Thursday, December 4, 2014

Of Science and Ganja Smoking Modi

Plastic surgery to television: Things BJP says hum Indiawaale had before the world did

by FP Staff  Dec 4, 2014 16:20 IST
Ever since Narendra Modi took centre stage in Indian politics, there has been a surge in nationalist sentiments of a strange kind - it's as if a section of India has been on a trip to rewrite history and claim several firsts as feats achieved by India or in India. The PM wants to "Make in India" but his party members seemed determined to prove that everything was Made in India first. And it's bigger and better. The latest in the list is BJP MP from Uttarakhand Ramesh Pokhriyal Nishank, who suggested that science is a dwarf compared to astrology. While Bejan Daruwala's clan and Smriti Irani might be thrilled at the suggestion, most other rational people let out a collective groan.
Here's a handy list of everything that's proof that what India thinks today, the world figures out centuries later.
1. Astrology > Science Like a true chivalrous gentleman, Nishank came to the rescue of Smriti Irani who was being harangued by the Opposition for her alleged visit to the astrologer. Given that her pictures were splashed on several vernacular dailies, the only way to defend her, was by saying astrology is better than science, right? So he said, "Astrology which can predict the future is far ahead of science. Science in fact is a pygmy compared to astrology." But PM Modi should be really annoyed with his minister. While he woke in the wee hours of the morning to be present at the Mars Orbiter launch, he should have been really looking at the charts of what Mangal rising meant for his future.
2. Ganesha first, plastic surgery later Rene Zellweger can chin up now. If she is tired of fielding brickbats for the plastic surgery mess-up she has been victim to, she can point at us Indians. We worship Ganesha, who according to our Prime Minister, was the first individual in the universe to have undergone plastic surgery. "There must have been some plastic surgeon at that time who got an elephant”s head on the body of a human being and began the practice of plastic surgery," were our PM's actual words at Mumbai. Considering that there is no evidence that Ganesha specifically asked for an elephant head to replace his own, the said 'plastic surgery' can be categorised as one that went horribly wrong. Anyway not to split hairs (or faces) but if it was anything surgical it was really a head transplant rather than a facelift.
An idol of Ganesha and Renee Zellweger.
An idol of Ganesha and Renee Zellweger.

3. Where did IVF come from? Mahabharata yaar! While English physiologist Robert G Edwards might have snagged the Nobel Prize in Medicine for facilitating the first IVF, he should have really been reading the Mahabharata. PM Modi suggested that since Karna in Mahabharata was not born of Kunti's womb, the said child must have been born out of an artificial process - no divine mumbo jumbo like some would want to believe. He told a congregation of doctors in Mumbai, "We all read about Karna in the Mahabharata. If we think a little more, we realise that the Mahabharata says Karna was not born from his mother’s womb. This means that genetic science was present at that time. That is why Karna could be born outside his mother’s womb.”
An artist's visualisation of Karna.
An artist's visualisation of Karna.
4. Hallucination > Television Now dope heads need not get excited. We are not talking about the bhang or weed induced 'visions'. A textbook brought out by the Gujarat government, with a foreword by Narendra Modi, had stated that much before J. L. Baird envisaged the television, ancient Yogis in India had a better, more handy version of it. The text book, as reported by The Indian Express, reads: "Indian rishis using their yog vidya would attain divya drishti. There is no doubt that the invention of television goes back to this." Aastha televison jai ho. Imagine watching whatever you fancy and not saas bahu dramas! Obviously divine vision wins over television on this.
5. Horse-less Chariots > Ferrari The same text book suggested the following: "What we know today as the motorcar existed during the Vedic period. It was called anashva rath. Usually a rath (chariot) is pulled by horses but an anashva rath means the one that runs without horses or yantra-rath, what is today a motorcar."  Only problem of course is somehow along the way we forgot how to do all of these and had to have everything tediously reinvented for us. But at least we made it in India first.

Source: First Post 

 R E A D I N G T H E V E D I C L I T E R A T U R E
Maharishi’s Program of Reading the
Vedic Literature:
Unfolding the Total Potential of Natural Law
William F. Sands, Ph.D.

This paper examines Maharishi’s description of the
nature and origin of the Vedic Literature, and its con
nectedness to the Self of every individual. Maharishi
explains that the Vedic Literature is the eternal expres
sion of the self-interacting dynamics of a unified field
of pure, self-referral consciousness, which underlies the
entire universe. This field of consciousness is not only the
basis of all forms and phenomena, but also the simplest
form of human awareness, available through the Maha
rishi Transcendental Meditation® technique. Maha
rishi describes in detail how self-referral consciousness
moves within itself, expressing itself as unmanifest
sounds, which constitute the Laws of Nature that create
and administer the universe. These sounds are recorded
in the texts of the Vedic Literature, and expressed in
human physiology. When the texts of the Vedic Litera
ture are read with proper pronunciation by individuals
who practice the Transcendental Meditation technique,
these most fundamental impulses of Natural Law are
enlivened in the mind, body, and environment, acceler
ating growth to higher states of consciousness. R E A D I N G T H E V E D I C L I T E R A T U R E
For over forty years His Holiness Maharishi Mahesh Yogi has system
atically brought to light the eternal wisdom of the Vedic Tradition. This
historic revival of knowledge has produced a complete science of con
sciousness—Maharishi Vedic Science and Technology
—designed to
bring every individual and every society to a state of lasting fulfillment.
Maharishi has included in this science a comprehensive and precisely
developed body of theoretical principles, as well as practical technolo
gies for unfolding the deepest values of human experience. Over 600
studies conducted on the technologies of Maharishi Vedic Science
furnish strong empirical support for the theoretical foundation of this
science of consciousness.
In formulating his Vedic Science
, Maharishi has provided a com
prehensive understanding of the literature of the Vedic Tradition. The
Vedic Literature has spanned India’s long history, producing a volu
minous body of commentaries that attempt to illuminate and expand
upon the subtle and seemingly obscure principles of the primary texts.
These commentaries highlight individual texts, but as Maharishi (1994)
points out: “There have been many interpretations of a philosophical
nature but none have connected any part (of the Vedic Literature) to
the whole (Veda), and none have connected the whole (Veda) to the
Self” (p. 252).
Maharishi (1994) has restored the holistic understanding of the
Vedic Literature, explaining that the written texts represent a superficial
aspect of its understanding; its more profound significance lies in the
understanding of Vedic Literature as the expressions of a unified field of
pure consciousness, which underlies and pervades the material universe.
Maharishi describes this field as pure intelligence, which moves within
itself, and through its own self-interacting dynamics creates unmani
fest sounds within its structure. These sounds are the Laws of Nature
responsible for the creation and administration of the entire universe;
they are also available as the forty branches of Veda and the Vedic Lit
erature. Thus, Maharishi emphasizes, the Vedic Literature was never
composed, but was brought to light by ancient seers who experienced
the eternal impulses of Nature’s functioning as fluctuations of their own
consciousness. These seers experienced the dynamics of pure conscious
ness and its sequential unfoldment into matter, and recorded their expe
-R E A D I N G T H E V E D I C L I T E R A T U R E
riences in the expressions of the Vedic Literature.
These expressions have been preserved for many generations by the
Vedic Families of India, who maintained them through an oral tradi
tion of recitation. In recent centuries, the Vedic Literature has also been
preserved in written manuscripts, laboriously re-copied as each genera
tion of manuscript deteriorated. Maharishi points out that while the
sounds were effectively preserved in the texts, their proper understand
ing was lost—the understanding of the literature as the expressions of
consciousness gradually became replaced by the erroneous conception
of its different branches as collections of literary, philosophical, poetic,
or mythological musings.
This paper will examine Maharishi’s description of the nature and
origin of the Vedic Literature, and its connectedness to the Self of every
individual. It will explain how the Vedic Literature is not the prod
uct of human composition, but rather emerges from the self-interact
ing dynamics of the unified field of pure intelligence. To this end, it
will begin by documenting Maharishi’s description of the mechanics
through which the Vedic Literature unfolds from pure intelligence. On
the basis of these mechanics, the paper will also describe the recent dis
covery of Tony Nader, M.D., Ph.D., which relates how the expressions
of Veda and the Vedic Literature are found in human physiology. Dr.
Nader’s discovery not only reveals an important understanding of the
nature of the Vedic Literature, but also provides empirical support for
Maharishi’s explanation of its nature and origin. The paper will con
clude with a discussion of Maharishi’s practical technology of reading
the Vedic Literature, which utilizes this remarkable discovery to gain
mastery over Natural Law and perfection in life.
The Vedic Literature as Impulses of
Self-Referral Consciousness
Modern scholars view the Vedic Literature much as the literature of
any culture—a collection of works by individuals in different histori
cal periods.
It has been interpreted from a variety of perspectives,
including historical, cultural, philosophical, and philological, depend
ing upon the scholar’s interest and background. Maharishi, however,
See, for example, Goldman’s (1984) discussion of the text history of the
Vāmīki Rāmāyaԗ, or Potter (1977). R E A D I N G T H E V E D I C L I T E R A T U R E
describes the Vedic Literature as impulses of a unified field of pure
intelligence—pure consciousness, pure wakefulness—which underlies
all forms and phenomena in creation. It is self-referral consciousness,
for it is an absolute state of existence, eternally awake to itself, needing
nothing outside itself. In his early writings, Maharishi (1963) describes
self-referral consciousness as Being, a transcendental state of existence
at the basis of creation:
As the omnipresent, essential constituent of creation, Being lies at the
basis of everything, beyond all relative existence, beyond all forms and
phenomena. Because It has Its pure and full status in the transcendent,
It lies beyond the realm of time, space and causation, and out of the
boundaries of the ever-changing, phenomenal field of creation. (p. 26)
Maharishi points out that this absolute state of life expresses itself as
the universe:
Absolute Being and Its relationship with the relative universe can be
understood by an example. Being is like a limitless ocean of life, silent
and ever existing in the same status. The different aspects of creation can
be taken to be as ripples and waves of the vast ocean of eternal Being. All
forms and phenomena and ever-changing states of life in the world have
their basis in that eternal life of omnipresent Being. (p. 26)
Maharishi describes Being—self-referral consciousness—as the total
potential of Natural Law
, for it is the source of each of the infinite num
ber of Laws of Nature that manage every aspect of life: “All the laws
governing different fields of excitation in Nature, all the innumerable
laws known to all the sciences have their common source in this field of
absolute organizing power.” (p. 75)
The discovery of self-referral consciousness as the total potential
of Natural Law has immense practical import, for it is not only the
source of the vast material universe, but also of idividual creativity and
intelligence. And significantly, as Maharishi (1995a) explains, it can be
accessed through the Transcendental Meditation® program:
My Transcendental Meditation is a simple, natural, effortless procedure
whereby the mind easily and naturally arrives at the source of thought,
the settled state of mind—Transcendental Consciousness—pure con
sciousness, self-referral consciousness, which is the source of all creative
processes. (p. 280) R E A D I N G T H E V E D I C L I T E R A T U R E
Here Maharishi describes how the most fundamental level of Nature’s
functioning can be located when the conscious mind identifies itself
with its own simplest state. He points out that contact with self-referral
consciousness is not like most experiences, which involve a clear dis
tinction between the subjectivity of the experiencer and the object of
experience. Rather it is the profoundly intimate identification of the
conscious thinking mind with one’s own inner nature, a field of pure
subjectivity. Maharishi (1963) emphasizes that the repeated experience
of self-referral consciousness enables one to permanently live the infi
nite creativity, intelligence, and happiness inherent within, rendering its
qualities an intimate part of one’s permanent experience:
Through constantly going into the realm of the Transcendent and back
out into the field of relativity, familiarity with the essential nature of
Being deepens, and the mind becomes gradually more aware of its own
essential nature. (p. 53)
Maharishi explains that the human nervous system has the innate
capacity to maintain unbounded self-referral consciousness along with
the ordinary localized experience of waking state, but due to weakness
of the system it becomes incapable of doing so. However, the Tran
scendental Meditation technique enables one to gain greater familiarity
with self-referral consciousness, as mentioned above, while simultane
ously eliminating the nervous system’s accumulated weaknesses through
the deep rest that the technique affords, thus re-establishing the balance
that is the characteristic of a normally functioning system.
Hence, the result of repeated experience of self-referral conscious
ness is the growing ability to establish one’s awareness permanently in
higher states of consciousness—higher levels of awareness—in which
one is fully awake to the unbounded value of life. In higher states of
consciousness, one is permanently established in self-referral conscious
ness and thereby enjoys complete freedom, perfect fulfillment, and a
mistake-free life in accord with Natural Law. Maharishi identifies four
higher states of consciousness: transcendental consciousness—pure,
self-referral consciousness—and three additional states in which self-
referral consciousness is permanently maintained along with waking,
dreaming, and deep sleep. In Maharishi Vedic Science, these higher
levels of consciousness are the goal of human evolution.
An important element of higher states of consciousness is the ability R E A D I N G T H E V E D I C L I T E R A T U R E
to live spontaneously in accord with Natural Law. Maharishi (1986)
explains that as an individual becomes increasingly identified with the
total potential of Natural Law, he or she grows in the ability to sponta
neously think and act in accord with the Laws of Nature:
The unified field is the unmanifest basis of the whole creation, the cre
ator and governor of the whole universe. Through Transcendental Medi
tation it is simple to open our awareness to this state of transcendence.
Spontaneously, the conscious mind identifies itself with the self-referral
unified field, the fountainhead of all streams of activity in Nature. As we
gain more and more familiarity with that self-referral performance, our
thoughts and actions spontaneously begin to be as orderly and evolution
ary as all the activity of Nature. (p. 97)
Maharishi has also brought to light additional procedures from the
Vedic Tradition that enhance the development of higher states of con
sciousness. In particular, he emphasizes the value of the TM-Sidhi®
program, which trains an individual to think and act from the level
of self-referral consciousness. This program develops mind-body coor
dination and the ability to unfold the total potential of Natural Law
(Maharishi Mahesh Yogi, 1995a, p. 308). The TM-Sidhi program
includes the technique of Yogic Flying, which brings the experience of
“bubbling bliss” to the individual and creates coherence, positivity and
harmony in the environment (p. 309). Also, as will be explained more
completely in a later section, reading the Vedic Literature in Sanskrit
for its sound value, as a supplement to the Transcendental Meditation
and TM-Sidhi program—even when the reader does not understand
the meaning—is an additional means of accelerating growth to higher
The Self-Interacting Dynamics of
Self-Referral Consciousness
Maharishi elaborates upon his description of self-referral consciousness
as the source of the Vedic Literature—and ultimately of the material
universe—by providing a precise account of the mechanics through
which this purely abstract field of intelligence expresses itself first as
sound, and then as matter. He explains that self-referral consciousness
is a field of wakefulness, and because it is wakefulness—and at this level
all that there is is wakefulness—it is awake to itself, and completely self-R E A D I N G T H E V E D I C L I T E R A T U R E
referral: “This is the state of pure intelligence, wide-awake in its own
nature and completely self-referral. This is pure consciousness, tran
scendental consciousness” (1986, p. 29).
In knowing itself, self-referral consciousness is its own observer, and
is thus the observer, the observed, as well as the process of observation:
This structure is very simple to understand. The awareness is open to
itself, and therefore the awareness knows itself. Because the awareness
knows itself it is the knower, it is the known, and it is the process of
knowing. (p. 29)
Maharishi explains that it is the intelligent aspect of the field that dis
criminates within its unified structure, creating the distinction between
these three fundamental values. Thus, even though self-referral con
sciousness is pure singularity, because it is awake within itself “the
unbounded sea of intelligence quietly scans its own structure, and main
taining its unified status, spontaneously recognizes its own nature to be
a combination of three values—the observer, the process of observation,
and the observed” (1995, p. 7).
A crucial element of this analysis, as Maharishi mentioned in the
quote above, is that these values emerge without the loss of Unity. The
three values are created, but at the same time self-referral conscious
ness remains a unified structure, the “three-in-one structure of the self-
referral state of consciousness” (1986, p. 29). In the Vedic Language,
the three values of consciousness are ԇishi (observer), Devatā (process
of observation), and Chhandas (observed). Saԣhitā—“togetherness”—
refers to their unified value (1994, pp. 59

61). When ԇishi, Devatā, and
Chhandas are distinguished within Saԣhitā, as in the quote above, then
Maharishi refers to the “Saԣhitā of ԇishi, Devatā, Chhandas.” Thus,
this three-in-one structure of the Unified Field of pure consciousness
is the coexistence of one unbounded unified field and three unbounded
but differentiated values within it.
Maharishi (1994) further explains that the transformation of singu
larity (Saԣhitā) into diversity (ԇishi, Devatā, Chhandas), and diver
sity into singularity, creates an unmanifest sound, a “hum”, within the
structure of fully awake self-referral consciousness, which expresses the
dynamics of transformation of self-referral consciousness into the diver
sified structures of Natural Law (1994, p. 63). This hum is not heard
with the ears, it is the unmanifest reverberation of pure self-referral
consciousness within itself; it is experienced only on its own level. It is,
as Maharishi points out, available to anyone who identifies the aware
ness with self-referral consciousness:
It is generated in the self-referral field of consciousness. On that level,
those values of sound are there, and anyone can take their awareness to
that settled state where one is open to oneself. And one would hear those
sounds, one would see those sounds. (1990)
In the next stage of the unfoldment of self-referral consciousness, ԇishi,
Devatā, and Chhandas interact with each other creating new values of
each. These in turn interact with each other creating ever more elabo
rated relationships. Maharishi explains that this interaction takes place
because each quality is awake, and thus each is awake to each other:
This is because it’s a field of consciousness. It’s a field of knowingness
where one knows the other. When one
knows the other, the
Devatā, then this
is no longer the same
as it was when it
was knowing itself. (1990)
Maharishi notes that different values of ԇishi, different values of
Devatā, and different values of Chhandas emerge as they interact with
each other. Interaction, therefore, is simply a function of being awake,
and being awake to a different quality of consciousness creates a new
value that is neither of the previous; it is a new value of knower, known,
or process of knowing. This process of transformation continues indefi
nitely, creating new values of consciousness.
Maharishi (1995c) points out that each of these qualities is associat
edwith its own value of sound:
In its momentum of transformation, the interplay (self-referral dyna
mism) of ԇishi, Devatā, Chhandas continues to create sound from
sound—from one form of sound to the second more evolved form of
sound to the next (third) more evolved form of sound (specific alpha
bets—vowels and consonants). (pp. 66–67)
Maharishi further explains that the entire physical universe emerges
from this dynamic interaction between the qualities of consciousness:
“The evolution of material form commences from the frequencies (vow
els and consonants)—speech, through its structured forms, progresses
to generate different frequencies and their corresponding material  R E A D I N G T H E V E D I C L I T E R A T U R E
forms” (p. 67). Maharishi’s description provides us with a remarkable
picture of the sequential unfoldment of the self-interacting dynamics
of consciousness into the Vedic Sounds—from the sounds of the total
potential of Natural Law, to the different levels of mind, and finally to
the material universe.
Maharishi terms this self-interacting dynamics of consciousness
Veda, emphasizing that Veda does not refer to a collection of books—it
is the dynamic interaction of self-referral consciousness with itself, con
stituting all of the unmanifest sounds that result from this interaction.
Maharishi (1995a) refers to these sounds as
, which he describes
Vibrancy of intelligence in the form of sound generated by the self-
referral dynamics of consciousness—those specific sounds that construct
self-referral consciousness, which have been heard by the ancient seers in
their own self-referral consciousness and are available to anyone at any
time in one’s own self-referral consciousness. (p. 352)
Maharishi often refers to Veda as the Constitution of the Universe, for
just as a nation’s constitution represents the most fundamental level of
its legislative system, the sounds of Veda represent the most fundamen
tal level of Natural Law, the source of all the Laws of Nature (1995a, p.
80). These unmanifest sounds
the Vedic Literature on its most fun
damental level, and it is a more concrete, expressed value of them that is
contained in the Vedic Texts. Maharishi has identified forty aspects of
Veda and the Vedic Literature,
each of which expresses a specific qual
ity of consciousness such as reverberating wholeness (Atharva Veda)
and unifying (Yoga).
These forty aspects represent traditional branches of Vedic Literature—
such as ԇk Veda, Sāma Veda, Yajur Veda, Atharva Veda. They include the
six Vedānga, the six Darshana, Itihāsa, SmԆiti, Purāԗ, Upa-Veda, Brāhmaԗa,
and Prātishākhya. However, Maharishi distinguishes between those texts
that embody the sounds of the self-interacting dynamics of consciousness and
the commentaries and later works that are often included in their areas. For
example, Maharishi holds the Nyāya SԄtras of Gotama as the authentic texts
of Nyāya, but does not include subsequent Nyāya texts, such as Vātsyāyana’s
, Chandramati’s
, etc. as Vedic Literature,
for they are the product of human intellect. R E A D I N G T H E V E D I C L I T E R A T U R E
The Sequentially Unfolding “Uncreated Commentary” of the
Veda: Maharishi’s
Apaurusheya Bhāshya
One of Maharishi’s most important contributions to the understand
ing of the Vedic Literature is his
Apaurusheya Bhāshya
, the “uncreated
commentary” of Veda. Maharishi explains that Veda provides its own
commentary in the sequential unfoldment of its syllables and sounds:
each expression of ԇk Veda, for example, is elaborated upon in subse
quent syllables or expressions, which provide a complete and concise
commentary upon what has preceded. Maharishi (1996) explains that,
According to my
Apaurusheya Bhāshya
, the structure of the Veda pro
vides its own commentary—a commentary which is contained in the
sequential unfoldment of the Veda itself in its various stages of expres
sion. (pp. 80–81)
For example, Maharishi explains that the complete knowledge of Veda
is contained in
(Ak), the first syllable of ԇk Veda, and also in a
more elaborated version in the first
(a metrical unit consisting
here of the first eight syllables). The totality found in
(Ak) is fur
ther elaborated upon by the first
(verse), and as well as by the first
(stanza). Thus Veda unfolds in its totality in
(Ak), in the
, the first
, and the first
; each level contains total
knowledge, but the subsequent expressions represent a more elaborated
version (1995a, pp. 401–404). In the same way, the entire Vedic Litera
ture expresses the complete elaboration of this same totality.
A highly significant and unprecedented feature of this analysis
is Maharishi’s discussion of the gaps between the different phonetic
structures of the Vedic Literature (syllables,
, and
). Maharishi (1995a) emphasizes that the dynamics of Natu
ral Law’s unfoldment are not only embodied by the sounds and their
sequence, but also by the gaps between the sounds, which embody the
mechanics of transformation of one unmanifest sound into the next.
The words are the expressions of the dynamics of the gaps. The dynam
ics of the gaps (mechanics of transformation) we have understood in
terms of four qualities of the unmanifest—four fundamental qualities of
Sanskrit does not pluralize its nouns with a final “s” as does English. There
fore, in this paper transliteration of plural Sanskrit nouns will not employ a
final “s”. R E A D I N G T H E V E D I C L I T E R A T U R E
Natural Law expressed in the Vedic Terminology as
, and
These four values constitute the process of evolution, and the funda
mental mechanics of transformation of one quality to the other. (p. 423)
As we see in Figure 1, Maharishi describes four stages in the trans
formation of one sound—
—to another: (1) The first stage is
, the dissolution of the first sound into the gap,
which is composed of (2)
, the silent value, the unmanifest
state of self-referral consciousness (p. 423), and (3)
, the R E A D I N G T H E V E D I C L I T E R A T U R E
Natural Law expressed in the Vedic Terminology as
, and
These four values constitute the process of evolution, and the funda
mental mechanics of transformation of one quality to the other. (p. 423)
As we see in Figure 1, Maharishi describes four stages in the trans
formation of one sound—
—to another: (1) The first stage is
, the dissolution of the first sound into the gap,
which is composed of (2)
, the silent value, the unmanifest
state of self-referral consciousness (p. 423), and (3)
, the
dynamic structure of the gap, inherent in the nature of
(p. 434). The final stage (4) is
, the emergence of the new
The structure of the gap is a significant component of Maharishi’s
Apaurusheya Bhāshya
, for we find that the transformations between R E A D I N G T H E V E D I C L I T E R A T U R E
the syllables are also elaborated upon by subsequent expressions. For
example, Maharishi explains that in ԇk Veda, the transformations that
take place between each of the twenty-four gaps between the syllables
of its first
are elaborated upon by the first twenty-four
405). That is, the transformations that take place between each of these
sounds have a more detailed description in subsequent expressions.
Vedic Study
Maharishi emphasizes that every individual is capable of experienc
ing Veda in their simplest state of awareness. In this he points to a
critical concept for Vedic scholars: the knowledge and understanding
of Veda does not come through intellectual analysis, but from iden
tifying one’s awareness with Veda—the self-interacting dynamics of
pure, self-referral consciousness—and exploring it on its own level.
Since Veda is a phenomenon of pure subjectivity, transcendental to
the thinking processes, the intellect is incapable of comprehending it
on its own level:
You know the Veda by being Veda. You cognize Veda by being Veda.
Cognition of the Veda is on its own level, and that is that level in which
we get into the details of wakefulness. Veda is the detailed structure of
pure wakefulness, and there the intellect does not go.
Maharishi (1991) locates this theme of Vedic Study in two expressions
that he cites together, which underscore the relationship between iden
tifying one’s awareness with Veda and knowing Veda:
ved;hm9 vedoŒhm9
Vedāham Vedo ‘ham
I know the Veda, I am the Veda.
This profound and important understanding removes Vedic Study from
the intellectual interpretation of the Vedic Texts and their commentar
ies, and places it on a new foundation—the exploration of the funda
mental reality of life, which is nothing other than one’s own self-referral
consciousness. Maharishi’s description of Vedic Study provides a vital
addition to the field of education, for it promises to develop complete  R E A D I N G T H E V E D I C L I T E R A T U R E
knowledge in the awareness of every student through exploring Veda
and the Vedic Literature on its own level, and enlivening the fundamen
tal impulses of Natural Law permanently in the student’s awareness.
This, Maharishi explains, is the supreme achievement of education,
which can create a perfect individual and a perfect educational system.
Discovery of Veda in Human Physiology
Maharishi’s analysis unfolds a new insight into the relationship between
the Vedic Literature and the total potential of Nature’s organizing
power. Recently, Dr. Tony Nader, M.D., Ph.D., working closely with
Maharishi, has provided new evidence of this relationship in his discov
ery that the holistic structure of Natural Law, as well as the diversified
structures of the Laws of Nature, are the fundamental basis and essential
ingredient of the human physiology. He has found in his research that
every branch of the Vedic Literature expresses itself in human physiol
ogy, and that the relationship between the Vedic Literature and their
corresponding expressions in the physiology can be analyzed in terms of
the structure and function of each.
For example, Maharishi holds Vyākaraԗ to be the branch of the
Vedic Literature corresponding to the expanding quality of self-referral
consciousness. The quality of Veda that causes it to sequentially elon
gate itself—to unfold from the first syllable of ԇk Veda to the forty
branches of the Vedic Literature—is expressed by Vyākaraԗ. Cor
respondingly, Dr. Nader locates this expansive tendency in the func
tion of the hypothalamus in the human physiology. The hypothalamus
releases factors that activate the pituitary gland, neurohypophysis, and
the autonomic nervous system. These releasing factors represent the
expansion necessary for the evolution of the endocrine and autonomic
response, which leads to biochemical and physiological responses that
bring the system to a new state of balance (Nader, 2000, p. 105). Like
wise, the
—the principle text of Vyākaraԗ—is structurally
comparable to the hypothalamus. The
is comprised of eight
(chapters) of four
(subsections) each, totalling thirty-two
. Similarly, the hypothalamus is composed of eight regions—ante
rior, posterior, middle, and lateral, right and left—with four nuclei each,
adding up to thirty-two nuclei. These thirty-two nucleii correspond to
the thirty-two
of the
. Dr. Nader has noted a correR E A D I N G T H E V E D I C L I T E R A T U R E
spondence between each
of the
with specific anatomi
cal functions.
A second example is Nyāya, the branch of the literature that Maha
rishi identifies with the distinguishing and deciding quality of con
sciousness. According to Dr. Nader, Nyāya corresponds to the thalamus,
which relays sensory inputs to the primary sensory areas of the cerebral
cortex, as well as information about motor behavior to the motor areas
of the cortex (Nader, p. 131). Structurally, there are sixteen principle
topics of the Nyāya SԄtra, elaborated in five chapters, and there are six
teen nuclei of the thalamus, grouped in five sections (p. 131).
Of the sixteen topics of the Nyāya SԄtra, the first,
describes the means of valid knowledge. It has four divisions:
), direct perception;
), inference;
), comparison; and
), verbal testimony. Similarly,
the pulvinar corresponds to
, and is divided into four parts: the
pars inferior, the pars lateralis, the pars oralis, and the pars medialis.
The pars inferior connects the superior colliculus with areas of the cor
tex and is responsible for higher order visual integration, or perception
). The pars lateralis connects the superior colliculus and the
temporal cortex with areas of the cortex and of the temporal cortex,
which together are at the basis of the process of inference (
The pars oralis connects the parietal cortical areas back with other pari
etal cortical areas, and is responsible for polymodal sensory integration.
According to Dr. Nader, it gives a “higher order perception about sen
sory inputs in relation to each other, allowing holistic perception and
the perception of shape, motion, relative size and position” (Nader, p.
137). The pars oralis thus serves the function of comparison (
The pars medialis, which connects the temporal cortex with the supe
rior temporal gyrus, is responsible for memory, language, and speech,
the basis of verbal testimony—
(Nader, p. 137).
Maharishi (1995a) explains that the remarkable correspondence
between the Vedic Literature and human physiology occurs because
both are expressions of Natural Law, one in the form of sound (Veda)
and the other in the form of physiology (p. 120). Thus, the forty clusters
of Natural Law, along with their divisions at the basis of all processes of
creation, are available in the Vedic Literature, and are also expressed in
human physiology in both structure and function. R E A D I N G T H E V E D I C L I T E R A T U R E
Dr. Nader’s discovery serves not only to elucidate important under
standings of human physiology and its relationship to fundamental
principles of Nature, but also provides support for Maharishi’s descrip
tion of the Vedic Literature as the expressions of self-referral con
sciousness. The correlations in structure and function between human
physiology and the Vedic Literature that Dr. Nader has located provide
concrete examples of how the diversified structures of Natural Law, the
impulses found in the texts of the Vedic Literature, are the fundamental
basis and essential ingredient of human physiology (Maharishi Mahesh
Yogi, 1995b, p. 138).
Reading the Vedic Literature to Unfold the
Total Potential of Human Life
Maharishi (1995c) points out that the discovery of Veda and the Vedic
Literature in human physiology has important practical implications.
He describes how reading the Vedic Literature phonetically—without
attending to meaning—accompanied by the practice of the Transcen
dental Meditation program restores the sequence of the unfoldment of
Natural Law:
Every aspect of the Vedic Literature expresses a specific quality of con
sciousness. Reading every aspect of the Vedic Literature as it flows and
progresses in perfect sequential order has the effect of regulating and
balancing the functioning of the brain physiology and training con
sciousness, the mind, always to flow in perfect accordance with the evo
lutionary direction of Natural Law. (pp. 144–145)
Maharishi’s point here is highly significant: the verses and
the Vedic Literature embody the Vedic Sounds, containing in their
sequence and phonetic structure all of the fundamental impulses of
Natural Law. When they are read or recited with proper pronuncia
tion, these same frequencies are structured in the awareness, enlivening
them in the mind and correspondingly in the physiology (1994, pp.
327–334). On a practical level this means that reading an aspect of the
Vedic Literature can restore perfect functioning to its associated part of
the physiology. According to Dr. Nader (2000):
Maharishi explains that the recitation of the sounds of the Vedic Lit
erature in their proper sequence will resonate with the same anatomic R E A D I N G T H E V E D I C L I T E R A T U R E
structures to which they correspond. Their specific sequence will also
enliven a specific sequence of neuronal, physiological activity. This will
induce the physiology to function according to its original and perfect
design. Any imperfections in the form of blocks, stress, lack or excess of
activity, or abnormal connections between the various components of the
physiology, will be disfavored by reading the specific aspect of Veda and
Vedic Literature that corresponds to that area of the physiology which is
dysfunctional. (p. 444)
Maharishi’s program of reading the Vedic Literature is an impor
tant component of his Vedic Approach to Health, which aims at the
establishment of perfect health through prevention-oriented health
programs. Since reading the Vedic Literature brings balance and re-
establishes the natural sequence through which every aspect of the
physiology emerges from its source in self-referral consciousness, it
contributes significantly to the promotion of perfect individual and col
lective health—disease-free life in accord with Natural Law. However,
this technology promises more than merely improved health—it aids in
the unfoldment of perfection in human life, the ability to think and act
in complete accord with Natural Law:
Reading the Vedic Literature in sequence is the procedure to sponta
neously train the brain physiology and the whole physiology of speech
to function in the most orderly way so that every thought, speech, and
action is spontaneously promoted in the evolutionary direction of Natu
ral Law, and thereby spontaneously enjoys full support of the evolution
ary quality of intelligence that upholds order and evolution in the entire
universe. (Maharishi Mahesh Yogi, 1994, pp. 182–183)
Similarly, maintaining life in accord with Natural Law is a requirement
for preventing suffering of any kind:
It is necessary that all these values of Natural Law always remain fully
awake within the physiology of everyone so that all thought, speech, and
action can always be according to Natural Law, so that no one violates
Natural Law and no one creates the ground for suffering. (1995a, p. 120)
In these quotes, Maharishi emphasizes an important consideration:
when one enlivens Veda in the physiology, one enlivens the same orga
nizing power responsible for the smooth and effortless functioning of
the entire universe. When the physiology functions in accord with the
Laws of Nature that govern the universe, the entire nervous system will
be maintained in its proper functioning without any imbalance. This is
life in enlightenment—higher states of consciousness—in which every
thought and action is always in accord with Natural Law. An individual
established in enlightenment does not create suffering either for himself
or for others.
Maharishi’s program of reading the Vedic Literature has become a
significant component of the educational programs at Maharishi Uni
versity of Management in Fairfield, Iowa. In addition to the practice of
the technologies of Maharishi Vedic Science, the students at this uni
versity study the traditional academic disciplines in the light of Maha
rishi Science of Creative Intelligence
, a new discipline that connects
the knowledge of every discipline to its source in the Unified Field of
Natural Law, and the Unified Field of Natural Law to the Self of the
student. Recently the university has established a new track in the doc
toral program in the Science of Creative Intelligence, in which students
read from the Vedic Literature for several hours a day in Sanskrit, and
then document their experience in a traditional dissertation. The pri
mary objective of this program is to bring the students to higher states
of consciousness while pursuing their academic degree. Students in
this program have recorded hundreds of experiences of higher states of
consciousness, such as the following from a student reading the
, which represents the holistic quality of self-referral conscious
ness, the total unfoldment of the Self:
There was still this small body [I knew as mine,] but the reality at the
same time was that there were no boundaries [at all] containing me—
what was my Self went on forever—and there was a very concrete know
ingness that I had always been that, had reached what I really was, [that
I could finally be truly at rest, that I] had come
. Everything rested
within and was supported by me, and so I knew everything there was
to know. I had the perception of being a gigantic mother eagle, whose
wings encircled and sheltered the whole universe—so that I felt respon
sible [for keeping everything alive and growing. The impression of that
final experience was one of] complete freedom and mastery, sublime
bliss, lively silence, and absolute, [almost-ridiculously] utter simplicity—
all on the surface of my being. Every fiber of my being seemed alive with
realizations—‘I really
the Veda,’ ‘I truly
the Totality.’ (brackets in
original, Freeman, 1996) R E A D I N G T H E V E D I C L I T E R A T U R E
And from a student, who reported the following experience in activity,
outside of the reading program:
I began feeling more and more blissful and self-referral. I sensed that the
Veda was very lively in the room and was marveling at how strong this
sense was. Then I ‘heard’ a murmur or hum that I recall was indistinct,
but very lively, Vedic Sound. I felt very alert inside but very inward—
whether my eyes were open or closed I do not recall, though I think they
were closed—and I simultaneously ‘saw’ in my mind’s eye
script moving in a stop and go fashion. (Kleinschnitz, 1996)
This experience may reflect Maharishi’s description of the sequential
unfoldment of the Veda in terms of
, that which is heard by self-
referral consciousness, and
, that which is seen by self-referral
consciousness (Maharishi Mahesh Yogi, 1994, p. 317).
Maharishi’s program of reading the Vedic Literature is on the fore
front of education for it unfolds what Maharishi calls “the fruit of all
knowledge,” the “ability to live mistake-free life in higher states of con
sciousness, daily life in full accord with all the Laws of Nature, with
the spontaneous ability to do everything right and achieve anything”
(pp. 11–12). It is a program that employs the most fundamental under
standing of Natural Law, and enables a student to apply the same intel
ligence that administers the vast creation to everyday life.
Summary and Conclusion
This paper has examined Maharishi’s unique description of the origin
and nature of the Vedic Literature. We have seen Maharishi’s explana
tion of the Vedic Literature as the self-interacting dynamics of a uni
fied field of pure, self-referral consciousness, which moves within itself
and expresses itself as unmanifest sounds. These sounds are the Laws
of Nature that administer the universe, and are recorded in the forty
branches of the Vedic Literature.
We have further seen that the forty aspects of the Vedic Literature
express themselves in the structure and function of the human physi
ology. Dr. Tony Nader’s remarkable research describes the structural
relationship between human physiology and the Vedic Literature. A
significant implication of this research is that an individual can restore
proper balance to every aspect of the physiology—as well as to its holis
tic functioning—by reading the Vedic Literature in its original San
-R E A D I N G T H E V E D I C L I T E R A T U R E
skrit sounds.
Maharishi’s description of the nature of Veda and the Vedic Litera
ture has raised Vedic Study from an arcane academic field to an impor
tant component of the life of every individual, for it bears practical
consequences that must not be ignored. Maharishi has demonstrated
first that the Vedic Literature is not merely a collection of books—the
remnants of an ancient culture—but the expressions of the very fabric
of life; and they are expressions that hold the key to health, happiness,
and success. And most significantly, these expressions can be located in
the Self of every individual. Maharishi (1995a) points out that:
These sounds are the sounds that are available to us in the Veda and
Vedic Literature. Through proper use of these sounds, the entire Vedic
Technology—the whole engineering of creation, all the secrets of
Nature’s silent functioning—is available to us. (p. 352)
As a result, it is now possible to fulfill the long-held aspiration to create
an ideal world, in which every individual enjoys the total potential of
human life, and society lives in peace, prosperity, and lasting fulfill
-ment. R E A D I N G T H E V E D I C L I T E R A T U R E
Freeman, M. (1996) “Enlivening Veda in consciousness and physiol
ogy by reading the Vedic Literature in conjunction with the
practice of the Transcendental Meditation and TM-Sidhi Pro
grams of Maharishi Mahesh Yogi.” Diss. Maharishi University
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...and I am Sid Harth

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