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Consciousness-Based Education - Maharishi University of ...

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CONSCIOUSNESS-BASED EDUCATION AND GovernmentRām not only fulfills this ideal <strong>of</strong> leadership, but is one among fewleaders <strong>of</strong> society who could claim such success. The descriptions <strong>of</strong>ideal life during Rām’s reign portray a perfect civilization in whichevery individual enjoyed unlimited success and happiness. There is nodenying Rām’s responsibility for bringing ideal life to Ayodhyā, for heboth eliminated the obstacles to fulfillment (embodied by Rāvaṇ andthe Rākshasas), and provided a government competent to administer,evidenced by its ability to satisfy all citizens and bring them lastinghappiness, wealth, and perfect health (Bāl Kāṇd, 33.20).Indeed, Rām was the ideal leader: He was a man <strong>of</strong> great wisdom(buÖÏ; bOhSpteStuLy buddhyā Bṛihaspates tulya—Ayodhyā Kāṇd,2.30), who lived in accord with natural law (/mRx7l harmashīla—Araṇya Kāṇd, 33.20); he was a knower <strong>of</strong> right action (/mRD Dharmagya—AyodhyāKāṇd, 22.31), free <strong>of</strong> censoriousness (ansUykanasūyaka—22.31), and even Ayodhyā’s citizens understood that withRām as king the entire universe would be protected (+wloKymip n;qenyen Sy;µn;qv_;rm9 trailokyam api nāthena yena syān nāvattaram—2.13).Significantly, Rām was not only deeply concerned with his subjects’welfare (p;wr;NSvjnviµnTy' kuxl' pirpOzit paurān swajanavannityaṃ kushalaṃ paripṛichhati—Araṇya Kāṇd, 37.79), but was devotedto the welfare <strong>of</strong> all beings (ih .Ut;n;' svR.Utihte rt" hi bhūtānāṃsarvabhūtahite rataḥ). Rām himself noted (Yuddha Kāṇd, 18.3) that hewould afford protection to anyone who requested it, mentioning that“Anyone who has approached me in friendship may not be rejected, evenif there is fault in him.”<strong>Maharishi</strong> (1973) mentions two additional characteristics intrinsicto leadership: “Foresight is needed to avoid obstacles; insight into thesteps <strong>of</strong> progress is needed so that one is comfortable while progressingon the way.” These characteristics appear in a conversation betweenShūrpaṇakhā and Rāvaṇ, in whichShūrpaṇakhā observes thata[pm_;Ä yo r;j; svRDo ivijteiN:y"kÍtDo /mRx7lÄ s r;j; it£te icrm9166

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