PART- V
UNIT-I
EMERGENCE OF
PSYCHOLOGY:
THE BHAGAVAD
GITA
Bhagavad-Gita as a counseling process
Many great personalities, scholars, and psychologists believe that Bhagavad-
Gita embodies finest psychological principles.
Hence, it helps to resolve certain psychological problems and conversation
between Sri Krishna and Arjuna resembles psychological counseling.
Ramachandra Rao (1962) described Bhagavad-Gita as counseling in the
battlefield. It is a lengthy treatise to guide, resolve conflict, get clarification,
assurance (based on Karma yoga) and enlightening the individual to achieve
adequate ego strength.
Narayan Rao expressed that “Counseling is not a novel institution in the
Indian context. The first counselor was Lord Krishna himself and the
Bhagavad-Gita embodies the finest principles of counseling for people of all
lands, all ages and of all times. The Bhagavad-Gita or song celestial explains
how Arjuna, whose mind was in great conflict, was helped to overcome this
conflict through an insight in to himself” (Rao, 2009, p.184).
Swamy Rama suggests using Bhagavad-Gita concepts in psychological
counseling. He opines that there are major differences between western
psychological counseling and Bhagavad-Gita counselling.
The unique dialogue between Sri Krishna and Arjuna deals with all aspect of
life. It is useful for modern therapists and philosopher to study Bhagavad-
Gita in order to understand the way Sri Krishna counsels Arjuna.
Arjuna like many clients who seek therapy, is in a state of despair and feels
unable to cope with the situation before him, so he seeks Sri Krishna‟s
advice and guidance. But there are major differences in the way Krishna
treats Arjuna and approaches used by psychotherapists today (Swamy Rama,
1985).
Here particular importance has been given to overcome fear of death,
feeling of void, lack of fulfillment etc. It is aimed at preparing the person to
face death peacefully. Such practices are seen in puranas related to Lord
Krishna.
Self control is very much necessary for anger management so teachings of
Bhagavad-Gita can be used in psychological arousal state, thought or
impulse state with the help of self-control strategy. It would help to
establish peace, harmony in interpersonal and personal levels (Rangaswamy,
1996, p.67).
Arjuna being a great warrior knew what battle was about. For thirteen years
he had known his enemy and his supporters. So, on that fateful day when he
told Krishna, his friend charioteer, his counsellor, to take his chariot in front
of his armies and while facing the armies of his implacable enemies, the
question of his becoming overwhelmed did not arise in terms of any known
rationale.
Yet the unexpected thing happened. Before Kuruksehtra he had own
hundreds of battles. Secondly the battle was pre decided with whom he was
going to fight. Seeing all those kinsmen Arjuna was possessed by pity mood,
feeling very sad. When he inspected opposing army, he saw that among its
leaders were his teachers, cousins, and other close friends and relatives. He
suddenly became affected by his attachment to his relatives and sank into a
self-created pool of sorrow, and forgot his purpose.
Attachment is great source of misery. He forgets ultimate goal of life and
becomes a victim of mundane and transitory relationships. When one
experiences the grief and sorrow that arises from attachment, he does not
remain wise, and the unwise cannot discriminate right from wrong, because
of his involvement and attachment.
Arjuna becomes confused and loses his objectivity. One who is involved in
attachment is incapable of knowing and deciding things correctly. One who
is attached to the mundane life argues irrationally and is unable to
understand the consequence of his action. Even the finest among men can
sink into the deepest sorrow.
Here Arjuna is bound by pity but Krishna says this pity is not suitable here.
There is no doubt that pity is a supreme emotion, but that supreme emotion
should be towards suitable person. Then only that emotion will get value,
not towards unfit people. If this emotion is misused that will lead to mental
distortions. That which is good and not good for a person should come
through pure rationality, but Arjuna’s pity was not purified from rationality.
Further he says emotions should get purified through pure rationality, if not
that will become “sentimental”.
Pity is also a manovikara like anger. This pity may be a good emotion for
some normal humanistic situation but that should not become sentimental.
All animals have such emotions but that is just an instinct but in terms of
human being if this emotion works without rationality that will lead to
adverse effect. That is why Krishna was trying to teach Arjuna to abandon
mere emotion and think rationally.
In the ancient time righteousness (Dharma) was the guiding principle, so
here Krishna is trying to counsel Arjuna on the basis of Dharma. Dharma is
the group of qualities to lead and let others lead happy and healthy life in a
society. So as Arjuna was arguing pity is a great emotion of human being,
Krishna tells him dharma is a greater than that single pity. Dharma will
account for whole society’s wellness whereas pity may consider some
particular person’s wellness. So quality of each emotion should undergo
through dharma. Then only emotions, feelings, thinking, etc. will get their
greatness. Emotions and feelings are naturally developed but dharma is
developed under rationality.
Here we can see Arjuna’s argument was based on his feelings and emotions
and not connected to rationality, righteousness and transcendental
knowledge (Self-knowledge).
