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Maharishi's address to the Conference on Unified Field-Based Administration - Part I
by Global Good News staff writer

Global Good News    Translate This Article
9 May 2007

On 7 May, following the presentation by Dr John Hagelin, Minister of Science and Technology of the Global Country of World Peace, on the non-dual, holistic administration of the universe and society by the totality of Natural Law in the Unified Field, Maharishi Mahesh Yogi spoke about the holistic and detailed vision of Veda by the first seer of Rk Veda, Madhuchhandas.

Maharishi said that he had been hearing and enjoying all the speeches of Dr Hagelin and Dr Morris, and as he said a few weeks ago, it's not for him to speak the principles, but to produce the effect.

Changing the destiny of the individual and the world through the Vedic knowledge of Jyotish
Maharishi said he had been 'telling all these principles for such a long time and today I am reminded of one word which I have not used, which I want to use today. The word is 'destiny'. My Movement is going to change the destiny of the world.'

Maharishi said that he was speaking from the knowledge of administration in his tradition—the Vedic Tradition—and 'in the Vedic Tradition, there is a magic, which is a simple, natural thing, but it works like magic. My Vedic Tradition has that knowledge which changes the destiny of the person.'

Today a person is like this in whatever situation, Maharishi said, but tomorrow he can be completely different. Maharishi gave the example that a man is in the darkness of the night, but then come the dawn and the sunrise. The destiny of all those who are sleeping is changed to wakefulness.

'There is one word I will remind the listeners: there is a word 'Jyotish', which is an aspect of Vedic knowledge, that knows how to change the destiny of a person. Jyotish it has its own calculations. A birth chart is there. It says the man will be in great fever from this time to this time.

Amending the Grahas
'Now there are procedures that will be used and they are called 'amending the Grahas'. There is a big calculation, but the net result is that a man is destined to have fever from next month for a period of 15 days, supposing.'

Maharishi explained that Jyotish is that aspect of knowledge which prescribes something to be done, and that is done by Vedic [Pandits] who know how to do Graha shanti, the name for pacifying the Grahas, so that the man doesn't have to meet those calamities. This means that first we first know what is ahead and then, knowing if that which is coming ahead is painful, hard, difficult, it can be completely eliminated, Maharishi said.

'This we call changing the destiny. Knowing what is ahead and averting it, disallowing it to come—the procedures are there. I come from that tradition which knows how to change the destiny.'

Maharishi said that changing the destiny of the individuals for all these many years—keeping the individual on a level of enlightenment, so that he's not groping in darkness; he is not suddenly taken over by wrong, negative destiny; avert the destiny, avert danger that has not yet come—that is in the [Vedic] tradition of the knowledge of life, Maharishi said.

'It's a beautiful field of knowledge that predicts and eliminates if it is not right. So changing the destiny is a normal professional thing, the possession of those who have this aspect of Vedic knowledge and this is Vedanga—one of the six values of the Veda.

'One of the six values—changing the destiny so the man doesn't have to face disorders, unevenness and calamities, disease, pain, and suffering. Doing this all the time, I came to know from my tradition what the Veda can do, and how did I know what the Veda is?

The vision of Veda as seen by Madhuchhandas, first Rishi of Rk Veda
Maharishi explained that the first seer of the Veda was Madhuchhandas, and what he [Maharishi] is speaking today is what Madhuchhandas was before he saw the Veda, and what he was when he saw the Veda, and 'Veda we understand as the Constitution of the Universe, which is dependent on its own self-referral quality.'

Maharishi continued: 'Madhuchhandas is recorded to have seen the Constitution of the Universe, and what and how many are the facets in the Constitution of the Universe? Innumerable, uncountable, because the whole field of the diversified value of Unity is unlimited, so the extent of Veda, the extent of the Constitution of the Universe, the extent of that which is the controller and administrator of the universe, is enormously diversified.

'There is a record that Madhuchhandas was the first seer. Madhuchhandas was the name of a seer who saw Veda. How could he see Veda? If he was man, how did he see Veda? Because the vision of man is limited, then how did this person Madhuchhandas see the infinitely expanded version of the Constitution of the Universe?

'The Tradition says, the record shows how he saw the Constitution of the Universe in a holistic structure and how he saw different areas of the unified structure of the Constitution. That means how he saw the expanded value, more expanded, more expanded.

'This is now going from zero to one, to two, to three, to four, to five, innumerable—to million, billion, trillion, the huge variety of the units of the grand cosmic Unity.

'So Madhuchhandas started to see the first syllable of the Veda, and the first syllable of the Veda is 'A'. The Veda started Aknim ile purohitam. So just taking the first syllable of the Veda— 'Agni', 'A', 'Agni', 'A'—it's a big, long story.

'The whole extent of the Veda is the extent of the last vision of Madhuchhandas. The huge enormous cosmos is included in the last vision, and the knowledge of all this is in the units of knowledge that all together comprise Vedic knowledge.

Total Knowledge of the Constitution of the Universe in one syllable 'A', the first syllable of Rk Veda
'The whole story is so beautiful; it's so beautiful. I just give you a glimpse of how it came about. This is the glimpse of the Total Knowledge of the Constitution of the Universe in one syllable 'A'—and how this vision of 'A' contains within it all the innumerable units of knowledge of the Constitution of the Universe. 'A' is made of infinite number of units of knowledge. That's why we say Total Knowledge.

'Total knowledge equates with the word Unified Field. The Unified Field, as discovered by Dr Hagelin and his colleagues in the world—scientists in all the different fields of physical sciences—but this 'A' is Total Knowledge of all the infinite number of units, so this is the Unity of infinite variety.

'So when Madhuchhandas saw 'A', what did he see? He saw two things: one thing is dynamism, which is flow—'AAA', it's a flow. 'A' is not static, it flows. 'AAA'—so in 'A', which is wholeness, we would know 'A' is wholeness much later, but 'A' is simple 'A', simple 'A'.

'We know 'A' is wholeness when Madhuchhandas has seen everything within it, then we know this is a Unity. Like the sky is one sky, but one sky has so many stars in it, so many moons, so many different values are the constituents of the sky.

Silence and dynamism, the two qualities of wholeness
'Like that [is the] holistic value of innumerable qualities of knowledge and action. When we say knowledge and action, there are two values, silence and dynamism. So when Madhuchhandas saw 'A', what he saw is that silence is in motion. He found it moving, something moving. 'AAA', it's a flow. There is a flow.

'So what is flowing? He didn't know in the beginning. He could only say 'flowing'. There is a flow and when he saw the flow. What is the flow? Only silence can flow, so he saw silence flowing.

'In 'A' Madhuchhandas saw flow and when he saw flow, he saw what was flowing. Silence was flowing. These are the two fundamentals he saw. He saw not only flow, but he saw what was flowing. Silence was flowing. Two things he saw.

'We would know later on that silence is the characteristic quality of the Rishi—Rishi means seer, one who sees. So [there is] the silence quality of the seer, in this case of Madhuchhandas. So in his own consciousness, Madhuchhandas saw his own consciousness in terms of Rishi, in terms of silence and in terms of flow of silence.

'So when he saw 'A', the first syllable of the Veda, what did he see? He saw his own intelligence, his own awareness, his own consciousness.'

'Madhuchhandas was seeing the Veda, the first syllable of the Veda, and he was seeing the first syllable of the Veda in terms of two values, silence and dynamism. So what did he see? In his own consciousness, the seer is what he sees.'

'So Madhuchhandas was a seer, and he saw silence flowing. That means his vision, his wakefulness, his own wakefulness was in terms of two opposite qualities. Here, right from the beginning of the perception of 'A', Madhuchhandas saw his own self-referral consciousness. As his own consciousness, he saw it divided into two, silence and dynamism, silence and flow. And two values are put together in one, he saw.

'So he saw his own self-referral consciousness in terms of two values, silence and dynamism. When he saw 'A', he saw silence on the move; silence was on the move. So what was on the move? His self-referral consciousness was on the move. His self-referral consciousness did not become non self-referral, only he saw it in two values.

'Before that he was not conscious that he was seeing his consciousness is seeing itself in terms of two values, but when he saw 'A', the movement that goes with this pronunciation 'A', because he was seeing the Veda, when he started to see the Veda, what came to his sight was Akni mile purohitam. 'A' and 'K', 'AK'. But first came 'A'.

'So then he saw 'A' what is it? He found it's a flow, a flow of silence. Silence is Rishi; Rishi is just the witness. Rishi is the witness, and that through which it witnesses is the dynamism—and the name of that dynamism is Devata. So Rishi, Devata—he saw two things in his own self-referral intelligence.

'Here is the source of that eternal knowledge which is always the same. It's like 'Men may come, and men may go, but I go on for ever.'

Self-referral in two pieces, the source of Yoga
'That self-referral is in two pieces now—on its own and always in two pieces. We say self-referral, but who is the self-referral? He is in two pieces, silence and dynamism unified together. From here stands bold the principle of unifying, the principle of Yoga.

'Here is the source of all Yoga. Yoga is an eternal thing. Another word for Yoga is Brahm. Brahm is defined in terms Tattu saman vayat—That Brahm is from saman vayat. Saman vayat means coming together. Coming together means Unity.

'So Unity of silence and dynamism; in modern terms we say science and technology. Science is knowledge aspect of it; technology is applied value of it. Applied requires action. Silence and action. Same thing as Yoga. Yoga of what? Two extreme values, silence and dynamism. They are extreme values.

Gyan shakti and Kriya shakti
'What is silence? We say knowledge and action. Gyan shakti, knowledge; and Kriya shakti, action. These are the expressions or words that come from eternity. Eternal is the Vedic Tradition. Tradition of Veda is eternal because from here it starts.

'The unified state is an eternal state but that unified state naturally has these two ingredients that unite together—Unity, diversity; knowledge and action.

'A' and 'I'; Rishi, Devata, and Chandas
'Immediately what Madhuchhandas saw when he saw—one is two. What did he see? One is not only two, but there is a third element. What came to the sight of Madhuchhandas? He saw something that was hidden from view. The two were hidden from view. They were existing in the 'A', in the flow, but not known.

'Now he saw silence and dynamism at the same time. At the same time he saw the third value, which was hiding 'I' from 'A', and hiding 'A' from 'I'—those two values, silence and dynamism. One was hiding the other.

'So when he saw 'I' is unfolding 'A', bringing 'A' to consciousness, to awareness, so 'A' comes to awareness which was hidden so far, and 'I' comes to awareness which was hidden so far. So when the two come to awareness then the hiding, the cover also comes to awareness. So the cover is uncovered.

'So he saw not only silence and dynamism but he saw that the covering of silence and dynamism is over, so the third element he also saw. He saw the Chhandas. So Rishi, Devata, and Chhandas. 'A' stands as a unified wholeness of Rishi, Devata, Chhandas.

Analysis and synthesis of consciousness for complete knowledge of reality
'This is how step by step, through sequential steps, unfoldment of diversity commences. Diversity commences in terms of analysis. There is a Vedic expression, 'If you want to know the reality you have to analyze,' but only analysis is not enough, because in the analysis you bring the pieces apart.

'You have to put them in a synthetic form again. So you analyze and you synthesize. Analysis and synthesis, these are the two opposite values that unfold the total reality in a doubtless, complete manner. Complete disclosure of anything is that you analyze its constituents and then you put them back [together], and when they are put back in their usual natural form, then you know that you have known it.

'In order to know the reality, this analysis and synthesis are the two opposite ways. It's just like, for example, the boy goes from home to school. Now he says, ''I know the way to go.'' But he has not yet known the way, because coming back he doesn't know where to go. So he has to go to school, from school to home, from home to school, from school to home; both ways he has to come and go and then he knows the way.

'To know what variety is, we have to know Unity and we have to know how Unity is composed as Unity of many values, and that we know when we are able to take out the units of variety and put them back in Unity again.

Diversification and unification
'So both diversification and unification. Just the word universe. From uni to verse, from diversification to unification, from unification to diversification. Then you know what is what.

'When Madhuchhandas saw 'A', he started to see and where did he start to see? He saw 'A', but he was seeing. He was seeing; he saw himself in a unified state; he saw 'A' and then he saw 'A' in flow. So he saw 'A' in action.

'He saw himself in terms of Unity diversifying itself and in that he saw the covering of the two—which had been covering the two and was not allowing the two there—so he saw the covering and when he saw the covering, he saw the covering transparent.

'A', 'I', 'U'
'So in the common terminology he saw Rishi, he saw Devata value and Chhandas value, and where did he see them? He saw them in himself. He saw them in 'A'; 'A', 'I', 'U'. 'A' stands for Rishi, 'I' stands for Devata, 'U' stands for Chhandas.

'So 'I' and 'U', Devata and Chhandas are inherent in 'A'. But when he saw 'A', he saw these three in his own self-referral consciousness. So he started to see what he himself was.

'Vision of the Veda came out to be the vision of himself, and then he saw himself in two values, silence and dynamism. He saw 'A', the first syllable of Veda and he saw 'A' to be the flow of Atma, himself.

'Atma is Self. In 'A' he saw the flow of Atma, he saw the unified state of Atma. He saw three divergent qualities or values of Atma. Rishi, Devata, Chhandas he saw in Atma. He saw how Unity in its own nature is duality, is trinity....

Darshan, vision of the Veda
'So diversification of 'A' into many and unification of many into 'A'. This is the sequence of the vision of the whole Veda in one word 'A'. This is Darshan, the is the vision of Madhuchhandas, the vision of Veda.... This is the penetration of Madhuchhandas into the first letter of the Veda, which came out the first letter of Atma of everyone. This is from the Vedic Tradition, the tradition of the seers of the Veda.'

Global Good News will feature Part II of this article in the next few days.

Copyright © 2007 Global Good News(sm) Service

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