--- In FairfieldLife@yahoogroups.com, "brahmachari108" <[EMAIL PROTECTED]> wrote: <snip> > What Maharishi? Talking only about first verse of Rg Ved for 30 > years makes a maharishi?
The Details of Vedic Cognition Dr Hagelin: `The last question is a deep one about the details of Vedic cognition. Last week, Maharishi spoke of the deep mechanics of cognition of the wholeness of the Veda by the Rishis of ancient India. Maharishi said every Rishi sees the Veda, the Constitution of the Universe, in one syllable "A", which contains within it all the details of the Veda. My question is: Do these details of the Veda include the individual recommendations for diet, herbal remedies, sound therapies, and purification procedures that are available in Ayurveda, or the precise mathematical calculations for proper layout of a building that are found in Sthapatya Veda? Did all these details of these different branches of the Veda also originate in the original cognitions of the ancient Vedic Rishisthe cognitions of "A"? Or were they developed subsequently by commentators at a later time?' Maharishi: `No, when we say "later time", time emerges from there [laughter]. Time emerges from there. `About "A": it is like when you see the moon. When you see the moon, you are seeing the moon, seeing the moon. Then what happens is, when you are seeing the moon, seeing the moon, seeing the moon, what is inside the moon begins to come into visionwhat is inside. Then what is inside that, comes out; what is inside that, comes out; what is inside that, comes out. `That is the situation about cognition of "A". "A" is a total syllable. "A" is said to be"A" isSarva Vak. "Sarva Vak" means total speech. "A" is total speech. When you see it, you get so absorbed in it. `In the seeing process, the process of seeing takes the seer to the sight. Now you want to see, you see "A". You are here, "A" is somewhere in front. You see. So the seer jumps out of his own eyes; from the eyes, he reaches the sight, and then brings the sight to the eyes. This is the process of seeingthe sight comes out and occupies the seer. The sight becomes the seer. `When the sight becomes the seer, then the sight, which is "A", is no more in the vision. What is in the vision is "A", which has become the seer, and what was inside "A" remains a sight. Then, in turn, the same thing happens: something that was there inside "A" jumps out of "A", jumps out from within "A", and again occupies the seer. `So all the time, the sight becomes the seer, and then the seer sees something elsewhat was beneath it. This process of seeing, in itself, is so unfolding that it unfolds whatever is inside, and keeps on unfolding, keeps on unfolding, keeps on unfolding. `Immediately, in the second evolvement of "A", is a gap. There is a gap, because the sight becomes the seer, and inside the sight, it becomes the new sight. The new sight becomes the seer, the new sight. `Then the whole "A", seen like that, brings to sight complete emptiness, which is the last reality of "A". "A", entering into it, entering into it, entering into it, and then there is nothing to see: it is emptiness"A". It is that emptiness, the total abstraction, which is within a point. Within a point is that total abstraction, unmanifest, transcendental reality. `When seeing "A", the process of seeing presents, ultimately, something that is transcendental. That is emptiness, a big zero. What is this big zero? It is emptiness of "A". It is no more "A"; it is complete absence of "A", the totality of "A" in the unmanifest. `This is the cognition of the Veda"Ak". When the "A" ends, then there is the gap there. And then, after the gap, comes out to be "Ka". "Ka" is a Kan. "Kan" means the point. So from the wholeness to nothingness. Nothingness is the gap. The gap after "A" is nothingness. `From the total value of speech, "A" to the end of "A", this is cognition of "A". "A" cognized means the Totality cognized. What was there when the Totality was cognized? There was no Totality; there was the basis of Totality, the shadow of Totality. The unmanifest like the hollowness of the banyan seedis there. The hollowness is there. `That hollowness is called the "Sandhi". Sandhi is the gap. In the whole Vedic Literature, in the whole flow of the Veda, there is a word and there is a gap; there is a word and a gap, and a word and a gap, and a word and a gap. So when Rishi Madhuchhandas saw Veda, he saw "A", and he saw unmanifest "A". Then he saw some other words, and then he saw the unmanifest of that, and he saw some other words, and he saw the unmanifest of that. `This whole run of the Veda is the run of Totality into emptiness wholeness, emptiness, nothingness, gap. This first word and the gap, word and the gaptwoare involved in presenting the definition of the Veda. ` "Veda" means knowledge. Now what is the knowledge with reference to seeing, with reference to vision? Veda is concrete Totality, abstract Totality, concrete Totality, abstract Totalityword and the gap, and a word and a gap, and a word and a gap. This gives Veda a definition. The definition of Vedadefinition of knowledgeis "Mantra Brahmanayor Veda Nama Dheyam". "Veda Nama Dheyam"Veda came out to be the name. >From where did it come out to be the name? From Mantra and Brahmana. Brahmana is the gap; Mantra is the wordword and the gap. Word and the gap together make Veda. That means word and the gap; that means something to see and something the basis of seeing, which is unmanifest, unseen. `There is the unseen unmanifest and the seen manifestseen manifest "A" and the basis of it, unseen "A". "A" unseen means the unseen internal content of A". These are eight syllables. It was very beautiful that Dr Hagelin hinted at the word "eight" there. This is that "eight" value; eight values we can say like thatjust for the sake of saying. We say that when "A" is seen, then "A" is seen in its eight layers, each layer phasing into abstraction more and more, and ultimately completely fading away. `The word and the gap"Mantra Brahmanayor Veda Nama Dheyam". "Veda" means knowledge. Now remember this aspect of the version. What is this aspect? Knowledge is not only in what one can see through the eyes or hear through the ears or have from the five senses or put to practice by the five organs. Knowledge is not only in the field of that which can be opposed to the five senses, but another sense of knowledge is in the unmanifest, in the abstraction. `There is knowledge of the concrete, which is open to the seeing process, and knowledge of the abstract, unmanifest, which is beyond the sight: this is knowledge. Knowledge is not that which is open to sight; it is knowledge, but along with that which is not open to sight. That means knowledge of the manifest, and with reference to that manifest, there is the unmanifest. `Knowledge of the manifest and knowledge of the unmanifest are the two pieces of knowledge which together are called knowledgeare called Veda. The name Veda comes from the two aspects of knowledge, one open to sensory perception and the other not open to sensory perception, but open to the mind, intellect, ego, and open to self- referral consciousness in the end. This is cognition. This is cognition of the Veda. `This is right in the first syllable "A". And if we want to go more into it, there is still a chance to go more into it. This emptiness, this abstraction, is not beyond "A". Now we will go one more step into it. This emptiness is not beyond "A"; it is within "A". When you write "A", in the middle there is hollowness, there is emptiness, there is hollowness, there is big zero, there is abstraction. So the abstraction is not out of "A"; it is within "A". `That is why knowledge of that which is within "A" and knowledge of that which forms the periphery of "A", both together, are called knowledge. Veda is not just the words you say like thatno. The word is the Veda, of coursethis is how you write, like that, like that but inside, there is that hollowness. `The outside is concrete with boundaries, and when you write "A", you arrest the emptiness. You arrest the emptiness by the boundaries. >From the boundaries you know the Totality, and from the unmanifest inside you know another aspect of Totality of "A". Both together constitute knowledge. `This is the conclusion. The conclusion is that if you want Veda, if you want knowledge, then that has to be both on the surface and within the surface. You have to find that which is beyond the surface, which is unmanifest, and that which is bound in the boundary of space and time. Both together constitute Veda. `The cognition of "A" is the cognition of total Veda. It is emptiness; it is emptiness arrested, brought into boundary. It is shut up. So here is absolute abstraction and that which makes abstraction be seen from its boundariesto be seen. The abstraction itself is unseen, but the boundaries of it are seen. That is why "A" is really and really the total _expression of knowledge, in both ways. It brings the knowledge of the absolute and it brings the emptiness of the absoluteboth together. Both together are given a name, Veda"Mantra Brahmanayor Veda Nama Dheyam." `It is a beautiful vision. It is a marvel of the Vedic language. No matter what you say, you are saying both values, manifest and unmanifest. We adore all those great seers of the past who gave us the cognition of the Veda, because they gave us Total Knowledge. In their _expression is contained the hollowness, the abstraction, and in the same, the cognition of the abstraction itself is pronounced because of the boundaries that come alongthe boundary of the unmanifest. `Manifest and unmanifest, both, are the field of knowledge. The knowledge of the unmanifest makes the mind so very full of energy and intelligence that any wave of thatany desire, feeling, thought, anythingactualizes itself. On its own level it actualizes itself, because the knowledge is there of the abstraction and the knowledge is there of the concrete value of the abstraction within thatin the same stroke. `This is Vedic vision. We are talking of the beginning. "A" is the beginning word. From there, the whole Veda begins; it flows out. When the whole Veda flows out, the flowing part of the Veda is called Sama Veda. The transformation of Rk into Sama, just the transformation mechanics, are contained in Yajur Veda. The impulse that flows and transforms, which is contained in the Rk Veda, is called Atharva Veda. `In "A" is that everything of Rk, Sama, Yajur, Atharva, and all the details of Rk, Sama, Yajur, Atharva, and the whole Vedic Literature is right there. That is why cognition of the Veda is the cognition of Total Knowledge. Total Knowledge means cognition of the concrete and abstractboth of them togetherGyana Shakti, Kriya Shakti, both together. It is an enormous field of reality. And this is the knowledge. `The field of knowledge has to contain not only the knowledge of the manifest but also the knowledge of the unmanifest, because the knowledge of the unmanifest makes our conscious mind to be a field of all possibilities. That is spontaneously making use of the total Constitution of the Universe, total Light of God. `It is beautiful. This is cognition; this is Vedic cognition. This is the comprehension of Total Knowledge. It is so beautiful.' 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