A.C. Bhaktivedanta Swami Prabhupada
A Treatise on Pure Human Psychology
By Upendranath Dasa
Chapter 1, Verse 21-22
Observing the Armies on the Battlefield of Kuruksetra
Website Page Particulars & Essentials
Author’s Notes
How I First Made Contact with Bhagavad-gita As It Is
PREFACE
INTRODUCTION
Bhagavad-gita As It Is
A Treatise on Pure Human Psychology
Chapter 1: Observing the Armies on the Battlefield of Kuruksetra
Chapter 2: Contents of the Gita Summarized
Chapter 3: Karma-yoga
Chapter 4: Transcendental Knowledge
Chapter 5: Karma-yoga-Action in Krishna Consciousness
Chapter 6: Dhyana-yoga
Chapter 7: Knowledge of the Absolute
Chapter 8: Attaining the Supreme
Chapter 9: The Most Confidential Knowledge
Chapter 10: The Opulence of the Absolute
Chapter 11: The Universal Form
Chapter 12: Devotional Service
Chapter 13: Nature, the Enjoyer, and Consciousness
Chapter 14: The Three Modes of Material Nature
Chapter 15: The Yoga of the Supreme Person
Chapter 16: The Divine and Demoniac Natures
Chapter 17: The Divisions of Faith
Chapter 18: Conclusion-The Perfection of Renunciation
Purport 1.21-22: Although Lord Krishna is the Supreme Personality of Godhead, out of His causeless mercy He was engaged in the service of His friend. He never fails in His affection for His devotees, and thus He is addressed herein as infallible. As charioteer, He had to carry out the orders of Arjuna, and since He did not hesitate to do so, He is addressed as infallible. Although He had accepted the position of a charioteer for His devotee, His supreme position was not challenged. In all circumstances, He is the Supreme Personality of Godhead, Hrsikeça, the Lord of the total senses. The relationship between the Lord and His servitor is very sweet and transcendental. The servitor is always ready to render service to the Lord, and, similarly, the Lord is always seeking an opportunity to render some service to the devotee. He takes greater pleasure in His pure devotee's assuming the advantageous position of ordering Him than He does in being the giver of orders. Since He is master, everyone is under His orders, and no one is above Him to order Him. But when He finds that a pure devotee is ordering Him, He obtains transcendental pleasure, although He is the infallible master in all circumstances.
As a pure devotee of the Lord, Arjuna had no desire to fight with his cousins and brothers, but he was forced to come onto the battlefield by the obstinacy of Duryodhana, who was never agreeable to any peaceful negotiation. Therefore, he was very anxious to see who the leading persons present on the battlefield were. Although there was no question of a peacemaking endeavor on the battlefield, he wanted to see them again, and to see how much they were bent upon demanding an unwanted war.
Arjuna said: O infallible one, please draw my chariot between the two armies so that I may see those present here, who desire to fight, and with whom I must contend in this great trial of arms ***
The Bhagavad-Gita discusses the warrior Arjuna’s reluctance to go into battle. This reluctance stems from his attachment to his loved ones, including his cousins who are on the opposing side of the battlefield. In Verses 21-22, Arjuna asks Krishna, his charioteer and friend, to position their chariot between the armies so that he can see who he will be fighting with and against. This request illustrates the power of “visual cues” and its effect on our perception and emotions. By seeing the armies in front of him, Arjuna is forced to confront the reality of the situation, and it triggers his emotional response.
Visual cues refer to the information that people obtain through their sense of sight. As per the science of modern human psychology, visual cues are an important aspect of human perception. They are defined as the physical or visual attributes of an object that provide sensory information to the brain. These cues are often used to interpret and understand the environment around us. Visual cues can include color, size, shape, texture, depth, and movement. Human beings rely heavily on visual cues to make sense of the world and to navigate through daily life. The visual information that is processed by the brain helps people to recognize objects, understand social cues, and make judgments. Understanding the meaning of visual cues can provide valuable insights into how people perceive and interact with their surroundings.
Human psychology has shown that emotions are intimately linked with perception. Our emotions are influenced by what we see in our surroundings. For instance, in Arjuna’s case, by seeing the armies, he can no longer deny the reality of the situation. This is relevant to modern times, where people can be triggered emotionally by various visual cues, such as political propaganda or advertisement campaigns. Marketers, for example, create visual stimuli to evoke an emotional response from consumers that will lead to the desired action.
In the Bhagavad-Gita, Arjuna’s “physical location” and “surrounding” environment shape his emotions and decision-making.
Modern human psychology suggests that physical location and surrounding environment can significantly shape our emotions and decision-making. Our surroundings influence our behavior, mood, and cognitive processes. For example, a cluttered environment can create stress and anxiety, making it challenging to focus and make rational decisions. Similarly, soothing natural environments can trigger positive emotions, making us more creative and productive. Moreover, our physical location influences our social behavior and interpersonal relationships, affecting our emotional well-being. Thus, understanding the impact of physical location and surrounding environment on emotions and decision-making is essential. By assessing the environment and making conscious decisions to improve it, we can enhance our cognitive functioning, mood, and interpersonal relationships.
Geographical psychology is a branch of modern human psychology that explores the impact of physical geography on human behavior and psychology. It seeks to understand how environmental factors, such as climate, topography, and natural resources, can shape human values, beliefs, attitudes, and behaviors. The study of geographical psychology also analyzes how people from different geographic regions may have distinct psychological traits and cultural characteristics, influenced by their unique environments. For example, the arid climate of the Middle East has been linked to the development of fatalistic attitudes among its inhabitants, while the mountainous terrain of Switzerland has been tied to feelings of independence and self-reliance. Overall, the field of geographical psychology sheds light on the intricate relationship between nature and nurture, highlighting the importance of geography in shaping the human experience..
In modern human psychology, environment refers to the physical, social, cultural, and economic surroundings in which an individual lives and interacts. The environment is viewed as having a significant impact on an individual’s development and behavior. For example, an individual’s early surroundings can influence their personality, cognitive capabilities, and emotional responses. Social environments can affect an individual’s worldview, political beliefs, and social interactions. The economic environment can impact an individual’s access to resources and opportunities. Overall, the environment is seen as a key factor in shaping an individual’s experiences, behaviors, and mental health. Moreover, modern psychologists increasingly emphasize the importance of understanding how different environments can affect different groups of individuals, particularly those who have faced historical and contemporary oppression and marginalization. In modern times, physical location may not hold as much importance, but surroundings undoubtedly play a role in shaping our emotions and thought processes. For instance, if we are in a calm and peaceful environment, our emotions will typically be more composed. But if we find ourselves in chaotic surroundings, it is likely to activate our fight or flight response, leading to heightened emotions and possibly irrational behavior.
The Purport to Verse 21-22 from Bhagavad-Gita As-It-Is, by Srila Prabhupada, highlights the relationship between the Lord and his devotees. The text acknowledges that Lord Krishna is the Supreme Personality of Godhead, but he humbly takes the position of a charioteer to serve his friend Arjuna. This exemplifies that the Lord is always ready to render service to his devotees no matter what it takes. This relationship between the Lord and his devotee is described as “very sweet and transcendental” and is a reflection of the ideal relationship between a master and a servitor.
The relationship between the Lord and his servant in this spiritual context, may seem contradictory to those who are unfamiliar with the science of human psychology. However, the principles mentioned in the text are backed by psychological research. One of the principles is the “Principle of Reciprocity”.
The Principle of Reciprocity is a social norm based on the idea of exchanging goods, services, or favors between individuals. It suggests that we feel an obligation to repay someone when they offer us something, either tangible or intangible. The principle operates on the assumption of mutual benefit where people tend to reciprocate and return the behavior they have received from others. This norm has been observed to be universally present in various cultures. Moreover, it has been found to have positive effects on relationships and trust among individuals. For instance, when people are given gifts, they are more likely to give gifts back to the giver. Likewise, when someone helps us, we feel obliged to help them when they need it in return. The Principle of Reciprocity is essential in social life, and it helps to build meaningful and long-lasting relationships and trust among people.
This principle is evident in the example of Lord Krishna and Arjuna’s relationship. Arjuna, being a devotee of the Lord, was always ready to render service, and in return, the Lord also sought opportunities to render service to him.
The principle of reciprocity is a basic tenet of the psychology of relationships. It defines the human need and tendency to want to give something back when something is received. This need is strongest when the gift is given without expectation of return. Reciprocity in a relationship is characterized by:
- Each partner feeling able to share their needs.
- A willingness to meet the needs of the other person.
- Open and honest communication.
- Interdependence, in which partners support one another while maintaining a clear sense of self.
- Emotional reciprocity, which involves showing empathy and support for another person and the return of that same empathy and support when you need it.
- Another principle mentioned is the “Principle of Social Exchange,” which suggests that people are more likely to engage in cooperative behavior when they believe that their social exchange partner is committed to a mutually beneficial outcome.
The principle of social exchange refers to the idea that people engage in social interactions with the expectation of receiving some sort of benefit or reward in return for their efforts. This principle is based on the theory of social exchange, which emphasizes that social interactions are structured by a system of rewards and costs, and that people engage in such interactions to maximize their benefits while minimizing their costs. The principle of social exchange is central to many aspects of human behavior, such as friendships, romantic relationships, and business dealings. By understanding the principle of social exchange, researchers can better understand how and why people make certain choices in social situations, and can develop strategies to promote positive social interactions and relationships.
Lord Krishna’s willingness to serve Arjuna in the position of a charioteer shows his commitment to their relationship and a mutually beneficial outcome. This behavior from a superior is much appreciated and encourages loyalty and devotion from the devotee.
Furthermore, the principle of “Transformational Leadership” emphasizes the importance of leaders’ support and the empowerment of followers to achieve their individual and collective goals.
The principle of Transformational Leadership is a leadership approach that emphasizes inspiring and empowering followers to achieve their full potential in pursuit of organizational goals. Based on modern human psychology, this approach recognizes that leaders who foster individual growth and development, while promoting the collective vision, are more likely to achieve sustainable success. Transformational leaders inspire their followers through their vision, personal example, and supportive behaviors, such as coaching, mentoring, and giving feedback. Moreover, they create an atmosphere of trust, innovation, creativity, and collaboration, where followers feel valued and motivated to contribute their best. By transforming individuals into more committed, skilled, and autonomous followers, transformational leaders are also creating more effective organizations. In summary, Transformational Leadership is a powerful tool that leverages modern human psychology principles to create high-performing, resilient, and adaptive organizations that can thrive in a dynamic environment. Lord Krishna’s service to Arjuna highlights his support for his disciple, and his actions empowered Arjuna to face his fears and continue with the battle. Similarly, in our modern world, leaders who prioritize the well-being of their followers and empower them to achieve their goals enjoy the loyalty and respect of their followers.
In conclusion, Verse 21-22 from Bhagavad-Gita As-It-Is elucidates the transcendental relationship between the Lord and his devotee. The principles highlighted in the text, such as the “Principle of Reciprocity,” the “Principle of Social Exchange,” and the “Principle of Transformational Leadership” are not only relevant within the spiritual context, but also hold significance in modern-day psychology. These principles emphasize the importance of a healthy and supportive relationship between leaders and their followers, leading to a mutually beneficial outcome and a harmonious social environment.
Website Page Particulars & Essentials
Author’s Notes
How I First Made Contact with Bhagavad-gita As It Is
PREFACE
INTRODUCTION
Bhagavad-gita As It Is
A Treatise on Pure Human Psychology
Chapter 1: Observing the Armies on the Battlefield of Kuruksetra
Chapter 2: Contents of the Gita Summarized
Chapter 3: Karma-yoga
Chapter 4: Transcendental Knowledge
Chapter 5: Karma-yoga-Action in Krishna Consciousness
Chapter 6: Dhyana-yoga
Chapter 7: Knowledge of the Absolute
Chapter 8: Attaining the Supreme
Chapter 9: The Most Confidential Knowledge
Chapter 10: The Opulence of the Absolute
Chapter 11: The Universal Form
Chapter 12: Devotional Service
Chapter 13: Nature, the Enjoyer, and Consciousness
Chapter 14: The Three Modes of Material Nature
Chapter 15: The Yoga of the Supreme Person
Chapter 16: The Divine and Demoniac Natures
Chapter 17: The Divisions of Faith
Chapter 18: Conclusion-The Perfection of Renunciation
Purport 1.21-22: Although Lord Krishna is the Supreme Personality of Godhead, out of His causeless mercy He was engaged in the service of His friend. He never fails in His affection for His devotees, and thus He is addressed herein as infallible. As charioteer, He had to carry out the orders of Arjuna, and since He did not hesitate to do so, He is addressed as infallible. Although He had accepted the position of a charioteer for His devotee, His supreme position was not challenged. In all circumstances, He is the Supreme Personality of Godhead, Hrsikeça, the Lord of the total senses. The relationship between the Lord and His servitor is very sweet and transcendental. The servitor is always ready to render service to the Lord, and, similarly, the Lord is always seeking an opportunity to render some service to the devotee. He takes greater pleasure in His pure devotee's assuming the advantageous position of ordering Him than He does in being the giver of orders. Since He is master, everyone is under His orders, and no one is above Him to order Him. But when He finds that a pure devotee is ordering Him, He obtains transcendental pleasure, although He is the infallible master in all circumstances.
As a pure devotee of the Lord, Arjuna had no desire to fight with his cousins and brothers, but he was forced to come onto the battlefield by the obstinacy of Duryodhana, who was never agreeable to any peaceful negotiation. Therefore, he was very anxious to see who the leading persons present on the battlefield were. Although there was no question of a peacemaking endeavor on the battlefield, he wanted to see them again, and to see how much they were bent upon demanding an unwanted war.