Ramayana & world peace

The general perception amongst the general populace of what world peace means is mostly in the context of the absence of conflict, either within or between nations. Maharishi has said that an invincible nation will be characterized by ‘all good everywhere and non-good nowhere.’ 
This expands the concept of world peace fundamentally to the elimination of all negative influences altogether. This is such a foreign concept to humankind, having been beset by war, conflict, suffering and negativity for millennia. And yet, everyone innately desires just this state of affairs.On this web site we have looked at what the scientific research says about coherence creating programs which are reversing the trends of negativity. 
In addition, the ancient Vedic texts of India are also an esteemed reference point for anyone who has steeped themselves in this timeless wisdom. In the Ramayana we have a clear indicator of how peace in the world is characterised; in short, it gives a vision of far more than world peace; the dawning of Heaven on Earth.


Sri Raam

Some verses from the Ramayana:

ब्रह्मणा क्षत्रिय वैश्य सूद्र लोभाविवार्षितः 
स्वकर्मसु  प्रवर्तन्ते सुस्ता स्वैरेवा कर्मभिः 
Bråhmanå ̇ Kshatriyå Vaishyå ̇ Shudrå lobhavivarjitå ̇ 
svakarmasu pravartante tushtå ̇ svair eva karmabhi ̇ 

Bråhmanas, Kshatriyas, Vaishyas, and Shudras, bereft of greed, performed their own duties and were fulfilled in their own activity. —6.131.104
(This verse explains that the members of Ayodhyå’s different castes (Bråhmanas, Kshatriyas, Vaishyas, and Shudras) had their own social responsibilities that both upheld the Dharma of society and effectively supported their own evolution. This verse refutes any assertion of coercion or force, for it clearly indicates that Ayodhyå’s citizens were fulfilled in performing their Dharma.)
असंप्राजा धर्मरत रमे शासति नांृतः 
सर्वे  लक्षणसंपनः सर्वे धर्मपरायणः 
Åsan prajå Dharmaratå Råme shåsati nånritå ̇ 
sarve lakshanasampannå ̇ sarve Dharma- paråyanå

So long as Råm ruled, the people were devoted to Dharma and never told lies. All were endowed with auspicious marks and all were established in Dharma.—6.131.105 

नकले म्रियते कश्चिन् न व्याधि प्राणिनां तथा 
ननरथो विद्यते कश्चिद् रमे राज्यम प्रशस्ति 
Nåkåle mriyate kashchin na vyådhi pråninåμ tathå 
nånartho vidyate kashchid Råme råjyaμ prashåsati 

During the reign of Råm, no one died prematurely, no one suffered from disease, and there were no calamities. 

नित्यपुष्प नित्यफलस्तारवा स्कन्दविस्तृतः  
 काले  वर्षी च पर्जन्य सुखस्परशश्चा मरुता 
Nityapushpå nityaphalåstarava ̇ skandhavistitå ̇
kåle varsh¡ cha Parjanya ̇ sukhasparshash cha Måruta ̇ 

There (in Ayodhyå) the trees with outstretched branches were always in blossom, always laden with fruits; the rains came on time and the winds were pleasant to the touch. 
काले वर्षति पर्जन्य सुभिक्षम विमला दिशा 
इष्टपुष्टजनकिरणां पुरम जनपदासतथा  
Kåle varshati Parjanya ̇ subhikshaμ vimalå disha ̇ 
hrishtapushtajanåk¡rnaμ puraμ janapadås tathå

The rains came on time, and the skies were clear; the city and provinces were in abundance of food, and filled with happy, fulfilled citizens. 

These verses describe the coordination of components of life ordinarily considered beyond human control, such as the weather and seasonal variations. Farmers in this age, for example, annually face the seeming vagaries of weather, never knowing if the current year will bring beneficial or disastrous environmental conditions for their crops. Maharishi points out that when the sunshine, rain, and seasons come and go without reference to the needs of society it is because the environment subsists in a state of imbalance, in which there is a lack of coordination among the various separate elements. He emphasizes, however, that these seemingly separate entities can be properly coordinated by reestablishing balance.
The possibility of restoring Nature’s balance is in itself an astonishing concept. Maharishi emphasizes, however, that the environment can indeed be influenced by human beings, for its basis is, as we’ve seen, the same field of Natural Law that is the simplest form of human awareness. His commentary begins with the experience of the unified field of pure consciousness during the Transcendental Meditation program: 
“When the awareness expands it does not become fragmented. Instead it becomes more and more coherent. That means that the extremities of infinity are brought inwards, to togetherness. The unboundedness of life is brought into one complete, unchanging wholeness. In this togetherness is the power of invincibility. When an infinite number of small and separate channels of creativity are put together in one whole, creativity is infinite.”
Maharishi often compares the mind to a wave on the ocean as an analogy to describe the process of transcending. Just as a wave settles down to assume the status of the entire ocean, the mind settles during the Transcendental Meditation technique and identifies itself with its simplest state, pure self-referral consciousness. This analogy reveals several characteristics of self-referral consciousness, but it particularly underscores its status as a field of Unity, the unbounded totality of all separate parts. On this level of Unity, Maharishi notes, all of the various elements of Nature are naturally coordinated, a concept he calls “infinite correlation”:

“Infinite correlation means perfect communication. In other words, each element is related with the other so intimately, that it is the other. That is the wealth of the wholeness of awareness which unifies all surface differences at the source.”

By enlivening the quality of infinite correlation in individual awareness, it is simultaneously enlivened in every part of collective life: 

“Through the Transcendental Meditation technique what happens is that the brain becomes more coherent in its functioning—the different parts of the brain begin to function respecting one another. On the collective level communication becomes smooth and fruitful among the various parts that build up a nation, as well as among the various elements that make up the parts.”

Here Maharishi makes clear that national life includes much more than just the lives of the citizens. Creating coherence in the collective consciousness not only creates balance in the functioning of the sun, wind, and rain, but also in every part of a nation. Hence, the key to creating more orderly and coherent functioning among all of the parts of the environment is to enliven the quality of infinite correlation in the collective consciousness. 

The verses cited above accentuate the balanced state of life in Ayodhyå, where food was plentiful and beauty was everywhere. We see from Maharishi’s analysis of environmental balance a theoretical framework that places Vålm¡ki’s descriptions in a thoroughly practical context. In the case of Ayodhyå, balance was created in national consciousness through the presence of Råm, the total potential of Natural Law. And we see from Maharishi’s exposition on the relationship between individual life, collective life, and the environment how this ideal—a mistake-free life in perfect accord with Natural Law—is a practical reality, obtainable through the implementation of the technologies of consciousness, particularly the group practice of the Transcendental Meditation Sidhi program. 
Parts of this post are excerpted from:
Natural Law in the Valmiki Ramayana in the Light of Maharishi Vedic Science and Technology, by William F. Sands at Maharishi University of Management, Fairfield, Iowa. This paper is available online.

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