena yājṅavalkyenā khyāyante/ Śathapathabrāhmaṇa, 14.6.4.33

[3]:

Viṣṇupurāṇa, 3.5.1-29

[4]:

Bhāgavadpurāṇa, 12.6.61-74

[5]:

mayā”dityādavāptāniyajūṃṣi…// etc. Mahābhārata, Śāntiparvan, 318.

[6]:

Śathapathabrāhmaṇa, 11.6.2.1-10

[7]:

Ibid., 11.6.3.1-11

[8]:

Vide, Macdonell, A.A and Keith, A. B., Vedic Index of Names and Subjects, Volume 2, page189

[9]:

Bṛhadāraṇyakopaniṣad, 2.4

[10]:

Ibid., Chapters 3, 4

[11]:

Dowson, J., A Classical Dictionary of Hindu Mythology and Religion, Geography, History and literature, page372

[12]:

jñeyaṃ cārṇyakamahaṃ yadādityādavāptavān/ yogaśāstraṃ ca matproktaṃ jñeyaṃ yogamabhipsatā// Yājñavalkyasmṛti, 3. 110

[13]:

Vide, Jayaswal, K.P., Op.cit., page58

[14]:

Kane, P.V., Op.cit, Volume 1, Part 1, page423

[15]:

yājñavalkyaśiṣyaḥ kaścit praśnottara rūpaṃ yājñavalkyamunipraṇītaṃ dharmaśāstraṃ saṃkṣipya kathayāmāsa/ Mitākṣarā on Yājñavalkyasmṛti

[16]:

Jayaswal, K. P., Op.cit., page 59

[17]:

Kane, P.V., Op.cit, Volume 1, Part 1, page450