Samayasara OR Nature of Self

Author(s): A Chakravarti
Publisher: Bharatiya Gyanpith

Page 71

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SAMAYASARA
Next we find ourselves in Yagnavalkya's household. The scene is laid in his home Yagnavalkya proposes to take lcave of his wife and retire from the householder's status. Yangnavalkya wants to make a final settlement of his property but Maitreyi asked Yagnavalkya whether by possession of wealth one would obtain immortality. This interrogation perturbed the philosopher a bit and he had to answer the question in the negative Maitreyi would not be satisfied with anything clse than that which lead to the highest bliss, "What you know S1t that indeed tell me.” Then we have Yagnavalkya's teachings as imparicd to his wife Maitreyi. The only thing in the universe which has intrinsic value is Atman or self. It is this that is dcarest to us Everything that we desire to have obtains a derivative value fiom this atman This is the end in itself. This is associated with the unconditioned and absolute value Domestic lise, worldly possessions, social status and cven religious ceremonials and national traditions have their value only so long as they serve us as mcans to the realization of the atman. A Brahmin who prides on his birth without knowing this ceases to be a Brahmin and the same is the case with the Kshatriya One may possess riches One may carry out every commandment of his religion and all this would be of no avail if the knowledge of the self is not the guiding star of life. Conventional notions of value of social status and rank are all things that dwindlc into insignificance by the side of this-- One truth the Great Purusha. Communion with this is the only safety for and the only guarantee of true life. Kven the much prized Vedas and the other sciences own their origin and importance to this one. It is this one inspiring puinciple the unitary Purusha that lends lustre to anything that is shining. From Ilim comes the elements into them also they vanish. After death there is consciousness. Thus say I, says Yagnavalkya. This doctrine that after death therc is consciousness bewildered Maitreyi. She demanded an explanation. Accordingly Yagnavalkya said thus:
Consciousness is entirely based upon the subject object duality "Dwaita”. On account of this dualism we have an agent who has an object, presented to him who hears a sound who speaks