GARGI VACHAKNAVI. From mythology to the present times, women
have had distinguished place in the realm of spiritual philosophy. They were
epitomes of intellectual and spiritual attainments.
Some of them lived beyond their times and the human civilization they
individually belonged to. Their spiritual thoughts and writings supplemented
the other vedic authors of the times. Several female names are usually mentioned
linked to Hindu spiritualism. Gargi, 1500 BCE is a an honoured philosopher in
ancient Sanskirt literature and the mystic teachings of the Upanishads.
Gargi Vachaknavi is a woman in the vedic tradition. She the daughter of Vachaknu so she came to be known as ‘Vachaknavi‛. In Vedic literature, she is honored as one of the great natural philosophers. Gargi composed several hymns that questioned the origin of all existence. Yogayajnavalkya Samhita, a classical text on Yoga is a dialogue between sage Yajnavalkyaand Gargi. She has composed several hymns and is an author of Gargi Samhita. Gargi was one of the Navaratnas in the court of King Janaka of Mithila.
NAVARATNAS: The term means ‘nine gems’ a reference to a group of nine extradinary people ina an emperor’s court in India. The noted courts are that of King Janaka, Emperor Vikramaditya and Emperor Asoka. Gargi belonged to King Janaka’s court. The other two of note in Janaka’s court were Yajnavalkya and Maitrevi.
SAGE GARGA: He is the son of Rishi Bharadwaja and Susheela and better known as Garga Munivar. He is reputed to have named Krishna. According to the Vishnu Purana, the Gargas migrated westwards and joined the Yavanas. Gargacharya traditionally referred to learned men of knowledge in mathematics and astronomy. Gargi Vachaknavi was named after the sage Garga. So, Gargi has its origin her gotra or community name. Hence her real name was not usually mentioned. In Vedic literature, she is honored as one of the great natural philosophers.
BRAHMAYAJNA: Once King Janak of Videha organized a 'brahmayajna.' This was a philosophic congress centered around the fire sacrament. Gargi took her place in the congress and emerged as an eminent participant. In the Brahmayajna, She challenged the sage Yajnavalkya with a volley of perturbing questions on the soul or 'atman' that confounded the learned man who had till then silenced many an eminent scholar. Her question - "The layer that is above the sky and below the earth, which is described as being situated between the earth and the sky and which is indicated as the symbol of the past, present and future, where is that situated?" - bamboozled even the great Vedic men of letters.
BRIHADARANYAKA UPANISHAD: Gargi is mentioned in the Sixth and the Eighth Brahmana of Brihadaranyaka Upanishad, where the brahmayajna, a philosophic congress organized by King Janaka of Videha is described, she challenged the sage Yajnavalkya with perturbing questions on the Atman.
This Upanishad is one of the primary or ‘mukhya’ Upanishad. It figures as number 10 in the Muktika canon of 108 Upanishads. It is also one of the oldest, largest and important one. It is contained within the Shatapatha Brahmana and its status as an independent Upanishad may be considered as a secondary extraction of the portion of the Brahmana texts. It is associated with the Shukla Yajurveda and is said to be composed after Chandogya Upanishad.
Brihadaranyaka Upanishad was written by Ajnavalkya in the mid-first millennium BCE. Brihadaranyaka Upanishad means the ‘great forest book’ or the ‘great wilderness Upanishad’ which is a suggestion that it should be read in solitude. It consists of: the Madhu Kanda explains the teachings of the basic identity of the individual or Atman; the Yajnavalkya or the Muni kanda includes the conversations between the sage Yajnavalkya and one of his wives Maitreyi and the Khila kanda. Methods of meditation and some secret rites are dealt in the Khila Kanda. Brhadaranyaka Upanishad concludes by describing the three virtues that one should practice: self-restraint, giving, and compassion.
YOGA YAJNAVALJYA: This is a classical text on Yoga is a dialogue between Gargi and sage Yajnavalkya. It is also known as Yogayajnavalkya Samhita. It is a classical treatise on yoga attributed to sage Yajnavalkya.
It takes the form of a dialogue between Yajnavalkya and his wife Gargi, a renowned female philosopher. The text consists of 12 chapters and contains 506 verses. Its origin has been traced to the period between the second century BCE and fourth century CE. The Yoga Yajnavalkya predates most other yoga texts, with the exception of the Yoga Sutras of Patanjali. Most later yoga texts like the Hatha Yoga Pradipika, the Yoga Kundalini and Yoga Tattva Upanishads have borrowed verses almost verbatim from or make frequent references to the Yoga Yajnavalkya. The Yoga Yajnavalkya is regarded to be the most important and authentic classical text on yoga after the Yoga Sutras of Patanjali. In the Yoga Yajnavalkya, yoga is defined as the union between the individual self-Jivatma and the Divine-Paramatma.
The method of yoga described in the Yoga Yajnavalkya is both comprehensive and universally applicable—open to both women and men. Yajnavalkya explains the principles and practice of yoga, the path to freedom, to Gargi and his wife, Maitreyi. The Yoga Yajnavalkya demonstrates that Vedic culture provided women with equal opportunities and encouragement for their spiritual pursuits to attain freedom. Union of the self-Jivatma with the Divine-Paramatma is said to be yoga —Yoga Yajnavalkya I.43
GARGI – YAJNAVALKYA DIALOGUE: From the questions she asked Sage Yajnavalkya, as mentioned in the Brihadaranyak- Upanishad, it is apparent that she was extremely thoughtful and a woman highly learned in the spiritual sciences. Gargi makes her grand debut in the Brahmayajna debate that was organized to discuss spiritual scriptures in King Janaka’s court. The learned from Kuru and Panchala attended the debata. Janaka wanted to know who was the best knower of Brahman in the world at the time. Brahmavadi – the knower of Brahman.
King Janak arranged to present one thousand cows; their horns covered with gold, and announced in the court, “Whosoever is the knower of Brahman amongst you, can take these cows.”
None of the scholars dared to take the cows, since everyone knew that he would have to prove his knowledge in the debate to establish himself as the best among the lot.
Then the great sage Yajnavalkya asked his disciple, “You shepherd all these cows and take them away from here for me.” The scholars thought that it was insolent of him and this opened the debate. Those who attended were furious and challenged Yajnavalkya. Asvala, Janaka’s priest, Artabhaga, Bhujyu, Ushasta, Uddalaka asked many questions to Yajnavalkya, who patiently answered all their questions, allaying their concerns and doubts. Now it was Gargi‛s turn.
She asked many difficult and complex questions to Yajnavalkya on the science of Brahman, cosmology, elements of immortality, language, etc. From these questions asked by Gargi, it was obvious that she was a great-learned lady and exponent of Brahman. Upon hearing from Yajnavalkya the answers of her last two questions, regarding Brahman, the Absolute Soul, Gargi also bowed her head to the great sage Yajnavalkya.
In that assembly of the learned, Gargi pronounced the verdict, “There is no knower of Brahman superior to Sage Yajnavalkya; no one can defeat him.” Gargi was not only herself very studious and profoundly learned in the scriptures; but she also respected others who were learned. She had no bias to prove herself about others. That is why Gargi generously praised Yajnavalkya. Gargi was an ascetic lady and a learned one of the highest order a luminous jewel among the women of India.
VERSES
iii-vi-1: Then Gargi, the daughter of Vacaknu, asked him, ‘Yajnavalkya’, she said, ‘if all this is pervaded by water, by what is water pervaded ?’ ‘By air, O Gargi’.
‘By what is air pervaded?’ ‘By the sky, O Gargi’.
‘By what is the sky pervaded ?’ ‘By the world of the Gandharvas, O Gargi’.
‘By what is the world of the Gandharvas pervaded ?’
‘By the sun, O Gargi.’ ‘By what is the sun pervaded ?’
‘By the moon, O Gargi.’ ‘By what is the moon pervaded ?’
‘By the stars, O Gargi’. ‘By what are the stars pervaded ?’
‘By the world of the gods, O Gargi’. ‘By what is the world of the gods pervaded ?’
‘By the world of Indra, O Gargi’. By what is the world of Indra pervaded?’
‘By the world of Viraj, O Gargi’. ‘By what is the world of Viraj pervaded?’
‘ By the world of Hiranyagarbha, O Gargi’.
‘By what is the world of Hiranyagarbha pervaded ?’
Yajnavalkya became angru and said, ‘Do not, O Gargi, push your inquiry too far, lest your head should fall off. You are questioning about a deity that should not be reasoned about. Do not, O Gargi, push your inquiry too far.’ Thereupon Gargi, chastised so publicly, kept silence! But she was not to give up completely…..
After that Uddalaka, the son of Aruna debates with Yajnavalkya. Yajnavalkya answers all the questions put forth by Uddalaka. Then Gargi says to the assembly: 'Venerable brahmins, I shall ask him two questions. If he answers me these, then none of you can defeat him in discussing Brahman." The Brahmins ask that she proceed.
TWO QUESTIONS OF GARGI: Gargi said: "O Yajnavalkya, I shall ask you two questions: As a man of Kasi or the King of Videha, scion of a heroic line, might string his unstrung bow, take in his hand two bamboo— tipped arrows highly painful to enemies and approach his enemies closely, even so, O Yajnavalkya, do I confront you with two questions. Answer me these." "Ask, O Gargi."
Gargi said: "O Yajnavalkya, what pervades that Sutra which is above heaven and below the earth, which is heaven and earth as well as what is between them and which—they say—was, is and will be?"
Yajnavalkya said: "That, O Gargi, which is above heaven and below the earth, which is heaven and earth as well as what is between them and which—they say—was, is and will be, is pervaded by the unmanifested akasa.
Gargi said: "I bow to you, O Yajnavalkya. You have fully answered this question of mine. Now brace yourself for the other."
BRAHMAN: Gargi said: "Yajnavalkya, what pervades that Sutra which is above heaven and below the earth, which is heaven and earth as well as what is between them and which—they say—was, is and will be?"
He said: "That, O Gargi, which is above heaven and below the earth, which is heaven and earth as well as what is between them and which—they say—was, is and will be, is pervaded by the unmanifested akasa."
"What pervades the akasa?" Yajnavalkya said: "That, O Gargi, the knowers of Brahman call the Imperishable. It is neither gross nor subtle, neither short nor long, neither red nor moist; It is neither shadow nor darkness, neither air nor akasa; It is unattached; It is without taste or smell, without eyes or ears, without tongue or mind; It is non—effulgent, without vital breath or mouth, without measure and without exterior or interior. It does not eat anything, nor is It eaten by anyone.
"Verily, under the mighty rule of this Imperishable, O Gargi, the sun and moon are held in their respective positions. Under the mighty rule of this Imperishable, O Gargi, heaven and earth are held in their respective positions. Under the mighty rule of this Imperishable, O Gargi, moments, muhurtas (about forty—eight minutes), days and nights, fortnights, months, seasons and years are held in their respective positions. Under the mighty rule of this Imperishable, O Gargi, some rivers flow eastward from the white mountains, others flowing westward continue in that direction and still others keep to their respective courses. Under the mighty rule of this Imperishable, O Gargi, men praise those who give, the gods depend upon the sacrificer and the Manes upon the Darvi offering.
"Whosoever in this world, O Gargi, without knowing this Imperishable, offers oblations, performs sacrifices and practises austerities, even for many thousands of years, finds all such acts but perishable. Whosoever, O Gargi, departs from this world without knowing this Imperishable is miserable. But he, O Gargi, who departs from this world after knowing the Imperishable is a knower of Brahman.
"Verily, that Imperishable, O Gargi, is never seen but is the Seer; It is never heard, but is the Hearer; It is never thought of, but is the Thinker; It is never known, but is the Knower. There is no other seer but This, there is no other hearer but This, there is no other thinker but This, there is no other knower but This. By this imperishable, O Gargi, is the unmanifested akasa pervaded."
Then said Gargi: "Venerable brahmins, you may consider yourselves fortunate if you can get off from him through bowing to him. None of you, I believe, will defeat him in arguments about Brahman. Thus Yajnavalkya comes out as a victor.
However, Gargi does not put the question “Who created Brahman?”
if she ask this then all the men are accept the defeat, but she does not put the question. because of the femininity.
by
k.jagadeesh
+91-9841121780, 9543187772
Email: jagadeeshkri@rediffmail.com
Gargi Vachaknavi is a woman in the vedic tradition. She the daughter of Vachaknu so she came to be known as ‘Vachaknavi‛. In Vedic literature, she is honored as one of the great natural philosophers. Gargi composed several hymns that questioned the origin of all existence. Yogayajnavalkya Samhita, a classical text on Yoga is a dialogue between sage Yajnavalkyaand Gargi. She has composed several hymns and is an author of Gargi Samhita. Gargi was one of the Navaratnas in the court of King Janaka of Mithila.
NAVARATNAS: The term means ‘nine gems’ a reference to a group of nine extradinary people ina an emperor’s court in India. The noted courts are that of King Janaka, Emperor Vikramaditya and Emperor Asoka. Gargi belonged to King Janaka’s court. The other two of note in Janaka’s court were Yajnavalkya and Maitrevi.
SAGE GARGA: He is the son of Rishi Bharadwaja and Susheela and better known as Garga Munivar. He is reputed to have named Krishna. According to the Vishnu Purana, the Gargas migrated westwards and joined the Yavanas. Gargacharya traditionally referred to learned men of knowledge in mathematics and astronomy. Gargi Vachaknavi was named after the sage Garga. So, Gargi has its origin her gotra or community name. Hence her real name was not usually mentioned. In Vedic literature, she is honored as one of the great natural philosophers.
BRAHMAYAJNA: Once King Janak of Videha organized a 'brahmayajna.' This was a philosophic congress centered around the fire sacrament. Gargi took her place in the congress and emerged as an eminent participant. In the Brahmayajna, She challenged the sage Yajnavalkya with a volley of perturbing questions on the soul or 'atman' that confounded the learned man who had till then silenced many an eminent scholar. Her question - "The layer that is above the sky and below the earth, which is described as being situated between the earth and the sky and which is indicated as the symbol of the past, present and future, where is that situated?" - bamboozled even the great Vedic men of letters.
BRIHADARANYAKA UPANISHAD: Gargi is mentioned in the Sixth and the Eighth Brahmana of Brihadaranyaka Upanishad, where the brahmayajna, a philosophic congress organized by King Janaka of Videha is described, she challenged the sage Yajnavalkya with perturbing questions on the Atman.
This Upanishad is one of the primary or ‘mukhya’ Upanishad. It figures as number 10 in the Muktika canon of 108 Upanishads. It is also one of the oldest, largest and important one. It is contained within the Shatapatha Brahmana and its status as an independent Upanishad may be considered as a secondary extraction of the portion of the Brahmana texts. It is associated with the Shukla Yajurveda and is said to be composed after Chandogya Upanishad.
Brihadaranyaka Upanishad was written by Ajnavalkya in the mid-first millennium BCE. Brihadaranyaka Upanishad means the ‘great forest book’ or the ‘great wilderness Upanishad’ which is a suggestion that it should be read in solitude. It consists of: the Madhu Kanda explains the teachings of the basic identity of the individual or Atman; the Yajnavalkya or the Muni kanda includes the conversations between the sage Yajnavalkya and one of his wives Maitreyi and the Khila kanda. Methods of meditation and some secret rites are dealt in the Khila Kanda. Brhadaranyaka Upanishad concludes by describing the three virtues that one should practice: self-restraint, giving, and compassion.
YOGA YAJNAVALJYA: This is a classical text on Yoga is a dialogue between Gargi and sage Yajnavalkya. It is also known as Yogayajnavalkya Samhita. It is a classical treatise on yoga attributed to sage Yajnavalkya.
It takes the form of a dialogue between Yajnavalkya and his wife Gargi, a renowned female philosopher. The text consists of 12 chapters and contains 506 verses. Its origin has been traced to the period between the second century BCE and fourth century CE. The Yoga Yajnavalkya predates most other yoga texts, with the exception of the Yoga Sutras of Patanjali. Most later yoga texts like the Hatha Yoga Pradipika, the Yoga Kundalini and Yoga Tattva Upanishads have borrowed verses almost verbatim from or make frequent references to the Yoga Yajnavalkya. The Yoga Yajnavalkya is regarded to be the most important and authentic classical text on yoga after the Yoga Sutras of Patanjali. In the Yoga Yajnavalkya, yoga is defined as the union between the individual self-Jivatma and the Divine-Paramatma.
The method of yoga described in the Yoga Yajnavalkya is both comprehensive and universally applicable—open to both women and men. Yajnavalkya explains the principles and practice of yoga, the path to freedom, to Gargi and his wife, Maitreyi. The Yoga Yajnavalkya demonstrates that Vedic culture provided women with equal opportunities and encouragement for their spiritual pursuits to attain freedom. Union of the self-Jivatma with the Divine-Paramatma is said to be yoga —Yoga Yajnavalkya I.43
GARGI – YAJNAVALKYA DIALOGUE: From the questions she asked Sage Yajnavalkya, as mentioned in the Brihadaranyak- Upanishad, it is apparent that she was extremely thoughtful and a woman highly learned in the spiritual sciences. Gargi makes her grand debut in the Brahmayajna debate that was organized to discuss spiritual scriptures in King Janaka’s court. The learned from Kuru and Panchala attended the debata. Janaka wanted to know who was the best knower of Brahman in the world at the time. Brahmavadi – the knower of Brahman.
King Janak arranged to present one thousand cows; their horns covered with gold, and announced in the court, “Whosoever is the knower of Brahman amongst you, can take these cows.”
None of the scholars dared to take the cows, since everyone knew that he would have to prove his knowledge in the debate to establish himself as the best among the lot.
Then the great sage Yajnavalkya asked his disciple, “You shepherd all these cows and take them away from here for me.” The scholars thought that it was insolent of him and this opened the debate. Those who attended were furious and challenged Yajnavalkya. Asvala, Janaka’s priest, Artabhaga, Bhujyu, Ushasta, Uddalaka asked many questions to Yajnavalkya, who patiently answered all their questions, allaying their concerns and doubts. Now it was Gargi‛s turn.
She asked many difficult and complex questions to Yajnavalkya on the science of Brahman, cosmology, elements of immortality, language, etc. From these questions asked by Gargi, it was obvious that she was a great-learned lady and exponent of Brahman. Upon hearing from Yajnavalkya the answers of her last two questions, regarding Brahman, the Absolute Soul, Gargi also bowed her head to the great sage Yajnavalkya.
In that assembly of the learned, Gargi pronounced the verdict, “There is no knower of Brahman superior to Sage Yajnavalkya; no one can defeat him.” Gargi was not only herself very studious and profoundly learned in the scriptures; but she also respected others who were learned. She had no bias to prove herself about others. That is why Gargi generously praised Yajnavalkya. Gargi was an ascetic lady and a learned one of the highest order a luminous jewel among the women of India.
VERSES
iii-vi-1: Then Gargi, the daughter of Vacaknu, asked him, ‘Yajnavalkya’, she said, ‘if all this is pervaded by water, by what is water pervaded ?’ ‘By air, O Gargi’.
‘By what is air pervaded?’ ‘By the sky, O Gargi’.
‘By what is the sky pervaded ?’ ‘By the world of the Gandharvas, O Gargi’.
‘By what is the world of the Gandharvas pervaded ?’
‘By the sun, O Gargi.’ ‘By what is the sun pervaded ?’
‘By the moon, O Gargi.’ ‘By what is the moon pervaded ?’
‘By the stars, O Gargi’. ‘By what are the stars pervaded ?’
‘By the world of the gods, O Gargi’. ‘By what is the world of the gods pervaded ?’
‘By the world of Indra, O Gargi’. By what is the world of Indra pervaded?’
‘By the world of Viraj, O Gargi’. ‘By what is the world of Viraj pervaded?’
‘ By the world of Hiranyagarbha, O Gargi’.
‘By what is the world of Hiranyagarbha pervaded ?’
Yajnavalkya became angru and said, ‘Do not, O Gargi, push your inquiry too far, lest your head should fall off. You are questioning about a deity that should not be reasoned about. Do not, O Gargi, push your inquiry too far.’ Thereupon Gargi, chastised so publicly, kept silence! But she was not to give up completely…..
After that Uddalaka, the son of Aruna debates with Yajnavalkya. Yajnavalkya answers all the questions put forth by Uddalaka. Then Gargi says to the assembly: 'Venerable brahmins, I shall ask him two questions. If he answers me these, then none of you can defeat him in discussing Brahman." The Brahmins ask that she proceed.
TWO QUESTIONS OF GARGI: Gargi said: "O Yajnavalkya, I shall ask you two questions: As a man of Kasi or the King of Videha, scion of a heroic line, might string his unstrung bow, take in his hand two bamboo— tipped arrows highly painful to enemies and approach his enemies closely, even so, O Yajnavalkya, do I confront you with two questions. Answer me these." "Ask, O Gargi."
Gargi said: "O Yajnavalkya, what pervades that Sutra which is above heaven and below the earth, which is heaven and earth as well as what is between them and which—they say—was, is and will be?"
Yajnavalkya said: "That, O Gargi, which is above heaven and below the earth, which is heaven and earth as well as what is between them and which—they say—was, is and will be, is pervaded by the unmanifested akasa.
Gargi said: "I bow to you, O Yajnavalkya. You have fully answered this question of mine. Now brace yourself for the other."
BRAHMAN: Gargi said: "Yajnavalkya, what pervades that Sutra which is above heaven and below the earth, which is heaven and earth as well as what is between them and which—they say—was, is and will be?"
He said: "That, O Gargi, which is above heaven and below the earth, which is heaven and earth as well as what is between them and which—they say—was, is and will be, is pervaded by the unmanifested akasa."
"What pervades the akasa?" Yajnavalkya said: "That, O Gargi, the knowers of Brahman call the Imperishable. It is neither gross nor subtle, neither short nor long, neither red nor moist; It is neither shadow nor darkness, neither air nor akasa; It is unattached; It is without taste or smell, without eyes or ears, without tongue or mind; It is non—effulgent, without vital breath or mouth, without measure and without exterior or interior. It does not eat anything, nor is It eaten by anyone.
"Verily, under the mighty rule of this Imperishable, O Gargi, the sun and moon are held in their respective positions. Under the mighty rule of this Imperishable, O Gargi, heaven and earth are held in their respective positions. Under the mighty rule of this Imperishable, O Gargi, moments, muhurtas (about forty—eight minutes), days and nights, fortnights, months, seasons and years are held in their respective positions. Under the mighty rule of this Imperishable, O Gargi, some rivers flow eastward from the white mountains, others flowing westward continue in that direction and still others keep to their respective courses. Under the mighty rule of this Imperishable, O Gargi, men praise those who give, the gods depend upon the sacrificer and the Manes upon the Darvi offering.
"Whosoever in this world, O Gargi, without knowing this Imperishable, offers oblations, performs sacrifices and practises austerities, even for many thousands of years, finds all such acts but perishable. Whosoever, O Gargi, departs from this world without knowing this Imperishable is miserable. But he, O Gargi, who departs from this world after knowing the Imperishable is a knower of Brahman.
"Verily, that Imperishable, O Gargi, is never seen but is the Seer; It is never heard, but is the Hearer; It is never thought of, but is the Thinker; It is never known, but is the Knower. There is no other seer but This, there is no other hearer but This, there is no other thinker but This, there is no other knower but This. By this imperishable, O Gargi, is the unmanifested akasa pervaded."
Then said Gargi: "Venerable brahmins, you may consider yourselves fortunate if you can get off from him through bowing to him. None of you, I believe, will defeat him in arguments about Brahman. Thus Yajnavalkya comes out as a victor.
However, Gargi does not put the question “Who created Brahman?”
if she ask this then all the men are accept the defeat, but she does not put the question. because of the femininity.
by
k.jagadeesh
+91-9841121780, 9543187772
Email: jagadeeshkri@rediffmail.com
That's not good to show Priyanka Chopra's photo in the name of Gargi Vachaknavi, it would mislead many persons who don't know much about Gargi or Priyanka, and other then Priyanka , there are many other photos of different models or ladies, but not Gargi for sure, so don't mislead others, and there are many things you need to correct in these paragraphs, if you providing information to others, it's a good thing, but try to keep it real, so you should correct all that :-)
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