Bhagavad-gétä As It Is
A Treatise on Human Psychology
Chapter “1”
Observing the Armies on the Battlefield of Kurukñetra
Video IIntroduction
By Upendranatha Dasa
Please understand that these Videos, some where tests, and other, where interviews, but you will see myself on how I work in my office. A very specific one is in production, and will be posted, sometime in 2025; on the other hand, for the time being these pags will serve it’s purpose, of a personal nature, introduce myself to you who have come across this website, or those who I have met on Face Book for the first time.. Jai Sri Nam ….Never forget that Sri-Nam is Identical in all respects, and aspects with Sri Krishna, there is no difference whats sso ever.
In addition you will ssee photos of a Historic Nature in Srila Prabhupada’s Movement of 1966 to 1978. One of a Kind and Original
Text & Audio About Us
Forum: Essays & Poetry
Narration of Books By Srila Prabhupada & Past Acaryas
Books By Upendranath dasa
In Vaikuntha Not Even the Leaves Fall
The Origin of the Jiva Controversy in Vrindavana 1963-1996
By Kundali & Satyanarayana dasa
Audio & Video Presentations
Prabhupada Nectar Downloads
Srila Prabhupada Chanting Japa with Disciples
Chapter 1 of Bhagavad-gétä As-It-Is by A.C. Bhaktivedanta Swami Prabhupäda (Çréla Prabhupäda) , introduces the fundamental principles of spirituality, based on the "Science of Human Psychology". Chapter 1 begins by introducing the main characters of the story—the Päëòavas and the Kauravas—who are about to engage in a battle on the battlefield of Kurukñetra in ancient India. The focus of the chapter is the psychological and emotional struggles faced by Arjuna, the Päëòava 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 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 Kåñëa, 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 Kåñëa 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-gétä, which explores these and other principles of spirituality in greater depth.
Moreover, Chapter 1 of Bhagavad-gétä As-It-Is provides a unique perspective on the current “Science of Human Psychology” In his Purport, Prabhupäda 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, Prabhupäda 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.
Prabhupäda 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 Kåñëa as the ultimate authority on morality and dharma, providing a foundation for the rest of the Gétät’s teachings.
Beyond its historical context, however, the text offers a deep understanding of the psychological implications of battle. The “desire for conflict”[1], the roots of “aggression”[2], and “violence”[3], and the “cognitive-dissonance”[4], of the characters are analyzed within the context of “group dynamics”[5], and “social norms”[6].
The Bhagavad-gétä also explores the importance of “social identity"[7], “teamwork” (the combined action of a group of people, especially when effective and efficient), and “individual strength[8]“, as well as the role of “leadership” and “strategic planning”[9] 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 & END NOTES:
[1] 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.
[2] 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.
[3] 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."
[4] 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.
[5] 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.
[6] 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
[7] 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.
[8] 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.
[9] 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.
[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. Çréla Prabhupäda’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 Çréla Prabhupäda, 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 Çréla Prabhupäda, 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 Prabhupäda, who requested that he spread the message of Krishna consciousness in the West. Çréla Prabhupäda 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.
Chapter
Work in Progress
Work in Progress
Work in Progress
Work in Progress
Work in Progress
Work in Progress
Work in Progress
Work in Progress
Work in Progress
Work in Progress
Work in Progress
Work in ProgressS
Work in Progress
Work in Progress
Work in Progress
Work in Progress
Work in Progress
Work in Progress
Text 2
Saïjaya said: O King, after looking over the army gathered by the sons of Päëòu, King Duryodhana went to his teacher and began to speak the following words:.
Dhåtaräñöra was blind from birth. Unfortunately, he was also bereft of spiritual vision. He knew very well that his sons were equally blind in the matter of religion, and he was sure that they could never reach an understanding with the Päëòavas, who were all pious since birth. Still he was doubtful about the influence of the place of pilgrimage, and Saïjaya could understand his motive in asking about the situation on the battlefield. He wanted, therefore, to encourage the despondent King, and thus he warned him that his sons were not going to make any sort of compromise under the influence of the holy place. Saïjaya therefore informed the King that his son, Duryodhana, after seeing the military force of the Päëòavas, at once went to the commander-in-chief, Droëäcärya, to inform him of the real position. Although Duryodhana is mentioned as the king, he still had to go to the commander on account of the seriousness of the situation. He was therefore quite fit to be a politician. But Duryodhana's diplomatic veneer could not disguise the fear he felt when he saw the military arrangement of the Päëòavas.
Commentary Based on Modern Human Psychology
This verse shows the character of King Duryodhana as he surveys the army, and speaks to his teacher. From a psychological standpoint, this verse highlights several important principles:
Verse 2 illustrates the importance of “self-awareness”. Duryodhana clearly recognizes the threat posed by the army of the sons of Pandu, and seeks guidance from his teacher. This shows a level of:
- Emotional intelligence: refers to the ability to perceive, understand and manage one’s own emotions as well as those of others. It involves having empathy, being able to regulate one’s own emotions and responding effectively to the emotions of others. Emotional Intelligence is a key predictor of success in personal and professional relationships. People with high levels of Emotional Intelligence are able to communicate effectively, resolve conflicts and build healthy relationships. They also tend to have a positive outlook on life, are more resilient in the face of adversity and are better able to cope with stress. Ultimately, Emotional Intelligence is about being able to navigate the complex landscape of emotions in a skilful and effective way, both for oneself and for others.
- Self-reflection: is a process of introspection where individuals examine their own thoughts, beliefs, emotions, and behaviors. It is common for people to reflect on their own lives, especially during milestones or when faced with troubling circumstances. Self-reflection can help individuals identify patterns in their behavior, evaluate their strengths and weaknesses, and explore different perspectives. It can also lead to a greater sense of self-awareness and understanding, as well as personal growth. Psychologically, self-reflection involves metacognition, or thinking about one’s own thinking. This process allows individuals to critically analyze their own thoughts and behaviors, which can ultimately lead to positive changes in their lives. Overall, self-reflection is an important tool for personal development and facilitates self-improvement and self-discovery. Both of these are important in decision-making.
Research has shown that self-awareness is a key component of “emotional intelligence”, and is linked with better “leadership effectiveness”.
Leadership effectiveness is the ability of a leader to inspire and influence their followers towards achieving a common goal or vision. According to human psychology, effective leadership is often characterized by traits such as charisma, emotional intelligence, and the ability to motivate and empower others. Effective leaders are able to build trust and respect among their team, communicate clearly and concisely, provide guidance and direction, and make tough decisions when necessary. They are also adaptable and able to respond to changes in their environment. Additionally, effective leaders have a deep understanding of the needs and motivations of their followers, and are able to tailor their approach to meet those needs. Ultimately, leadership effectiveness is measured by the success and achievements of the team or organization under the leader’s guidance.
Additionally, the verse shows the power of “social influence”.
Social influence: refers to the way in which people are affected by the presence or actions of others. Human psychology suggests that social influence can take many forms, including conformity, obedience, persuasion, and group pressure. Conformity involves changing one’s behavior or attitudes to align with the behaviors or attitudes of a group. Obedience refers to following the orders or commands of an authority figure. Persuasion involves using communication to influence another person’s beliefs, attitudes, or behaviors. Group pressure involves the influence of others in a group setting on an individual’s thoughts or actions. Social influence can have both positive and negative consequences, and understanding how it works can help individuals navigate social situations effectively and make informed decisions. In 1958, Harvard psychologist Herbert Kelman identified three broad varieties of social influence.
- Compliance is when people appear to agree with others but actually keep their dissenting opinions private.
- Identification is when people are influenced by someone who is liked and respected, such as a famous celebrity.
- Internalization is when people accept a belief or behavior and agree both publicly and privately.
Duryodhana seeks advice from his teacher, indicating that he recognizes the importance of the opinions and guidance of others. This highlights the significance of social influence in shaping our thoughts and behaviors. Research has shown that our social networks have a significant impact on our decision-making processes and overall well-being.
There are two psychological needs that lead humans to conform to the expectations of others. These include our need to be right (informational social influence) and our need to be liked (normative social influence).
- Informational social influence: According to human psychology, informational social influence refers to the tendency of individuals to conform to the beliefs or actions of a group because they believe that the group has more accurate or valid information. This type of conformity occurs when people are uncertain about the correct answer or course of action and look to others for guidance. When people are unsure of how to behave or what to believe, they may seek out information from others in their social environment and adopt their opinions or behaviors to fit in or to feel like they are making an informed decision. Informational social influence can be a powerful force that shapes social behavior and attitudes, and it can influence everything from consumer choices and political affiliations to personal beliefs and values.
- Normative social influence: Is a type of social influence where people conform to the expectations and behavior of a group in order to fit in or be accepted. It is based on the desire to be liked and accepted by others, and can lead individuals to conform even if they do not agree with the group’s views or actions. Normative social influence can be seen in various situations, such as peer pressure, societal expectations, and cultural norms. It is different from informational social influence, which is based on the desire to be accurate and informed, and involves conforming to the opinions and beliefs of others because they are seen as trustworthy and knowledgeable. Normative social influence can have both positive and negative consequences, depending on the situation and the behavior being influenced.
Then the verse also demonstrates the importance of leadership and the impact of leaders on their followers. Duryodhana’s actions in this verse demonstrate his leadership style, and influence in guiding his army. This highlights the importance of ethical, and moral leadership, in shaping organizational culture and outcomes. Research has shown that “ethical leadership” can positively influence employee well-being, job satisfaction, and organizational performance.
Ethical leadership is a management style that is characterized by the ability to make decisions that are morally sound and consistent with the values and principles of the organization. According to human psychology, ethical leadership involves leaders who demonstrate a strong sense of integrity, honesty, fairness, and accountability. They are also capable of creating a positive work environment that fosters teamwork, creativity, and innovation, while at the same time promoting ethical behaviors and standards. Ethical leadership is essential to build trust and credibility with employees, stakeholders, and customers, which ultimately leads to a more productive and profitable organization. In summary, ethical leadership is a key factor in creating a healthy organizational culture that promotes ethical behavior and contributes to the wellbeing and success of all stakeholders. Additionally:
- Ethical leadership is a way of leading, that respects and promotes ethical values and rights.
- Ethical leaders influence and guide people to make good decisions based on principles such as trust, honesty, fairness, accountability, equality, and mutual respect.
- Ethical leadership is not only about personal actions, but also about interpersonal relations.
Çréla Prabhupäda ’s Purport highlights the character of Dhåtaräñöra, who was physically blind from birth and also lacked “spiritual wisdom”.
Spiritual wisdom is a concept that is closely related to human psychology. It refers to the knowledge and understanding that an individual gains through their spiritual experiences and practices. This wisdom is believed to help individuals connect with their inner selves and the larger universe around them. Spiritual wisdom involves developing an awareness of something beyond the physical, and it can involve a range of practices, including meditation, prayer, and contemplation. In human psychology, spiritual wisdom is seen as an important element of healthy development, as it can help individuals find meaning and purpose in their lives. It also provides a sense of connection to something greater than oneself, which can be a source of comfort and strength during difficult times. To gain spiritual wisdom, individuals must be open to new ideas, willing to explore their own beliefs and values, and committed to their spiritual practices..
Overall, this verse highlights several important principles that are relevant to the field of psychology and leadership. The importance of self-awareness, social influence, and ethical leadership are all demonstrated in this short passage, underscoring the timeless wisdom of this ancient text.
While the text is religious in nature, it can still be analyzed from a scientific perspective, particularly from the viewpoint of human psychology.
Çréla Prabhupäda ’s Purport highlights the character of Dhrtarastra, who was physically blind from birth and also lacked “spiritual wisdom”.
It is crucial to note that, in psychology, blindness does not only refer to the inability to see with the eyes, but can also describe a lack of awareness or understanding. Dhrtarastra’s lack of spiritual vision, coupled with the fact that he knew his sons were equally blind in religious matters, was an omen of a particular outcome for any understanding with the Pandavas.
The psychological principle of “perception” is evident here, as perception influences how we interpret and respond to the world around us. Perception is the process of identifying and responding to environmental stimuli through the five senses1. It involves cognitive functions such as memory and attention, and is influenced by principles of perceptual organization, which are the rules that govern how we group and interpret sensory information. Perception can be affected by factors such as expectations, context, culture, and emotions.
Dhåtaräñöra perceived his sons and the Pandavas differently due to his biases and limited understanding, making it challenging for him to come to an agreement with the other party.
Furthermore, Çréla Prabhupäda discusses how Dhåtaräñöra s doubt, in the power of the pilgrimage site, shows his inability to grasp the significance of sacred places. This psychological notion is observable in individuals who are skeptical of the benefits of taking a break or being in nature. Studies have shown that taking breaks, spending time in green spaces, and being away from electronic devices can improve our focus and well-being.
Çréla Prabhupäda ’s Purport, further notes how Sanjaya wanted to encourage Dhåtaräñöraby informing him that his son Duryodhana refused to compromise, even after seeing the military force of the Päëòavas. This act can be viewed as an example of “framing”, a psychological concept that refers to how information is presented to shape an individual’s perception or decision.
The framing effect is a cognitive bias in human psychology that describes how people’s decisions are influenced by how information is presented. It suggests that people’s response to a particular choice can be influenced by the way the option is framed, presented, or described to them. The framing effect often leads people to make different decisions based on the same information that has been presented differently, highlighting how our perception of information can impact our decision-making ability. This effect can be seen in various settings including advertising, politics, healthcare, and finance. For example, providing a positive frame while presenting negative information can lead people to perceive things more favorably. Understanding the framing effect can help people become aware of their biases and make better-informed decisions in different situations. Understanding the framing effect can help people become aware of their biases and make better-informed decisions in different situations.
Sanjaya framed Duryodhana’s actions as a sign of strength rather than fear, inspiring Dhrtarastra and indicating the importance of rhetoric in politics.
- Fear is a primal emotion that alerts us to the presence of danger or the threat of harm. It is a very natural human response that arises as a defense mechanism in the face of potential danger or harm.
- Fear can be induced by a perceived threat of someone or something being dangerous. It can also originate from imagined dangers.
- Fear causes physiological changes that may produce behavioral reactions such as mounting an aggressive response or fleeing the threat.
The Bhagavad-gétä is a timeless classic that has resonated with readers for centuries. Çréla Prabhupäda delves into the dialogue between the warrior Arjuna and Kåñëa , as the two discuss concepts such as duty, religion, and spirituality in the midst of war. Dhåtaräñöra, a blind king who is bereft of spiritual vision, is concerned about the outcome of an impending battle between his sons and the pious Päëòavas. Çréla Prabhupäda’s Purport contains several points and principles that are relevant to the current science of human psychology.
Dhåtaräñöra’s physical blindness serves as a metaphor for his spiritual blindness. He is unable to see the true nature of the situation, and is instead focused on his own desires and fears. This is reflected in his concern about his sons’ ability to defeat the Pandavas, as he believes that their piousness puts them at a disadvantage.
In psychology, spiritual wisdom can be equated with mindfulness or heightened awareness. When one develops spiritual vision, they are better able to see things as they truly are, rather than being influenced by their own biases and motivations. This can lead to increased well-being and a deeper sense of purpose.
Another principle is the importance of honesty. Honesty can be divided into two dimensions:
- Behavioral side: An honest person does not intentionally distort the facts as she sees them. For example, she does not tell a lie for no good reason, nor does she misrepresent her performance in a competition by taking a banned substance.
- Motivational dimension: Being honest is about the ability to disclose what’s meaningful about oneself to another. Being able to communicate about all aspects of oneself with a partner increases the relationship’s level of intimacy. Being honest is not an excuse to engage in insensitive or outright abusive behavior.
Sanjaya, the king’s advisor, is honest in his assessment of the situation, even if it may not be what the king wants to hear. He tells the king that his sons are not going to make any sort of compromise under the influence of the holy place, thereby assuaging the king’s fears. In psychology, honesty is often seen as a critical component of healthy relationships and personal development. By being honest with ourselves and others, we can cultivate trust, respect, and self-awareness.
Finally, the verse highlights the concept of fear. Duryodhana, the king’s son and a skilled politician, is unable to hide his fear when he sees the military arrangements of the Pandavas. In psychology, fear is often seen as a natural and necessary emotion that can help us stay safe in potentially dangerous situations. However, when fear is allowed to run rampant, it can lead to anxiety and a sense of helplessness. By acknowledging and confronting our fears, we can better manage them and prevent them from controlling our actions and decisions.
Overall, Verse 2 of the Bhagavad Gita As It Is, contains several points and principles that are relevant to the current science of human psychology. By developing spiritual vision (wisdom), practicing honesty, and managing our fears, we can lead more fulfilling and meaningful lives.