Yajnavalkya Rishi, known as Rishi Shastra, was the founder of Srimad Bhagvatam. He was a highly skilled and eccentric thinker who is credited with having devised many philosophical themes, such as those reflected in the Yoga Sutras. As the founder of Srimad Bhagvatam, he wrote numerous books on philosophy, mathematics and science, all of which have exerted an influence on the modern concepts of the Vedic sciences.
Yajnavalkya Rishi is recognized as one of the fathers of Vedic astrology and meteorology. According to him, it is possible to predict the future using the stars, the moon, the planets, and other natural phenomena. He claimed that he had discovered a unique law that governs the heavens and that it can be used to solve almost any problem faced in day-to-day life. These concepts are the core concepts of Srimad Bhagvatam, which is known as the authoritative texts of the Srimad Bhagvatam.
Several concepts are discussed in detail in these texts, such as the theory of cause and effect, karma and reincarnation. The Yoga Sutras is also enriched with scientific concepts such as astronomy, geology, physics and probability. It was because of this background that Yajnavalkya Rishi wrote about the concept of seva (vital energy) and kriyas (contingency). He explained that good kriyas result in good sex, and bad kriyas result in bad seva. Thus, a good practitioner of yoga should always have good health and abundant wealth.
Yajnavalkya explained that all the good actions of a sage have an equivalent corresponding action in the heavenly realms. This is similar to how all the good deeds performed by the king in the heavens have an equivalent corresponding action performed in the earth, as seen in the example of Radha Krishna and King Veeraballa. According to Yajnavalkya, all who are blessed with wealth go to the earth to practice abhyanga (praising) and samachari (blessing). Those who are not blessed with abundance, however, are guided by the principles of static marga, karma and save.
Abhysa (allotment) is the fifth step on the ladder of Samskarasitca (training). Abhysans perform pujas with the guidance of the shastra and are blessed with prosperity. “The more we pray the more we attain the goal” is how Yajnavalkya describes it. Abhysans perform Sri Krishna pujas and samachas with the help of pranayama (breathing) and samadhi (meditation). In this context, pranayama basically means “breath control” and is performed to control the energy of the mind which is used to think.
Yajnavalkya explained how to recite the mantra to recite the pujas and samas: The first word of each mantra is the Shastra’s name. Then comes the word amma (food), which signifies the object of food. Then comes the word rohini (seeds), which stands for the object of seeds. Then comes the word padasana (pants), which signifies the pants or sari of the god. Finally, we have the word game (restraint) which signifies the discipline of the mind. This is followed by a silence which is the fifth word of the mantra.
Yajnavalkya further explains the meaning of all the other words in the pujas and saris with explanations similar to those he gave for the first six words of the amma sri. He explained how to recite the pujas and saris with a calm mind with the help of concentration and with the use of pranayama (breathing). He described the benefits of doing pranayama as it gives a thorough knowledge of one’s surroundings. He also explained how the technique of Radhe Abhrak teaches how to achieve inner serenity by controlling the pranic forces which cause anger, anxiety, and lust. The full benefit of the technique is obtained when one masters the art of Radhe Abhrak.
The concept of Radha-Krishna relationship was well received by the Indian people, who used it as a part of the day they worshiped the goddess of wealth (Durga). It was also accepted in the Hindu religion that there is a distinct relation between the goddess of wealth and the goddess of love (Durga), since they are both associated with abundance and prosperity. Thus, the use of Yajnavalkya Rishi’s book for attaining inner peace was widely accepted in India. It is interesting to note that not only is this text considered important in the study of Indian religion and symbolism but also widely used in the Hindu religion to purify the devotees of the Lord.