The tenfold structure of Brahm, Totality
Maharishi Mahesh Yogi
MERU, Holland, 25 November 2007
Addressing the first World Congress of Rajas of the Global Country of World Peace, Maharishi Mahesh Yogi probed deeply into an analysis of the divided and undivided nature of Brahm [Brahman], bringing out the ten values of Brahm, Totality.
Maharishi began by saying that we would say our administrative structure is exactly what it is in Nature. This was our goal, which we have achieved. We wanted to structure the organization, the administration [of the Global Country of World Peace] on a par with Nature’s administration, which administers the universe with perfect order and which is Param Purusha [transcendental silence, transcendental Being].
‘Param Purusha we have in Brahm [Totality], and Brahm, the One, is made of memory. It is one and it has the memory of many, one in many. So one in many means unity in diversity. These are the one in many. So one in many is or can only be, one with the memory of many.
‘So that is one without memory, which is one pattern of Being; the other side of that same one Being, is the memory of many. There is no many. There is only one, which is Ekam evadwitiyam Brahm, Neha nanasti kinchan [Brahm is One only, without a second. There is no diversity whatsoever]. There is one, non-dual Brahm. There is one, and that one is made of memory [Smriti].
‘So that one Brahm is Nirguna Nirakar Brahm [‘non-qualified Brahm, Totality’] and the same Nirguna Nirakar is Saguna Sakar Brahm [‘Non-qualified Brahm is qualified Brahm’], by the inevitable memory as a part of its Being. Memory is a part of Being, so this memory remains; it makes one, two, in a proper understanding. One is made of two.
‘Memory is the element that makes two in one. And this memory between them; memory has two, one [is] really transcendental within it. So one is two by memory, Smriti, because there is a connection, a travel between them, which makes one non-active by nature, and [one] active by nature, with the inception of memory.
‘So this is how one in two, and three—one and two, one and two, netted [knitted] by Sutra. There is Brahm Sutra, Nirguna Brahm [‘Brahm Sutra, non-qualified Brahm‘] and Saguna Brahm [‘qualified Brahm‘], and the connection between them is also Brahm. It has a third name to it, Sutra, Brahm Sutra. Brahm Sutra is just the name of the memory, which puts one into two and keeps them one and keeps them inevitably two. So these become three values.
‘And the connection of the two is called, in a simple [way], it’s a connector, it’s a connector. On one level we call it Smriti and on the other level we call it Saguna and Nirguna—Nirguna, Saguna, connected by Smriti. Nirguna Brahm. Saguna Brahm is also Brahm, but it has a name separate from Brahm because Brahm is the connector. It connects the two. So the connector is also Brahm and this Brahm is called Atma, because Atma is A to Ma, Ma to A. Atma is memory. So this is memory and memory is Brahm and memory, and Brahm, which is connector of the two Brahms, the intellect. It is the ability of intellect.
‘The intellect deals with two values. All the infinite values are now in terms of two values. All those two are complete and connected with the third, which is Atma, or Atma also is Brahm, Nirguna Brahm, Saguna Brahm, Nirguna Brahm, Saguna Brahm, two Brahms—and two Brahms meet on the level of third Brahm, which we call Atma.
‘So Nirguna Brahm, Saguna Brahm, and another third Brahm, which is also Smriti, that is also Brahm. Brahm means Totality, Totality. So there is one Totality. There are two Totalities. There are three Totalities. And when there are three Totalities, look to the fourth Totality, which is making the three Totalities in the state of a triangle, a triangle.
‘So one Totality is one; second Totality is Nirguna Brahm, Saguna Brahm; and the third Totality is the connection between the two. And the fourth category is a square—one, two, three, four—and having one, inside, five. And having inside, five, and [one] outside [which is] also Totality, so six Totalities.
‘This is what? Analysis. From nothing, starting from zero, remain nothing, unmanifest, one, two, three, four, five, six. This is also called six together. Where there is togetherness, there is oneness, so this oneness within. Oneness means one whole. One whole also is one Totality. It is also Brahm. So this is Brahm.
‘This is one, the hexagon. Before that it was pentagon. Before that it was square. Before that it was triangle. And before that it was two parallels. And these two parallels was one whole. So what we are having is: the intellect is locating one in terms of one, two, three, four, five, six. And what was it? Six. Six inside, so hexagon. Six inside, and each has outside, and one whole but divided into six. So inside six, outside six—twelve.
‘These are all what? The perspectives of one vision, one vision, and the seer of the six is called Brahm. And it has a name: Shan-mukha—six-mouthed, personified person, who is the seer of the six values. So he is the seventh: six values, [and the] seer of six values. So this is seventh.
‘And the process of seeing is eight values. So the seer and process of seeing, they are eight, up to eight—Brahm, eight Totalities, eight Totalities, eight Totalities.
‘What is this? This is eight-divided Totality. And therefore it’s obvious there is one Totality—[the] ninth one, undivided Totality—ninth, undivided Totality. So there is undivided Totality, nine, undivided Totality, all Para Prakriti, Para [transcendental nature]. It is unified eight Prakriti, it’s unified, undivided Para Prakriti. Prakriti, nature; whose nature? We have a name, Purusha’s nature, the tenth.
‘And who is the tenth? That who is saying, nine Prakritis of Totality, nine Prakritis of Brahm, nine collective Prakritis of Brahm. He is the collector. He has a unified state of nine Prakritis. The unified level of Prakriti has nine Prakritis, and he is the tenth of Purusha [infinite silence]—so the tenth, Purusha.
‘In Vedic language [there is] Apara Prakriti, [it is] not Para, not unified, but divided. So eight Para Prakritis [and the] ninth united Prakritis, which means eight Para united in the eight Apara: eight undivided, divided into ninth, Para.
‘So Para Prakriti and Purusha, they are non-active silence, and the potential of activity is called his Para Prakriti. This is how the whole administrative structure of Natural Law is divided into Purusha and one united Prakriti, and one united Prakriti, divided in eight Prakritis.
‘This is the natural perspective of how Nature is, how the nature of Totality is; how the nature of Brahm is. So Brahm equates with Purusha, and as the nature of Brahm is open to analysis, it gives us one total administration. The status of one is Brahm, and within that Brahm two is there, three is there, four are there, so the nine are there and tenth also is there.
‘The starting point [of all this] is unmanifest Brahm, Nirguna Nirakar Brahm, zero—same Nirguna Nirakar zero Brahm, same Nirguna Nirakar zero Brahm—which is total Brahm. So we have this vision of Brahm. The intellect likes to call it hierarchy of Reality: Reality, one. Down, eight. And up, it makes it a cone to the top, with ten divisions—one on the top and nine below and below nine, eight below.
‘This is intellectual, analytical, the picture: triangle in the end, triangle in the end, big triangle with eight—one, two, three, four—eight down below, divided, and ninth, undivided, and the intelligence is intellect called Brahm.
‘What do we have? The hierarchy of total, what we call, Reality. And when we divide it, we call [it] Natural Law. Natural Law is really in these ten areas, where silence is endowed with nine levels of silence, ten levels of silence—one Purusha, and nine silent; actually eight levels of divided silence, which is the vision of the ninth. This is the map or the architectural vision of the structure or layout of Brahm—Total Knowledge, we call it.’
‘. . . [Going into more details] the eight of these are so unified that in the state of unity, each of the eight is well connected with the other eight. . . . That means each of the eight is made again of memory, memory—the same memory with which Nirguna Nirakar Brahm [‘non-qualified Brahm, Totality’] is Saguna Sakar Brahm [‘non-qualified Brahm is qualified Brahm’], the same connection [is] between Nirguna [non-qualified] and Saguna [qualified]. The element is the same, and their unified and divided nature is also the same, same. So it is one and it is many. It is one, it is many.
‘This is the intellect of one. Each intellect has that. What do we call it? [It] has that potential of many. Each level of intellect has the potential of the many, and therefore it’s possible for each to live many in his living reality. And that will be himself, total Brahm, living Totality. And Brahm is called Brahm.
‘So Aham [the ‘I’] of the individual, Aham of the individual is Brahm—Aham—A, Ha, and aM value, point value, Aham; haM, Aham, and what is haM? A in its own is A is aM, A, infinity. A is point. And now we have seen how, systematically, A finds its infinity—A, Atma, infinity, total (Nirguna Nirakar) Brahm, how it becomes Saguna Sakar Brahm through all these eight values of Prakriti [Nature]. A is all Ak-kshara. A is Kshara, that means A becomes reduced, becomes reduced, becomes reduced. A becomes eight times reduced into Ma. A becomes eight times reduced into the point, whole memory, memory.
‘So A is made of eight memory. One single Brahm is made of eight Saguna Brahm. So this is how the Saguna Brahm being one is, in reality, one; and in the same reality, it is eight; [in the] same reality it is many. Eko’ham bahu syam [”I am one, may I be many”] is the expression in the Vedic language. What is it? Brahm has all those dual nature of Brahm, triple nature of Brahm, quadruple nature of Brahm, like that, like that, the nature of Brahm, inside and outside expanding eight, expanding eight, expanding eight.
‘This is one and one in many, and many in one—countable numbers. You keep on counting to infinity. All that is within the eight. All the eight are in the one united and one united is known to itself. Its knower also is the same. So one Brahm and Ananta, Ananta-lakshanavan . . . that means Ananta, Ananta values, quality. Infinite values is one quality of Brahm, and coming on its own . . . one quality, but all is Brahm.
‘At every level it has minimizing direction of its nature, maximizing direction of its nature, and it has the same level of its nature—minimizing, maximizing, upwards, downwards, on the horizontal level; always three and always many, and always one—one and three and innumerable, many, and the Totality, Brahm. And Brahm is translated in the language of science as ”Unified Field”, the singularity. [It] is the same singularity that is viewed by the intellect as differentiated values up to nine values and up to one value.
‘Who does this one into nine? The intellect. And what is the nature of intellect? The nature of the intellect is what is available in the Veda—Veda as it is divided into eight Prakritis. Everywhere the eight Prakritis are viewed by intellect. They are viewed as eight values, and viewed as eight values not in an imaginary manner, [but] viewed in the structure of many, and the structure of eight, [many] now reduced to eight, viewed as eight intellectually.
‘This intellectual perception is brought to the direct experience through the process of experiencing. So the same Ahamkar [individual I], the same ego, same Aham, same individuality, same Being, has it in eight terms and it has it from eight to seven to six to five, up to two, where the knower and knowing and known, the three values are there. So when the three are there, these three are the three aspects of the same one value, Brahm. So Triguna Brahm is called Veda. And number two is called Smriti, Atma [the Self], Atma. Atma is also Brahm. It has memory, so it has three values in it.
A, to Ma, Ma to A. The third is both together. These are the names only. Different names [are] given and these names are given by the intellect, and intellect is a wave of Atma, Atma. So Nirguna Nirakar Brahm, Saguna Sakar Brahm, and the third Brahm is the flow between them, the connecting link between Nirguna Nirakar Brahm and Saguna Sakar Brahm. This link is materially available to us in terms of the Veda, and Veda is materially available for us in terms of the physical universe.
‘What we have seen is, whatever mental or physical, it’s all, in the modern terms we would say psychological. Modern psychology is very incomplete, psychological, but that is the phrase, psychological, that means non-physical. The whole reality of Brahm in terms of memory and the moment it is memory, it is all divided, different levels of memory. So how many levels of memory do we have in this thinking?
‘We have memory in the Nirguna Nirakar Brahm. It is full of all the memory. And then next level of memory Saguna Sakar Brahm. Next is Atma memory, it’s all pure memory. Upward it has two values, Nirguna Nirakar value, Saguna Sakar value. There is memory, which connects them: both are made of memory. Down below, [is the] flow of Veda.
‘Veda flow is the flow of unified memory into eight values and each of them has eight within it. Each of the eight has memory of the other seven. So it has the memory of himself. So each of eight is made of eight, 64. Multiple of 64; each multiple has 64.
‘Like that, the physical world of innumerable, countable and uncountable physical creation, becomes universe in a unified state—again united in the bottom, united in the top, united in the bottom, united in the top. And that we have in terms of a globe of our world. North Pole also is a point. South Pole also is a point. Equator, goes both sides, up and down, like Atma, goes outside, inside, outside. So the picture intellectually located is present to us in the physical universe, in a globe. North Pole and South Pole.’
‘This is the administrative structure of, you call it, the universe, you call it, the world; we divide [it] in many countries, and call it political countries, economic countries. [We] divide them into educational organizations, divide them into language, all kinds of divisions, all kinds of time and space. [The] eight [Prakritis] will bear in our understanding all space, all time, all intellectual perception or mental perception, or ego.
‘[The] point is also a perception. But it’s all a point, like North Pole, South Pole, the same thing, same Brahm. This is our vision of Totality, and this is our vision of administration of Totality and all these three, five days*, silence rules. This silence rules; this silence rules has been personified by a ruler, a ruler of Total Knowledge, Totality.
‘So this is the structure of administration of the varied values of silence, but silence administers itself in all these different values. Now we have realized, who is the administrator? Silence is the administrator. And how [does] it administer? It administers by all those nine values and then ten values; tenth is the administrator, and the ninth, the way of administering.
‘Nine united—that is, one grand administrator, and each of the eight that are divided have their value. Each have their value: Bhumir apo’nalo vayuh kham mano buddhir . . . ahamkar**. These are the divisions of the administrative skills of silence, administrative skills of intelligence, but ultimately they are silence. This is the intellectual perception of who is the ruler, who is the ruled. This is called Total Knowledge, and as the ruling is divided into the ruler and the means of ruling, so this is what makes a government and the governed, Raja [the ruler, administrator] and Praja [the ruled]. Raja and Praja.
‘It’s a beautiful day for the Congress of Rajas to see where they stand. Ultimately they stand in terms of Raja; they are the meeting point of Kriya Shakti [action principle] and Gyan Shakti [Pure Knowledge]. The Raja is the centre point between the two: one is Kriya Shakti, one is silence; between silence and Kriya. This is the status of the Assembly of the Rajas: on one side Gyan Shakti, [on] one side Kriya Shakti. They are Being, their Being [is] in Gyan Shakti. [The] ‘becoming’ aspect of Being is their Kriya Shakti. . . .
‘So that whatever the Gyan Shakti, Kriya Shakti performs that for them. Kriya Shakti performs [for] them. So their one nature [is] silence, and the same silence is performing their administrative value.
‘So we have decided [there is] nothing to do for their Kriya Shakti. We have to do everything in the field of Kriya Shakti, so we have found out how to do it. Do the whole Kriya Shakti in operation by being Raja, by being Totality, by being Unity, by being silence.
‘On the basis of this picture of guarantee of the Raja, the Raja will begin to work in silence from the time their awareness is qualified as one and qualified as many. Qualified as one and many will be through practice. Not only practice through Kriya Shakti, but all the time practising Kriya Shakti, Kriya Shakti, Kriya Shakti, the Gyan Shakti will begin to function spontaneously. All functioning will be in silence.
Jai Guru Dev. Jai Guru Dev. Guru Dev*** who has made us Rajas to rule the world; to be participating in silence for the whole administration of ours. Glory to Guru Dev.’
* The days of the First World Congress of Rajas of the Global Country of World Peace currently taking place in MERU, Holland.
** Bhumi [earth], Apah [water], Anala or Agni [fire], Vayu [air], Kham or Akash [space], Manah [mind],
Buddhi [intellect], Ahamkar [individual I]
*** Guru Dev: Maharishi’s Master, Shri Guru Dev, His Divinity Brahmananda Saraswati, Jagatguru Shankaracharya of Jyotir Math, Himalayas.
Copyright © 2007 Global Good News(sm) Service.