Bhagavad-gita As It Is

A.C. Bhaktivedanta Swami Prabhupada

A Treatise on Pure Human Psychology

By Upendranath Dasa

Chapter 1, Verse 30

 Observing the Armies on the Battlefield of Kuruksetra

Other Chapter Menus

Website Page Particulars  & Essentials

Author’s Notes

How I First Made Contact with Bhagavad-gita As It Is

PREFACE

INTRODUCTION

REVIEWS

SETTING THE SCENE

 

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 by Srila Prabhupada

Purport 1.30:  Due to his impatience, Arjuna was unable to stay on the battlefield, and he was forgetting himself on account of this weakness of his mind. Excessive attachment for material things puts a man in such a bewildering condition of existence. Bhayam dvitiyabhiniveçatah syat (Srimad-Bhagavatam 11.2.37): such fearfulness and loss of mental equilibrium take place in persons who are too affected by material conditions. Arjuna envisioned only painful reverses in the battlefield—he would not be happy even by gaining victory over the foe. The words nimittani viparitani are significant. When a man sees only frustration in his expectations, he thinks, “Why am I here?” Everyone is interested in himself and his own welfare. No one is interested in the Supreme Self. Arjuna is showing ignorance of his real self-interest by Krishna's will. One's real self-interest lies in Visnu, or Krishna. The conditioned soul forgets this, and therefore suffers material pains. Arjuna thought that his victory in the battle would only be a cause of lamentation for him.

Verse 30

I am now unable to stand here any longer. I am forgetting myself, and my mind is reeling. I see only causes of misfortune, O Krishna, killer of the Kesi demon ***

Commentary

The Verse presents insights into the complex psychological processes that occur during times of stress and anxiety. Arjuna’s overwhelming distress and anxiety in facing the battle exemplify the “psychological concept of dissociation”.

The psychological concept of dissociation refers to a mental process in which an individual experiences a disconnection between their thoughts, feelings, behaviors, and/or memories. Dissociation can vary in intensity, from mild detachment to a complete lack of connection to reality. It is often a defense mechanism that occurs in response to overwhelming or traumatic experiences, such as abuse, violence, or natural disasters. Dissociation can manifest in various forms, including depersonalization (feeling detached from one’s body), derealization (feeling detached from one’s surroundings), amnesia (forgetting parts of or all of an event), and dissociative identity disorder (having multiple distinct identities or personalities). Treatment for dissociation can involve therapy, medication, and other supportive interventions to help individuals regain a sense of control and connection to themselves and their environment.

The mind uses dissociation as a defense mechanism to protect itself from overwhelming anxiety or trauma. In Arjuna’s case, he dissociates from his sense of self and his ordinary reality as a means of coping with the stress and anxiety of the impending battle.

Additionally, cognitive distortion manifests in Arjuna’s experience, where he can only see the negative aspects of his situation leading to feelings of helplessness and hopelessness. Cognitive distortion is typical in anxiety disorders, leading to viewing situations negatively.

Cognitive distortions, also known as thinking errors or irrational thoughts, are patterns of inaccurate thinking that can negatively impact emotions, behavior, and even physical health.  These distortions are essentially errors in information processing, where individuals consistently interpret situations, events, or information in a way that deviates from reality. Examples of cognitive distortions include black-and-white thinking (seeing things as all-or-nothing), overgeneralization (drawing sweeping conclusions based on only one experience), and catastrophizing (viewing a situation as much worse than it actually is).  Cognitive distortions can lead to anxiety, depression, and other mental health issues, as well as contribute to relationship conflicts and ineffective problem-solving strategies. Techniques such as cognitive-behavioral therapy (CBT) can help individuals identify and modify these thinking patterns, leading to improved emotional wellbeing and more effective coping strategies.

Arjuna’s experience of his mind reeling indicates the physiology of anxiety, where excessive anxiety levels cause the body to undergo physiological changes such as increased heart rate, sweating, and trembling. These changes can cause the mind to feel like it’s in a state of chaos and disarray. Arjuna’s appeal to Krishna as the “killer of the Kesi demon” is a common coping mechanism for individuals facing challenging situations. It provides a sense of comfort and reassurance by expressing faith in a Higher-Power to guide them through their difficulties.

The Purport to Verse 30 by Srila Prabhupada, highlights how excessive attachment to material things affects an individual’s mental state. When preoccupied with material conditions, fearfulness and a loss of mental equilibrium ensue, leading to a bewildering condition of existence. This condition is exemplified by Arjuna, leading him to question his existence. The Purport suggests that this condition arises from ignorance of one’s real self-interest, which lies in Krishna. The conditioned soul becomes attached to material things, leading to suffering. The text highlights the importance of self-realization, which leads to understanding one’s true self-interest and realization of the Supreme Self.

The text emphasizes the need for self-realization, which leads to an understanding of one’s true self-interest and the realization of the Supreme Self, ultimately leading to true happiness and peace of mind. Understanding one’s self-interest lies not in the material world but in transcending it. The self-centered attitude leads to a lack of understanding of one’s real self-interest and can cause one to suffer material pains.

Finally, the verse from the Bhagavad-Gita reminds us of the importance of developing healthy coping mechanisms to manage our physical responses during difficult situations. Developing practices that facilitate greater emotional self-awareness can help one cultivate greater emotional resilience to manage physical and emotional responses better.

In conclusion, the Verse from the Bhagavad-Gita As It Is, illustrates the power of emotions and the importance of developing healthy coping mechanisms to manage our physical responses. Arjuna’s experience provides insight into the complex psychological processes that occur during stress and anxiety. Through dissociation, cognitive distortion, and physiological changes, we see how one can feel helpless and uncertain. Understanding one’s self-interest and transcending the material world leads to true happiness and peace of mind. By becoming conscious of our emotional experiences and developing practices to facilitate emotional self-awareness, we can cultivate greater emotional resilience during challenging times.

Other Chapter Menus

Website Page Particulars  & Essentials

Author’s Notes

How I First Made Contact with Bhagavad-gita As It Is

PREFACE

INTRODUCTION

REVIEWS

SETTING THE SCENE

 

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 by Srila Prabhupada

Purport 1.30:  Due to his impatience, Arjuna was unable to stay on the battlefield, and he was forgetting himself on account of this weakness of his mind. Excessive attachment for material things puts a man in such a bewildering condition of existence. Bhayam dvitiyabhiniveçatah syat (Srimad-Bhagavatam 11.2.37): such fearfulness and loss of mental equilibrium take place in persons who are too affected by material conditions. Arjuna envisioned only painful reverses in the battlefield—he would not be happy even by gaining victory over the foe. The words nimittani viparitani are significant. When a man sees only frustration in his expectations, he thinks, “Why am I here?” Everyone is interested in himself and his own welfare. No one is interested in the Supreme Self. Arjuna is showing ignorance of his real self-interest by Krishna's will. One's real self-interest lies in Visnu, or Krishna. The conditioned soul forgets this, and therefore suffers material pains. Arjuna thought that his victory in the battle would only be a cause of lamentation for him.

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