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CONSCIOUSNESS-BASED EDUCATION AND Governmentbranches of the Vedic literature, whose phonetic structure embodiesthe most fundamental impulses of nature’s activity. 5Maharishi’s perspective places the primary significance of theRāmāyaṇ beyond a relative, cultural, or historical context; it is ratherthe description of universal principles—laws of nature—available toevery individual, every society, and every culture. This, of course, questionsthe utility of employing modern text-critical approaches for itsinterpretation, and for this reason we will not rely upon the CriticalEdition of Bhaṭṭ and Shah, which presumes the Vālmīki Rāmāyaṇto be of human origin and therefore attempts to reconstruct the textusing the devices developed for man-made works. It is the opinion herethat only one whose awareness is fully established in self-referral consciousness,and who is thus able to experience directly the fundamentalimpulses of intelligence that comprise the Vedic Texts, is competentto eliminate interpolated verses or errors of sequence that have arisenin a text’s transmission. 6 Undoubtedly no version of the Rāmāyaṇ hasremained fully intact throughout its long history of transmission, butthe southern recension is generally considered the most authentic, andwe have therefore decided to use a standard version of it (R. NarayanaswamiAiyar, 1958) for this paper.Rām as the Total Potential of Natural LawSince the work of Hermann Jacobi (1893) most modern scholarshave posited Rām as a traditional epic hero—thoroughly human, butendowed with superhuman capabilities (Goldman, 1984). It is theiropinion that he was subsequently accorded a more lofty status duringthe text’s transmission (Bulcke, 1960, pp. 36–66). As we have seen,however, Maharishi presents a perspective of the Vedic literature thatchallenges the notion of the Rāmāyaṇ as “poetry” and thus of Rāmas epic hero. In Maharishi’s view, Rām embodies the full blossom of5Maharishi’s analysis provides a concise criterion for the definition of Vedicliterature. While the term is used differently in various academic contexts, Maharishi includesonly those branches that he considers to have their source in the dynamics of self-referral consciousness.He includes, therefore, branches such as Ṛk Veda, Sāma Veda, Yajur Veda, AtharvaVeda, as well as the six Vedānga, the six Darshan, Itihāsa, Smṛiti, Purāna, Upaveda, Brāhmaṇa,and Prātishākhya, but does not include commentaries, as they are man-made works that attemptto elucidate upon the principle texts. For more discussion, see Nader, 1998.6For a more thorough discussion on this point, see Sands, W.F. Maharishi’s Absolute Theory ofGovernment in the Vālmīki Rāmāyaṇa. Dissertation. Maharishi International University, 1994.148
Ideal Government in the Vålm⁄ki RåmåyaÔtotal intelligence, the fully awake self-referral consciousness previouslydescribed. Quoting Tulsidās’ Rām Charit Manas, he (1991) notes thatr;m [b÷ prm;rq åp;Rām Brahm Paramāratha RԄpā(Rām Charit Mānasa, AyodhyԀ KԀԗd, 92.5)Rām is Totality, Rām is Brahm. The knowledge of Rām isthe knowledge of Brahm.Brahm is Totality, absolute, unbounded self-referral consciousness,fully awake to its infinitely dynamic structure—it is the intelligencethat administers the universe.Thus, in Maharishi’s account Rām represents the source and essentialconstituent of the entire creation, governing and sustaining it fromthe transcendental level; he is the embodiment of absolute government,the managing intelligence of creation, which silently administers theever-expanding universe, and thus his actions throughout the storydepict the characteristics and dynamics of the unified field itself.In the Sundar Kāṇd, 7 the great hero Hanumān depicts Rām in languageremarkably similar to Maharishi’s description of fully awakeself-referral consciousness:sv;|Llok;Nsus'úTy s.Ut;Nscr;cr;n9punrev tq; ê¢u' xœo r;mo mh;yx;"SarvԀԥ lokԀn susaԥhԆitya sabhԄtԀn sacharԀcharԀnpunar eva tathԀ srashtuԥ shakto Rāmo mahԀyashԀԝ(Sundar KԀԗd 51.39)Withdrawing all the worlds together with all beings bothmoving and unmoving, the mighty Rām is capable ofcreating them again.7The Vālmīki Rāmāyaṇ is divided into seven chapters, or Kāṇdas—Bāl, Ayodhyā, Araṇya,Kishkindhā, Sundar, Yuddha, and Uttar.149
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Success in Government■Ian Douglas
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success in governmentMaharishi Mahe
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The Application ofThe Transcendenta
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U.S.-Soviet Relations and the Mahar
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AbstractThis paper empirically test
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