The Details of Vedic Cognition
Dr Hagelin: It is very clear and very practical, in terms of what to do to
prevent
job-related stress, boredom-induced stress: eliminate boredom by diving into the
evolutionary flow of life, expanding towards infinity, and achieving the goal of
life. It is a beautiful answer, Maharishi.
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 beA 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 emptinessA. 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 VedaAk. 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 unmanifestlike 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 emptinesswholeness,
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 DheyamVeda 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 gapMantra 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 thatbut 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, VedaMantra 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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