Introduction
The Yajnavalkya Upanishad, also known as Yajnavalkyopanishad in some manuscripts, is a minor Upanishad of Hinduism dating to the late medieval era. It is associated with the Shukla Yajurveda and categorized as one of the 20 Sannyasa (renunciation) Upanishads.
The exact date of composition and authorship of the Yajnavalkya Upanishad remain uncertain, but it is likely a late medieval text. Chapter 4 of the Upanishad references texts from the 1st millennium CE and early 2nd millennium, indicating its relatively late origin. Scholars such as Olivelle and Sprockhoff suggest a composition date in the 14th or 15th century.
In the Muktika canon, a Telugu-language anthology of 108 Upanishads narrated by Rama to Hanuman, this Upanishad is listed as number 97.
The Yajnavalkya Upanishad primarily focuses on the life and conduct expected of a sannyasi (renunciant) as they embrace monastic life and sever ties with the material and social world. Despite its brevity, the Upanishad is notable for its close resemblance to the more ancient and influential Jabala Upanishad in its first three parts. Later additions to the text make extensive references to the Yoga Vasistha, the Suta Samhita of Skanda Purana, and the Pancadasi of Vidyaranya from the 14th century.
The first three chapters of the Yajnavalkya Upanishad mirror chapters 4, 5, and 6 of the Jabala Upanishad. The final chapter of the text acknowledges that the verses that follow are from other sources and discusses the diverse behaviors exhibited by renunciants. It differentiates between renunciants who have only superficially renounced and remain attached to worldly matters and those who have attained self-knowledge and inner detachment.
Chapter 4 of the Upanishad touches on socio-cultural aspects from the perspective of renunciants. It describes the ideal sannyasi as someone who recognizes the divine presence in all living beings, including animals like dogs, donkeys, cows, and outcasts.
One of the key teachings of the Upanishad is the concept of universal consciousness, where everything, including oneself, is regarded as consciousness. It quotes from the Yoga Vasistha to emphasize this point.
However, the Upanishad also contains sections cautioning ascetic monks against desires for women or children. It portrays women as alluring yet sinful, capable of ensnaring men into evil tendencies and leading them astray. Similar characterizations of women are found in Buddhist and Jain texts and aim to discourage celibate renunciants from indulging in worldly desires.
The Upanishad also discourages the desire for offspring, highlighting the potential suffering and challenges associated with parenthood. It suggests that those who renounce such desires can transcend worldly vicissitudes and achieve detachment.
In closing, the Yajnavalkya Upanishad underscores the importance of perfecting one’s inner nature as a renunciant. It encourages the abandonment of anger, asking why one would be angry at wrongdoers while not addressing the root of anger itself. The text emphasizes the renunciation of anger as it goes against one’s Dharma, Artha, Kama, and Moksha. Each instance of anger should serve as an opportunity for introspection and self-improvement.