«116 Experience of the Ved • Realization of the Cosmic Psyche by Direct Perception: Opening Individual Awareness to the Self-Interacting Dynamics of ...»
The Mantras are the language of nature in which cosmic intelligence reverberates as the laws of nature. All the Mantras together form the structure of pure knowledge, a lively field of the total potential of the organizing power of nature. The Mantras, being the fabrics of the unmanifest, immortal field of pure knowledge, are eternal and indestructible. The indestructibility of the Mantras extends even to the sequence in which they are available to us in the Samhita. This structure of pure knowledge has such perfect order that each successive verse is a commentary on the previous one. This natural and self-unfolding organization of the Mantras places the total potential of the Ved in its most compact form in its very first expression. This seed expression of the Ved, unmanifest and eternal, blesses every grain of creation with the total potential of pure knowledge residing at its unmanifest basis, from where cosmic intelligence as the nature of pure knowledge displays its infinite organizing power — this is brought to light in the Brahmana aspect of the Ved. ("Vedic Science, Fulfillment of Modern Science," 1980) M a h a r i s h i here b r i n g s out the principle that the self-interacting d y n a m i c s of the unified field can best be c o m p r e h e n d e d as the V e d sequentially elaborating itself through its o w n expressions.
In M a h a r i s h i ' s A p a u r u s h e y a B h a s h y a, each sequentially larger unit of the V e d forms a m o r e elaborated expression of the self-interacting d y n a m i c s of the unified field, just as e a c h stage of g r o w t h of a tree is a m o r e elaborated expression of the information contained in the seed. T h i s principle has b e e n illustrated by Maharishi in terms of the first s o u n d of the V e d (A), the first syllable ( A K ), and the first w o r d ( A G N I M ). (According to rules of Sanskrit pronunciation, the syllable AK b e c o m e s AG because of the sound that follows it [N] in the w o r d A G N I M ). Maharishi states that just as the remaining s o u n d s of A G N I M " c o m m e n t " or elaborate on A, so the sequential progression of syllab l e s and w o r d s of the first richa (verse) and all following richas and sections of the V e d c o m m e n t and elaborate on this first expression of self-interacting d y n a m i c s. T h e V e d is elaborated through a nested series of sequentially larger units: sounds, syllables, w o r d s, padas (lines), richas (verses), suktas (collections of verses), mandalas (a collection of s u k t a s ), and the R i g - V e d, S a m a - V e d, Yajur-Ved, and A t h a r v a - V e d, w h i c h are themselves collections of m a n d a l a s. M a h a r i s h i identifies the process of the V e d sequentially c o m m e n t i n g u p o n itself as the p r o c e s s of sequential manifestation of natural law from the unified field. (Refer to Dillbeck, 1 9 8 8, for a more detailed discussion of the sequential p r o c e s s of manifestation from the unified field as described by Maharishi Vedic Psychology.)
M a h a r i s h i ' s A p a u r u s h e y a B h a s h y a has been described as follows:
Maharishi's Apaurusheya Bhashya presents the commentary of the Ved in the sequential progression of the Samhita itself. The first syllable of Rig-Ved, AK, expresses the dynamics of akshara — the "kshara" of "A," or collapse of infinity to its point value, which is the source of all the mechanics of self-interaction displayed in the sequential unfoldment of the Samhita. From the lively seed of total knowledge expressed in the first word of Rig-Ved,
126 EXPERIENCE OF THE VED
AGNIM, the totality of the Ved and the Vedic literature unfolds in perfect sequence. Each elaborated stage serves as a commentary on the mechanics of transformation present in the gap preceding it.
The 24 gaps in between the syllables of the first richa are elaborated as the 24 padas in the following eight richas. The 192 gaps between the 192 syllables of the eight richas (2-9) of the first sukta are elaborated in the 192 suktas of the first mandala of Rig-Ved — 191 suktas plus one avyakta (unmanifest) sukta — while the 192 syllables themselves appear as the 192 gaps between the 192 suktas of the first mandala. These gaps in turn are elaborated in the 192 suktas of the tenth mandala. In addition, each of the eight richas (2-9) in the first sukta gives rise in sequence to one of the following eight mandalas of the Rig-Ved (mandalas 2-9). All the four Samhitas — Rig-Ved, Sama-Ved, Yajur-Ved, and Atharva-Ved — are compactly contained in AGNIM and emerge from its four letters: the Rig Samhita from G, the Sama Samhita from N, the Yajur Samhita from I, and the Atharva Samhita from M.
In this precise, step-wise manner, beginning with A, extending to AGNIM, and then to the first richa, to the first sukta, to the entire Rig-Ved, and to all four Vedas, the Ved unfolds sequentially from the totality of knowledge contained in A — the first expression of the Self knowing itself in the state of pure knowledge. (Maharishi Vedic University, 1985b, pp. 1-2) T h i s quotation also e m p h a s i z e s that the d y n a m i c s of natural law are expressed not only in the actual s e q u e n c e of s o u n d s of the Ved, but also in the silences or g a p s b e t w e e n the s o u n d s. M a h a r i s h i explains (lecture, A u g u s t 6, 1986) that it is actually within the g a p s b e t w e e n the s o u n d s of the V e d that the d y n a m i c s of transformation b e t w e e n o n e state and another take place, and from w h i c h all d y n a m i c s of natural law e m e r g e.
M a h a r i s h i identifies four stages in the g a p b e t w e e n states of natural law. T h e first, pradhvansabhav, is the collapse of the previous state. T h e second, atyantabhav, is a stage of non-activity or unmanifest silence. It is followed by a stage of lively transform a t i o n s or self-interacting d y n a m i c s (anyonyabhav), w h i c h structure the fourth stage (pragabhav), the e m e r g e n c e of the following structure of natural law (see Figure 2). T h e particular quality and d y n a m i c s of each g a p are determined by the initial state that is transformed and the end state that is created. For this reason, different d y n a m i c s of natural law are lively in different g a p s b e t w e e n the sounds of the Ved. T h e s e d y n a m i c s are c o m m e n t e d u p o n or elaborated by specific expressions of the Ved, as noted in the a b o v e quotation. T h e discovery of the importance of the g a p s in the expression of the V e d is an essential part of M a h a r i s h i ' s A p a u r u s h e y a B h a s h y a, and constitutes o n e of M a h a r i s h i ' s u n i q u e contributions to V e d i c k n o w l e d g e. T h e practical application of this principle will be discussed in the following section.
Figure 2. Maharishi has identified four stages of the gap between two expressions of natural law in the Ved.
The first is the collapse of the previous state, pradhvansabhav. The second is a stage of non-activity or unmanifest silence, atyantabhav. Next is a stage of lively transformations or self-interacting dynamics — anyonyabhav. These dynamics structure the fourth stage, pragabhav, the emergence of the following structure of natural law.
Ved is the reality of the unified field, where consciousness is in its self-referral state. In that self-referral state of consciousness, different activities come out as a result of the selfinteraction of pure consciousness. In this we have the key to all possibilities in human awareness. Human awareness is just the expression of the Self within. Self is a lively field of all the laws of nature. This is the connection of the Ved with the individual and with the universe. (p. 136)
Figure 3. The total potential of natural law is contained in its concentrated form in the four aspects of the Ved, and in increasingly concentrated forms in the Rig-Ved, in the first mandala of the Rig-Ved, in the first sukta of the first mandala, in the first richa of the first sukta, in the first word of the first richa, in the first two sounds of the first word, A and K, and in the first sound A.
The totality of natural law, contained in each of these expressions, is found in its most concentrated state in the Self, the field of pure consciousness.
The structure of pure knowledge seems to have two qualities to it: one extending outward from where the constancy of all the laws of nature is maintained, and one inwards from where the constancy of the home of all the laws of nature, the constancy of non-change, is being maintained. One quality is transformed into organizing power, creates multiplicity, and is the source of all the laws of nature; and the other quality knows itself, maintaining its own status q u o....
In this examination of the structure of pure knowledge, we have two levels, and both are levels of awareness: one silent, the other one where knowledge is not silent, but could be said to be whispering, or warmed up. The structure of knowledge can be defined in terms of the consciousness of the observer which is maintained either by the warmed-up level or by the silent level of the structure of knowledge.
These two structures of knowledge have their own specifications in the two qualities of consciousness. We can begin to realize that there is a quality of consciousness which will have a self-referral value to both of these levels taken separately. The silent structure of pure knowledge and the warmed-up structure of pure knowledge are two modes of consciousness solely dedicated to themselves and they are completely distinct from each other.
So there can be a third structure of pure knowledge where the knowledge will be in terms of both of these at the same time... and that will be the ultimate structure of pure knowledge. (pp. 79-80) <
Yoga establishes the knower in the state of nonvariability of subjective knowledge. Karma Mimamsa brings to light the knowledge of the finest impulses of the laws of nature within the field of consciousness of the knower. Vedanta then unifies the subjective and objective values in the realization of the simultaneous coexistence of silence and dynamism in the nature of the Self. (Maharishi Vedic University, 1985a, p. 117)
Figure 4. Maharishi describes the structure of pure knowledge as having two characteristics.
One is silence, and the other is dynamism. These two characteristics or modes of consciousness are described in the Yoga and Karma Mimansa systems of the Upangas. With the full development of consciousness, these two characteristics are realized in one wholeness, described by Vedanta, the final Upanga.
131MODERN SCIENCE AND VEDIC SCIENCE
Here is the absolute state of knowledge, where the knower is the knowledge himself, and in that absolute state of knowledge is the infinite organizing power of nature. In the selfreferral performance of the unified field, the infinite organizing power of nature is lively.
Human awareness opening itself to this beautiful field of all possibilities becomes lively in the field of all possibilities. (p. 66)
The Brahmanas embody the organizing power of pure knowledge inherent in the Samhita.
The Upanishads present the details of the value of Rishi, or subjectivity, contained within the Samhita. The Aranyakas elaborate upon the Devata or creativity aspect; and the Brahmanas elaborate upon the Chhandas aspect, which is the created or objective aspect, yet do not exclude the value of subjectivity, the subjective aspect of creativity. Similarly, the Upanishads and Aranyakas, while primarily displaying the organizing power inherent in the Rishi and Devata respectively, include all the three values within their fold.
Each of the four Samhitas — Rig-Ved, Sama-Ved, Yajur-Ved, and Atharva-Ved — has its own Upanishads, Aranyakas, and Brahmanas. These Upanishads, Aranyakas, and Brahmanas of each Samhita bring out the dynamics of symmetry breaking, which is most fundamentally expressed as the emergence of Rishi, Devata, and Chhandas from the supersymmetric state of the unified field, Samhita. (Maharishi Vedic University, 1985b, p. 12) T h e B r a h m a n a aspect of the V e d thus expresses the organizing p o w e r of the Samhita (see Figure 5).
It is interesting to see how a few fundamental procedures (yagyas) contained in the Brahmanas corresponding to each Samhita can create any desired results — both on the level of physical objects and on the level of situations and circumstances. (The same principle is seen in the TM-Sidhi program, in which just a few sutras of Patanjali are sufficient to enliven the full creative potential of consciousness and produce any desired result by mere 4 intention.) Thus, the study of the Brahmanas uncovers the mechanics of influencing nature at its most fundamental level. Similarly in physics, the knowledge of a vast range of phenomena is encapsulated in just a few simple formulas....
The descriptions of natural law in Vedic Science are the actual Shruti — that which is heard when the mind identifies itself with this most fundamental level of nature's functioning, the self-referral dynamics of Samhita, which are cognized in the simplest form of human awareness. The formulas of physics are just an intellectual or mathematical description of the laws of nature, while the formulas constituting the texts of the Brahmanas are the actual impulses of natural law, which not only present the intellectual understanding of the mechanics of creation, but at the same time actualize the creative process and display the organizing power of nature, producing the desired results.
The intimate relationship of knowledge and organizing power is the specialty of the Vedic language, in which there is a perfect identity between the name and its corresponding form, the sound and the object. The projection of the Vedic syllables from that level 4 See Gelderloos & Berg, 1989, on the TM-Sidhi program for a more detailed description of this process.