Eulogy

The Discovery

In the 1970s, Maharishi Mahesh Yogi (1918 – 2008) started to express in graphical form the finding that the Veda includes in structure and content its own explanation and instruction manual for proper application. This uncreated commentary – Apaurusheya Bhashya – is at the basis of the Mandala structure of the Rig Veda. As a consequence the Suktas of Rig Veda are structured sequentially in such a way that  the first syllable AG which presents the creative process in terms of the sound  of fullness "A" collapsing towards the stop "K" representing emptiness. Though the collapse AK  the first Richa emerges, a process which is explained by the subsequent Richas forming the first Sukta which in turn is the seed of the subsequent Suktas building up the first Mandala consisting of 191 Suktas. For the 191 Suktas to form a dynamic circle (Mandala) ranging from Fullness back to Fullness as driving force of this cyclic evolution an additional unmanifest Sukta - Avyakta Sukta - is indroduced or rather restored by Maharishi Mahesh Yogi. The Avyakta Sukta is the key element in Maharishis cognition  of the Apaurusheya Bhashya on Rig Veda. 

Symmetry of Rig Veda (1974) ➚
Those aspects of the ancient Vedic culture which have withstood the test of time, and still are a part of modern life have proven to be indestructible gems of knowledge. In the second half of the 20th century, research has started to find out what makes Veda invincible. According to the Vedic tradition there was a time when 21 recensions or branches (Shakha) of the Rig Veda existed, but in modern time only one branch survived: Shakalya Samhita, To find out what makes the Shakhal Samhita of Rig Veda indestructible, Maharishi Mahesh Yogi studied its structure from the perspective of symmetry. The concept of symmetry is central in modern sciences. In particular, mathematics describes symmetries rigorously in terms of “self-referral” transformations which often have a geometrical counterpart, so they can be easily visualized. From the perspective of symmetry, it has been found in the first phase of investigation that there is complementary between the Suktas of both the 1st and the 10th Mandala of Rig Veda and also between these two Mandalas. Always, the value of diagonally opposite Sukta add up to the value of One. This invariance principle makes the Mandalas of Rig Veda indestructible, a property graphically illusted through charts conceived by Maharishi Mahesh Yogi.

Avyakta Sukta (1974) ➚
The 10 552 Richa of Rig Veda are traditionally organized in two ways:  8 fold division (Ashtaka) and 10-fold division (Mandala).  The units of the Ashtaka are called  "Varga" and the units of the Mandala "Sukta". There are 2024 Varga and 1028 Sukta in Rig Veda. The Sukta are organized into 10 Mandalas each having a characteristic number of Suktas. The numbering of  the Mandalas from 1 to 10  indicates that they express a sequential development. Mandala means circle, therefore the sequence of Suktas in each Mandala is based on a principle allowing circular behavior. Maharishi Mahesh Yogi argues that the ordering principle of the whole of Rig Veda is clearly indicated by the name "Rig"  which is formally expressed by the first sound of Rig Veda: "AK".  Both name and form relate to the same self referral reality which unites infinity and point as one:   ∞ x 0 = 1 
From this follows that the ordering principle of Rig Veda can be located as the Zero point or value of nothingness in the sequence of Suktas: Maharishi Mahesh Yogi calls this unambiguously defined point of emptiness "Avyakta Sukta". The Avyakta Sukta is located exactly opposite the first Sukta of a Mandala representing Fullness. The Avykta Sukta determines the sequential order of the Suktas within every Mandala ranging from fullness via emptiness (zero) back to fullness so that every Mandala represents one balanced wholeness. Also, the Avyakta Sukta provides the connecting principles between the Mandalas so that they all together represent one whole comprising 1032 Suktas including the Avyakta. 

All 4 Veda from AGNIM (1984)
AGNIM is the first word of Rig Veda. The profoundness of the sound structure of this word can only be understood if compared with the mathematical approach used in theoretical physics to understand the universe in terms of all the laws of nature (Lagrangian): The mechanism used in the Unified Field Theories to derive from the self-interaction of one Unified Field the behavior of all the fundamental force and matter field in the 4-dimensional world of events (in space and time) seems to be parallel the mechanism how AGNIM gives rise to the 4 Vedas. The Unified Field according to the Theory of Everything (TOE) developed in the 1980s and 1990s has 10 or more dimensions and a simple mathematical symmetry. Though a mechanism of symmetry breaking, the description becomes increasingly complex while the dimension is reduced. By virtue of an analogous stepwise mechanism, the 4 Vedas can be understood to emerge from AGNIM.  

By way of structural analogy with the findings of the Unified Field Theories of Physics, it has been argued by Maharishi Mahesh Yogi (1918 – 2008) that the Veda can be interpreted to represent “The Constitution of the Universe”. This is how the source of order and harmony displayed throughout the universe may be called. This finding has been published at a time when the soviet planning economy had totally collapsed due to lack of knowledge of the government leaders. For all governments to know how administration can be as efficient and effective as the universe is governd by all the laws of nature, the Vedic concept of “The Constitution of the Universe” has been published during January 1992 in the form of advertisements appearing in The International Herald Tribune, the Financial Times (Great Britain), The Times of India, The Wall Street Journal(Europe);The Asian Wall Street Journal(Asia); The Wall Street Journal (USA) and The Washington Post (USA). Because of this unusual form of publication for research findings, their validity, and usefulness have not yet been scrutinized seriously. The proper academic context for such a discussion in a scientific way is Maharishi Veda Commentary, the  Apaurusheya Bhashya.

Since the 1990s, the novel kind of commentary of Rig Veda developed by Maharishi Mahesh Yogi is presented in all mayor books published by Maharishi Vedic University. A common feature of all these presentations is a 5 level chart (used in the header of this blog). The uppermost level presents the 1st Richa of Sukta 1 the start of Rig Veda: 
AGNIM ILE PUROHITAM YAGJASYA DEVAM RITWIJAM HOTARAM RATNA DHATAMAM
All possible interactions of observer (Rishi), observation(Devata) and observed (Chhandas) signifying the self-interaction of consciousness are depicted by the first Richa, when split in 3 Padas covering 3 words:each: 3×3 = 9 = the liveliness of self-referral intelligence. The "nature" of self-referral intelligence is specified by dividing each Pada 8-fold, such that the 1st Richa has 3 × 8 = 24 Akasharas(syllables) and 3 × 8 = 24 Sandhis(gaps). The new insight of Maharishis commentary is, that the gaps represent the organizing power hidden in the sequence of Akasharas. By virtue of  self-interaction (3x3=9) the nature of the gaps (2x2x2=8) sequentially expresses the whole of Rig Veda in four steps: 
  • From the 3×8 = 24 gaps of the first Richa emerge the 192 Aksharas and 192 Sandhis of Richas 2 to 9 of Sukta 1,
  • from the 192 gaps of Richas 2 – 9 emerge the 192 Suktas of the first Mandala, 
  • from the 192 gaps between the Suktas of the first Mandala emerge the 192 Suktas of the 10th Mandala,
  • from the gaps of the 9 Richas of Sukta 1 emerge Mandala 2 – 9 of Rig Veda. 
Through these four levels of self-elaboration the organizing power hidden in the gaps of Rig Veda, the whole Rig Veda is complexly commented on by all the Suktas of Rig Veda.

A compact yet detailed vision of the Apaurusheya Bhashya appeared in 2006 in the form of a two-page folder illustrating in circular form the discovery of Maharishi Mahesh Yogi. The essential features of Maharishis insights are two interconnected numbers: 97 and 192. Number 97 gives the position of Emptiness – the Avyakta Sukta - in the Apaurusheya Bhashya. The Avyakta Sukta is opposite to Sukta one  - both in the 1st and of 10th Mandala of Rig Veda. Therefor, Sukta 1 represents Fullness of expressing ability in both Mandalas. The two complementary circles of Mandala 1 and 10 are having both 192 Sukta when the Avyakta Sukta is included. Complementary of the two Mandala means, that each one describes the others one's mechanics of transformation, which takes place in the gaps between subsequent Suktas. Everything what is not said explicitly by one Mandala- - namely the mechanics of transformation – is explained by the other Mandala. Altogether there are four such level of self-commenting in the Apaurusheya Bhashys which together leave no transformation unexplained as depicted graphically in “A Vision of the Constitution of the Universe at Every Pewit of Creation” published 11 July 2006. 

Absolute Numbers (1996) ➚  &  Structures of Wholeness (2007) ➚
Numbers which represent phenomena of self-interaction are called absolute. Numbers which do not share this phenomenon are defined relative to a certain context or viewpoint. By representing self-interaction, absolute numbers have certain unique properties which numbers defined relative to an arbitrary man made system of axioms or measurement or method of investigation do not have. One property which all absolute numbers share is the invincibility of the self-interacting reality they represent. With reference to this property, absolute numbers have been introduced by Maharishi Mahesh Yogi in 1994. He also proposed a simple notation how to distinguish absolute numbers from the commonly used relative numbers. At the beginning of the 21st century, science has advanced to such a degree that several structures of wholeness can be distinguished by their absolute numbers. Every number from 1 to 10 can be related to a self-referral structure of wholness and therfore can be given the status of an absolute number, as has been shown by Maharishi Mahesh Yogi in a lecture given December 2007.

These Discoveries of Maharishi Mahesh Yogi (1918 - 2008)  lead to Pioneer Research  and Advanced Research

Pioneer Research



The Vedic Pundits which stayed at Maharishi Vedic University confirmed the novel insight of Maharishi Mahesh Yogi on Rig Veda and presented the charts summarizing Maharishis Apaurusheya Bhashya at International conferences. An early supporter was Pundit Parameshvara Iyer (1978).



Graphical representation of Rig Veda
According to Maharishi Mahesh Yogi, Rig Veda in structure and content is its own commentary. This discovery implies a radical shift in the study, research and teaching of the Veda. Instead of interpreting and evaluating the Veda from an outside perspective
– which effectively means translating the Veda into the language of the particular point of view – rather, the Veda is accepted as a reality of its own which tells its own story not to someone else but projecting back onto itself. Since Veda is knowledge and knowledge is structured in consciousness, what is represented in the Veda is the process how knowledge emerges and unfolds within consciousness by virtue of being conscious. In this complexly self-referral situation, the Veda as a whole and every individual part and also the relation between part and whole reflect the phenomenon of self-referral. To cognize the self-referral of the Vedic expressions requires self-referral consciousness of the seer and also of the one who expresses the seen. On this basis, Maharishi Mash Yogi cooperated with graphic designer Klaus Fischer from 1975 to 1995.
"Unmanifest” is a word not used in everyday language. It needed Vedic Seers and modern scientists to recognizes that everything manifest is only possible by virtue of a hidden unexpressed reality, which manifests, when restricted in space, time and by causation. Both Veda and modern science are very clear about the unmanifest reality, which in physics is called “vacuum”, and in the Veda “avyakta”. The “vacuum” of theoretical physics is not empty but has infinite energy and assumes structures representing the organizing power to manifest. In the holistic context of both, Veda and science, the vacuum or Avyakta is a specific state which allows a spectrum of excited states to arise and relax again. This phenomenon of creation and destruction leaving the vacuum state intact (invariance) is cyclic and  described in mathematics as unitary transformation and in the Veda as Mandala.

Richa in the holistic context of Apaurusheya Bhashy (2011)
Suktas are the building blocks of Mandalas: The largest units of Suktas are the Richa; the sound representations of the self-interaction of consciousness. The Rig Veda describes the self-referral reality as Akshara, the indestructible transcendental field. The six systems of Indian philosophy, the six Upanga, lay out a systematic way to delineate the completeness of every Vedic expression: Nyaya gives the procedure for complete knowledge to unfold, Vaisheshika distinguishes 9 basic substances and their specific qualities, Samkhya enumerates the different components; Yoga, the fourth system, provides the way for the direct cognition, the fifth system, Karma Mimansa, analyses the dynamical structure the Vedic expressions, and the last system; Vedanta, shows that the reality underlying all Vedic expressions is absolute. In this way the six systems together test and prove the truth of every Vedic expression and the completeness of their presentation as layed out in the Apaurusheya Bhashya.


Ron  J. D. Parker
The PhD thesis of Ron Parker  on "The effects of cold dark matter on standard big bang nucleosynthesis" (1989) discusses the relationship between nucleosynthesis and cosmology in the light of Maharishi´s Vedic Science, an approach which presents the ancient knowledge and experience of the transcendental basis of life in the language of modern science. The discussion covers:


The cosmological research findings are published in Nuclear Physics B,329(2), 464-492 (1990) by John Hagelin and Ron Parker 

Michael Dillbeck and David Orme-Johnson
Vedic Psychology - The Cosmic Psychy


Anna Bonshek 
“Art, Creativity and Veda” – the subtitle of the book indicates that art and artist are the main focus; yet the book is important to students, researchers, and teachers of the Veda aswell. This is because it presents the novel approach to the ancient Vedic heritage of India developed by Maharishi Mahesh Yogi (1918 – 2008) in cooperation with scientists and traditional Vedic pundits. The book is the first giving a detailed account of this development. It is shown that the Veda and the traditional Vedic literature is a highly developed science of Creative Intelligence which is of universal applicability and a catalyst to all styles of living, all cultures and religions, all organizations and governments. A presentation of the precise structure of the Veda is given in the chapters II, III, and IV: Chapter II presents the methodology how to effectively clean the mirror of consciousness so that its intrinsic Creative intelligence can function unobstructed. Chapter III shows in detail how the innate creative intelligence of consciousness expressed in the Veda does not need any explanations or even translation. The Veda is so complete in itself that it includes its own interpretation and application manual, therefore does not require any commentary. The self-explanatory property of the Veda is brought to light by Maharishi Mahesh Yogi who called this phenomenon “uncreated commentary" - Apaurusheya Bhashya - Chapter IV describes the impact which the clear and expanded vision through Vedic Science has on human culture and its evolution. The first edition of the book is freely accessible in the internet archive. The depth and clarity of the book certainly is due to the fact that it is a further development of the dissertation of Anna Bonshek (1996)

Lee Fergusson

84 publications of Maharishi Mahesh Yogi, printed between 1957 and 2017 are reviewed. Those books in which Apaurusheya Bhashya is explained can easily be located by inserting “Apaurusheya” or “Bhasya” into the search function of the review article's PDF. One finds, that the first extensive presentation on Apaurusheya Bhashya is in the book “Maharishi Vedic University: Inauguration”(1985). This 225-page book is “one of the most important and indispensable documents written by Maharishi on his Vedic Science.” The most elaborated presentation of the Apaurusheya Bhashya appeared in 1997 is in the book "Celebrating Perfection in Education”. Among the many publications of Maharishi Mahesh Yogi, only very few are exclusively on Vedic Science. This is surprising since Veda is the foundation of the technologies of consciousness taught by Maharishi Mahesh Yogi.; in particular Apaurusheya Bhashya is a novel scientific discovery. 
The review article on Maharishis printed works exist in two slightly different versions. “Researching Maharishi Mahesh Yogi: An Archive of Publications from 1957-2015” and “An Annotated Historic Survey of 84 Publications by Maharishi Mahesh Yogi from 1957 to 2015”; both published open access. Under the first heading the article appeared in the Journal of Maharishi Vedic Research Institute and with the second title in the "International Journal of Current Research”. Author is Lee Fergusson.

Research by Detlef Eichler

The purpose of a commentary (bhashya) is to speak about or explain those processes of the conscious mind which are instrumental in bringing about a certain expression but remain themselves unexpressed. Only when the hidden transformations are explicitly included as intrinsic part of expressions, then no additional explanations are needed. Maharishi Mahesh Yogi (1918 - 2008) has recognized that the Veda has a structure, which includes its own commentary or explanation, and he calls the process how it is achieved Apaurusheya Bhashya – uncreated commentary. The key feature of the self-commentary of the Veda are the gaps between the expressing units - Akshara, Richa, Sukta, Mandala. The gaps where the transformation takes place are then also represented in terms of these units. The way how this process of self-explanation in Rig Veda starts has been noted down explicitly by Detlef Eichler (2002).  

The nine Richas of Sukta 1 of Rig Veda Samhita are compared to the same Richas in Maharishis Apaurusheya (as presented in “The Constitution of the Universe”,1992). The comparison uses the rules of Rig Veda Pratishakhya which include methods of restoring syllables “missing” in the Samhita. The Pratishakya describe that reality in which every part is in terms of the whole – unity in diversity – a character of Quantum Mechanics as well. From this perspective Samhita represents the compactified state of wholeness while Apaurusheshya Bhashya provides the all-pervading, ubiquitous field of all possibilities. In practice (e.g. in administration) this means: Every localized decision has the support of the full potential of wholeness. In this lies the importance of the purly linguistic research of Detlef Eichler(2022)

Veda as any other kind of knowledge is a dynamic pattern or flow taking place within consciousness. According to Maharish Mahesh Yogi in case of Veda this flow is self-explanatory because it is the nature of consciousnesses which expresses itself directly. Flow always starts from an area where a certain amount of forces has accumulated, a pressure has built up or desires are impelling the mind. Such a state may be labeled Fullness. This fullness expresses itself by "collapsing" or “relaxing” toward a state where there is no impulse of flow anymore and which may be labeled Zero or Emptiness. From this state again in a second phase of development gradually the state of fullness builds up again, Maharishis Apaurusheya Bhashya brings to light that on the level of the Language of Nature – Veda – there is a definite balanced relationship between fullness and emptiness. This overall symmetry can been formally described in terms of a Value of Fullness uniquely related to each Sukta. A precise formula has been found by Detlef Eichler which assigns to every Sukta a certain value ranging from fullness via emptiness back to fullness again. This formula provides a mathematical understanding of basic symmetries of Rig Veda expressed in tables compiled in the 1970s to illustrate the Aparusheshya Bhashxya as has been shown by Detlef Eichler (2018/2022).

This Pioneer Research leads to Advanced Research: 

The great Leape from Kriya to Gyan
On 22 November 2007 about two months before he departed from this world – Maharishi Mahesh Yogi clearly expressed the necessity to do more research into Apaurusheya Bhashya:
“I have not yet spelled out in complete clarity, from A to Z, the flow of the Veda in terms of the flow of eight Prakritis… 
I will have to lay out all the details of how Atma flows in terms of the Veda, how the first letter of Atma is the flow of Total Veda, and how Total Veda, on the level of knowledge, flows is the diversity of knowledge—all the Veda expanding to become the universe—how knowledge expands from its compactified state in one syllable “A”, from “A” to “Ma”, and Atma to Veda, and Veda to Vishwa, the universe, the intelligence part of it …. So in simple words, I will devote my time in the commentary of the Veda. 
I have done commentary on Bhagavad-Gita. It is a compactified state of Gyan Shakti, Kriya Shakti. I have to open the petals of knowledge that are still calling me to put the attention and open—open the lotus flower petals and make the petals in the opening. Nothing should remain hidden from view, either from the level of Being, from the level of intellect, from the level of mind, from the level of behavior—all these different values of knowledge, All suffering and all kinds of negativity all come up. This is because of the loss of Gyan Shakti, and 
loss of Gyan Shakti is a loss of the intellectual level. 
That I am going to undertake to do after expressing great satisfaction for those who are upholding the fort on the level of Kriya Shakti. And we’ll have Gyan Shakti floating, strengthening, as Gyan Shakti blossoms on the surface of the world consciousness."

Advanced Research

Discussion of Ongoing Research see https://apaurusheyabhashya.wordpress.com/


Introduction:  From Kriya to Gyan
The basic instruction to realize Gyan is simple. Only one word is required: Pashya (which means "see")  Maharishi Mahesh Yogi  explained this July 2007 in a lecture.  A few month before Maharishi Mahesh Yogi departed from this world he emphasized the necessity of further research into Apaurusheya Bhashya: "Gyan Shakti - the power  of complete knowledge - to be fully 100% awake what is needed remaining is the intellectual understanding, and I want to devote my time to that. And that, in simple words, is bringing out the commentary of the Veda. I have not yet spelled out in complete clarity, from A to Z, the flow of the Veda in terms of the flow of eight Prakrit's:" Maharishi Mahesh Yogi, November 2007

PhD Research on the Neurophysiological Effects of Vedic Expressions


New translation of Vedic Upanishads, based on research in consciousness
In modern science valid knowledge stems from direct sensory experiences or from empirical data recorded by measuring instruments and other systematic procedures, which all use reference standards based on observations. This kind of knowledge is praised as "objective", while knowledge having a predominant inner, subjective basis is largely dismissed by science so that the human development is slowed down and life on earth is in danger. Yoga, the Vedic system of gaining knowledge through direct experience, includes procedures which extend the scope of perception beyond the limits set by the objective approach of gaining knowledge and thereby includes phenomena, structures and levels of creation hidden to the ordinary sensory experience. But most importantly, Yoga also includes the direct experience of Absolute Being, the ultimate and only reliable reference for complete knowledge, the kind of knowledge which the Vedas are declared to express. The question of how it is possible to achieve direct experience of Absolute Being is answered by the Upanishad sections of the Vedas dealing with knowledge (Gyan) in distinction to other parts covering organizing intelligence (Brahmanas) or Vedic Mantras (Samhitas). The key experience scrutinized in tie Upanishads is the phenomenon of the Self  or Self-Reference. Self-interaction as holistic phenomenon, should not be confused with neurophysiological feedback mechanisms, psychological introspection, mental reflections or egoism. Since Self-referral is the unique characteristics of consciousness, the Upanishads identify consciousness – the ultimate value of the subject - as the basis of complete knowledge. By taking into accounted the Yogic approach of directly experiencing consciousness, the Upanishads have been newly translated by Vernon Katz and Thomas Egenes.(2015):



The Gayatri Template ➚
Beginning with an overview of the whole tree of the Ved – the structure of pure knowledge , and how its compression into a seed form is achieved by the holistic structure at the origin, or starting point, of pure intelligence. The individual qualities of this knowledge, and its structure in consciousness, and the attendant nature of the intelligence within it, are appreciated in terms of a simple template - the Gäyatri Template. The possibility of a management technique to grasp it as a whole is suggested to confer awareness of unity between individual, his society, and the world, and its cosmos – the universe. The Gayatri Template is the ultimate management tool for conferring success in life. By Robin M. Bradshaw (Maharishi Aycharya Ravi Swamitra Yogi, Mai-June 2015)

The GayaTree Revelation ➚
In the GayaTree Revelation the gayatri pattern is seen repeated throughout the constitution of the universe’s natural law. Gāyatrī is the essential rhythm that carries from seed to tree and from tree to seed. The ten maṇḍala of Rik Ved represent the ten dimensions of almighty nature’s creativity and intelligence by which consciousness governs, constructs and creates the material world apprehended through the senses. Nothing other than the development of individual – and collective – consciousness can save the world from the peril of continued generations of suffering from lack of Self-knowledge - the Ved. By Robin M. Bradshaw (Maharishi Aycharya Ravi Swamitra Yogi, January 2018)


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