A.C. Bhaktivedanta Swami Prabhupada
A Treatise on Pure Human Psychology
By Upendranath Dasa
Chapter 1, Verse 31
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 1.31: Without knowing that one's self-interest is in Visnu (or Krishna), conditioned souls are attracted by bodily relationships, hoping to be happy in such situations. In such a blind conception of life, they forget even the causes of material happiness. Arjuna appears to have even forgotten the moral codes for a ksatriya. It is said that two kinds of men, namely the ksatriya who dies directly in front of the battlefield under Krishna's personal orders and the person in the renounced order of life who is absolutely devoted to spiritual culture, are eligible to enter into the sun globe, which is so powerful and dazzling. Arjuna is reluctant even to kill his enemies, let alone his relatives. He thinks that by killing his kinsmen there would be no happiness in his life, and therefore he is not willing to fight, just as a person who does not feel hunger is not inclined to cook. He has now decided to go into the forest and live a secluded life in frustration. But as a ksatriya, he requires a kingdom for his subsistence, because the ksatriyas cannot engage themselves in any other occupation. But Arjuna has no kingdom. Arjuna's sole opportunity for gaining a kingdom lies in fighting with his cousins and brothers and reclaiming the kingdom inherited from his father, which he does not like to do. Therefore, he considers himself fit to go to the forest to live a secluded life of frustration
I do not see how any good can come from killing my own kinsmen in this battle, nor can I, my dear Krishna, desire any subsequent victory, kingdom, or happiness ***
Verse 31, is spoken by the protagonist, Arjuna. Arjuna is facing an ethical dilemma, as he is expected to fight against his own kinsmen in a battle. Arjuna’s words echo a deep sense of conflict and confusion. As a human, Arjuna struggles with the idea of violence and the consequences of his actions.
Based on current science of human psychology, the quote reflects Arjuna’s “internal conflict”.
Internal conflict refers to a mental struggle between two opposing thoughts, feelings, or beliefs held by an individual. It is a common phenomenon in human psychology, where the individual experiences a sense of tension or confusion due to conflicting desires or beliefs. The root of this conflict can be attributed to personal values, past experiences, or societal and cultural influences. Such conflict can result in a feeling of discomfort, indecisiveness, and even emotional distress. The resolution of internal conflict requires a deeper understanding of one’s thoughts and emotions to determine a feasible way to reconcile the opposing viewpoints. The ability to identify, manage, and ultimately resolve internal conflict is crucial to maintaining mental well-being and creating a sense of harmony within oneself.
When individuals face difficult decisions, it can elicit “cognitive dissonance”, which is the uncomfortable feeling of a mental contradiction. In such situations, people often try to reduce the dissonance by changing their thoughts or justifying their actions. Arjuna is struggling with the thoughts as to whether he should fight with his own people or not.
Cognitive dissonance is a psychological phenomenon that occurs when a person holds conflicting beliefs, attitudes, or values, or when their behavior conflicts with their beliefs or attitudes. This state of cognitive discomfort or dissonance arises when a person recognizes inconsistencies in their thoughts or actions, creating a mental tension that the individual seeks to resolve. People often attempt to reduce cognitive dissonance by changing their beliefs or behaviors to make them consistent with one another, or by justifying their actions or beliefs in some way. For instance, if an individual believes that smoking is harmful, but still smokes cigarettes regularly, they may experience cognitive dissonance, which can lead to attitudes change or attempts to justify their behavior. Cognitive dissonance is often regarded as a crucial aspect of how individuals form their beliefs, values, and attitudes, as it enables them to revise their thoughts and actions in response to new information or experiences.
Arjuna also expresses his concern for the aftermath of the battle – he does not see any good that could result from the bloodshed, nor does he desire any personal gains that might come from victory. This reflects the values of non-violence, peace, and selflessness. These values have been echoed through centuries by great thinkers across the world. It also reflects the fact that human psychology is complex: people are not merely motivated by material gain, but by internal moral values.
Arjuna’s words reflect the internal conflict and confusion that many of us face when we are confronted with difficult moral dilemmas. They also demonstrate the importance of adhering to moral values and ethical considerations, especially in moments of stress, uncertainty, and emotional turmoil. It is imperative that individuals seek inner peace and not pursue personal gain at all cost.
The Purport to Verse by Srila Prabhupada, presents valuable insights that align with the current science of human psychology. The Purport describes how conditioned souls are attracted by bodily relationships, hoping to find happiness in such situations, but in doing so, forgets even the causes of material happiness. This aligns with the concept of “hedonic adaptation” in psychology, which has demonstrated how people become quickly acclimated to positive changes, leading to fleeting happiness that is difficult to sustain.
Hedonic adaptation refers to the psychological process by which an individual becomes accustomed to positive or negative experiences over time and no longer perceives them as having the same level of emotional impact. Essentially, people have a baseline level of happiness or satisfaction and external factors such as wealth, success, or material possessions may temporarily increase that level, but eventually, the individual will adapt to these changes and return to their original baseline level of happiness. Hedonic adaptation can play a role in various aspects of daily life, from our relationships to our jobs, leading us to constantly seek out new sources of pleasure or experiences as a means of counteracting the adaptation process. Understanding hedonic adaptation can be useful in personal development and decision-making as we strive to find balance and sustainable sources of satisfaction.
As such, the self-interest of an individual lies not within external relationships but rather in a spiritual or transcendental connection to the divine. This spiritual connection could be interpreted as an internal locus of control, in which the individual’s sense of control over their life, their effort, and circumstances are internal rather than external. According to psychological studies, an internal locus of control is linked to better mental health outcomes and higher academic and occupational achievements as individuals view themselves as the driving force behind their success and progress.
Arjuna, in the Purport, is described as having forgotten the moral codes of a ksatriya due to his hesitation to kill his enemies and relatives. This forgetting of moral codes, is similar to the concept of moral disengagement, in which individuals rationalize their actions to justify moral transgressions, often leading to negative outcomes.
Moral disengagement refers to a cognitive process by which individuals justify or excuse their immoral actions or unethical behavior, resulting in a disconnection from their moral standards and values. Modern human psychology suggests that moral disengagement involves several cognitive mechanisms, such as displacement of responsibility, diffusion of responsibility, moral justification, euphemistic labeling, and minimizing or ignoring the harmful consequences of one’s actions. These mechanisms allow individuals to reinterpret their immoral deeds as justified or necessary, minimizing their sense of guilt and shame. Moral disengagement has significant implications for social behavior, as it can lead to destructive attitudes and actions, such as aggression, discrimination, and prejudice, by allowing individuals to override their moral compass and engage in unethical behavior without feeling any moral qualms. Therefore, understanding moral disengagement can help prevent harmful behavior and promote moral responsibility and ethical decision-making.
Studies have linked moral disengagement to negative outcomes such as aggression, antisocial behavior, and substance abuse. Moral codes serve as a guide for individuals on how to navigate ethics and moral behavior, essential in building healthy relationships with others and society.
Arjuna’s hesitancy to fight his cousins to reclaim his inheritance, which could lead to the sole opportunity to gain a kingdom and subsistence, represents the individual’s inner conflict between pursuing material success and spiritual fulfillment. Evidence from positive psychology has highlighted the importance of aligning an individual’s goals and values with their actions to promote well-being and happiness. Hence, Arjuna’s choice to live a secluded life of frustration could be interpreted as a lack of meaning and purpose, leading to dissatisfaction and unhappiness.
In conclusion, the Purport presents insights consistent with contemporary psychological science. It illustrates how individuals need to align their inner values and goals with their actions, how an internal locus of control is associated with better mental health and greater achievements, and the importance of moral codes in ethical decision-making. Therefore, individuals should seek a spiritual connection that allows them to pursue meaning and purpose in life, align their goals and values with action, and maintain ethical and moral standards in their interactions with society.
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 1.31: Without knowing that one's self-interest is in Visnu (or Krishna), conditioned souls are attracted by bodily relationships, hoping to be happy in such situations. In such a blind conception of life, they forget even the causes of material happiness. Arjuna appears to have even forgotten the moral codes for a ksatriya. It is said that two kinds of men, namely the ksatriya who dies directly in front of the battlefield under Krishna's personal orders and the person in the renounced order of life who is absolutely devoted to spiritual culture, are eligible to enter into the sun globe, which is so powerful and dazzling. Arjuna is reluctant even to kill his enemies, let alone his relatives. He thinks that by killing his kinsmen there would be no happiness in his life, and therefore he is not willing to fight, just as a person who does not feel hunger is not inclined to cook. He has now decided to go into the forest and live a secluded life in frustration. But as a ksatriya, he requires a kingdom for his subsistence, because the ksatriyas cannot engage themselves in any other occupation. But Arjuna has no kingdom. Arjuna's sole opportunity for gaining a kingdom lies in fighting with his cousins and brothers and reclaiming the kingdom inherited from his father, which he does not like to do. Therefore, he considers himself fit to go to the forest to live a secluded life of frustration