Madhu-Vidya
Knowledge of the Interconnectedness of things
The Knowledge of the
interconnectedness of things, imparted by sage
Dadhyaṅṅ Ātharvaṇa is known as
Madhu-Vidya. Usually, consciousness
and object are regarded as exclusive of each other. The perceiver is conscious,
and the object is what is experienced by consciousness. The two are categorized
as two distinct characters in the field of experience. The object cannot be the
subject and the subject cannot be the object; consciousness cannot be matter
and matter cannot be consciousness. This is our usual notice of things and our
practical experience, too. But the Madhu-Vidyā
gives us a revolutionary idea in respect of what we usually regard as a field
of the duality of subject and object.
Insight into the nature of things – subject and the object
The Madhu-Vidyā is an insight into the nature of things, which reveals
that there are no such things as subjects or objects. They are only notional
conclusions of individual subjects from their own particular points of view,
the one regarding the other as the object, so that there is a vast world of
objects to a single individual perceiver, and this is the case with every other
perceiver, also. The fact of experience itself is a repudiation of the
phenomenal notion that subjects are cut off from objects, as if the one has no
connection with the other. If there has been a gulf of difference,
unbridgeable, between the experiencing consciousness and the object outside,
there would be no such thing as experience at all.
Adhyatma, Adhibhuta and Adhidaiva
The great revelation of the
sage Dadhyaṅṅ Ātharvaṇa is that the Adhyātma and the Adhibhūta are linked together by the Adhidaiva, and a transcendent Divine Presence connects the
phenomenal subject and the phenomenal object, through an invisible force, so
that we have a universe of interrelated particulars, one entering the other,
one merging into the other, one coalescing with the other like the waves in the
ocean, and not the universe we see with our eyes, as a house divided against
itself.
Madhu-Vidya
This experience is the
revelation of the sage Dadhyaṅṅ a
knowledge Madhu-Vidyā, which is
supposed to have been imparted to Indra
and to the Asvins, and to the other
sages through them. The significance of the word 'Madhu' in the term, Madhu-Vidyā,
is that everything is the 'essence' of everything. 'Madhu' is honey, which symbolizes the quintessential essence of
everything. The basic reality of all things is called Madhu in this Vidyā. The
essence of everything is, thus, the essence of everything else, also. Whatever
is the basic quality, the reality, the fundamental being of anything, is also
the fundamental being of everything else.
Correlativity of everything in the universality of being
There is no superior,
qualitative excellence in any object or any subject. It is only a point of view
that is called a subject, or an object. So, if the isolated points of view are
lifted to a universal point of view, there would be neither subjects nor
objects. In a universal expanse of experience, a particular aspect of the total
reality is called an individual subject, to which everything else stands in the
position of an object. But this is not a correct point of view, because it is
an abstraction from the total.
So, the Madhu-Vidyā reveals to us the truth of the immanence of the Reality
that is universal in every particular, so that there can neither be an ultimate
cause nor an ultimate effect in a world of mutual dependence and correlativity
of things. Madhu-Vidyā is the
knowledge of the correlativity of the subject and the object in such a way that
they merge one into the other, cancelling the subjectness and the objectness of
each, embracing each other in a union of their particularities, and revealing
their inner essence called the Madhu.
This applies to everything that is outside in the world called Adhibhūta, everything that is inside
called Adhyātma, and everything that
is transcendent called Adhidaiva. So,
from three points of view the sage describes the correlativity of everything in
the universality of being.
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