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1 the Teaching Op Maharishi Mahesh Yogi As a Neo-Hindu

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1 the Teaching Op Maharishi Mahesh Yogi As a Neo-Hindu 1 THE TEACHING OP MAHARISHI MAHESH YOGI AS A NEO-HINDU VERSION OP SANKARA'S VEDANTA* A Modern Stage in the Development of Vedantic Ideas. MARIE-CHRISTINE RHALLY M PhiI Degree SCHOOL OP ORIENTAL AND APRICAN STUDIES ProQuest Number: 10672887 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a com plete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. uest ProQuest 10672887 Published by ProQuest LLC(2017). Copyright of the Dissertation is held by the Author. All rights reserved. This work is protected against unauthorized copying under Title 17, United States C ode Microform Edition © ProQuest LLC. ProQuest LLC. 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106- 1346 _ 2 - ABSTRACT Maharishi Mahesh Yogi is an Indian spiritual teacher who has had a considerable influence in the West over the past twenty years. His teaching has two aspects, practical (the practice of Transcendental Meditation) and theoretical® As a philosopher, Maharishi claims to be an exponent of the Advaita / Vedanta according to Saftkara, yet his presentation is modern and practical, This thesis examines the question how far Maharishi’s claim to be an authentic exponent of ^aftkara’s Vedanta can be sustained, and concludes that although his teaching does essentially agree with that of / Saftkara, it differs from this in emphasis; in addition Maharishi has introduced a number of apparent innovations, probably owing to modern Western influences. In this respect Maharishi’s theoretical approach also differs from that of other neo-hindu movements in the West, most of which are either very traditional, or more overtly devotional and religious. - 3 - TABLE OF CONTENTS CHAPTER I: INTRODUCTION .... 8 1. Preface..... 8 2. Maharishi Mahesh Yogi - A Biographical Sketch..11 3. Sankara - A Biographical Sketch .......... 16 4. Maharishi's Movement.......... 23 a) A Short Introduction.................. .....23 b) Organizations..................... 33 c) Terminology................................ 35 CHAPTER II; THE VEDANTA IN RELATION TO ALTERED STATES OP CONSCIOUSNESS.............. 41 CHAPTER III; TRANSCENDENTAL CONSCIOUSNESS........ 61 1. Maharishi’s Psychological Description of Transcendental Consciousness..... 61 2. Maharishi's Philosophical Position..... 67 . a) Saccidananda............ 68 b) The Nature of the Fourth State............. 69 c) Jlva and Jtman........................... ..71 d) Metaphysical and Psychological Subject...... 72 e) The Immortality of Jiva.................... 73 f) The Self Unfolds Itself by Itself to Itself.74 3. Historical Parallels in the Advaita Vedanta with Special Reference to ISaftkara............. 77 „ 4 - a) The Nature of the Fourth State............... 77 b ) Saccidananda*79 c) Jiva and Jtman............................... 80 d) The Immortality of Jiva...................... 86 e) The Self Reveals Itself by Itself to Itself...87 4. C oncluding Remarks ........................... 89 CHAPTER IV: COSMIC CONSCIOUSNESS................... 91 1. Maharishi*s Psychological Description of Cosmic Consciousness............... 91 .. a) The Nature of Cosmic Consciousness........... 92 b) Maharishi* s Theory of Stress................. 94 2. Maharishi *s Philosophical Position..............99 3. Historical Parallels in the Advaita Vedanta with Special Reference to Saftkara...............107 4. Concluding Remarks............................. 117 CHAPTER V ; LIBERATION IN COSMIC CONSCIOUSNESS..... 119 1. Ethical Implications of Cosmic Consciousness....119 2. Historical Parallels in the Vedanta.............133 3. Concluding Remarks................ 144 CHAPTER VI; GOD CONSCIOUSNESS..................... 149 1. Maharishi ' s Psychological Description..........151 2. Maharishi 's Philosophical Position.............161 3. Historical Parallels in the Advaita Vedanta / , with Special Reference to Sankara.............. 167 4. Concluding Remarks.............................182 - 5 - CHAPTER VIIi BRAHMAN CONSCIOUSNESS.................185 1 o Mahar i shi ’ s Theory of Unity* o • •«* •« « i »o • • « t » o i« *185 2. Historical Parallels in the Advaita Vedanta / . with Special Reference to Sankara....,,......*„®199 3 o C on eluding Remarks.*...*®®.......***s***«******«209 CHAPTER VIII: CONCLUSION. ... 213 / . 1. Points of Agreement with Sankara’s Vedanta®®*® 213 a ) The Pourth Stateaeooo®ooo.®ooo.e®s.oBo*o.o®oo213 b) The Witnessing Self.®.....*..®......®....*.* 214 c) The PerS on al Gr Od ae.Qas.oo.o..*«ae®oa.«o.ea®».215 d) The Unity of Cause and Effect................ 216 2® Points of Difference from Sankara’s Theory...®..217 a) An”Applied" Vedanta. ® ........... *........ .217 b) The Systematization into Seven States........ 219 c) Maharishi’s Emphasis on Cosmic Consciousness•222 d) The Theory of Stress.®®,••......•.....•...... 225 e) Maharishi’s Attitude to the Other Systems .. of Indian Philosophy.«••*.»•*«.o®®.®*.®®..*®. 228 f) Maharishi as a Practical Teacher... .**..230 CHAPTER IX; MAHARISHI!S MOVEMENT COMPARED WITH SOME OTHER NEO-HINDU MOVEMENTS IN THE WE ST 235 1. The Vedanta Society and the Teaching of Raman a M^aharshi «o®.®«....o.eoooe®«®a.*.*o®®.e.*.235 - 6 - 2. The Movements of Krishna Consciousness, of Bhagavan Shree Rajneesh, the Divine Light Mission of Guru Maharaj and Ananda Marga........240 a) The Radha Krishna Temple and Krishna Consclousness S o c i e t y . * * . .240 b) Kalptaru or the Dynamic Meditation of Bhagavan Shree Rajneesh ..... .242 c) The Divine Light Mission of Guru Maharaj..... 245 d) The Ananda Marga Yoga Society................ 247 NOTES AND REFERENCES. ...... 249 BIBLIOGRAPHY ON THE TEACHING OF MAHARISHI MAHE SH Y OGI....... a * . 260 UNPUBLISHED MATERIAL ON THE TEACHING OF MAHARISHI MAHESH YOGI............. 263 GENERAL BIBLIOGRAPHY ................ 265 - 7 - NOTE ON TRANSLITERATION Quotations from Sanskrit sources, also my own use of Sanskrit terms, will be transliterated in the conventional way. Proper names will be given in their prevalent form, Ex. Maharishi, Maharshi, Ramakrishna, Rishikesh, CHAPTER I INTRODUCTION 1.Preface Maharishi Mahesh Yogi describes himself to the West as an Indian "monk". He is the founder of the Spiritual Regeneration Movement and other allied organizations for the propagation of his meditation technique called transcendental meditation. Since the late 1970s he has become a leading "guru" in India and also particularly in the Western world. Historically, his teaching is of interest for two reasons : 1) His approach to Western Society and his teaching methods are uniquely practical and "modern" and this lends his teaching a quality that is very different from that of other Indian teachers whether of the past or indeed the present time. 2) He claims to be an exponent of Advaita — / Vedanta philosophy in the tradition of Sankara and in that respect his modern style is coupled with a characteristically Indian ideological conservatism. These two elements seem to coexist in Maharishi attitudes in an exceptional way, and in that sense hi teaching is a landmark in the exposition of Sankara1s _ g _ Vedanta philosophy in the West. Maharishi1s teaching is twofold : Practical and theoretical. The practical aspect is the technique of transcendental meditation and the theoretical aspect is the philosophy behind it. In this thesis I will discuss the theoretical aspect of this teaching in connection with Sankara's Advaita from which he claims it to stem. First, however, I will give an outline of Maharishi1s movement and of his approach to teaching and to Western values that has given it its strong atmosphere of modern practicality. Following that, I will discuss Maharishi1s philosophy in relation to Sankara's Vedanta,in order to establish how far he is a strict exponent of Sankara's theory and how far he is original. This will lead to a conclusion on the effect, if any, that modern attitudes may have had on his presentation of the Advaita Vedanta. Maharishi is the author of two books : 1. "The Science of Being and Art of Living" in which he explains what transcendental meditation is and gives a popularized version of the philosophy behind it. 2. "Bhagavad-Glta, a New Translation and Commentary - 10 - Chapters 1-6" which is his interpretation of the first six chapters of the Bhagavad-Gita. He has also written an unpublished commentary on the Brahma Sutra. - 11 - 2. Maharishi Mahesh Yogi - A Biographical Sketch Very little is known about Maharishi1s early life and this is from his own accounts. He was a disciple of Svami Brahmananda Sarasvati (1869-1953) Sankaracarya of Jyotir Math, himself a follower of Svami Krsnananda Sarasvati of Uttar Kashi. For most of his life Svami Brahmananda was a strict recluse, first in the Himalaya and later in the Amarkantaka and Vindhyagiri mountains. For the last thirteen years of his life, however, he became the Sankaracarya of Jyotir Math, a position to which he came in 1941 at the age of seventy-two.^ He was considered to be a man of great authority and an exponent of Vedanta philosophy with a wide following, and was recognized as such by Radhakrishnan among others.^ According to his own account, Maharishi studied physics and chemistry at the University of Allahabad before joining the Sankaracarya as a brahmacarin. He stayed with him for twelve years until the death of the Sankaracarya in 1953, at which time he retired to a cave where he lived in silence
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