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Celebrating the birth of Brahm: Maharishi speaks on Brahma vidya, 5 July 2007 - Part II
by Global Good News staff writer
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21 July 2007
Maharishi continues his commentary on Veda in terms of memory, sound and gap, the number system, and flow of language.
In Part 1 of this talk Maharishi spoke about Gyan shakti, Kriya shakti, and Brahma vidya, the knowledge of Brahm, Totality. Maharishi spoke deeply about the nature of unity and diversity, and silence and dynamism.
Now Maharishi continues:
The nature of Brahm
'What is the nature of Brahm? A combination of two values: one is completely opposed to the other. One is unity, one is point of unity: and the relationship of point and wholeness, the relationship of infinity and point is Total Knowledge. This is the value of Smriti. Smriti, memory—memory of infinity along with the memory of the finite point value, infinity and point value. Smriti, this is the field of memory.
The number system and the flow of language
'So the whole thing: ''Whole thing'' means both these—the flow of number systems, and the flow of the alphabets, the flow of language. The language of the number system; the flow of this and the flow of this, all that is completely, most naturally, two aspects of the same thing, two aspects of Being: one steady, silence, and that silence is dynamism—dynamism on the basis of Smriti, memory—memory of the unified state, memory of the diversified state, and the memory of how unity diversifies.
Knower, knowing, and known
'So there are three values, knower, knowing, and known: the process of knowing, the object of knowing, and the subject of knowing. It's all the subject, the object, and the behaviour between then. [The] whole rigmarole of infinity is in the nature of grand Unity, and both together, Brahm; and both together being opposite to each other, Brahm is invisible, unmanifest. [It is] invisible, unmanifest, and permeating everything, giving life to everything, giving substance to everything—unity and diversity and their relationship.
The subject, the object, and their relationship: the values of one holistic value called Brahm
'There are three values: the subject, the object, and subject-object relationship. These are all the values of one holistic value called Brahm, and the grand expression from the Vedic field that we have [is] Ayam Atma Brahm. This Atma is Brahm. What is this Atma? 'A' and 'Ma'. 'A' infinity, 'Ma' its point, so 'A', infinity remembers the point, [and] point remembers 'A,' infinity, so this Smriti is the reality. Smriti is the reality.
'When Smriti is the reality, it has two values of its reality: the base of it, which is ancient, ocean, and the sound of it, which is Shruti, [that] which is heard, which is the Veda. So the whole Vedic field—one Rk Veda and three others—Sama, Yajur, Atharva Veda; and Vedangas, Upangas, Upavedas, Ayur-Veda and Sthapatya Veda—all these different Veda values, each Veda value is a value in the number system, in the language.
'And where the number system separates itself from the language and where the number system meets with the language, because both of them are the same, and have the same origin, so there is a simplified unity of diversified values. That's it, that is Brahm.
Innumerable values and commentaries of the Veda
'That is Brahm. This presents to us innumerable values, and now, this time I would say, this presents to us innumerable commentaries of 'A', the first syllable of Veda. Innumerable commentaries of the Veda, and, in order to see it as such, [there are] innumerable values of the Veda. The expression of Veda is in terms of the word and the gap, and the word and the gap, and the word and the gap.
Shabda and Sandhi, word and gap
'Shabda, [word], Sandhi [gap]; Shabda, Sandhi; Shabda Sandhi; Shabda, Sandhi, that's how the Vedas are. [There is] one word, and there is a gap, and there is another Veda [word] and there is a gap. There is Veda [word] and the gap. So the gap is the transformation of the previous into the following; the gap is transformation of the previous into the following. So in the Vedic expression there is not only the cooked rice, but how the rice is cooked from hardness to softness. That is the process of transformation, and not only the transformed value of the Veda, but how one is transformed; and how one is transformed is under the caption of Brahma Sutra [the Vedic Literature pertaining to Brahm].
The thread, Sutra, of Brahm
This is the thread [Sutra] of Brahm, which connects one with the other. The thread of Brahm is nothing other than the Brahm itself, and this is because, ''I am Brahm'', Aham Brahmasmi, Tat Tvam Asi, Sarvam Khalvidam Brahm, ''I am Brahm, That Thou art, [and] everything is all this''—all this absolute Unity expressed in so many different ways, but expressing the Totality....
Different commentaries on 'A' and Veda
'What are these? Now listen carefully: these are different commentaries on 'A'. That means these are different commentaries on Veda: the two parallel lines of commentaries, one through number system, and one through language. In the language there are two values—one value 'A,' a huge thing—and the expressions and the connecting link between the two expressions; that means the Sutras, the Brahma Sutras, Brahma Sutras.
'In the number system, there is also a connection. And the connection, when it's a connection, it's a move. The connection between one and two is a move from one to two, so there also is the same value that connects. 'There' means in the field of language, the expanded value of language, and the expanded value of number system, [and] in between, there is transformation, transformation, transformation.
'And what is the transformation? Transformation is in the unification of the two. It's a transformation. Transformation means ''one coming out of the other'', but ''coming out of the other'' is a clear vision of what the togetherness of the two is. What is togetherness of the two? In the value of Brahm, very clearly both things are necessary—to know it through the intellect, through the number system, and to know it through the intellect through the system of language, language.
Shabda Brahm and Akshara
'This is all the Brahma Sutras; and then we find two words again defining the same thing, and the two words are Shabda Brahm. Shabda means ''a combination of letters.'' Shabda, a combination of letters, is also Brahm, and a combination of Aksharas, syllables—the word is made of syllables, the word is make of syllables.
'So whether it is in the combined state—a word—or in separate values of the syllables, in the syllables come either the number system or the language, both. So the interpretation of that; this is scanning the fabrics of knowledge, scanning the fabrics of knowing, and scanning the fabrics of known. This is knowledge of Brahm. And it is intellectually available through analyzing the words.
'We find wise people throughout the ages have commented upon the first syllable 'A'. Commentary on the first syllable 'A' is the total commentary of Brahm. When from unity, infinite diversity of the points come out, both things run parallel—the number system of calculation, and the syllable system, the words, the language.
'A' is a part of every language
'Throughout the world we have examined some time in the past that there are 7,000 languages, and we only enquired about whether 'A' is there. So all those who are speaking any language, five, ten of them we enquired and found out that 'A' is a part of every language. 'A' is a part of every language, and 'A' is the first syllable of the Veda. And 'A', the first syllable of the Veda, is the flow of Atma. So Atma, the Self, becomes the centralized field of knowledge, a concentrated field of knowledge. 'A', a concentrated field of knowledge 'AA'. So the whole Veda is a commentary of 'A'.
'All the Vedas, Vedangas, and all the different aspects of the Veda are different aspects of the commentary of the Veda. This is science of life, which considers all possible angles of enquiry: all possible angles of the unification process and diversification process, so there is no end to the commentary of the Veda. That is why, when the expression is made, Veda Aham, ''I am the Veda,'' then the expression is made, ''Thou art the Veda'', and the expression is made, ''All this is Veda.''
'The universe is a Veda. Vishva. Vishva is the word for the universe. So Aham Veda, Tvam Veda. The Vishva is Veda, Brahm is Veda. Veda Brahm. Veda Brahm. These are fine, fine values; fine, fine values. There, in the state of Brahm is the field of all possibilities. So realization of Brahm has been the fondest aspiration of the wise throughout the ages.
Realization of Brahm
'Why? ....Associating [our] conscious intelligence with Brahm is associating ourselves with the field of all possibilities. All possibilities. Where? In the field of total knowledge, Brahm [Totality]. That is a more delicate level of knowledge and a most delicate level of action.
'Gyan Shakti, Kriya Shakti
Gyan Shakti, the field of knowledge, and the field of action means the application of knowledge. Application of knowledge, application of self-referral knowledge through object-referral application of it in the field of multiplicity from the field of unity, from the field of 'I'. You are created, all this is created, Sarvam Khalvidam Brahm, Aham Brahmasmi: these are all the Mahavakyas, the great expressions of Brahma vidya, the field of knowledge of Brahm.
Global Good News will feature Part III of this talk on 26 July, 2007
Copyright © 2007 Global Good News(sm) Service.
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