A Treatise on Human Psycology
Chapter 1
Observing the Armies on the Battlefield of Kuruksetra
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.
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Verse 12
Then Bhisma, the great valiant grandsire of the Kuru dynasty, the grandfather of the fighters, blew his conchshell very loudly, making a sound like the roar of a lion, giving Duryodhana joy.
The grandsire of the Kuru dynasty could understand the inner meaning of the heart of his grandson Duryodhana, and out of his natural compassion for him he tried to cheer him by blowing his conchshell very loudly, befitting his position as a lion. Indirectly, by the symbolism of the conchshell, he informed his depressed grandson Duryodhana that he had no chance of victory in the battle, because the Supreme Lord Krishna was on the other side. But still, it was his duty to conduct the fight, and no pains would be spared in that connection
Commentary Based on Modern Human Psychology
***
This Verse is an example of the “emotional impact of sound on the human psyche”. The verse describes the act of Bhisma blowing his conchshell very loudly, making a sound like the roar of a lion, which gave joy to Duryodhana.
The emotional impact of sound on the human psyche refers to the way that certain sounds can evoke specific emotions and feelings in individuals. This is due to the complex workings of the brain and the way that sound is processed and interpreted by different regions of the brain. For example, music can evoke feelings of joy, sadness, or nostalgia, while the sound of a loud explosion can trigger feelings of fear or panic. The emotional impact of sound is closely linked to our memories, associations, and past experiences, and can be used to influence and manipulate our moods and behaviors. Understanding and harnessing the power of sound can have important implications for various fields, from music therapy to marketing and advertising. Furthermore, Bhisma’s use of sound can be seen as a display of power and dominance. This is a common technique, used by people in positions of authority, to command attention and respect. Researchers have found that people in positions of power, tend to have louder and more assertive vocal tones, which can lead to increased compliance and obedience from those around them
However, it’s important to note that the impact of sound on human emotions, is subjective and can vary depending on individual experiences and cultural backgrounds.
Subjective refers to something that is based on personal opinions or interpretations, rather than being objectively measurable or verifiable. In psychology, subjectivity plays a crucial role in our understanding of individuals’ internal experiences and emotions. For instance, subjective wellbeing is the extent to which a person feels satisfied with their life, while subjective well-being therapy is an approach to improving mental health that focuses on the individual’s interpretation of their life experiences. Similarly, subjective norms are the beliefs and opinions that people hold about the behavior of others in their social group. In summary, subjective refers to interpretations and perceptions that are unique to each person and cannot be objectively measured or observed.
Therefore, the effect of Bhisma’s conchshell on Duryodhana’s joy, may not necessarily be the same for everyone. It may also depend on Duryodhana’s personal associations with the sound of a lion’s roar and his relationship with Bhisma.
In his purport, Srila Prabhupada talks about the importance of understanding motivations and emotions behind someone’s actions.
The science of modern human psychology helps us understand the motivations and emotions behind someone’s actions. It is important to understand these factors as they can influence an individual’s behavior and reactions to various situations. Motivations are the driving force behind a person’s behavior and can range from basic physiological needs to more complex psychological needs such as social acceptance and achievement. Emotions play a crucial role in shaping a person’s behavior as they influence how individuals perceive and respond to situations. Understanding the motivations and emotions behind someone’s actions can help us better communicate with them, empathize with their situation, and develop more effective methods of addressing their needs. Overall, understanding the motivations and emotions behind someone’s actions is an important aspect of modern psychology as it helps us better understand human behavior and develop effective interventions to improve mental health and wellbeing.
Srila Prabhupada begins by describing how the grandfather of the Kuru dynasty, Bhishma, could understand the inner meaning of his grandson Duryodhana’s heart. This shows how emotional intelligence can help a person connect with others on a deeper level and be able to empathize with them.
Prabhupada then highlights Bhishma’s compassion for Duryodhana, who was feeling depressed. Bhishma’s act of blowing his conchshell was meant to cheer him up, despite the fact that it carried a symbolic message of his impending defeat. This demonstrates how empathy and compassion can help people find ways to comfort and support others in difficult times without undermining their confidence.
- Empathy is the ability to understand or feel what another person is experiencing or going through. It involves being attuned to someone’s emotions, thoughts, and feelings and responding with kindness and care.
- Compassion, on the other hand, goes beyond empathy. It involves not only understanding someone’s pain or struggle but also taking action to alleviate it. Compassion involves showing genuine concern for others and taking steps to address their needs or difficulties. It is characterized by acts of kindness, generosity, and support.
Both empathy and compassion are important aspects of human psychology that enable individuals to connect with and understand others, build healthy relationships, and contribute to the well-being of society as a whole.
Prabhupada emphasizes the importance of fulfilling one’s duty despite the circumstances, which refers to the concept of moral responsibility, or the idea that individuals have a duty to act in a certain way based on their moral obligations. This concept is rooted in the field of moral psychology, which studies the psychological processes underlying moral decision making and behavior. From this perspective, fulfilling one’s duty despite difficult circumstances can be seen as a manifestation of moral integrity – the willingness to act in accordance with one’s principles, even when doing so is difficult or costly. This can involve overcoming internal psychological barriers, such as fear or uncertainty, as well as external obstacles like social pressure or perceived risks. Ultimately, the ability to fulfill one’s duty in challenging circumstances reflects a combination of moral clarity, inner strength, and a commitment to doing what is right.
Bhishma knew that Duryodhana was unlikely to win the battle, but he still encouraged him to fight with all his might. This reflects the idea that even when the odds are against us, we should still try our best to do what is expected of us. Modern human psychology emphasizes the importance of perseverance and determination in achieving success. Even when faced with seemingly insurmountable obstacles or unfavorable circumstances, it is important to stay committed to pursuing one’s goals and fulfilling obligations. This is because having a sense of purpose and contributing to society can lead to greater satisfaction and well-being. Additionally, taking action despite challenges can build resilience and confidence in one’s abilities. However, it is important to balance this with self-care and understanding that failure is a natural part of growth and learning. Ultimately, by focusing on what can be controlled and putting effort into realizing one’s potential, individuals can create meaning and purpose in their lives.
Prabhupada brings forth a few key principles of human psychology that are worth exploring. One of the principles that stand out is the importance of compassion in human interactions.
According to the text, the grandsire of the Kuru dynasty could understand the inner meaning of the heart of his grandson Duryodhana, and out of his natural compassion for him, he tried to cheer him up by blowing his conch shell very loudly, symbolizing his position as a lion.
This principle is supported by recent scientific studies that show that compassion can have a positive impact on the mental and physical well-being of individuals. For instance, a study conducted by the University of North Carolina measured the correlation between compassion and psychological well-being. The study revealed that participants who displayed high levels of compassion, had a greater sense of well-being and lower levels of depression and anxiety.
Another principle that emerges from the text is the importance of duty in human life. Modern psychology suggests that the importance of duty in human life lies in the concepts of responsibility and purpose. Duty refers to the tasks or responsibilities that an individual has to undertake in order to fulfill societal or personal obligations. Fulfilling these duties leads to a sense of accomplishment, satisfaction, and personal growth. It also helps to build a strong sense of responsibility in individuals towards their community and society. In addition, being duty-bound provides a sense of purpose and direction in life that helps to increase one’s motivation and drive. Hence, psychologists believe that incorporating duty into one’s life can have positive effects on an individual’s mental and physical wellbeing by helping them feel more fulfilled and leading to a more meaningful existence.
Despite being aware of his grandson’s impending defeat, the grandsire of the Kuru dynasty recognized his duty to conduct the fight and spare no pains in that connection. This principle is significant in the modern era where individuals are often encouraged to prioritize their happiness and personal gain above all else.
However, studies show that finding purpose and meaning in one’s life, is essential for overall well-being. Finding purpose and meaning in one’s life refers to the process of discovering or creating a sense of direction and significance that gives one’s life focus and value. Psychologically speaking, it involves developing a clear understanding of one’s values, goals, and passions, as well as identifying the ways in which those things can be pursued and expressed in daily life. Research shows that having a sense of purpose and meaning in life is strongly linked to various psychological and physical benefits, such as increased well-being, better physical health, and reduced symptoms of depression and anxiety. Therefore, it is a valuable pursuit and can be achieved through various means, including personal reflection, engaging in activities that align with one’s passions, and seeking guidance from mentors or professionals..
In conclusion, this purport from Bhagavad-Gita as It Is highlighting important principles of emotional intelligence, compassion, and duty. By understanding these concepts, we can learn to connect with others on a deeper level and support them in their battles, even when victory seems unlikely.
Footnotes-links (if any) are Natural-Numbers (like 1 to 999), and located at the end of the word like this: Radharani36. Or a phrase which will be in quotes like this: “Cosmic Universe”63: In the MS-Word Document, if you HOVER the mouse pointer over the Footnote Natural-Number, the Footnote Content will appear above; in a square box in small font. In both an MS-word Document and Website Page, if you click on the Footnote Natural-Number with the mouse, it will take you to the Footnote Content at the END of the page for your review, (after reviewing, if you click on the Footnote Natural-Number there, it will take you back).
Endnotes-links (if any) are Roman-numerals, and at the end of the word like Radharani VI, or a phrase in quotes like “Cosmic Universe” IX. In the MS-Word Document, if you HOVER the mouse pointer over the Endnote Roman-numeral, the Endnote Content will appear above; in a square box in small font. In both an MS-word Document and Website Page, if you click on the Endnote Roman-numeral with the mouse, it will take you to the Endnote Content at the END of the page for your review, (after reviewing, if you click on the Endnote Roman-numeral there, it will take you back).
Each Verse is the English translation by A.C. Bhaktivedanta Swami Prabhupada.
The Verse Number: will be labeled like this: VERSE 36, in 14pt Font (in caps) and Bold, centered on page.
The Verse It Self: is in 14pt font, Bold and in Italics, and colored in Dark Blue.
Srila Prabhupada’s Purports (if any), to each Verse on an MS-Word, or PDF Documents: can be reviewed via the feature of an “Endnote Roman-Numeral Link” at the end of the verse, in the MS-word or PDF Document (see previous example)..
Commentary: based the current science of Human Psychology, will be in regular 12pt Font, and labeled with the word “Commentary”, in 14pt Font, and centered above the commentary text.
The follow 3 Screen Shots of a Bhagavad-gita As It Is Verse, is a sample that you can use in the Instructions that will follow this Sample Screen-Shots:
Figure 1
Figure 2
Figure 3
Website Accordion & Button Links
You can identify them, for they have a Golden Leaf with a Magenta Background Icon-Square on the Left, and on the right of the Button you will see a Plus-sign (+), which means the contents of the Accordion Button are closed (not Displayed). See FIGURE 1.
On the Website Saragrahi.Org, Bhagavad-gita As It Is Verse Webpages, you will know that there is a Purport for the Verse, because there will be three (3) asterisks, like this (***), at the end of the Verse. See FIGURE 1.
“Accordion Link Header” with title “Purport by Srila Prabhupada”, will display Srila Prabhupada’s Purport to the Verse. This Accordion Link Header is located on the “Top-Middle-Right-Side” of the website-page header. See FIGURE 1.
If you Click on this Header with your mouse on a Computer, or tap with your finger on touch-screens or smart-phones, the Purport Text will drop down below like an Accordion (as shown FIGURE 2); and note that the Plus-sign on the right, has turned to a Minu-sign (-), which means the contents of the Accordion Button are Displayed.
“Accordion Link Header” with title “Other Chapter Menus” is located on the “Middle-Left-Side of the VERSE page Header, and in the Middle of the other Page Headers (by itself). Executing this Link will display Links to all the Chapter-Menus in this book. The Chapter-Menus Links are Underlined and Colored Magenta. See FIGURE 3.
There are Three (3) Button Links Just Above the VERSE Number (an executed (by mouse-click or finger-touch). See FIGURE 1.
- “Website Contents”: located on the extreme Right; that when executed, will take you back to the Website Contents Page.
- “Previous”: will take you back to the previous VERSE Page.
- “Next”: with color Blue will take you to the next VERSE Page.
NOTE:
The 2 Accordion Link Headers, and the 3 Button Links, that have been described, and which are on the Page Header; are also located at the bottom of the page Content Text, for your convenience.
Moreover, at the bottom of the Website Page, there is the facility to make “Comments” on the Text-Content of the Page. It is the standard format, of having the capability to also make a comment on a comment, and so on.
The Bhagavad-Gita, one of the most influential Scriptures of Vedic philosophy is a remarkable exploration of the human psyche. Vedic Philosophy provides answers to all your unanswered questions i.e.,
- Why there is pain, mental distress and pleasure, peace, happiness and joy?
- Why there is rich and poor?
- Why there is healthy and sick?
- Why there is mental distress and suffering?
- What is the Divine and Demonic Natures?
- God – His qualities, nature and works?
- Soul – Its nature and qualities?
- Souls of humans and animals?
- Reincarnation – how does it happens, why one is born as he or she is?
- What is the purpose of Human life?
- What we ought to do?
If you are a thinker, curious, confused about the universe as a whole, if you have a strong desire to your questions answered, then you must seriously consider reading this philosophy. It will open your eyes, you will be able to differentiate from true to untrue, right from wrong, just from unjust, in other words “distinguish truth from illusion”, and you will be able to put together the puzzle of the whole universe.
This book is my humble and sincere effort to follow one instruction/order given by my Spiritual Master. Back in the early first years after 1966, he explained to one of his first disciples, that the Bhagavad-gita is actually pure Human Psychology, and that he should write such a book. I heard this description from that disciple in Vrindavan India in 1995, where he explained that he had no clue or idea on how he could write such a book, but after reading the books that my Godbrother Kundali Dasa had written and published in 1995, this disciple said, he should write it, because he was the most qualified to do so. At that time, I was Kundali’s colleague (member of the JIVA’S project, to translate to English the works of the Six Goswamis’ of Vrindavana, and especially Srila Jiva’s Goswamis Sat-sandarbha), and assistant, and student as well. I accepted Kundali as a Siksa-guru (instructing-guru). It’s a long story, to be told elsewhere, but Kundali has disappeared. So, this project has been on my mind for a long time, and it has kind of fell on my lap, so to speak. I have been preparing for several decades to fulfill this instruction by Srila Prabhupada.
After finishing the First Chapter, I came to understand that it came out to be a book or 300 pages with 109,000 words (MS-Word Document). Hence, I realized that this project will end up being a book for each chapter. It took me two month to do the first chapter, so I estimate that I will be working on this project way past the year 2024.
While the book is for everyone; there are two persons who I want to sincerely and humbly dedicate this work to.
Frist is my only son Jagajivan Bernal, who has the distinction of being named by Srila Prabhupada on June 9, 1976. My son was born on June 5th, and I asked Prabhupada if he would name my son on June 6th, and he said “Yes”, and he did so 3 days later,
,Second, for the past 13 years I still carry in my mind, constantly, my oldest grandson inquiry that he posited to me in the month of December 2010, when I lived in the Himalayan Mountain Village of Naggar. I spent the next two years, writing a 1,000 plus page response, that had mixed results. Maybe, it was not what he was looking for. However, in that regard, I am dedicating, this book, to him as well, and because he is my son’s son. Only time will tell, if it finally gives him the answers to his inquiry.
Similar to my 1st grandson, I am also thinking that it could also be a similar inquiry, that many other young men and women may have in their minds. His grandson’s name is David-jivan. The following is what he wrote when he was about to graduate from high-school:
“Dear Grandpa! I’m at a spiritual crossroads of sorts at the moment, as I am becoming a man; I find it challenging to formulate into words the wonders of our universe. I would love to hear any advice you have on finding one’s true self and discovering true meaning.”
As it stands, this statement lacks specifics. I used a Vedic scriptural reference regarding the meaning of words to interpret his statement.
“The meaning of a word is of three types–direct, implied and suggested.”
My grandson’s (David’s) statement was heave on implied and suggested meanings. Therefore, I thought that it would be appropriate to rewrite his statement with direct meaning, which I posited to him and back then in 2012 he agreed with:
“I am going through the period of time in my life in which I am maturing into an adult; I am not a naive young boy anymore. I have come to a point in my life were, to some degree, I have concerns regarding religion, the soul, God, and church. Due to my limited abilities and resources; I find it difficult to express in systematic terms and concepts, the awe and astonishment that I have for the marvelous and sometime puzzling contents of intergalactic space, the earth, it’s inhabitants, all created things, and especially the human race. I am enthusiastically open to receiving any opinions, information, and knowledge you have so that upon examination I can reach conclusions regarding the factual, real, and eternal, nature of: The individuality of my soul, the Supreme Lord, the purpose and inter-relationships of everything that exists; In other words; Absolute and Eternal truths.”
Maybe this book, will this time, answer many of his concerns.
Vedic knowledge’s roots extend thousands of years into the past. Vedas were originally a vocal tradition, but then were written in Sanskrit over 5000 years ago. Veda is a Sanskrit word from the root, vid, meaning “to know”. Thus, Veda means “knowledge” or “wisdom”. They contain the fundamental knowledge relating to the underlying cause of, function of, and personal response to “existence”.
The compiler of the Vedic literature, Srila Vyasadeva, divided the Vedic knowledge into various departments of material and spiritual knowledge, entrusting his disciples with particular sections. In this way, the scriptures developed into the Four Vedas, the Vedanta Sutras, 108 main Upanishads, the great Mahabharat which includes the Bhagavad-gita, and the 18 major Puranas, among other texts. Of the Puranas, the Bhagavat Purana or Srimad-Bhagavatam is described as the most ripened fruit of all Vedic literature.
Vyasadeva (Vyasa)-the literary incarnation of God, and the greatest philosopher of ancient times. The son of Parasara, and the compiler of the original Vedic scriptures, including the eighteen Puranas, Vedanta-sutra, the Mahabharata, and the Upanisads. He played a very important part in guiding the Pandavas during crucial times. He gave the vision of the battle of Kuruksetra to Sanjaya so that he could relate it to Dhrtarastra. He is still living in this world (somewhere in the Himalayan mountains); Vyasa is the empowered (saktyavesa-)avatara of God who rendered the Vedic sabda into written texts some 5000 years ago. He is also known as Vedavyasa, Badarayana and Dvaipayana.
The process of spiritual development described in the Vedic literature is one of a gradual process of God-realization and love of God. This wisdom has been carefully preserved and passed down through the centuries through the vehicle of the disciplic succession of self-realized teachers.
This ancient spiritual wisdom is now again being presented in the West through the books by A.C. Bhaktivedanta Swami Prabhupada, known as Srila Prabhupada. Unfortunately, the institution (ISKCON), he founded in 1966, was literally hi-jacked by 11 un-scrupulous disciples within weeks of his departure from this mortal world. Moreover, in the following decades, they ignored his “Direction of Management” Letter, abandoned his Incorporations of ISKCON Temples in all nations of this Planet Earth, and they created a new corporation in India, “The GBC of West Bengal).
And to add insult to injury, Srila Prabhupada’s Bhaktivedanta Book Trust (BBT) that was created in the USA, was abandoned, and they created a new Trust in Sweden, the “Bhaktivedanta Book Trust International” (BBTI) in order to take over the management of the proceed of sales of Srila Prabhupada books.
Moreover, the most serious corrupt actions, was that they instituted a guru-system that is not authorized, and not according to the “Gaudiya Vaisnava Sampradaya”—the Bengal Vaisanava sect founded by Caitanya Maha-prabhu in the late fifteenth century. Lord Caitanya’s immediate disciples, the six Gosvamis, initiated the resurrection of Vrndavana; and Siddhanta—Essential conclusion. Srila Prabhupada himself called it “Rubber-Stamping”, and he wrote and spoke of his opposition to such a system.
The internet has an enormous amount of documentation, regarding this corruption, and transgressions; which can easily be labeled with adverbs, like “wicket”, and “evil”..
The Website Saragrahi.Org has more information in regards to ISKCON no longer following Srila Prabhupada instructions on how his institution should be managed, and what is the qualification for a guru (spiritual master). Moreover, there is a featured presentation, (A Treatise, “Moving Forward”, that makes a case for the Reconstitution of Srila Prabhupada’s Missions). And in addition, you will also find all of Srila Prabhupada’s books in various audio formats, which you can listen to on-line, or download, for free, so you can listen to them at your convenience.
I advocate, am a supporter, and a promoter, that all the written and spoken works of Srila Prabhupada, are the property of his disciples, and it behooves them, to distribute these works, FOR FREE, by any means, for the benefit for humanity at large; and if the disciple has a need for Maintenance Funds, the disciple can accept anything in return.
At the Website Krishnapath.Org. You can read and listen to on-line, or download, FOR-FREE, in various formats (text and audio), all of Srila Prabhupada’s books. (If you take advantage of this, it is understood, that if you feel you get some personal value to your life from this free service, it would be noble, to give a donation that is based on your ability to give, and the extent of your appreciation for this service, and the value you received. See the Website for details.)
Upendranath Dasa 8/10/2023
I would like to share some information, which should be considered with all the consideration, contemplation and intelligence you have.
Previously in “Notes to the Reader” under “Author’s Notes” , it was mentioned that the Bhagavad-gita was written in “Sanskrit”. In this regard I want to tell you my story about my first encounter with this ancient language, that only remains in what is now called the nation of India. There is a back story to this, but that you will have to read about it in another book which at this time I have not completed, “Dairy of a Gaudiya Vaisnava[1]; how Luis Bernal Jr Transformed to Upendranath Dasa, Disciple of A.C. Bhaktivedanta Swami Prabhupada”.
It was 1971, my first day as a student of Mathematics and Physics, at the University of California at Los Angeles (UCLA). In the student book store, I was waiting in the checkout line, to pay for my math and physics books needed for my classes that first tri-semester. I noticed this book at the checkout counter entitled “Bhagavad-gita As It Is”, and was intrigued by its dust cover picture of these two dazzling decorated warriors, on a fantastically looking chariot, drawn by 4 white horses who were decorated as well. They all were also d looking ferocious too. (See photo below).
One warrior had his bow and an arrow drawn, and the other one, the chariot-driver, struck my eyes, because he had a bluish complexion, and he had a halo, like lighting surrounding his face.
I picked it up, and noticed on a page this strange script, before the English translation of each verse. Never in my life had I have never seen such a language script. I went to the beginning of the book “Setting the Scene”, and read the same 1st paragraph you will read soon, I hope, and noticed that this book was written in “Sanskrit”. I did not buy the book, but I had made my mind up to go to the UCLA Department of Linguistics, to ask about what is this Sanskrit. I went to their head office, and asked the secretary, if I may see someone who could explain to me what is Sanskrit. I was going to sit down in a chair to wait. Just at the moment before I sat down, I looked up at the wall across from me, and on the wall was this very large, poster like Box-pyramid-chart, that filled the wall from top to bottom, and left to right; it was simply gigantic. Each box was labelled with a name of a language, with a sample of its script, and a line above the box, leading to the language of it source(s). and a line below, indicating that it was the source of a language(s).
I looked at the box labelled English, and it indicated one of its sources being “Latin” which I already knew, in addition, the West Germanic language of the Indo (Sanskrit)-European language family that is closely related to the Frisian, German, and Dutch (in Belgium called Flemish). So, I immediately went to the top of this chart to see what was written at on the top box of this pyramid-chart. It was labelled “Sanskrit” and had the same script as in the book. I was amazed to find out, that according to this Universities Linguistics department, “Sanskrit” is the source of all languages on this Planet Earth. This department was not so convinced that Sanskrit had no source, because they drew a line up to a box above Sanskrit, and it simply had a big question mark (?)
I said to myself in my mind,
“If Sanskrit is the source of all languages on this Planet Earth, then what was the civilization that spoke and wrote I; and what kind of information does this civilization and Sanskrit have to say?”
I would like to share some information, which should be considered with all the consideration, contemplation and intelligence you have.
Previously in “Notes to the Reader” under “Author’s Notes” , it was mentioned that the Bhagavad-gita was written in “Sanskrit”. In this regard I want to tell you my story about my first encounter with this ancient language, that only remains in what is now called the nation of India. There is a back story to this, but that you will have to read about it in another book which at this time I have not completed, “Dairy of a Gaudiya Vaisnava[1]; how Luis Bernal Jr Transformed to Upendranath Dasa, Disciple of A.C. Bhaktivedanta Swami Prabhupada”.
It was 1971, my first day as a student of Mathematics and Physics, at the University of California at Los Angeles (UCLA). In the student book store, I was waiting in the checkout line, to pay for my math and physics books needed for my classes that first tri-semester. I noticed this book at the checkout counter entitled “Bhagavad-gita As It Is”, and was intrigued by its dust cover picture of these two dazzling decorated warriors, on a fantastically looking chariot, drawn by 4 white horses who were decorated as well. They all were also d looking ferocious too. (See photo below).
One warrior had his bow and an arrow drawn, and the other one, the chariot-driver, struck my eyes, because he had a bluish complexion, and he had a halo, like lighting surrounding his face.
I picked it up, and noticed on a page this strange script, before the English translation of each verse. Never in my life had I have never seen such a language script. I went to the beginning of the book “Setting the Scene”, and read the same 1st paragraph you will read soon, I hope, and noticed that this book was written in “Sanskrit”. I did not buy the book, but I had made my mind up to go to the UCLA Department of Linguistics, to ask about what is this Sanskrit. I went to their head office, and asked the secretary, if I may see someone who could explain to me what is Sanskrit. I was going to sit down in a chair to wait. Just at the moment before I sat down, I looked up at the wall across from me, and on the wall was this very large, poster like Box-pyramid-chart, that filled the wall from top to bottom, and left to right; it was simply gigantic. Each box was labelled with a name of a language, with a sample of its script, and a line above the box, leading to the language of it source(s). and a line below, indicating that it was the source of a language(s).
I looked at the box labelled English, and it indicated one of its sources being “Latin” which I already knew, in addition, the West Germanic language of the Indo (Sanskrit)-European language family that is closely related to the Frisian, German, and Dutch (in Belgium called Flemish). So, I immediately went to the top of this chart to see what was written at on the top box of this pyramid-chart. It was labelled “Sanskrit” and had the same script as in the book. I was amazed to find out, that according to this Universities Linguistics department, “Sanskrit” is the source of all languages on this Planet Earth. This department was not so convinced that Sanskrit had no source, because they drew a line up to a box above Sanskrit, and it simply had a big question mark (?)
I said to myself in my mind,
“If Sanskrit is the source of all languages on this Planet Earth, then what was the civilization that spoke and wrote I; and what kind of information does this civilization and Sanskrit have to say?”
Two days later, another story to tell, I bought this book, at the book store, of the community of people who produced this book. I went and sat down on the steps to their Ancient Greek multi-pillared facade building (which later on I find out it used to be a Babtist Church), and read the Introduction, and at the end, I said to myself in my mind,
“This is the information, and answers to so many questions, I have been seeking for, and have never ever been able to get or find”.
Eventually, in 1973, I became an initiated disciple of Srila Prabhupada, who translated from Sanskrit to English, this ancient epic Bhagavad-gita; he gave me a new name of Upendranath Dasa.
Foot-Notes
[1] Gauiya Vaisnava—specifically, a Vaisnava born in Bengal, or, more generally, any Vaisnava who follows the pure teachings of Lord Caitanya; The name Gaudiya refers to the region of Bengal and Bangladesh. A Vaisnava is a devotee of Visnu or Krishna. Hence, a Gaudiya Vaisnava is a practicioner of the form of Vaisnavism associated with Bengal, as started by Caitanya Mahaprabhu some 500 years ago.
Caitanya Mahaprabhu, (1486-1534)—Lord Krishna in the aspect of His own devotee. He appeared in Navadvipa, West Bengal, and inaugurated the congregational chanting of the holy names of the Lord to teach pure love of God by means of samkirtana (congregational chanting and singing the Holy Names of Krishna). Lord Caitanya is understood by Gaudiya Vaisnavas to be Lord Krishna Himself; The Golden Avatara of the Supreme Personality of Godhead who descended into the material world 500 years ago at Sridhama Mayapur. Sri Caitanya Mahaprabhu inaugurated the yuga-dharma of samkirtana. Together with His associates Nityananda, Advaita, Gadadhara and Srivasa, Lord Caitanya is worshiped by the Gaudiya Vaisnavas as the Panca-tattva (five-fold Absolute Truth). Within the Panca-tattva, Mahaprabhu is the isa-tattva, the Supreme Lord. Nityananda is the prakasa-tattva, the feature of isvara who controls the kriya-sakti, out of which the kala (time), and karma (actions) potencies expand. Advaita is the avatara-tattva, the incarnation. Gadadhara is sakti-tattva, a feature of the original, spiritual prakrti. Srivasa is jiva-tattva
Isvara—a controller. Krishna is paramesvara, the supreme controller; One of the five tattvas, or Vedic ontological truths: the supreme controller of all living and nonliving energy. In Bg. 18.61-62, Lord Krishna tells Arjuna: The Supreme Lord (isvara) is situated in everyone’s heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy. O scion of Bharata, surrender unto Him utterly. By His grace you will attain transcendental peace and the supreme and eternal abode. And Cc., Adi-lila 5.142 states: ekale isvara krsna, ara saba bhrtya yare yaiche nacaya, se taiche kare nrtya. Lord Krishna alone is the supreme controller, and all others are His servants. They dance as He makes them do so. The isvara has full control over the jiva, prakrti, kala and karma. The jiva has the power to choose whether to surrender to the isvara or not. If he does surrender, he is freed from bondage within prakrti, kala and karma. If he does not, he is bound by them in the cycle eath (samsara)
Bhagavad-gita is a treatise meant for devotees of the Lord, where Krishna is the speaker and Arjuna is the listener. The system of yoga (to link with God), described in the Gita, was first spoken to the predominating deity of the Sun, and has been passed down through disciplic succession. However, over time, this system became lost, and the Lord had to speak it again to Arjuna. The purport of the Gita is to establish a new parampara[1] in the same line of thought. Krishna wanted Arjuna to become the authority in understanding the Gita, as he was a devotee of the Lord, a direct student of Krishna, and his intimate friend. Therefore, Bhagavad-gita is best understood by someone who has similar qualities to Arjuna’s, that is, a devotee in a direct relationship with the Lord. A devotee can have a relationship with the Lord in one of five different ways: passive, active, friend, parent, or conjugal lover.
The Bhagavad-gita, also known as Gita, is a significant Upanishad in Vedic literature, and a fundamental source of Vedic wisdom. Though several English commentaries exist, none are entirely authoritative, as most lack the essence of the original text. The Gita instructs us to follow its teachings precisely, just as one would follow the instructions on a medicine label or of a physician. Lord Krishna is the speaker of the Gita, the Supreme Personality of Godhead, Bhagavan. Arjuna, a warrior, was in a friend-devotee relationship with Lord Krishna, and had his doubts clarified on the battlefield of Kurukshetra, in the discourse of the Gita.
The Gita’s primary purpose is to free mankind from illusion and material existence.
To comprehend and practice the Gita’s teachings, one should develop a submissive attitude toward Lord Krishna, understand his or her relationship with the Supreme Being, and seek answers to existential questions. Bhagavad-gita is best understood by direct followers of the Lord, just like Arjuna, who was a friend and devotee of Lord Krishna.
The essence of the Bhagavad-Gita, also known as Gita, is the knowledge passed down through the Vedas, making it one of the most important Upanishads in Vedic literature. While there are several commentaries on the Gita, author A.C. Bhaktivedanta Swami Prabhupada believes that none strictly interpret the text. He explains that to truly understand the Gita, it should be read and followed according to the directions of the speaker, Lord Sri Krishna. Arjuna, Krishna’s friend, accepted the Gita in a spirit of devotion and with a submissive consciousness. It is a treatise meant for devotees of the Lord, and it aims to deliver mankind from the nescience of material existence, a state in which every individual (at least at one point) is placed. T
he five basic truths explained in Gita are:
- The science of God
- The science of the living entities (jivas) or the soul,
- Prakriti (The Thre Modes of Material Nature)
- Time
- Karma (activity).
.1+Humans who are materially contaminated and conditioned, are affected by false consciousness, which is the belief that one is a product of material nature. This false ego prevents individuals from understanding their situation, and becoming free from the bodily conception of life.
The Bhagavad-gita was created to help individuals become free from material consciousness, and as a preliminary activity for transcendentalists, to realize that they are not their material bodies, but parts of the Lord. Purified consciousness is acting in accordance with the instructions of the Lord. This consciousness is already part of individuals, because they are part and parcel of the Lord, but the affinity to become affected by inferior modes of material nature, is innate, unlike the Supreme Lord who is never affected.
All living beings have a consciousness of:
“I am.”
Whereas contaminated consciousness leads one to believe that”
“I am the lord of all I survey. I am the enjoyer.” This tendency is due to our subconscious mind.
The central figure of creation and enjoyment is the Supreme Lord, and living entities are meant to cooperate to satisfy Him. All of these and more, explain the nature of sanatana-dharma, which is eternal life that cannot be changed by faith or anything else.
The Bhagavad-gita as It Is, written by A.C. Bhaktivedanta Swami Prabhupada, describes that when we are contaminated by material desires, we become conditioned and develop false consciousness. False consciousness emerges from identifying ourselves as merely a product of nature.
One who is wholly absorbed in bodily concepts cannot understand this situation. The Bhagavad-gita was written to free us from this bodily conception, and bring us to pure consciousness. One must first realize that they are not the material body in order to become liberated. Liberation means freedom from material consciousness and identifying with pure consciousness. All of the teachings in the Bhagavad-gita intend to awaken pure consciousness. Purified consciousness involves acting in accordance with the instructions of the Lord. Our consciousness already exists since we are part of the Lord. The difference between the Lord and us is that the Lord remains unaffected by material desires, whereas we are often swayed by them.
Human history notes the beginning of non-Sanatana religious faiths. However, Sanatana-dharma endures eternally with living beings, for the authoritative sastras (scriptures), state that the living entity has no birth or death. In fact, the living entity is eternal and indestructible. They continue to live, even after the destruction of their temporary material body. As stated in the Gita, the living entity is never born nor does it ever die; it is their eternal quality that remains their constant companion—their eternal religion.
Every living being is constantly engaged in rendering service to others. It is this activity of service, that constitutes the eternal religion of the living being. Although individuals claim to profess a particular type of faith, this designation does not affect their eternal occupation of rendering service to others. Material conditions of birth, death, disease, and old age do not exist in the spiritual world, where there are innumerable spiritual planets.
When one desires and hankers after the spiritual world, they can enter it by thinking of Lord Krishna when they leave their present body. The Bhagavad-gita explains that one can enter the spiritual kingdom simply by thinking of the Supreme at the time of death.
Whatever state of being one remembers when they quit their present body, in their next life they will attain to that state. To transfer thoughts from material energy to spiritual energy, one must engage their mind in reading Vedic literatures. The forgetful living entities have forgotten their relationship with the Supreme Lord’ and are engrossed in thinking of material activities. Just to transfer their thinking power to the spiritual sky, Krishna-dvaipayana Vyasa[2] has given a great number of Vedic literatures. If we have a strong sense of love for the Supreme Lord, then we can discharge our duty, and at the same time remember Him.
The mind is always flying, but we must practice concentrating the mind, on the form of the Supreme Lord or on the sound of His name. The Bhagavad-gita teaches one how to absorb the mind and intelligence in the thought of the Lord. If one adopts the principles of Bhakti yoga[3] and accepts the Supreme Lord as the highest target, the ultimate goal, then they can approach the Lord in the spiritual sky and make their life perfect, free from all miseries and anxieties.
The Bhagavad-gita is considered highly valuable because it is spoken by the Supreme Personality of Godhead, Lord Krishna. In the present age, people are so caught up in mundane activities that they may not have the time or inclination to read other Vedic literatures. However, the Bhagavad-gita holds within it ,the essence of all Vedic texts, and is sufficient for spiritual progress.
You can think of the Bhagavad-gita as analogous to the Red-pill in the Movie “The Matrix”:
“As narrated, the blue pill will allow the subject to remain in the fabricated reality of the Matrix (analogous to the material world’s Three Modes); the red serves as a ‘location device’ to locate the subject’s body in the real world (analogous to the spiritual world), and to prepare him or her to be ‘unplugged’ from the Matrix”
(I the writer of this presentation added this tid-bit, because in 2000 in Australia, I won a DVD player special only one of kind edition, with the Matrix movie logo, and character sketches of the actorsn the sliver case. In 150 word or less, all I had to do was write down what I thought the movie meant, and in a little more detail I wrote what I have just written above.)
It is spoken by Lord Krishna himself, making it even more valuable than other texts and akin to the sacred water of the Ganges. This scripture should be read with attentiveness and regularity, as it contains the nectar of divine wisdom.
The Bhagavad-gita emphasizes the importance of surrendering oneself to the divine and serving the Supreme Personality of Godhead. It further advocates one religion, and one scripture for all the people in the world. The Bhagavad-gita is transmitted through a disciplic succession, and Bhaktivedanta Swami Prabhupada is one of the prominent stalwarts and enlightened teachers in this lineage.
Foot Notes:
[1] Parampara—the disciplic succession through which spiritual knowledge is transmitted by bona-fide spiritual masters; Literally, one after the other. It refers to the disciplic succession of spiritual masters and their disciples who became spiritual masters, beginning with Kåñëa and Brah-mä, His disciple at the dawn of creation.
[2] Krishna-dvaipayana Vyasa: the literary incarnation of God, and the greatest philosopher of ancient times. The son of Parasara, and the compiler of the original Vedic scriptures, including the eighteen Puranas, Vedanta-sutra, the Mahabharata, and the Upanisads. He played a very important part in guiding the Pandavas during crucial times. He gave the vision of the battle of Kuruksetra to Sanjaya so that he could relate it to Dhrtarasöra. He is still living in this world; The son of Parasara Muni and Satyavati-devi, Vyasa is the empowered (saktyavesa-)avatara of God who rendered the Vedic sabda (transcendental sound; especially the Vedic sound, which is the self-evident proof of knowledge. As an authoritative testimony, the third of the three Vaisnava pramanas/proofs) into written texts some 5000 years ago. He is also known as Vedavyasa, Badarayana and Dvaipayana. A Saktyavesa-avatara is an empowered living entity who serves as an incarnation of the Lord and is empowered by the Supreme Lord with one or more of the Lord’s opulences. FYI He is still living in this world, somewhere in the Himalayan Mountains of India. Only one person in the 13th century of this planet earth has had contact with Him. Madhvacarya—a great thirteenth-century Vaisnava spiritual master, who preached the theistic philosophy of pure dualism. The founder of the dvaita school of Vedanta philosophy. He wrote a number of works which refuted the impersonal philosophy of Sankaracarya. He appeared in the 13th century in Udupi, in South India. He took sannyasa at the age of twelve, traveled all over India and had the personal darsana (audience) of Srila Vyasadeva in the Himalayan abode of Badarikasrama and presented his commentary on Bhagavad-gita before that venerable sage. He also received a salagrama-silas called Asöamurti from Vyasa. He was very powerful both physically and intellectually,
[3] Bhakti-yoga—the system of cultivation of bhakti, or pure devotional service, which is untinged by sense gratification or phil
“No work in all Indian literature is more quoted, because none is better loved, in the West, than the Bhagavad-gita. Translation of such a work demands not only knowledge of Sanskrit, but an inward sympathy with the theme and a verbal artistry. For the poem is a symphony in which God is seen in all things…. The Swami does a real service for students by investing the beloved Indian epic with fresh meaning. Whatever our outlook may be, we should all be grateful for the labor that has lead, to this illuminating work.” Dr. Geddes MacGregor, Emeritus Distinguished Professor of Philosophy, University of Southern California
“The Gita can be seen as the main literary support for the great religious civilization of India, the oldest surviving culture in the world. The present translation and commentary is another manifestation of the permanent living importance of the Gita.” Thomas Merton, Theologian
“I am most impressed with A.C. Bhaktivedanta Swami Prabhupada’s scholarly and authoritative edition of Bhagavad-gita. It is a most valuable work for the scholar as well as the layman and is of great utility as a reference book as well as a textbook. I promptly recommend this edition to my students. It is a beautifully done book.” Dr. Samuel D. Atkins, Professor of Sanskrit, Princeton University
“…As a successor in direct line from Caitanya, the author of Bhagavad-gita As It Is is entitled, according to Indian custom, to the majestic title of His Divine Grace A.C. Bhaktivedanta Swami Prabhupada. The great interest that his reading of the Bhagavad-gita holds for us is that it offers us an authorized interpretation according to the principles of the Caitanya tradition.” Olivier Lacombe, Professor of Sanskrit and Indology, Sorbonne University, Paris
“I have had the opportunity of examining several volumes published by the Bhaktivedanta Book Trust and have found them to be of excellent quality and of great value for use in college classes on Indian religions. This is particularly true of Lord BrahmaT edition and translation of the Bhagavad-gita.” Dr. Frederick B. Underwood, Professor of Religion, Columbia University
“…If truth is what works, as Pierce and the pragmatists insist, there must be a kind of truth in the Bhagavad-gita As It Is, since those who follow its teachings display a joyous serenity usually missing in the bleak and strident lives of contemporary people.” Dr. Elwin H. Powell, Professor of Sociology, State University of New York, Buffalo
“There is little question that this edition is one of the best books available on the Gita and devotion. Prabhupada’s translation is an ideal blend of literal accuracy and religious insight.” Dr. Thomas J. Hopkins, Professor of Religion, Franklin and Marshall College
“The Bhagavad-gita, one of the great spiritual texts, is not as yet a common part of our cultural milieu. This is probably less because it is alien per se than because we have lacked just the kind of close interpretative commentary upon it that Swami Bhaktivedanta has here provided, a commentary written from not only a scholar’s but a practitioner’s, a dedicated lifelong devotee’s point of view.” Denise Levertov, Poet
“The increasing numbers of Western readers interested in classical Vedic thought have been done a service by Swami Bhaktivedanta. By bringing us a new and living interpretation of a text already known to many, he has increased our understanding manyfold.” Dr. Edward C Dimock, Jr., Department of South Asian Languages and Civilization, University of Chicago
“The scholarly world is again indebted to A. C. Bhaktivedanta Swami Prabhupada. Although Bhagavad-gita has been translated many times, Prabhupada adds a translation of singular importance with his commentary….” Dr. J. Stillson Judah, Professor of the History of Religions and Director of Libraries, Graduate Theological Union, Berkeley, California
“ Srila Prabhupada edition thus fills a sensitive gap in France, where many hope to become familiar with traditional Indian thought, beyond the commercial East-West hodgepodge that has arisen since the time Europeans first penetrated India. Whether the reader be an adept of Indian spiritualism or not, a reading of the Bhagavad-gita As It Is will be extremely profitable. For many this will be the first contact with the true India, the ancient India, the eternal India.” Francois Chenique, Professor of Religious Sciences, Institute of Political Studies, Paris, France
“As a native of India now living in the West, it has given me much grief to see so many of my fellow countrymen coming to the West in the role of gurus and spiritual leaders. For this reason, I am very excited to see the publication of Bhagavad-gita As It Is by Sri A.C. Bhaktivedanta Swami Prabhupada. It will help to stop the terrible cheating of false and unauthorized ‘gurus’ and ‘yogis’ and will give an opportunity to all people to understand the actual meaning of Oriental culture.” Dr. Kailash Vajpeye, Director of Indian Studies, Center for Oriental Studies, The University of Mexico
“…It is a deeply felt, powerfully conceived and beautifully explained work. I don’t know whether to praise more this translation of the Bhagavad-gita, its daring method of explanation, or the endless fertility of its ideas. I have never seen any other work on the Gita with such an important voice and style….It will occupy a significant place in the intellectual and ethical life of modern man for a long time to come.” Dr. Shaligram Shukla, Professor of Linguistics, Georgetown University
“I can say that in the Bhagavad-gita As It Is I have found explanations and answers to questions I had always posed regarding the interpretations of this sacred work, whose spiritual discipline I greatly admire. If the asceticism and ideal of the apostles which form the message of the Bhagavad-gita As It Is were more widespread and more respected, the world in which we live would be transformed into a better, more fraternal place.” Dr. Paul Lesourd, Author, Professeur Honoraire, Catholic University of Paris
Although widely published and read by itself, Bhagavad-gita[1] originally appears as an episode in the Mahabharata[2], the epic Sanskrit[3] history of the ancient world. The Mahabharata tells of events leading up to the present Age of Kali[4]. It was at the beginning of this age, some fifty centuries ago, that Lord Krishna[5] spoke Bhagavad-gita to His friend and devotee Arjuna[6].
For those not familiar with this philosophical classic, please read on, so that you can get a good understand of “Setting the Scene” of the Bhagavad-gita As It Is.
Krishna’s and Arjuna’s discourse is one of the greatest philosophical, and religious dialogues known to man; it took place just before the onset of war, a great fratricidal conflict between the hundred sons of Dhåtarastra, and on the opposing side their cousins the Pandavas, or sons of Pandu.
5,000 years ago, Dhrtarastra and Pandu were brothers born in the Kuru dynasty, descending from King Bharata, a former ruler of the all of the Planet Earth which was known as Bharatavarsha (this kingdom of Bharata), from whom the name Mahabharata derives. Because Dhåtarastra, the elder brother, was born blind, the throne that otherwise would have been his, was passed down to the younger brother, Pandu.
When Pandu died at an early age, his five children—Yudhisthira, Bhima, Arjuna, Nakula and Sahadeva—came under the care of Dhhtarastra, who in effect became, for the time being, the king. Thus, the sons of Dhåtarastra and those of Pandu grew up in the same royal household. Both were trained in the military arts by the expert Drona, and counselled by the revered “grandfather” of the clan, Bhisma. Yet the sons of Dhåtarastra, especially the eldest, Duryodhana, hated and envied the Pandavas. And the blind and weak-minded Dhåtarastra wanted his own sons, not those of Pandu, to inherit the kingdom.
Thus Duryodhana, with Dhåtarastra’s consent, plotted to kill the young sons of Pandu, and it was only by the careful protection of their uncle Vidura, and their cousin Lord Krishna, that the Pandavas escaped the many attempts against their lives.
Now, Lord Krishna was not an ordinary man, but the Supreme Godhead Himself, who had descended to this Planet Earth over 5,000 years ago, and was playing the role of a prince in a contemporary dynasty. In this role He was also the nephew of Pandu’s wife Kunti, or Påtha, the mother of the Pandavas. So, both as a relative, and as the eternal upholder of religion, Krishna favored the righteous sons of Pandu and protected them.
Ultimately, however, the clever Duryodhana challenged the Pandavas to a gambling match. In the course of that fateful tournament, Duryodhana and his brothers took possession of Draupadi, the chaste and devoted wife of the Pandavas, and insultingly tried to strip her naked before the entire assembly of princes and kings. Krishna’s divine intervention saved her, but the gambling, which was rigged, cheated the Pandavas of their kingdom and forced them into thirteen years of exile.
Upon returning from exile, the Pandavas rightfully requested their kingdom from Duryodhana, who bluntly refused to yield it. Dutybound as princes to serve in public administration, the five Pandavas reduced their request to a mere five villages. But Duryodhana arrogantly replied that he wouldn’t spare them enough land into which to drive a pin.
Throughout all this, the Pandavas had been consistently tolerant and forbearing. But now war seemed inevitable.
Nonetheless, as the princes of the world divided, some siding with the sons of Dhåtarastra, others with the Pandavas, Krishna Himself took the role of messenger for the sons of Pandu and went to the court of Dhåtarastra to plead for peace. When His pleas were refused, war was now certain.
The Pandavas, men of the highest moral stature, recognized Krishna to be the Supreme Personality of Godhead, whereas the impious sons of Dhåtarastra did not. Yet Krishna offered to enter the war according to the desire of the antagonists. As God, He would not personally fight; but whoever so desired might avail himself of Krishna’s army—and the other side could have Krishna Himself, as an advisor and helper. Duryodhana, the political genius, snatched at Krishna’s armed forces, while the Pandavas were equally eager to have Krishna Himself.
In this way, Krishna became the charioteer of Arjuna, taking it upon Himself to drive the fabled bowman’s chariot. This brings us to the point at which Bhagavad-gita begins, with the two armies arrayed, ready for combat, and Dhåtarastra anxiously inquiring of his secretary Saïjaya, “What did they do?”
The scene is set, with only the need for a brief note regarding this translation and commentary of the particular book.
Before Srila Prabhupada, the general pattern translators have followed in rendering Bhagavad-gita into English, has been to brush aside, the person Krishna, to make room for their own concepts and philosophies. The history of the Mahabharata is taken as quaint mythology, and Krishna becomes a poetic device, for presenting the ideas of some anonymous genius, or at best Krishna becomes a minor historical personage. But the person Krishna is both the goal and the substance of Bhagavad-gita, so far as the Gita speaks of itself.
This translation, then, and the commentary that accompanies it, propose to direct the reader to Krishna rather than away from Him. The Bhagavad-gita, thus becomes wholly consistent and comprehensible. Since Krishna is the speaker of the Gita, and its ultimate goal as well, the Bhagavad-gita As It Is, thus presents this great scripture in its true terms. (Read the “Reviews” by modern scholars).
I, the compiler and writer of this book, “Bhagavad-gita As It Is, a Treatise on Human Psychology”, will use Srila Prabhupada’s English translation of all 800 verses of Bhagavad-gita As It Is. Each verse will be following by my commentary on the verse drawing on Srila Prabhupada Purport and my understanding of the science of current Human Psychology that is known in this world today. Thus, it is my attempt, in following Srila Prabhupada’s instructions, that Bhagavad-gita As It Is, be presented as nothing other, than pure Human Psychology; simply because I have faith and trust in his instruction, and I want to show to the rest humanity of this world, this it is true.
I will post this work on my website Saragrahi.Org, and anyone if free to comment in any way, that could enhance, or correct anything that I have written; because it is not hard to make changes to its website content, and this manuscript. I will seek a publisher for this manuscript, and only history will show if this desire is fulfilled.
Foot Notes
[1] Bhagavad-gita—a seven-hundred verse record of a conversation between Lord Krishna and His disciple, Arjuna, from the Bhisma Parva of the Mahabharata of Vedavyasa. The conversation took place between two armies, minutes before the start of an immense fratricidal battle. Krishna teaches the science of the Absolute Truth and the importance of devotional service to the despondent Arjuna, and it contains the essence of all Vedic wisdom. Srila Prabhupada’s annotated English translation is called Bhagavad-gita As It Is; This most essential text of spiritual knowledge, The Song of the Lord, contains Krishna’s instructions to Arjuna at Kuruksetra. It is found in the Mahabharata. The Mahabharata is classified as smrti-sastra, a supplement of the sruti-sastra. Sruti, the core Vedic literature, includes the four Vedas (Åg, Sama, Yajur and Atharva) and the Upanisads. Sruti advances the understanding of the absolute. Bhagavad-gita is also known as Gitopanisad, or a sruti text spoken by the Supreme Personality of Godhead Himself. Therefore, Srila Pra-bhupada wrote in a letter, the Gita should be taken as sruti. But they take it as smrti because it is part of the smrti (Mahabharata). In one sense it is both sruti and smrti. In only 700 verses, the Bhagavad-gita summarizes all Vedic knowledge about the soul, God, sanatana-dharma, sacrifice, yoga, karma, reincarnation, the modes of material nature, Vedanta and pure devotion.
[2] Mahabharata—An important and famous itihasa (historical) scripture belonging to the smrti section of the Vedic scriptures. The Mahabharata narrates the history of the great Kuru dynasty of ksatriyas (warriors) that was annihilated by the Kuruksetra war. Contained within the Maha-bharata is the Bhagavad-gita. See Bhagavad-gita.
[3] Sanskrit—the oldest language in the world. The Vedas, or India’s holy scriptures, are written in Sanskrit; From sams (together) and krta (made), henc
[4] Kali-yuga—the “Age of Quarrel and Hypocrisy “ The fourth and last age in the cycle of a maha-yuga. This is the present age in which we are now living. It began 5,000 years ago and lasts for a total of 432,000 years. It is characterized by irreligious practice and stringent material miseries. In the Srimad-Bhagavatam the age is personified as an evil black man who tries to kill a helpless cow and bull. The four legs of the cow represent the four principles of religiosity-namely, truth, cleanliness, mercy and austerity. The bull represents religion itself; The most recommended process of spiritual upliftment in this age is samkirtana, the congregational glorification of the Lord through chanting His holy name.
[5] Krishna—the original, two-armed form of the Supreme Lord, who is the origin of all expansions.
[6] Arjuna—the third son of Pandu and intimate friend of Lord Krishna. After Pandu was cursed by a sage, Kunti used a special mantra to beget children and called for the demigod Indra. By the union of Indra and Kunti, Arjuna was born. In his previous life he was Nara, the eternal associate of Lord Narayana. Krishna became his chariot driver and spoke the Bhagavad-gita to him on the battlefield of Kuruksetra; An eternal associate of Krishna.