uta bruvantu no nido niranyataścidārata |
dadhānā indra id duvaḥ || mandala sukta mantra
Maṇḍala -1 Sūkta -4 Mantra – 5
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It is evident that the reference made clear by the word tat represents the 10th Maṇdala of ṛgveda,. Yet, In ṛgveda, the prajāpati has given the status of iśwara, the creator. Whereas the one introduces by Yājñavlakya has a status of the Absolute that cannot be attained by the mere rituals of a rivtik.
The following mantra 2:5:16 of the Brihadāranyaka stands for itself:
“This is that Madhu vidyā which Dadhyaṅg , versed in Atharav veda taught the Aśvina. Seeing this, ṛṣi said: ‘Just as cloud bursts into rain, so shall I, O Aśvins in human form , disclose that merciless act called damśa done by you due to greed- how you heard the Madhu vidy ā taught by dadhyaṅg versed in the atharva veda, through the head of hourse.”
Why Dadhyaṅg had to use the head of a horse?
This is one of the earliest versions of politics that can seen the in the scripture.
The present day politics is totally different from what is cited here.
The present day politics is a commixture of the politics as stated by Plato and revaluated by the Romans, and then the same was customised into a one-sided mechanistic practice by the Europeans. This admixture of greed and rivalry was brought into the Indian soil by the so called educated who was sent to Europe in late 1800’s for acquiring higher education. And for now, this is the only politics that is familiar to us.
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As it pertains to the situations involved in knowledge, the politics as stated in our writings are quite different.
The politics cited here is the one between Indra and Dadhyaṅg of the Atharva veda. And also there are reference in the Mahābhāratha on politics between Vasiṣṭa and Viśāamitra. At the same time the cunning politics pertaining to the to the situations of power etc. of the people like Śakuni is not entertained here either, .
E.g : Dadhyaṅg, said, “I have been told by Indra thus: in case you teach Madhu Vidya to anybody I shall cut off your head”
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As Dadhyaṅg belongs to the context of the athavara it is necessary for a student of vedānata to accustomed with the psychology of Atharva Veda. Also the principal upaniṣads of vedānata such as māndukaya, mundaka, and praśna belong to the context of the same atharva veda.
Through their beautiful Darsanas this difficulty was further eased by seers like Kapila etc. And later these pearls were stringed (sūtra) together by Badarāyana. Finally these garlands of wisdom were worn with great pride by Stalwarts like Śankara, Ramānuja and Mādhva.
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In fact we did try to make the same science clear in a rather methodological parlance (that is, an alternative method for an easier understanding had been adopted earlier) but...... Happiness is lack of pain etc... This was discredited by people of great discrimination.
Now let’s have a gaze at the time immemorial conventional means of exposition of the same science commences.
duḥkhatrayābhighāatāt jijñāsā tadapaghātake ।
dṛṣṭe sā apārthā cet na ekānta atyṅtaḥa-abhāvāt ॥
From the torment caused by the three kind of pain, proceeds a desire for inquiry into the means of terminating them; if it be said that (the enquiry) is superfluous since visible means exist, (we reply), not so; because (in the visible means)there is the absence of certainty (in the case of the means) permanency (of pain).
Finally, the 16 turns into śāṇḍilyādi 32; this is precisely the supreme parārtha jñāna against mere svārtha(4) of the mystics and scholars. Where is the remaining 28?
( Muṇḍāka-Brahmavidyā Sarvavidyā pratiṣṭha); it should be all at once, and not one after one.
Love
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ॐ पूर्णमदः पूर्णमिदम् पूर्णात् पूर्णमुदच्यते |
पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते ||
ॐ शान्तिः शान्तिः शान्तिः ||
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