A.C. Bhaktivedanta Swami Prabhupada
A Treatise on Pure Human Psychology
By Upendranath Dasa
Chapter 1 Menu
Observing the Armies on the Battlefield of Kuruksetra
Website Page Particulars & Essentials
Author’s Notes
How I First Made Contact with Bhagavad-gita As It Is
PREFACE
INTRODUCTION
Bhagavad-gita As It Is
A Treatise on Pure Human Psychology
Chapter 1: Observing the Armies on the Battlefield of Kuruksetra
Chapter 2: Contents of the Gita Summarized
Chapter 3: Karma-yoga
Chapter 4: Transcendental Knowledge
Chapter 5: Karma-yoga-Action in Krishna Consciousness
Chapter 6: Dhyana-yoga
Chapter 7: Knowledge of the Absolute
Chapter 8: Attaining the Supreme
Chapter 9: The Most Confidential Knowledge
Chapter 10: The Opulence of the Absolute
Chapter 11: The Universal Form
Chapter 12: Devotional Service
Chapter 13: Nature, the Enjoyer, and Consciousness
Chapter 14: The Three Modes of Material Nature
Chapter 15: The Yoga of the Supreme Person
Chapter 16: The Divine and Demoniac Natures
Chapter 17: The Divisions of Faith
Chapter 18: Conclusion-The Perfection of Renunciation
Chapter 1 Summary
Chapter 1 of Bhagavad-Gita As-It-Is by A.C. Bhaktivedanta Swami Prabhupada (Srila Prabhupada)[1], provides an introduction to the fundamental principles of spirituality based on the science of human psychology. The chapter begins by introducing the main characters of the story—the Pandavas and the Kauravas—who are about to engage in a battle on the battlefield of Kurukshetra in ancient India.
The main focus of the chapter is the psychological and emotional struggles faced by Arjuna, the Pandava prince, as he prepares for battle.
One of the key principles highlighted in the chapter is the importance of understanding our emotions, and how they affect our actions. Arjuna is initially overwhelmed, by feelings of doubt and fear, which ultimately lead him to question the morality of engaging in battle against his own family members. This illustrates the power of emotions to influence our decision-making, and the need to be aware of our emotional states in order to make conscious, informed choices.
Another important principle touched upon in the chapter, is the concept of dharma, or righteous action. Arjuna is initially concerned about the moral implications of engaging in battle, but through a conversation with his charioteer Krishna, he comes to understand that it is his duty as a warrior to fight for the greater good and uphold his dharma. This principle highlights the importance of acting in accordance with our values and principles, even when it may be difficult or uncomfortable.
The chapter also emphasizes the importance of surrendering to a higher power. Arjuna recognizes that he alone cannot solve the dilemma he faces, and turns to Krishna for guidance. This illustrates the power of humility and surrender, in the face of uncertainty and confusion. The chapter sets the stage for the rest of the Bhagavad-Gita, which explores these and other principles of spirituality in greater depth.
Moreover, Chapter 1 of Bhagavad-Gita As-It-Is provides a unique perspective on the current science of human psychology. In his commentary, Prabhupada discusses how the conflict between the two warring families is not just a physical battle but is representative of the conflicts within the human mind. He explains how every person has an internal battlefield of desires and moral values that often come into conflict, and how it is essential to understand and manage this internal conflict.
Furthermore, Prabhupada utilizes the concept of dharma or moral duty to explain the importance of understanding and sticking to one’s moral values and responsibilities. He explains how failing to perform one’s duty can have significant consequences, as it did for Arjuna in the story. The chapter also illustrates the prevalence of indecisiveness and confusion in human psychology and how seeking the counsel of a wise mentor can help one overcome such difficulties.
Prabhupada also stresses the importance of humility and surrender in dealing with internal conflicts. He explains that humility allows one to recognize and accept their own faults and limitations, and surrender to a higher power allows one to gain the strength and guidance needed to overcome internal battles. The chapter concludes with the establishment of Lord Krishna as the ultimate authority on morality and dharma, providing a foundation for the rest of the Gita’s teachings.
Beyond its historical context, however, the text offers a deep understanding of the psychological implications of battle. The “desire for conflict”[2], the roots of “aggression”[3], and “violence”[4], and the “cognitive-dissonance”[5], of the characters are analyzed within the context of “group dynamics”[6], and “social norms”[7].
The Bhagavad-Gita also explores the importance of “social identity”[8], “teamwork” (the combined action of a group of people, especially when effective and efficient), and “individual strength[9]“, as well as the role of “leadership” and “strategic planning”[10] in the face of intense adversity. Furthermore, the text highlights the power of “chanting the Maha-mantra” [i], and “sound and its impact on human psychology” [ii], while delving into the concepts of emotional regulation, transcendence, and social support.
FOOT NOTES
[1] Prabhupada, Srila—Srila Prabhupada-(1896-1977) His Divine Grace A.C. Bhaktivedanta Swami Prabhupada. He is the tenth generation from Caitanya Mahaprabhu. The founder-acarya, spiritual master of the International Society for Krishna Consciousness (ISKCON). Srila Prabhupada was the widely-acclaimed author of more than seventy books on the science of pure bhakti-yoga, unalloyed Krishna consciousness. His major works are annotated English translations of the Srimad-Bhagavatam, the Sri Caitanya-caritamrta, and the Bhagavad-gita As It Is. He was the world's most distinguished teacher of Vedic religion and thought. Srila Prabhupada was a fully God conscious saint who had perfect realization of the Vedic scriptures. He worked incessantly to spread Krishna consciousness all over the world. He guided his society and saw it grow to a worldwide confederation of hundreds of ashrams, schools, temples, institutes, and farm communities. See Bhaktivedanta Swami Prabhupada.
[2] Desire in conflict occurs when people disagree over their values, motivations, perceptions, ideas, or desires1. Sometimes these differences appear trivial, but when a conflict triggers strong feelings, a deep personal need is often at the core of the problem1. The problem with desires is that it is difficult to discern those that come from the soul and further your growth from those that are neutral or that enmesh you more and more in confusion, conflict, or pain.
[3] Aggression: Can be defined as any behavior, whether physical or verbal, that is carried out with the intent to harm another person. The key here is determining the intention or motive for the aggressive behavior. Aggression should also be distinguished from being angry, which is an emotional reaction to an event but can just stay that – an emotion. Just because someone is angry does not mean they will necessarily act on it and engage in aggressive behavior. If they do aggress, how intense is the behavior? To understand that, consider that aggressive acts occur along a continuum of least harmful to most harmful. On the extreme side are violent acts of violence. The World Health Organization (WHO) defined violence in their 2002 World Report on Violence and Health, as “The intentional use of physical force or power, threatened or actual, against oneself, another person, or against a group or community, that either results in or has a high likelihood of resulting in injury, death, psychological harm, maldevelopment or deprivation” (pg. 5). They state that violence can be self-directed in the form of suicidal behavior or self-abuse, interpersonal and between family members or individuals who are unrelated, or collective in terms of social, political, and economic and suggest motives for violence.
[4] Violence is "the use of physical force so as to injure, abuse, damage, or destroy". Other definitions are also used, such as the World Health Organization's definition of violence as "the intentional use of physical force or power, threatened or actual, against oneself, another person, or against a group or community, which either results in or has a high likelihood of resulting in injury, death, psychological harm, maldevelopment, or deprivation."
[5] Aggression: Can be defined as any behavior, whether physical or verbal, that is carried out with the intent to harm another person. The key here is determining the intention or motive for the aggressive behavior. Aggression should also be distinguished from being angry, which is an emotional reaction to an event but can just stay that – an emotion. Just because someone is angry does not mean they will necessarily act on it and engage in aggressive behavior. If they do aggress, how intense is the behavior? To understand that, consider that aggressive acts occur along a continuum of least harmful to most harmful. On the extreme side are violent acts of violence. The World Health Organization (WHO) defined violence in their 2002 World Report on Violence and Health, as “The intentional use of physical force or power, threatened or actual, against oneself, another person, or against a group or community, that either results in or has a high likelihood of resulting in injury, death, psychological harm, maldevelopment or deprivation” (pg. 5). They state that violence can be self-directed in the form of suicidal behavior or self-abuse, interpersonal and between family members or individuals who are unrelated, or collective in terms of social, political, and economic and suggest motives for violence.
[6] Group dynamics: Deals with the attitudes and behavioral patterns of a group. It can be used as a means for problem-solving, teamwork, and to become more innovative and productive as an organization.
[7] Social norms: are shared standards of acceptable behavior by groups. Social norms can both be informal understandings that govern the behavior of members of a society, as well as be codified into rules and laws. Norms are shared social beliefs about behavior; thus, they are distinct from “ideas”, “attitudes”, and “values”, which can be held privately, and which do not necessarily concern behavior. Norms are contingent on context, social group, and historical circumstances
[8] Social identity is the portion of an individual's self-concept derived from perceived membership in a relevant social group. As originally formulated by social psychologists Henri Tajfel and John Turner in the 1970s and the 1980s, social identity theory introduced the concept of a social identity as a way in which to explain intergroup behavior. Social identity theory explores the phenomenon of the 'ingroup' and 'outgroup', and is based on the view that identities are constituted through a process of difference defined in a relative or flexible way depends on the activities in which one engages. This theory is described as a theory that predicts certain intergroup behaviors on the basis of perceived group status differences, the perceived legitimacy and stability of those status differences, and the perceived ability to move from one group to another.
[9] Individual strengths are positive traits, skills, knowledge, or abilities that benefit a person in different aspects of life. They are often easy to learn and do for the person who has them. They can help a person achieve goals, relate with others, and feel satisfied. Individual strengths can be assessed by brainstorming, doing a personal swot analysis, or looking at the tasks or actions one excels in.
[10] Strategic planning is a process of defining and implementing an organization's strategy or direction. It involves identifying the organization's goals, objectives, and vision for the future, and allocating the resources and setting the priorities to achieve them. It also includes monitoring and evaluating the results of the strategy.
END NOTES
[i] Healing benefits of chanting Hare Krishna The Mahamantra
हरे कृष्ण हरे कृष्ण … Hare Krishna, Hare Krishna.
कृष्ण कृष्ण कृष्ण हरे हरे … Krishna Krishna, Hare Hare
हरे राम हरे राम … Hare Rama, Hare Rama.
राम राम हरे हरे…. Rama Rama, Hare Hare.
Introduction
Chanting Hare Krishna is an ancient practice that has been used for centuries to promote healing and well-being. The Mahamantra, or Hare Krishna mantra, is a sacred chant that is believed to have powerful spiritual and psychological benefits. Here, we will explore three of the most potent healing benefits of chanting Hare Krishna. From reducing stress and anxiety to promoting self-love and compassion, the Mahamantra can be a powerful tool for anyone seeking greater physical, mental, and emotional health.
The Origin – Who is Lord Chaitanya Mahaprabhu?
Krishna appeared as Lord Chaitanya 500 years ago in India to bring the medicine for the diseased human society in the form of this movement. He brought the chanting of Hare Krishna.
The conclusion of all human endeavors is to chant Hare Krishna. Srila Prabhupada’s books are meant to convince the diseased, conditioned soul that sankirtan, or chanting Hare Krishna, is the essence of all human activities. There cannot be any activity more auspicious than vibrating the Holy Name of the Lord. That is the essence of all Vedic conclusions. Revealed scriptures say that one who chants the Hare Krishna maha-mantra is to be understood as having already practiced all kinds of penances and austerities and to have studied all kinds of Vedic literatures.
The Holy Name of the Lord is as good as the Lord. There is no difference between the Lord and His name. We can realize the transcendental nature of the Holy Name of the Lord by faithfully and submissively chanting the Holy Name, avoiding the ten offenses and engaging in devotional service. The whole mission of Lord Chaitanya is to introduce Krishna consciousness by this simple chanting process.
In His famous eight prayers, Lord Chaitanya says:
O My Lord, You have made it so easy to approach You by the chanting of Your Holy Name. (Shikshastaka, Verse 2)
In by-gone ages–Satya-yuga, Treta-yuga and Dvapara-yuga–there were other process of self-realization, such as meditation, sacrifice and temple worship. But this age, Kali-yuga, is characterized by irreligion, hypocrisy and dissension. Because the living entities in this age are so degraded, the Lord has made a special concession by appearing in person and introducing something which everyone can actually accept. That is the sankirtan movement, the essence of which is the chanting of the Holy Name of the Lord.
That Lord Chaitanya is an incarnation of God is not our opinion, but is evidenced by information contained in the Bhagavad-gita, Srimad-Bhagavatam and other Vedic literatures. The revealed scriptures predicted that the Lord would appear in this age to propagate the sankirtan movement. Thus, Lord Chaitanya is non-different from Krishna, God, but in this age He has appeared in the guise of a devotee in order to show the fallen people of Kali-yuga how to worship the Lord and become perfect by chanting Hare Krishna. This is the significance of Lord Chaitanya’s appearance.
Why Chant Hare Krishna?
God is absolute, and therefore anything directly connected with Him, such as His Holy Name, form, pastimes, paraphernalia and entourage, is identical with Him. In the material world of duality, objects are different from their names. A thirsty man’s cry–“Water! Water! Water!”–will never satisfy his thirst, because the name water and the substance water are completely different. In the absolute world, however, there are no such differences. There an object and its name, or a person and his name, are one. Therefore, simply by vibrating the Holy Name of God, one associates with God directly.
“The Holy Name of Krishna is like a transcendental touchstone, for it is Krishna Himself, the reservoir of all pleasure. Krishna’s name is complete, and it is the form of transcendental mellows. It is always pure and liberated from all material contamination. This is because the name of Krishna and Krishna Himself are identical.” .–Padma Purana
Lord Chaitanya Mahaprabhu, an incarnation of Krishna, recommended that one chant the maha-mantra twenty-four hours a day and thus make one’s life perfect. He said:
“One can chant the Holy Name of God in a humble state of mind, thinking himself lower than the straw in the street. One should be more tolerant than a tree, devoid of all sense of false prestige, and always ready to offer all respects to others. In such a humble state of mind one can chant the Holy Name of the Lord constantly.” .–Shikshastaka, Verse 3
Chanting Hare Krishna gradually frees one from material concepts and elevates one to samadhi, a trance-like state in which one realizes the Supersoul (Paramatma, or Krishna residing in the heart) through his transcendental mind and intelligence. God realization is the goal of yoga. The living entity is called jivatma (the atomic self), and Krishna is called Paramatma (the Supreme Self). In perfect Krishna consciousness, one realizes the eternal relationship between the atomic soul and the Supreme Soul, Krishna, without misidentifying himself with the Supreme.
In this age
The popularity of the Hare Krishna mantra grew in the 20th century, thanks to the efforts of Srila Prabhupada, who founded the International Society for Krishna Consciousness (ISKCON), also known as the Hare Krishna movement, in 1966.
The Hare Krishna mantra was first popularized in the West by Srila Prabhupada, founder of the International Society for Krishna Consciousness (ISKCON), born in 1896 in Calcutta, India. In 1947, at the age of fifty-one, he met his spiritual teacher, His Divine Grace A.C. Bhaktivedanta Swami Prabhupada, who requested that he spread the message of Krishna consciousness in the West. Srila Prabhupada agreed and spent the next twenty years travelling throughout the world sharing the Hare Krishna mantra with anyone who would listen.
Since its humble beginnings in New York City’s Tompkins Square Park in 1966, ISKCON has grown to become a worldwide movement with hundreds of temples and millions of devotees chanting the Hare Krishna mantra every day. The popularity of the Hare Krishna mantra continues to grow as more and more people are drawn to its simple beauty and powerful message.
How Does Chanting the Hare Krishna Mantra Help Heal?
There are many benefits to chanting the Hare Krishna mantra, but how does it help heal?
When we chant, we connect with the divine energy of Lord Krishna. This connection can help us to let go of negative emotions and thoughts and to feel more positive and hopeful.
Chanting can also help to physically heal the body. Studies have shown that chanting can lower blood pressure, improve respiratory function, and reduce stress hormones.
Chanting can also help to ease pain and promote relaxation.
If you are looking for a way to heal your mind, body, and soul, chanting the Hare Krishna mantra is a great place to start.
Other benefits of chanting Hare Krishna
When we chant Hare Krishna, we connect with the all-powerful, all-pure Supreme Being, Krishna. This connection gives us strength and peace of mind in the face of difficulties and suffering.
Chanting also helps to purify our consciousness and brings us closer to God. As we become more spiritually enlightened, we see the divine beauty in all things and develop a deep love for all beings.
The Mahamantra is an incredibly potent tool for self-transformation and spiritual growth. As we chant Hare Krishna with sincerity and dedication, we open ourselves up to limitless possibilities for inner growth and healing.
The practice of chanting Hare Krishna can also help to reduce stress, anxiety and other negative emotions. Chanting helps to calm the mind and brings us into a state of deep relaxation.
In addition, chanting Hare Krishna can also be used as a tool for manifesting our deepest desires and intentions. When we focus our attention on God while chanting, we create powerful vibrations of love and positivity that can attract our deepest desires into our lives.
The chanting of mahamantras is also seen as a way to attain spiritual ascension, or liberation from the cycle of birth and death. By regularly chanting the mantra and focusing the mind on the divine, individuals can experience a sense of unity with the universe and the divine consciousness. This leads to a state of inner peace and enlightenment, allowing the individual to transcend the limitations of the physical world and attains the spiritual world.
How to get started chanting Hare Krishna
If you’re new to chanting Hare Krishna, don’t worry! Here we have some ways for you to get started today:
Find a quiet, calm, and serene place where no one can disturb or distract you.
Then, you can either sit or stand comfortably with your spine straight.
Next, close your eyes and take a few deep breaths to relax.
When done with the above three instructions, begin chanting the mantra slowly at first, then gradually increase the speed.
Lastly, keep chanting the mantra until you feel peaceful and calm.
Conclusion
Chanting Hare Krishna has been shown to have many healing benefits, both physically and mentally. If you are looking for a way to improve your health and well-being, chanting the Mahamantra may be something worth considering.
[ii] How Sound Can Have a Powerful Effect on Your State of Mind
Sound is capable of producing powerful reactions in the listener – whether it’s a sudden loud noise causing you to stop dead in your tracks, or the uncontrollable laughter of children as they play that brings a smile to your face.History is littered with tribal traditions of drums uniting tribes in ceremony, or songs that bring communities together in celebration that show the powerful effects sound can have on us.
The effects of sounds on our state of mind is never more profound as it is with music. Music can produce some of the strongest emotional reactions in humans, whether it’s happiness, sadness, fear or nostalgia. Sound is a series of vibrations that travel into the ear and get converted into electrical signals that are sent to the brain via the vestibulocochlear nerve. Your brain then tells you that you are hearing a sound and what that sound is.
When used in the right way sound has the ability to shift our perception of the world and ourselves. So I want to share three powerful ways that you can use sound to change your state of mind.
The healing sounds of nature
The sound of rolling ocean waves or the low rumble of a distant thunderstorm is known to put a person to sleep. Why? Science didn’t really understand this until recently. Researchers at Brighton and Sussex Medical School (BSMS) found that playing ‘natural sounds’ affected the bodily systems that control the flight-or-fright and rest-digest autonomic nervous systems, with associated effects on the resting activity of the brain.
They noted: ‘When listening to natural sounds, the brain connectivity reflected an outward-directed focus of attention; when listening to artificial sounds, the brain connectivity reflected an inward-directed focus of attention, similar to states observed in anxiety, posttraumatic stress disorder and depression.’
This is because as one of the basic laws of physics states that everything in life is a vibration. Nature has its own vibrations and when we attune ourselves with those vibrations whether spending time in nature or listening to the sounds of it, our vibrations harmonise with them and we shift states to be in alignment with that of nature.
Sing until your heart’s content
When we sing, the musical (or not so musical depending on your quality of singing!) vibrations move through us, altering our physical and emotional landscape. Singing releases endorphins, the brain’s ‘feel good’ chemicals, as well as stimulating among other hormones, oxytocin, known as the ‘love’ or ‘cuddle’ hormone.
Surveys of individuals who sing regularly report sustained high levels of emotional stability and well-being. Chanting sounds like ‘om’ or more correctly ‘aum’, which originates from the Vedic scriptures of Hinduism, has been shown to synchronise the left and right hemispheres of the brain, thus promoting a decrease in heartbeat, brain waves, and breathing. This is because you move your attention from external to internal, creating more balance and allowing the brain to recalibrate.
In one study researchers found that during ‘om’ chanting the regions of the brain that became deactivated, such as the amygdala and thalamus, which is involved in our emotions, were the same regions that became deactivated during electrical vagus nerve stimulation for treatments of epilepsy and depression. So whether it’s singing or even humming along to your favourite song or chanting the sacred ‘aum’, use it to help you shift your mindset if you are feeling low or just as a daily practice to promote healthy thinking.
Change your thinking
Most people don’t think about the sound of their own thinking and its effect on their mind. In my previous articles I pointed out how your thoughts carry a vibration that can have a major effect on your mind.
The work of Japanese author and researcher Dr Masaru Emoto highlighted the effects that sound whether spoken or thought, could have on water. Throughout the 1990’s Dr Emoto and his team performed a series of experiments observing the physical effect of words, prayers, music, and environment on the crystalline structure of water.
Takeaway
The results were nothing short of remarkable. Water that was exposed to positive vibrations such as the laughter, love, or even just a child playing nearby managed to shift the crystals into beautiful forms. Whereas negative behavior and chaotic music did the contrary.
We have to remember that we are 60–70% made of water, so the results of this and other research highlights that our thinking, attitude, and even the people we surround ourselves with can have a major significance for our state of mind and overall well-being.
Sound in whatever form has the harm to create balance and harmony or to create trauma and chaos, so become conscious of the sounds you are creating for yourself and the sounds from the environments you spend the most time in, and see what effect they are having on you
As the opposing armies stand poised for battle, Arjuna, the mighty warrior, sees his intimate relatives, teachers and friends in both armies ready to fight and sacrifice their lives. Overcome by grief and pity, Arjuna fails in strength, his mind becomes bewildered, and he gives up his determination to fight
Verse-1 Verse-2 Verse-3 Verse-4 Verse-5 Verse-6 Verse-7 Verse-8 Verse-9 Verse-10 Verse-11 Verse-12 Verse-13 Verse-14 Verse-15 Verse:16-18 Verse-19 Verse-20 Verse:21-22 Verse-23 Verse-24 Verse-25 Verse-26 Verse-27 Verse-28 Verse-29 Verse-30 Verse-31 Verse:32-35 Verse-36 Verse:37-38 Verse-39 Verse-40 Verse-41 Verse-43 Verse-44 Verse-45 Verse-46
Chapter 1 Summary
Chapter 1 of Bhagavad-Gita As-It-Is by A.C. Bhaktivedanta Swami Prabhupada (Srila Prabhupada)[1], provides an introduction to the fundamental principles of spirituality based on the science of human psychology. The chapter begins by introducing the main characters of the story—the Pandavas and the Kauravas—who are about to engage in a battle on the battlefield of Kurukshetra in ancient India.
The main focus of the chapter is the psychological and emotional struggles faced by Arjuna, the Pandava prince, as he prepares for battle.
One of the key principles highlighted in the chapter is the importance of understanding our emotions, and how they affect our actions. Arjuna is initially overwhelmed, by feelings of doubt and fear, which ultimately lead him to question the morality of engaging in battle against his own family members. This illustrates the power of emotions to influence our decision-making, and the need to be aware of our emotional states in order to make conscious, informed choices.
Another important principle touched upon in the chapter, is the concept of dharma, or righteous action. Arjuna is initially concerned about the moral implications of engaging in battle, but through a conversation with his charioteer Krishna, he comes to understand that it is his duty as a warrior to fight for the greater good and uphold his dharma. This principle highlights the importance of acting in accordance with our values and principles, even when it may be difficult or uncomfortable.
The chapter also emphasizes the importance of surrendering to a higher power. Arjuna recognizes that he alone cannot solve the dilemma he faces, and turns to Krishna for guidance. This illustrates the power of humility and surrender, in the face of uncertainty and confusion. The chapter sets the stage for the rest of the Bhagavad-Gita, which explores these and other principles of spirituality in greater depth.
Moreover, Chapter 1 of Bhagavad-Gita As-It-Is provides a unique perspective on the current science of human psychology. In his commentary, Prabhupada discusses how the conflict between the two warring families is not just a physical battle but is representative of the conflicts within the human mind. He explains how every person has an internal battlefield of desires and moral values that often come into conflict, and how it is essential to understand and manage this internal conflict.
Furthermore, Prabhupada utilizes the concept of dharma or moral duty to explain the importance of understanding and sticking to one’s moral values and responsibilities. He explains how failing to perform one’s duty can have significant consequences, as it did for Arjuna in the story. The chapter also illustrates the prevalence of indecisiveness and confusion in human psychology and how seeking the counsel of a wise mentor can help one overcome such difficulties.
Prabhupada also stresses the importance of humility and surrender in dealing with internal conflicts. He explains that humility allows one to recognize and accept their own faults and limitations, and surrender to a higher power allows one to gain the strength and guidance needed to overcome internal battles. The chapter concludes with the establishment of Lord Krishna as the ultimate authority on morality and dharma, providing a foundation for the rest of the Gita’s teachings.
Beyond its historical context, however, the text offers a deep understanding of the psychological implications of battle. The “desire for conflict”[2], the roots of “aggression”[3], and “violence”[4], and the “cognitive-dissonance”[5], of the characters are analyzed within the context of “group dynamics”[6], and “social norms”[7].
The Bhagavad-Gita also explores the importance of “social identity”[8], “teamwork” (the combined action of a group of people, especially when effective and efficient), and “individual strength[9]“, as well as the role of “leadership” and “strategic planning”[10] in the face of intense adversity. Furthermore, the text highlights the power of “chanting the Maha-mantra” [i], and “sound and its impact on human psychology” [ii], while delving into the concepts of emotional regulation, transcendence, and social support.
FOOT NOTES
[1] Prabhupada, Srila—Srila Prabhupada-(1896-1977) His Divine Grace A.C. Bhaktivedanta Swami Prabhupada. He is the tenth generation from Caitanya Mahaprabhu. The founder-acarya, spiritual master of the International Society for Krishna Consciousness (ISKCON). Srila Prabhupada was the widely-acclaimed author of more than seventy books on the science of pure bhakti-yoga, unalloyed Krishna consciousness. His major works are annotated English translations of the Srimad-Bhagavatam, the Sri Caitanya-caritamrta, and the Bhagavad-gita As It Is. He was the world's most distinguished teacher of Vedic religion and thought. Srila Prabhupada was a fully God conscious saint who had perfect realization of the Vedic scriptures. He worked incessantly to spread Krishna consciousness all over the world. He guided his society and saw it grow to a worldwide confederation of hundreds of ashrams, schools, temples, institutes, and farm communities. See Bhaktivedanta Swami Prabhupada.
[2] Desire in conflict occurs when people disagree over their values, motivations, perceptions, ideas, or desires1. Sometimes these differences appear trivial, but when a conflict triggers strong feelings, a deep personal need is often at the core of the problem1. The problem with desires is that it is difficult to discern those that come from the soul and further your growth from those that are neutral or that enmesh you more and more in confusion, conflict, or pain.
[3] Aggression: Can be defined as any behavior, whether physical or verbal, that is carried out with the intent to harm another person. The key here is determining the intention or motive for the aggressive behavior. Aggression should also be distinguished from being angry, which is an emotional reaction to an event but can just stay that – an emotion. Just because someone is angry does not mean they will necessarily act on it and engage in aggressive behavior. If they do aggress, how intense is the behavior? To understand that, consider that aggressive acts occur along a continuum of least harmful to most harmful. On the extreme side are violent acts of violence. The World Health Organization (WHO) defined violence in their 2002 World Report on Violence and Health, as “The intentional use of physical force or power, threatened or actual, against oneself, another person, or against a group or community, that either results in or has a high likelihood of resulting in injury, death, psychological harm, maldevelopment or deprivation” (pg. 5). They state that violence can be self-directed in the form of suicidal behavior or self-abuse, interpersonal and between family members or individuals who are unrelated, or collective in terms of social, political, and economic and suggest motives for violence.
[4] Violence is "the use of physical force so as to injure, abuse, damage, or destroy". Other definitions are also used, such as the World Health Organization's definition of violence as "the intentional use of physical force or power, threatened or actual, against oneself, another person, or against a group or community, which either results in or has a high likelihood of resulting in injury, death, psychological harm, maldevelopment, or deprivation."
[5] Aggression: Can be defined as any behavior, whether physical or verbal, that is carried out with the intent to harm another person. The key here is determining the intention or motive for the aggressive behavior. Aggression should also be distinguished from being angry, which is an emotional reaction to an event but can just stay that – an emotion. Just because someone is angry does not mean they will necessarily act on it and engage in aggressive behavior. If they do aggress, how intense is the behavior? To understand that, consider that aggressive acts occur along a continuum of least harmful to most harmful. On the extreme side are violent acts of violence. The World Health Organization (WHO) defined violence in their 2002 World Report on Violence and Health, as “The intentional use of physical force or power, threatened or actual, against oneself, another person, or against a group or community, that either results in or has a high likelihood of resulting in injury, death, psychological harm, maldevelopment or deprivation” (pg. 5). They state that violence can be self-directed in the form of suicidal behavior or self-abuse, interpersonal and between family members or individuals who are unrelated, or collective in terms of social, political, and economic and suggest motives for violence.
[6] Group dynamics: Deals with the attitudes and behavioral patterns of a group. It can be used as a means for problem-solving, teamwork, and to become more innovative and productive as an organization.
[7] Social norms: are shared standards of acceptable behavior by groups. Social norms can both be informal understandings that govern the behavior of members of a society, as well as be codified into rules and laws. Norms are shared social beliefs about behavior; thus, they are distinct from “ideas”, “attitudes”, and “values”, which can be held privately, and which do not necessarily concern behavior. Norms are contingent on context, social group, and historical circumstances
[8] Social identity is the portion of an individual's self-concept derived from perceived membership in a relevant social group. As originally formulated by social psychologists Henri Tajfel and John Turner in the 1970s and the 1980s, social identity theory introduced the concept of a social identity as a way in which to explain intergroup behavior. Social identity theory explores the phenomenon of the 'ingroup' and 'outgroup', and is based on the view that identities are constituted through a process of difference defined in a relative or flexible way depends on the activities in which one engages. This theory is described as a theory that predicts certain intergroup behaviors on the basis of perceived group status differences, the perceived legitimacy and stability of those status differences, and the perceived ability to move from one group to another.
[9] Individual strengths are positive traits, skills, knowledge, or abilities that benefit a person in different aspects of life. They are often easy to learn and do for the person who has them. They can help a person achieve goals, relate with others, and feel satisfied. Individual strengths can be assessed by brainstorming, doing a personal swot analysis, or looking at the tasks or actions one excels in.
[10] Strategic planning is a process of defining and implementing an organization's strategy or direction. It involves identifying the organization's goals, objectives, and vision for the future, and allocating the resources and setting the priorities to achieve them. It also includes monitoring and evaluating the results of the strategy.
END NOTES
[i] Healing benefits of chanting Hare Krishna The Mahamantra
हरे कृष्ण हरे कृष्ण … Hare Krishna, Hare Krishna.
कृष्ण कृष्ण कृष्ण हरे हरे … Krishna Krishna, Hare Hare
हरे राम हरे राम … Hare Rama, Hare Rama.
राम राम हरे हरे…. Rama Rama, Hare Hare.
Introduction
Chanting Hare Krishna is an ancient practice that has been used for centuries to promote healing and well-being. The Mahamantra, or Hare Krishna mantra, is a sacred chant that is believed to have powerful spiritual and psychological benefits. Here, we will explore three of the most potent healing benefits of chanting Hare Krishna. From reducing stress and anxiety to promoting self-love and compassion, the Mahamantra can be a powerful tool for anyone seeking greater physical, mental, and emotional health.
The Origin – Who is Lord Chaitanya Mahaprabhu?
Krishna appeared as Lord Chaitanya 500 years ago in India to bring the medicine for the diseased human society in the form of this movement. He brought the chanting of Hare Krishna.
The conclusion of all human endeavors is to chant Hare Krishna. Srila Prabhupada’s books are meant to convince the diseased, conditioned soul that sankirtan, or chanting Hare Krishna, is the essence of all human activities. There cannot be any activity more auspicious than vibrating the Holy Name of the Lord. That is the essence of all Vedic conclusions. Revealed scriptures say that one who chants the Hare Krishna maha-mantra is to be understood as having already practiced all kinds of penances and austerities and to have studied all kinds of Vedic literatures.
The Holy Name of the Lord is as good as the Lord. There is no difference between the Lord and His name. We can realize the transcendental nature of the Holy Name of the Lord by faithfully and submissively chanting the Holy Name, avoiding the ten offenses and engaging in devotional service. The whole mission of Lord Chaitanya is to introduce Krishna consciousness by this simple chanting process.
In His famous eight prayers, Lord Chaitanya says:
O My Lord, You have made it so easy to approach You by the chanting of Your Holy Name. (Shikshastaka, Verse 2)
In by-gone ages–Satya-yuga, Treta-yuga and Dvapara-yuga–there were other process of self-realization, such as meditation, sacrifice and temple worship. But this age, Kali-yuga, is characterized by irreligion, hypocrisy and dissension. Because the living entities in this age are so degraded, the Lord has made a special concession by appearing in person and introducing something which everyone can actually accept. That is the sankirtan movement, the essence of which is the chanting of the Holy Name of the Lord.
That Lord Chaitanya is an incarnation of God is not our opinion, but is evidenced by information contained in the Bhagavad-gita, Srimad-Bhagavatam and other Vedic literatures. The revealed scriptures predicted that the Lord would appear in this age to propagate the sankirtan movement. Thus, Lord Chaitanya is non-different from Krishna, God, but in this age He has appeared in the guise of a devotee in order to show the fallen people of Kali-yuga how to worship the Lord and become perfect by chanting Hare Krishna. This is the significance of Lord Chaitanya’s appearance.
Why Chant Hare Krishna?
God is absolute, and therefore anything directly connected with Him, such as His Holy Name, form, pastimes, paraphernalia and entourage, is identical with Him. In the material world of duality, objects are different from their names. A thirsty man’s cry–“Water! Water! Water!”–will never satisfy his thirst, because the name water and the substance water are completely different. In the absolute world, however, there are no such differences. There an object and its name, or a person and his name, are one. Therefore, simply by vibrating the Holy Name of God, one associates with God directly.
“The Holy Name of Krishna is like a transcendental touchstone, for it is Krishna Himself, the reservoir of all pleasure. Krishna’s name is complete, and it is the form of transcendental mellows. It is always pure and liberated from all material contamination. This is because the name of Krishna and Krishna Himself are identical.” .–Padma Purana
Lord Chaitanya Mahaprabhu, an incarnation of Krishna, recommended that one chant the maha-mantra twenty-four hours a day and thus make one’s life perfect. He said:
“One can chant the Holy Name of God in a humble state of mind, thinking himself lower than the straw in the street. One should be more tolerant than a tree, devoid of all sense of false prestige, and always ready to offer all respects to others. In such a humble state of mind one can chant the Holy Name of the Lord constantly.” .–Shikshastaka, Verse 3
Chanting Hare Krishna gradually frees one from material concepts and elevates one to samadhi, a trance-like state in which one realizes the Supersoul (Paramatma, or Krishna residing in the heart) through his transcendental mind and intelligence. God realization is the goal of yoga. The living entity is called jivatma (the atomic self), and Krishna is called Paramatma (the Supreme Self). In perfect Krishna consciousness, one realizes the eternal relationship between the atomic soul and the Supreme Soul, Krishna, without misidentifying himself with the Supreme.
In this age
The popularity of the Hare Krishna mantra grew in the 20th century, thanks to the efforts of Srila Prabhupada, who founded the International Society for Krishna Consciousness (ISKCON), also known as the Hare Krishna movement, in 1966.
The Hare Krishna mantra was first popularized in the West by Srila Prabhupada, founder of the International Society for Krishna Consciousness (ISKCON), born in 1896 in Calcutta, India. In 1947, at the age of fifty-one, he met his spiritual teacher, His Divine Grace A.C. Bhaktivedanta Swami Prabhupada, who requested that he spread the message of Krishna consciousness in the West. Srila Prabhupada agreed and spent the next twenty years travelling throughout the world sharing the Hare Krishna mantra with anyone who would listen.
Since its humble beginnings in New York City’s Tompkins Square Park in 1966, ISKCON has grown to become a worldwide movement with hundreds of temples and millions of devotees chanting the Hare Krishna mantra every day. The popularity of the Hare Krishna mantra continues to grow as more and more people are drawn to its simple beauty and powerful message.
How Does Chanting the Hare Krishna Mantra Help Heal?
There are many benefits to chanting the Hare Krishna mantra, but how does it help heal?
When we chant, we connect with the divine energy of Lord Krishna. This connection can help us to let go of negative emotions and thoughts and to feel more positive and hopeful.
Chanting can also help to physically heal the body. Studies have shown that chanting can lower blood pressure, improve respiratory function, and reduce stress hormones.
Chanting can also help to ease pain and promote relaxation.
If you are looking for a way to heal your mind, body, and soul, chanting the Hare Krishna mantra is a great place to start.
Other benefits of chanting Hare Krishna
When we chant Hare Krishna, we connect with the all-powerful, all-pure Supreme Being, Krishna. This connection gives us strength and peace of mind in the face of difficulties and suffering.
Chanting also helps to purify our consciousness and brings us closer to God. As we become more spiritually enlightened, we see the divine beauty in all things and develop a deep love for all beings.
The Mahamantra is an incredibly potent tool for self-transformation and spiritual growth. As we chant Hare Krishna with sincerity and dedication, we open ourselves up to limitless possibilities for inner growth and healing.
The practice of chanting Hare Krishna can also help to reduce stress, anxiety and other negative emotions. Chanting helps to calm the mind and brings us into a state of deep relaxation.
In addition, chanting Hare Krishna can also be used as a tool for manifesting our deepest desires and intentions. When we focus our attention on God while chanting, we create powerful vibrations of love and positivity that can attract our deepest desires into our lives.
The chanting of mahamantras is also seen as a way to attain spiritual ascension, or liberation from the cycle of birth and death. By regularly chanting the mantra and focusing the mind on the divine, individuals can experience a sense of unity with the universe and the divine consciousness. This leads to a state of inner peace and enlightenment, allowing the individual to transcend the limitations of the physical world and attains the spiritual world.
How to get started chanting Hare Krishna
If you’re new to chanting Hare Krishna, don’t worry! Here we have some ways for you to get started today:
Find a quiet, calm, and serene place where no one can disturb or distract you.
Then, you can either sit or stand comfortably with your spine straight.
Next, close your eyes and take a few deep breaths to relax.
When done with the above three instructions, begin chanting the mantra slowly at first, then gradually increase the speed.
Lastly, keep chanting the mantra until you feel peaceful and calm.
Conclusion
Chanting Hare Krishna has been shown to have many healing benefits, both physically and mentally. If you are looking for a way to improve your health and well-being, chanting the Mahamantra may be something worth considering.
[ii] How Sound Can Have a Powerful Effect on Your State of Mind
Sound is capable of producing powerful reactions in the listener – whether it’s a sudden loud noise causing you to stop dead in your tracks, or the uncontrollable laughter of children as they play that brings a smile to your face.History is littered with tribal traditions of drums uniting tribes in ceremony, or songs that bring communities together in celebration that show the powerful effects sound can have on us.
The effects of sounds on our state of mind is never more profound as it is with music. Music can produce some of the strongest emotional reactions in humans, whether it’s happiness, sadness, fear or nostalgia. Sound is a series of vibrations that travel into the ear and get converted into electrical signals that are sent to the brain via the vestibulocochlear nerve. Your brain then tells you that you are hearing a sound and what that sound is.
When used in the right way sound has the ability to shift our perception of the world and ourselves. So I want to share three powerful ways that you can use sound to change your state of mind.
The healing sounds of nature
The sound of rolling ocean waves or the low rumble of a distant thunderstorm is known to put a person to sleep. Why? Science didn’t really understand this until recently. Researchers at Brighton and Sussex Medical School (BSMS) found that playing ‘natural sounds’ affected the bodily systems that control the flight-or-fright and rest-digest autonomic nervous systems, with associated effects on the resting activity of the brain.
They noted: ‘When listening to natural sounds, the brain connectivity reflected an outward-directed focus of attention; when listening to artificial sounds, the brain connectivity reflected an inward-directed focus of attention, similar to states observed in anxiety, posttraumatic stress disorder and depression.’
This is because as one of the basic laws of physics states that everything in life is a vibration. Nature has its own vibrations and when we attune ourselves with those vibrations whether spending time in nature or listening to the sounds of it, our vibrations harmonise with them and we shift states to be in alignment with that of nature.
Sing until your heart’s content
When we sing, the musical (or not so musical depending on your quality of singing!) vibrations move through us, altering our physical and emotional landscape. Singing releases endorphins, the brain’s ‘feel good’ chemicals, as well as stimulating among other hormones, oxytocin, known as the ‘love’ or ‘cuddle’ hormone.
Surveys of individuals who sing regularly report sustained high levels of emotional stability and well-being. Chanting sounds like ‘om’ or more correctly ‘aum’, which originates from the Vedic scriptures of Hinduism, has been shown to synchronise the left and right hemispheres of the brain, thus promoting a decrease in heartbeat, brain waves, and breathing. This is because you move your attention from external to internal, creating more balance and allowing the brain to recalibrate.
In one study researchers found that during ‘om’ chanting the regions of the brain that became deactivated, such as the amygdala and thalamus, which is involved in our emotions, were the same regions that became deactivated during electrical vagus nerve stimulation for treatments of epilepsy and depression. So whether it’s singing or even humming along to your favourite song or chanting the sacred ‘aum’, use it to help you shift your mindset if you are feeling low or just as a daily practice to promote healthy thinking.
Change your thinking
Most people don’t think about the sound of their own thinking and its effect on their mind. In my previous articles I pointed out how your thoughts carry a vibration that can have a major effect on your mind.
The work of Japanese author and researcher Dr Masaru Emoto highlighted the effects that sound whether spoken or thought, could have on water. Throughout the 1990’s Dr Emoto and his team performed a series of experiments observing the physical effect of words, prayers, music, and environment on the crystalline structure of water.
Takeaway
The results were nothing short of remarkable. Water that was exposed to positive vibrations such as the laughter, love, or even just a child playing nearby managed to shift the crystals into beautiful forms. Whereas negative behavior and chaotic music did the contrary.
We have to remember that we are 60–70% made of water, so the results of this and other research highlights that our thinking, attitude, and even the people we surround ourselves with can have a major significance for our state of mind and overall well-being.
Sound in whatever form has the harm to create balance and harmony or to create trauma and chaos, so become conscious of the sounds you are creating for yourself and the sounds from the environments you spend the most time in, and see what effect they are having on you
Website Page Particulars & Essentials
Author’s Notes
How I First Made Contact with Bhagavad-gita As It Is
PREFACE
INTRODUCTION
Bhagavad-gita As It Is
A Treatise on Pure Human Psychology
Chapter 1: Observing the Armies on the Battlefield of Kuruksetra
Chapter 2: Contents of the Gita Summarized
Chapter 3: Karma-yoga
Chapter 4: Transcendental Knowledge
Chapter 5: Karma-yoga-Action in Krishna Consciousness
Chapter 6: Dhyana-yoga
Chapter 7: Knowledge of the Absolute
Chapter 8: Attaining the Supreme
Chapter 9: The Most Confidential Knowledge
Chapter 10: The Opulence of the Absolute
Chapter 11: The Universal Form
Chapter 12: Devotional Service
Chapter 13: Nature, the Enjoyer, and Consciousness
Chapter 14: The Three Modes of Material Nature
Chapter 15: The Yoga of the Supreme Person
Chapter 16: The Divine and Demoniac Natures
Chapter 17: The Divisions of Faith
Chapter 18: Conclusion-The Perfection of Renunciation
Chapter 1 Summary
Chapter 1 of Bhagavad-Gita As-It-Is by A.C. Bhaktivedanta Swami Prabhupada (Srila Prabhupada)[1], provides an introduction to the fundamental principles of spirituality based on the science of human psychology. The chapter begins by introducing the main characters of the story—the Pandavas and the Kauravas—who are about to engage in a battle on the battlefield of Kurukshetra in ancient India.
The main focus of the chapter is the psychological and emotional struggles faced by Arjuna, the Pandava prince, as he prepares for battle.
One of the key principles highlighted in the chapter is the importance of understanding our emotions, and how they affect our actions. Arjuna is initially overwhelmed, by feelings of doubt and fear, which ultimately lead him to question the morality of engaging in battle against his own family members. This illustrates the power of emotions to influence our decision-making, and the need to be aware of our emotional states in order to make conscious, informed choices.
Another important principle touched upon in the chapter, is the concept of dharma, or righteous action. Arjuna is initially concerned about the moral implications of engaging in battle, but through a conversation with his charioteer Krishna, he comes to understand that it is his duty as a warrior to fight for the greater good and uphold his dharma. This principle highlights the importance of acting in accordance with our values and principles, even when it may be difficult or uncomfortable.
The chapter also emphasizes the importance of surrendering to a higher power. Arjuna recognizes that he alone cannot solve the dilemma he faces, and turns to Krishna for guidance. This illustrates the power of humility and surrender, in the face of uncertainty and confusion. The chapter sets the stage for the rest of the Bhagavad-Gita, which explores these and other principles of spirituality in greater depth.
Moreover, Chapter 1 of Bhagavad-Gita As-It-Is provides a unique perspective on the current science of human psychology. In his commentary, Prabhupada discusses how the conflict between the two warring families is not just a physical battle but is representative of the conflicts within the human mind. He explains how every person has an internal battlefield of desires and moral values that often come into conflict, and how it is essential to understand and manage this internal conflict.
Furthermore, Prabhupada utilizes the concept of dharma or moral duty to explain the importance of understanding and sticking to one’s moral values and responsibilities. He explains how failing to perform one’s duty can have significant consequences, as it did for Arjuna in the story. The chapter also illustrates the prevalence of indecisiveness and confusion in human psychology and how seeking the counsel of a wise mentor can help one overcome such difficulties.
Prabhupada also stresses the importance of humility and surrender in dealing with internal conflicts. He explains that humility allows one to recognize and accept their own faults and limitations, and surrender to a higher power allows one to gain the strength and guidance needed to overcome internal battles. The chapter concludes with the establishment of Lord Krishna as the ultimate authority on morality and dharma, providing a foundation for the rest of the Gita’s teachings.
Beyond its historical context, however, the text offers a deep understanding of the psychological implications of battle. The “desire for conflict”[2], the roots of “aggression”[3], and “violence”[4], and the “cognitive-dissonance”[5], of the characters are analyzed within the context of “group dynamics”[6], and “social norms”[7].
The Bhagavad-Gita also explores the importance of “social identity”[8], “teamwork” (the combined action of a group of people, especially when effective and efficient), and “individual strength[9]“, as well as the role of “leadership” and “strategic planning”[10] in the face of intense adversity. Furthermore, the text highlights the power of “chanting the Maha-mantra” [i], and “sound and its impact on human psychology” [ii], while delving into the concepts of emotional regulation, transcendence, and social support.
FOOT NOTES
[1] Prabhupada, Srila—Srila Prabhupada-(1896-1977) His Divine Grace A.C. Bhaktivedanta Swami Prabhupada. He is the tenth generation from Caitanya Mahaprabhu. The founder-acarya, spiritual master of the International Society for Krishna Consciousness (ISKCON). Srila Prabhupada was the widely-acclaimed author of more than seventy books on the science of pure bhakti-yoga, unalloyed Krishna consciousness. His major works are annotated English translations of the Srimad-Bhagavatam, the Sri Caitanya-caritamrta, and the Bhagavad-gita As It Is. He was the world's most distinguished teacher of Vedic religion and thought. Srila Prabhupada was a fully God conscious saint who had perfect realization of the Vedic scriptures. He worked incessantly to spread Krishna consciousness all over the world. He guided his society and saw it grow to a worldwide confederation of hundreds of ashrams, schools, temples, institutes, and farm communities. See Bhaktivedanta Swami Prabhupada.
[2] Desire in conflict occurs when people disagree over their values, motivations, perceptions, ideas, or desires1. Sometimes these differences appear trivial, but when a conflict triggers strong feelings, a deep personal need is often at the core of the problem1. The problem with desires is that it is difficult to discern those that come from the soul and further your growth from those that are neutral or that enmesh you more and more in confusion, conflict, or pain.
[3] Aggression: Can be defined as any behavior, whether physical or verbal, that is carried out with the intent to harm another person. The key here is determining the intention or motive for the aggressive behavior. Aggression should also be distinguished from being angry, which is an emotional reaction to an event but can just stay that – an emotion. Just because someone is angry does not mean they will necessarily act on it and engage in aggressive behavior. If they do aggress, how intense is the behavior? To understand that, consider that aggressive acts occur along a continuum of least harmful to most harmful. On the extreme side are violent acts of violence. The World Health Organization (WHO) defined violence in their 2002 World Report on Violence and Health, as “The intentional use of physical force or power, threatened or actual, against oneself, another person, or against a group or community, that either results in or has a high likelihood of resulting in injury, death, psychological harm, maldevelopment or deprivation” (pg. 5). They state that violence can be self-directed in the form of suicidal behavior or self-abuse, interpersonal and between family members or individuals who are unrelated, or collective in terms of social, political, and economic and suggest motives for violence.
[4] Violence is "the use of physical force so as to injure, abuse, damage, or destroy". Other definitions are also used, such as the World Health Organization's definition of violence as "the intentional use of physical force or power, threatened or actual, against oneself, another person, or against a group or community, which either results in or has a high likelihood of resulting in injury, death, psychological harm, maldevelopment, or deprivation."
[5] Aggression: Can be defined as any behavior, whether physical or verbal, that is carried out with the intent to harm another person. The key here is determining the intention or motive for the aggressive behavior. Aggression should also be distinguished from being angry, which is an emotional reaction to an event but can just stay that – an emotion. Just because someone is angry does not mean they will necessarily act on it and engage in aggressive behavior. If they do aggress, how intense is the behavior? To understand that, consider that aggressive acts occur along a continuum of least harmful to most harmful. On the extreme side are violent acts of violence. The World Health Organization (WHO) defined violence in their 2002 World Report on Violence and Health, as “The intentional use of physical force or power, threatened or actual, against oneself, another person, or against a group or community, that either results in or has a high likelihood of resulting in injury, death, psychological harm, maldevelopment or deprivation” (pg. 5). They state that violence can be self-directed in the form of suicidal behavior or self-abuse, interpersonal and between family members or individuals who are unrelated, or collective in terms of social, political, and economic and suggest motives for violence.
[6] Group dynamics: Deals with the attitudes and behavioral patterns of a group. It can be used as a means for problem-solving, teamwork, and to become more innovative and productive as an organization.
[7] Social norms: are shared standards of acceptable behavior by groups. Social norms can both be informal understandings that govern the behavior of members of a society, as well as be codified into rules and laws. Norms are shared social beliefs about behavior; thus, they are distinct from “ideas”, “attitudes”, and “values”, which can be held privately, and which do not necessarily concern behavior. Norms are contingent on context, social group, and historical circumstances
[8] Social identity is the portion of an individual's self-concept derived from perceived membership in a relevant social group. As originally formulated by social psychologists Henri Tajfel and John Turner in the 1970s and the 1980s, social identity theory introduced the concept of a social identity as a way in which to explain intergroup behavior. Social identity theory explores the phenomenon of the 'ingroup' and 'outgroup', and is based on the view that identities are constituted through a process of difference defined in a relative or flexible way depends on the activities in which one engages. This theory is described as a theory that predicts certain intergroup behaviors on the basis of perceived group status differences, the perceived legitimacy and stability of those status differences, and the perceived ability to move from one group to another.
[9] Individual strengths are positive traits, skills, knowledge, or abilities that benefit a person in different aspects of life. They are often easy to learn and do for the person who has them. They can help a person achieve goals, relate with others, and feel satisfied. Individual strengths can be assessed by brainstorming, doing a personal swot analysis, or looking at the tasks or actions one excels in.
[10] Strategic planning is a process of defining and implementing an organization's strategy or direction. It involves identifying the organization's goals, objectives, and vision for the future, and allocating the resources and setting the priorities to achieve them. It also includes monitoring and evaluating the results of the strategy.
END NOTES
[i] Healing benefits of chanting Hare Krishna The Mahamantra
हरे कृष्ण हरे कृष्ण … Hare Krishna, Hare Krishna.
कृष्ण कृष्ण कृष्ण हरे हरे … Krishna Krishna, Hare Hare
हरे राम हरे राम … Hare Rama, Hare Rama.
राम राम हरे हरे…. Rama Rama, Hare Hare.
Introduction
Chanting Hare Krishna is an ancient practice that has been used for centuries to promote healing and well-being. The Mahamantra, or Hare Krishna mantra, is a sacred chant that is believed to have powerful spiritual and psychological benefits. Here, we will explore three of the most potent healing benefits of chanting Hare Krishna. From reducing stress and anxiety to promoting self-love and compassion, the Mahamantra can be a powerful tool for anyone seeking greater physical, mental, and emotional health.
The Origin – Who is Lord Chaitanya Mahaprabhu?
Krishna appeared as Lord Chaitanya 500 years ago in India to bring the medicine for the diseased human society in the form of this movement. He brought the chanting of Hare Krishna.
The conclusion of all human endeavors is to chant Hare Krishna. Srila Prabhupada’s books are meant to convince the diseased, conditioned soul that sankirtan, or chanting Hare Krishna, is the essence of all human activities. There cannot be any activity more auspicious than vibrating the Holy Name of the Lord. That is the essence of all Vedic conclusions. Revealed scriptures say that one who chants the Hare Krishna maha-mantra is to be understood as having already practiced all kinds of penances and austerities and to have studied all kinds of Vedic literatures.
The Holy Name of the Lord is as good as the Lord. There is no difference between the Lord and His name. We can realize the transcendental nature of the Holy Name of the Lord by faithfully and submissively chanting the Holy Name, avoiding the ten offenses and engaging in devotional service. The whole mission of Lord Chaitanya is to introduce Krishna consciousness by this simple chanting process.
In His famous eight prayers, Lord Chaitanya says:
O My Lord, You have made it so easy to approach You by the chanting of Your Holy Name. (Shikshastaka, Verse 2)
In by-gone ages–Satya-yuga, Treta-yuga and Dvapara-yuga–there were other process of self-realization, such as meditation, sacrifice and temple worship. But this age, Kali-yuga, is characterized by irreligion, hypocrisy and dissension. Because the living entities in this age are so degraded, the Lord has made a special concession by appearing in person and introducing something which everyone can actually accept. That is the sankirtan movement, the essence of which is the chanting of the Holy Name of the Lord.
That Lord Chaitanya is an incarnation of God is not our opinion, but is evidenced by information contained in the Bhagavad-gita, Srimad-Bhagavatam and other Vedic literatures. The revealed scriptures predicted that the Lord would appear in this age to propagate the sankirtan movement. Thus, Lord Chaitanya is non-different from Krishna, God, but in this age He has appeared in the guise of a devotee in order to show the fallen people of Kali-yuga how to worship the Lord and become perfect by chanting Hare Krishna. This is the significance of Lord Chaitanya’s appearance.
Why Chant Hare Krishna?
God is absolute, and therefore anything directly connected with Him, such as His Holy Name, form, pastimes, paraphernalia and entourage, is identical with Him. In the material world of duality, objects are different from their names. A thirsty man’s cry–“Water! Water! Water!”–will never satisfy his thirst, because the name water and the substance water are completely different. In the absolute world, however, there are no such differences. There an object and its name, or a person and his name, are one. Therefore, simply by vibrating the Holy Name of God, one associates with God directly.
“The Holy Name of Krishna is like a transcendental touchstone, for it is Krishna Himself, the reservoir of all pleasure. Krishna’s name is complete, and it is the form of transcendental mellows. It is always pure and liberated from all material contamination. This is because the name of Krishna and Krishna Himself are identical.” .–Padma Purana
Lord Chaitanya Mahaprabhu, an incarnation of Krishna, recommended that one chant the maha-mantra twenty-four hours a day and thus make one’s life perfect. He said:
“One can chant the Holy Name of God in a humble state of mind, thinking himself lower than the straw in the street. One should be more tolerant than a tree, devoid of all sense of false prestige, and always ready to offer all respects to others. In such a humble state of mind one can chant the Holy Name of the Lord constantly.” .–Shikshastaka, Verse 3
Chanting Hare Krishna gradually frees one from material concepts and elevates one to samadhi, a trance-like state in which one realizes the Supersoul (Paramatma, or Krishna residing in the heart) through his transcendental mind and intelligence. God realization is the goal of yoga. The living entity is called jivatma (the atomic self), and Krishna is called Paramatma (the Supreme Self). In perfect Krishna consciousness, one realizes the eternal relationship between the atomic soul and the Supreme Soul, Krishna, without misidentifying himself with the Supreme.
In this age
The popularity of the Hare Krishna mantra grew in the 20th century, thanks to the efforts of Srila Prabhupada, who founded the International Society for Krishna Consciousness (ISKCON), also known as the Hare Krishna movement, in 1966.
The Hare Krishna mantra was first popularized in the West by Srila Prabhupada, founder of the International Society for Krishna Consciousness (ISKCON), born in 1896 in Calcutta, India. In 1947, at the age of fifty-one, he met his spiritual teacher, His Divine Grace A.C. Bhaktivedanta Swami Prabhupada, who requested that he spread the message of Krishna consciousness in the West. Srila Prabhupada agreed and spent the next twenty years travelling throughout the world sharing the Hare Krishna mantra with anyone who would listen.
Since its humble beginnings in New York City’s Tompkins Square Park in 1966, ISKCON has grown to become a worldwide movement with hundreds of temples and millions of devotees chanting the Hare Krishna mantra every day. The popularity of the Hare Krishna mantra continues to grow as more and more people are drawn to its simple beauty and powerful message.
How Does Chanting the Hare Krishna Mantra Help Heal?
There are many benefits to chanting the Hare Krishna mantra, but how does it help heal?
When we chant, we connect with the divine energy of Lord Krishna. This connection can help us to let go of negative emotions and thoughts and to feel more positive and hopeful.
Chanting can also help to physically heal the body. Studies have shown that chanting can lower blood pressure, improve respiratory function, and reduce stress hormones.
Chanting can also help to ease pain and promote relaxation.
If you are looking for a way to heal your mind, body, and soul, chanting the Hare Krishna mantra is a great place to start.
Other benefits of chanting Hare Krishna
When we chant Hare Krishna, we connect with the all-powerful, all-pure Supreme Being, Krishna. This connection gives us strength and peace of mind in the face of difficulties and suffering.
Chanting also helps to purify our consciousness and brings us closer to God. As we become more spiritually enlightened, we see the divine beauty in all things and develop a deep love for all beings.
The Mahamantra is an incredibly potent tool for self-transformation and spiritual growth. As we chant Hare Krishna with sincerity and dedication, we open ourselves up to limitless possibilities for inner growth and healing.
The practice of chanting Hare Krishna can also help to reduce stress, anxiety and other negative emotions. Chanting helps to calm the mind and brings us into a state of deep relaxation.
In addition, chanting Hare Krishna can also be used as a tool for manifesting our deepest desires and intentions. When we focus our attention on God while chanting, we create powerful vibrations of love and positivity that can attract our deepest desires into our lives.
The chanting of mahamantras is also seen as a way to attain spiritual ascension, or liberation from the cycle of birth and death. By regularly chanting the mantra and focusing the mind on the divine, individuals can experience a sense of unity with the universe and the divine consciousness. This leads to a state of inner peace and enlightenment, allowing the individual to transcend the limitations of the physical world and attains the spiritual world.
How to get started chanting Hare Krishna
If you’re new to chanting Hare Krishna, don’t worry! Here we have some ways for you to get started today:
Find a quiet, calm, and serene place where no one can disturb or distract you.
Then, you can either sit or stand comfortably with your spine straight.
Next, close your eyes and take a few deep breaths to relax.
When done with the above three instructions, begin chanting the mantra slowly at first, then gradually increase the speed.
Lastly, keep chanting the mantra until you feel peaceful and calm.
Conclusion
Chanting Hare Krishna has been shown to have many healing benefits, both physically and mentally. If you are looking for a way to improve your health and well-being, chanting the Mahamantra may be something worth considering.
[ii] How Sound Can Have a Powerful Effect on Your State of Mind
Sound is capable of producing powerful reactions in the listener – whether it’s a sudden loud noise causing you to stop dead in your tracks, or the uncontrollable laughter of children as they play that brings a smile to your face.History is littered with tribal traditions of drums uniting tribes in ceremony, or songs that bring communities together in celebration that show the powerful effects sound can have on us.
The effects of sounds on our state of mind is never more profound as it is with music. Music can produce some of the strongest emotional reactions in humans, whether it’s happiness, sadness, fear or nostalgia. Sound is a series of vibrations that travel into the ear and get converted into electrical signals that are sent to the brain via the vestibulocochlear nerve. Your brain then tells you that you are hearing a sound and what that sound is.
When used in the right way sound has the ability to shift our perception of the world and ourselves. So I want to share three powerful ways that you can use sound to change your state of mind.
The healing sounds of nature
The sound of rolling ocean waves or the low rumble of a distant thunderstorm is known to put a person to sleep. Why? Science didn’t really understand this until recently. Researchers at Brighton and Sussex Medical School (BSMS) found that playing ‘natural sounds’ affected the bodily systems that control the flight-or-fright and rest-digest autonomic nervous systems, with associated effects on the resting activity of the brain.
They noted: ‘When listening to natural sounds, the brain connectivity reflected an outward-directed focus of attention; when listening to artificial sounds, the brain connectivity reflected an inward-directed focus of attention, similar to states observed in anxiety, posttraumatic stress disorder and depression.’
This is because as one of the basic laws of physics states that everything in life is a vibration. Nature has its own vibrations and when we attune ourselves with those vibrations whether spending time in nature or listening to the sounds of it, our vibrations harmonise with them and we shift states to be in alignment with that of nature.
Sing until your heart’s content
When we sing, the musical (or not so musical depending on your quality of singing!) vibrations move through us, altering our physical and emotional landscape. Singing releases endorphins, the brain’s ‘feel good’ chemicals, as well as stimulating among other hormones, oxytocin, known as the ‘love’ or ‘cuddle’ hormone.
Surveys of individuals who sing regularly report sustained high levels of emotional stability and well-being. Chanting sounds like ‘om’ or more correctly ‘aum’, which originates from the Vedic scriptures of Hinduism, has been shown to synchronise the left and right hemispheres of the brain, thus promoting a decrease in heartbeat, brain waves, and breathing. This is because you move your attention from external to internal, creating more balance and allowing the brain to recalibrate.
In one study researchers found that during ‘om’ chanting the regions of the brain that became deactivated, such as the amygdala and thalamus, which is involved in our emotions, were the same regions that became deactivated during electrical vagus nerve stimulation for treatments of epilepsy and depression. So whether it’s singing or even humming along to your favourite song or chanting the sacred ‘aum’, use it to help you shift your mindset if you are feeling low or just as a daily practice to promote healthy thinking.
Change your thinking
Most people don’t think about the sound of their own thinking and its effect on their mind. In my previous articles I pointed out how your thoughts carry a vibration that can have a major effect on your mind.
The work of Japanese author and researcher Dr Masaru Emoto highlighted the effects that sound whether spoken or thought, could have on water. Throughout the 1990’s Dr Emoto and his team performed a series of experiments observing the physical effect of words, prayers, music, and environment on the crystalline structure of water.
Takeaway
The results were nothing short of remarkable. Water that was exposed to positive vibrations such as the laughter, love, or even just a child playing nearby managed to shift the crystals into beautiful forms. Whereas negative behavior and chaotic music did the contrary.
We have to remember that we are 60–70% made of water, so the results of this and other research highlights that our thinking, attitude, and even the people we surround ourselves with can have a major significance for our state of mind and overall well-being.
Sound in whatever form has the harm to create balance and harmony or to create trauma and chaos, so become conscious of the sounds you are creating for yourself and the sounds from the environments you spend the most time in, and see what effect they are having on you