Yastanna veda kimricha karishyati

Ya ittadvidus ta ime samasate (Rik Veda 1.164.39)

Maharishi translates:

The verses [richas] of the Veda exist in the collapse of fullness (the kshara of 'A') in the transcendental field, self referral consciousness, the Self, in which reside all the devas, the impulses of creative intelligence, the laws of nature responsible for the whole manifest universe. He whose awareness is not open to this field, what can the verses accomplish for him? Those who know this level of reality are established in evenness, wholeness of life.^[1]

Maharishi's translation of the first line of this verse describes how the Veda exists as the inherent dynamism of the unified field of natural law, which has its source in the self-referral nature of pure consciousness. Pure self-referral consciousness is awake to its full range from infinity to point, and this " collapse" of fullness is the source of the dynamics of self-interaction of pure consciousness, the richas of the Veda. That is, " The first syllable of Rik 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" (Maharishi Vedic University 1985b, p. 1). (Please refer to earlier articles on Maharishi Vedic Psychology: Dillbeck, 1988; Orme-Johnson, 1988). The simultaneous existence of the two contrasting values of infinity (represented by 'A') and point (represented by 'K') within pure consciousness can be understood, Maharishi

explains, as an infinite frequency of transformation between the two, in which infinity collapses to a point and the point expands to infinity. Thus, the dynamics of transformation of the field of pure consciousness have their basis in akshara. The Richo Akshare verse goes on to state that the laws of nature responsible for the manifest universe are contained in the dynamics of the field of pure consciousness, the unified field of natural law. The crucial practical application of the verse, Maharishi points out, is found in its second half. It comments that the real usefulness of the knowledge of natural laws comes from direct experience of these dynamics, the Ved, without which life cannot be transformed from ineffectiveness and suffering to the state of complete fulfillment in enlightenment.

In his commentary on the the Bhagavad-Gita, as noted previously, Maharishi explains that Lord Krishna is the embodiment of the field of pure consciousness. It is therefore in the descriptions given by Lord Krishna of " My nature" that the self-interacting dynamics of consciousness are most clearly expressed. The practical application of this knowledge, in the second half of the Richo Akshare verse, is expressed in the knowledge given by Lord Krishna to Arjun of how to experience and stabilize the transcendental field, thereby living wholeness of life. Table 2 outlines each of the eight sections of the Richo Akshare verse, followed by a specific verse of the Bhagavad-Gita that elaborates that section of the Richo Akshare verse, and a description, adapted from Maharishi's commentary on the Bhagavad-Gita, of the connection between the verse of the BhagavadGita and the section of the Richo A k s h a r e verse. Scientific research on the

Transcendental Meditation program supporting the point made in each verse of the Bhagavad-Gita is also listed in the table.

The self-interacting dynamics of consciousness, which are elaborated in the Veda and the whole Vedic literature, are thus expressed in concentrated form in the BhagavadGita. Maharishi Vedic Psychology and Maharishi Vedic Science and Technology bring to light that these dynamics of pure consciousness are the dynamics of natural law, whose organizing power is responsible for the whole of manifest existence. The enormous practical value of the Bhagavad-Gita is that its concise and concrete elaboration of knowledge brings this organizing power of natural law to the life of any individual. This is accomplished through following Lord Krishna's injunction to experience the transcendental field and to become established in that unified field of natural law so that all one's activity is supported by the totality of natural law from its unified source. The means to achieve this goal is the technology of consciousness of Maharishi Vedic Psychology and Maharishi Vedic Science — his Transcendental Meditation and TMSidhi programs. Maharishi (1980) describes in the following way this practical value of the Bhagavad-Gita for realizing the completeness of Vedic knowledge:

It may not be necessary for everyone to go through the entire Vedic literature, but the seven hundred verses of the Bhagavad-Gita, in the light of personal experiences, should be good enough to elevate one's awareness to the totality of natural law and enable one to live life completely according to natural law. (p. 20)

Conclusion

        The Bhagavad-Gita is a complete and powerful case study of Maharishi Vedic

Psychology. In the context of a particular situation, the interaction of Lord Krishna and

Arjun, it describes the application of a principle for solving all problems, by enlivening the connection of the individual mind with the field of cosmic intelligence, the unified field of natural law. On the foundation of direct contact with the most fundamental level of nature's intelligence through his Transcendental Meditation and TM-Sidhi programs, as described by the Vedic case studies, Maharishi states that any individual can resolve any incipient problem. With this program for establishing the individual in the field of pure consciousness, Maharishi Vedic Psychology provides an applied psychology which is capable of freeing the individual from dependence on others and raising life beyond problems to a permanent state of inner fulfillment and self-sufficiency.

Table 2. The knowledge of the self-interacting dynamics of consciousness, expressed by the Richo Akshare verse of Rik Veda and elaborated in the whole Vedic literature, is found in a concentrated form in the Bhagavad-Gita.

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As a specific case study, the Bhagavad-Gita illustrates how the Vedic literature contains all aspects of Maharishi Vedic Psychology. The Bhagavad-Gita describes in rich and concrete detail the self-interacting dynamics of consciousness at the basis of the creative process in nature, the levels of the mind, and the mechanics of development of higher states of consciousness. It also describes the mechanics of the Maharishi Transcendental Meditation and TM-Sidhi programs, and the fundamental principle of collective consciousness by which Maharishi Vedic Science and Technology improves the life of the whole society. (Please refer to Orme-Johnson & Dillbeck, 1987 and a subsequent article in this series on Maharishi Vedic Psychology for a detailed discussion of collective consciousness.)

The Bhagavad-Gita portrays in a concrete situation the tremendous power and practicality of Maharishi Vedic Psychology. The ability of Maharishi Vedic Psychology to identify individual awareness with the totality of natural law in the field of pure consciousness is said by Maharishi to bestow on the individual the complete organizing power of natural law for the fulfillment of his or her own desires and for the benefit of all others. It is the remarkable fortune of this time in history that Maharishi has made the Vedic wisdom available to all in a systematic and accessible form, capable of both scientific evaluation and personal confirmation by each individual. This is the basis of the enlightenment of individual and collective life so that the world enjoys, in Maharishi's words, Heaven on Earth.

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[1] personal communication with Dr. Bevan Morris, July 11, 1991

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