About The Book
This book in the series of Life and Vision of Vedic Seers is an attempt at reconstruction of the life-history of one of the most primeval seers of the Vedic age, who is known best to the academic circle but has remained an important source of inspiration to the Indian psyche throughout its history in determining its moral courage for its sense of detachment, self- sacrifice in the cause of others and peace. This is the introduction to Dadhyan Atharvana, popularly better known as Dadhici, the same seer who is famous for having donated his back-bone to Indra for killing Vrtra, the embodiment of evils in the world, while living and meditating on the back of the river Sarasvati. He has been referred to in this capacity as many as eleven times in the Rgveda alone and has contributed five last chapters to the Yajurveda including the famous Santipatha which has received the acclaim of the United Nations also and is chanted in India as well as in countries wherever there is prevalence of the Vedic culture throughout the world on each sacred occasion. He is the seer also of the Isã Upanisad whose very first mantra has been acclaimed by Mahatma Gandhi amounting to our entire sacred literature including the Vedas, Upanisads, Bhagavadgitã and whatever follows from them. Worked out along with this background for the first time, this book is expected to serve as the best commentary on the Isä Upanisad written by anyone so far.
The book is valuable asset for scholars, students, researchers of Philosophy, Yoga, Vedic studies and Indology.
About The Author
Professor Satya Prakash Singh is renowned Vedic scholar. He is a Ph.D. Of the Banaras Hindu University and D.Litt. Of the Aligarh Muslim University. A former Chairman of the Department of Sanskrit and Dean, Faculty of Arts, Aligarh Muslim University. He has been an Editorial Fellow in the Centre for Studies in Civilisations, New Delhi also Director of Dharam Hindu International Centre of Indic Research in Delhi and Director of Vedic Research Centre in New Delhi. He is the recipient of a number of prestigious awards including Ganganath Jha Award of the Uttar Pradesh Sanskrit Academy, Rajaji Literary Award of Bharatiya Vidya Bhavan, Swami Pranavananda Best Book of the Year Award in Psychology, Bänbhatta Puraskãra of Sanskrit Academy, Uttar Pradesh, besides President of India’s Award of Scholar of Eminence.
His publications include: 1. Sri Aurobindo and Whitehead on the Nature of God, 2. Sri Aurobindo, Jung and Vedic Yoga, 3.Upanisadic Symbolism, 4. Vedic Symbolism, 5. Life and Vision of Vedic Seer: Visvamitra, 6. Life and Vision of Vedic Seer: Dirghatamas, 7. Vedic Vision of Consciousness and Reality. 8. Yoga From Confusion to Clarity (5 Volumes), 9. History of Yoga Life; 10. Life And Vision of the Vedic Seer Kavasa Ailusa; 11. English Translation of Mahevarãnanda’s Mahãrtha-mañjari.
This is the third volume of the series devoted to reconstruction of the kind of life the Vedic seers led and the pattern of Visions they were privileged to have right in the very beginning of the literary history of the human race on this planet. The necessity of the series has arisen out of the foundational significance of the Veda in the annals of our history on the one hand and yet our extremely scanty understanding about the creators of that history and source of knowledge of that history on the other. Lacking in precise knowledge about them, we have happened long since to attribute to the Veda some sort by a Divine origin and thus have fallen in the same trap of inexplicability as most of the other co-religionists have done mostly out of the vested interest to attract blind faith towards their respective scriptures. This practice, as a matter of fact, has reached the brink of its utility and requires to be reviewed and needs to be brought to the range of verifiability historically as well as psychologically. Assessed from this angle of ideation, this series happens to be a pioneering effort in the area concerned.
This does not amount to state that no work so far has been done in regard to the lives of the seers and their visions and philosophies. In fact, in view of the importance of the Vedas in the cultural span of the country such a state of things could not afford to remain stark blank particularly with the Vedas themselves having remained the main part of syllabus here for millennia. But, unfortunately, whatever has emerged out of deliberation on Vedic themes in course of studies and teachings that way is sketchy and therefore urgently needs to be put together and duly re-organised. It also needs to fill up the gaps through material derived from the tradition as well as the mantras themselves supportive of the theme concerned if available so as to recreate a complete image of the seer with respect to his life and vision. This is what has been attempted here in this series.
Incidentally, a certain sort of pattern has now appeared behind the choice of seers for my deliberation on them one after the other. Thus first one of the seers who has happened to be deliberated on in this series is Visvãmitra, the seer or author of the sacred Gayatri mantra proposing to one and all to meditate on the supernal light of consciousness so as to get transported to the state of being across the flux of life in the world of mortality. It is an earnest invitation for purification and elevation of consciousness, known as cit. As distinct from it, the central point emerging from the second volume of the series is the oneness of the Reality envisioned by the seer of it, namely, Dirghatamas, intuiting the oneness of the supernal essence from within the intense darkness of ignorance of diversity, division and difference. It is only through such an exclusive meditation on the illumination of consciousness that one may reach the state of oneness of the reality behind the entire world of diversity obtaining on all levels of reality, physical, intellectual and spiritual.
Having, thus, covered cit, consciousness, and sat existence, in the respective two volumes as their main propositions, one has incidentally happened to deliberate on seer Dadhyan Atharvana in the present one coming to complete the triad of sat-cit-ãnanda, that saccidãnanda, by contributing the element of ãnanda, bliss, to it. Dadhyañ Atharvana, as would be obvious from the volume, is the harbinger of what is known as madhu-vidyã, that is, the secret of harmony and the consequent experience of delight. Homogeneity in the midst of entropy is the oasis in the desert of life. All sciences, semi-sciences and arts aim at reaching it and scarcely do manage to reach. By virtue of his tapas Dadhyan discovered the formula of it in the model of the honey-bee’s formula of mixing of juices of all and sundry flowers, fruits and vegetations in such a ratio as to get transformed into such a stuff as honey with all its unique sweetness from within their original sourness, bitterness and what not. The lesson derivable for the human in this regard lies in taking their heads as the honey-comb while their senses as honey-bees which during the major part of day and night remain flying outside and coming in with iotas of sensation and submitting it to the mind.
If the mind were to mix up all those droplets in a certain proportion, known to the honeybee, it is sure to remain always dipped in the joy of honey forgetting all bitterness of life whatever. It is for the sake of learning of this secret of the balance of life and dissemination of it to the whole humanity that Dadhyan took the risk of getting beheaded once and ate his bones and sinews to Indra to serve as the weapon be used in the elimination of Vrtra, the embodiment of evil in the world the second time, that the life of Dadhyañ happens to be dedicated.
In this way, he has become the archetype of renuncia