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0 J1991 - The Bhagavad-Gita A Case Study in Vedic Psychology PDF
0 J1991 - The Bhagavad-Gita A Case Study in Vedic Psychology PDF
Michael C. Dillbeck
Abstract
Maharishi Mahesh Yogi has described the many narrative accounts contained in the
Vedic literature as case studies in his Vedic Psychology. This article describes the pur-
pose of the Vedic case studies and it analyzes the Bhagavad-Gita as a model case study
from the Vedic literature. This case study provides knowledge of the full range of
human development—from a state of complete ignorance characterized by mistakes and
suffering to the state of complete enlightenment characterized by unrestricted success
and fulfillment. The case study is expressed in the form of an interaction between Lord
Krishn and the warrior Arjun who is seeking wisdom. The Bhagavad-Gita points out
that all forms of problems and suffering are due to lack of full integration of life, which
in turn is due to individual consciousness not being fully established in the field of pure
consciousness, identified by Maharishi as the unified field of natural law. The impor-
tance of both direct experience and intellectual understanding of the field of pure con-
sciousness is emphasized by the Bhagavad-Gita; the experience of pure consciousness
is described as effortless and blissful. The Bhagavad-Gita describes the experience of
higher states of consciousness—stages of enlightenment—and identifies the quality of
experience of these states. A description of the self-interacting dynamics of conscious-
ness, at the basis of the creative process in nature, is also found in the Bhagavad-Gita.
The Bhagavad-Gita thus contains the essence of Maharishi Vedic Psychology,
expressed in a form that can be appreciated and applied by people of all walks of life.
Note: This article is the seventh in a series on Maharishi Vedic Psychology. In his Vedic Psychology, Maharishi Mahesh
Yogi brings to light a complete understanding of individual and collective consciousness, its expression in mental processes
and behavior, and its application for the enrichment of all aspects of human life. The foundation of this approach is the experi-
ence of the field of pure consciousness, which is the most fundamental level of consciousness, the basis of all mental activity.
As Maharishi explains, this field is the unified source of subjective and objective existence, the unified field of natural law
glimpsed by modern physics, which through its self-interacting dynamics gives rise to all the laws of nature. It is the field of
cosmic intelligence in nature, referred to in Maharishi Vedic Science and Technology as the Ved and in Maharishi Vedic
Psychology as the cosmic psyche. Through the Maharishi Transcendental Meditation technique, one systematically and repeatedly experi-
ences transcendental or pure consciousness; on this basis, as pure consciousness becomes more and more established as the
basis for all thinking and activity, the individual naturally and effortlessly develops higher states of consciousness.
the Maharishi TM-Sidhi program accelerates this development by training the individual to think and act from the level of pure
consciousness. With the complete development of human consciousness—unity consciousness—one becomes fully awake to
the field of pure consciousness interacting within itself at the basis of the whole creative process in nature. The practical bene-
fit of developing higher states of consciousness is that thought and action become spontaneously in accord with natural law,
free from mistakes and suffering, so that one enjoys more and more success and fulfillment in life. The practical application
of Maharishi Vedic Psychology to enrich all aspects of individual and collective life is the topic of subsequent articles on
Maharishi Vedic Psychology.
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Contents
T h e R o l e o f C a s e Studies i n M a h a r i s h i V e d i c Psychology 98
The Bhagavad-Gita 102
T h e Story of the B h a g a v a d - G i t a 103
T h e Interaction b e t w e e n Lord Krishn and Arjun 106
T h e T e a c h i n g s of the B h a g a v a d - G i t a 108
T h e B h a g a v a d - G i t a on the C a u s e and R e m o v a l of Suffering 109
T h e B h a g a v a d - G i t a on the E x p e r i e n c e of T r a n s c e n d e n t a l C o n s c i o u s n e s s 112
T h e B h a g a v a d - G i t a on the D e v e l o p m e n t of E n l i g h t e n m e n t 119
Cosmic Consciousness 119
C o s m i c C o n s c i o u s n e s s and Skill in A c t i o n 121
Unity Consciousness 126
T h e Bhagavad-Gita on the Self-Interacting D y n a m i c s of C o n s c i o u s n e s s 127
Conclusion 129
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THE BHAGAVAD-GITA: A CASE STUDY
R o l e o f t h e C a s e S t u d i e s i n the V e d i c L i t e r a t u r e
Expressed in
Individual Situations
Figure 1. The case studies of the Vedic literature describe in the form of stories how the field of
pure intelligence, the cosmic psyche, functions in specific situations to resolve problems facing
individual life.
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THE BHAGAVAD-GITA: A CASE STUDY
e x p l a i n s that the U p a n i s h a d s are that part of the B r a h m a n aspect of the Ved that deals
w i t h the holistic structure of the Self from the angle of the k n o w e r (Rishi). The Puranas
are an aspect of the V e d i c literature w h i c h describes all the m e c h a n i c s of transformation
of the Self from the angle of the process of k n o w i n g ( D e v a t a ) .
In an e x a m p l e of a case study from the Puranas, the total potential of natural law is
e m b o d i e d in the dwarf L o r d V a m a n a — i n f i n i t y is expressed in its point value. T h e term
" L o r d " is used b e c a u s e Lord V a m a n a fully e m b o d i e s the field of pure consciousness.
K i n g Bali, w h o has m a s t e r e d all the l a w s of nature t h r o u g h the d e v e l o p m e n t of his
a w a r e n e s s , grants Lord V a m a n a anything he w i s h e s , all the riches of the world. V a m a n a
replies that his needs are few and that he only wishes as m u c h of the k i n g ' s land as he
c a n m e a s u r e with three steps. T h e k i n g ' s advisor w a r n s him that Lord V a m a n a is no
o r d i n a r y individual. T h e king replies that no greater g o o d fortune can befall him than to
fulfill Lord V a m a n a ' s request, w h e r e u p o n he grants V a m a n a his wish.
L o r d V a m a n a then begins to g r o w from point to infinity; he covers all of manifest
e x i s t e n c e in his first step, the unmanifest in his second step, and w h e n he has n o w h e r e
to place his foot for the third step, the king fulfills Lord V a m a n a ' s wish by offering him
his o w n head for his third step, indicating that the king has attained the w h o l e n e s s of
life that is greater than the manifest and unmanifest together. This is fully developed
unity c o n s c i o u s n e s s , or B r a h m a n , w h i c h c o m p r e h e n d s at all times the unity (Samhita)
of k n o w e r (Rishi), process of k n o w i n g ( D e v a t a ) , and k n o w n ( C h h a n d a s ) . (Please refer
to A l e x a n d e r & Boyer, 1989.) T h e extent of K i n g B a l i ' s " l a n d " is the w h o l e n e s s of
e x i s t e n c e on the level of h u m a n c o n s c i o u s n e s s . T h e story thus displays for the reader
the goal of c o m p l e t e enlightenment.
A n o t h e r e x a m p l e of a c a s e s t u d y is d r a w n from the U p a n i s h a d s . In this s t o r y ,
Vajasravasa sends his son Nachiketa to gain k n o w l e d g e from Y a m a , w h o governs the
w h o l e continuum of change in nature and thus rules over death. In order to m a k e a m e n d s
for k e e p i n g the y o u n g Nachiketa waiting three days while he w a s absent, Y a m a grants
the boy three wishes. N a c h i k e t a ' s wishes express great w i s d o m , and his final wish is for
k n o w l e d g e of immortality. Y a m a is portrayed as capable of giving the k n o w l e d g e of
i m m o r t a l i t y , since c h a n g e ultimately takes place on the basis of n o n - c h a n g e ; relative
existence has its basis in the absolute field of pure consciousness. T h e full potential of
the relative, the field of change or death, is thus found in the field of pure consciousness,
the field of immortality.
A n o t h e r e x a m p l e of a case study from the Puranas is the story of Lord D h a n w a n t a r i .
In this narrative, the positive and negative forces of nature are represented at each end
of a giant snake that encircles a mountain s u s p e n d e d in the ocean; they are s h o w n both
as b e i n g together and yet t u g g i n g against each other. Their tugging spins the m o u n t a i n
b a c k and forth, and this churns the ocean. After repeated c h u r n i n g of the ocean. Lord
D h a n w a n t a r i e m e r g e d from the ocean, holding a vessel filled with amrit, the elixir of
immortality. In his c o m m e n t a r y on this narrative, Maharishi ( 1 9 8 6 b ) points out that the
o c e a n described in this story is the u n b o u n d e d ocean of c o n s c i o u s n e s s , the field of pure
c o n s c i o u s n e s s . It is a field of perfect s y m m e t r y and balance; the self-interacting d y n a m -
ics of this field give rise to all the laws of nature that uphold the processes of creation,
evolution, and dissolution in the universe. Enlivening the infinite silence and d y n a m i s m
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The Bhagavad-Gita
'The theoretical and practical knowledge of maintaining physiological balance and health is found in the discipline of the
Vedic literature known as Ayur-Ved (one of four aspects of the Upa Ved). This knowledge has been brought to light by
Maharishi in its completeness—in relation to consciousness—and is termed Maharishi Ayur-Ved.
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THE BHAGAVAD-GITA: A CASE STUDY
In the c o u r s e of this session, Lord K r i s h n a ' s dialogue with Arjun unfolds the s y s t e m -
atic structure of Maharishi V e d i c Psychology in a concrete and c o m p r e h e n s i v e m a n -
ner. T h e B h a g a v a d - G i t a addresses the cause and elimination of suffering, the levels of
the m i n d , the m e c h a n i c s of experiencing transcendental consciousness, and the d e v e l o p -
m e n t of higher states of consciousness, or enlightenment, in w h i c h life is lived at the
highest level of bliss, effectiveness, and universality.
In c o m m e n t i n g on the B h a g a v a d - G i t a as a case study of V e d i c P s y c h o l o g y ,
M a h a r i s h i ( 1 9 6 3 ) has suggested that psychologists and all those w h o seek the solution
to p r o b l e m s in life should take advantage of the w i s d o m found in this w o r k :
T h e Story o f the B h a g a v a d - G i t a
T h e B h a g a v a d - G i t a , set on a b a t t l e f i e l d , n a r r a t e s a d i a l o g u e b e t w e e n Arjun, the
greatest archer of his time and, as M a h a r i s h i notes, a m a n of great integrity, clarity of
m i n d , and c o m p a s s i o n , and Lord Krishn, w h o is acting as A r j u n a ' s charioteer. T h e cen-
tral e v e n t of the narrative is the d i l e m m a in w h i c h Arjun finds himself as the battle
a p p r o a c h e s , and the s u b s e q u e n t transformation that he undergoes as a result of his inter-
action with Lord Krishn.
T h e e v e n t s l e a d i n g t o t h e b a t t l e , a s w e l l a s its r e s o l u t i o n , a r e r e l a t e d i n t h e
M a h a b h a r a t , of w h i c h Arjun is a hero a n d of w h i c h the B h a g a v a d - G i t a is the central
part. In Maharishi V e d i c Science and T e c h n o l o g y , the M a h a b h a r a t is part of the Itihas
aspect of the V e d i c literature, w h i c h displays the d y n a m i c s of all transformations of the
Rishi, or k n o w e r . T h e M a h a b h a r a t is thus considered by Maharishi to express funda-
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Duryodhan was the opponent of Arjun in the Mahabharat. When he was faced with some
wise man, he said:
Duryodhan was the head of state. He knew what was right but he could not do it; he knew
what was wrong but he could not refrain from doing it; and he gave the reason. He
expressed . . . that it is the national consciousness which is the motivating power of the
head of state. (pp. 182-183)
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THE BHAGAVAD-GITA: A CASE STUDY
The way in which surroundings and circumstances influence the individual mind is demon-
strated at the very beginning of the text, where, the most highly evolved man, the greatest
archer of his time, Arjun, the hero of the Mahabharat, although awake to a most complete
knowledge of right and wrong in the world, is unable to rise to the occasion before him and
falls into a state of utter dejection. The surroundings have so strong an effect upon his mind
that all persuasion and suggestion are powerless to help him.
The Bhagavad-Gita teaches that the effect of surroundings and circumstances upon the
mind depends upon its strength—that the intensity of the effect of an impression is in
inverse ratio to the strength of the mind. At one time Arjun is found in a perilous state of
indecision, but, after putting into practice the psychological teaching of the Gita, it is not
long before he is found in full power of confidence and decision, although the circum-
stances remained quite unchanged. A close study of Lord Krishna's discourse reveals a
great depth of psychological insight; it shows that the individual mind, however intelligent
it may be on the superficial conscious level, can be overcome by its failure to understand
and encompass a situation which obviously lies beyond its control, unless it is in tune with
the unlimited cosmic mind. The establishment of conscious coordination between the indi-
vidual and the cosmic mind is the only way to ensure that the individual becomes entirely
free of the possibility of failing to understand a threatening situation and of successfully
rising above its adverse effect. A pond is apt to dry out in the heat of summer, but for the
ocean the question does not arise. The psychology of the Bhagavad-Gita presents one mas-
ter technique for bringing out this coordination of the individual mind with the cosmic
mind; the attention is to be brought to the field of the transcendental absolute existence.
This is to transform the weakness and limitation of the individual mind into the unbounded
strength of cosmic intelligence. This great achievement is so simple to achieve that any and
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every individual on earth can succeed in it, and in this way make unnecessary all the petty
complexities and innumerable sufferings in life (pp. 263-264).
T h e Interaction B e t w e e n L o r d K r i s h n a n d A r j u n
As analyzed by M a h a r i s h i , the interaction b e t w e e n L o r d Krishn and Arjun, and L o r d
K r i s h n a ' s m e t h o d of c o u n s e l i n g Arjun, illustrate three important characteristics of L o r d
K r i s h n a ' s skill in b r i n g i n g Arjun directly to e n l i g h t e n m e n t . T h e s e points in this case
study illustrate profound and practical principles of Maharishi Vedic Psychology.
First, the k n o w l e d g e of e n l i g h t e n m e n t is p o r t r a y e d as c o m i n g from a r e p r e s e n t a t i v e
o f t h e t i m e l e s s V e d i c t r a d i t i o n t o a fully r e c e p t i v e s e e k e r . M a h a r i s h i ( 1 9 6 7 ) h a s
p o i n t e d o u t that the k n o w l e d g e o f the full d e v e l o p m e n t o f c o n s c i o u s n e s s c a n b e
g a i n e d most effectively w h e n the o n e s e e k i n g k n o w l e d g e is receptive to a teacher w h o
c a n s p e a k from the level of e n l i g h t e n m e n t , from the v a n t a g e p o i n t of full h u m a n
development (p. 303).
L o r d K r i s h n a ' s stature is unveiled in stages as the B h a g a v a d - G i t a progresses, yet his
quiet mastery of the events around h i m is displayed from the b e g i n n i n g of the w o r k .
T h i s mastery is indicated by the fact that w i t h a few w o r d s , Lord Krishn brings Arjun to
s e e k g u i d a n c e . L o r d K r i s h n a ' s e v e n n e s s in a d v e r s i t y is also b r o u g h t out b e f o r e he
b e g i n s to teach Arjun. To Arjun, w h o w a s " s o r r o w i n g in the midst of the t w o a r m i e s ,
H r i s h i k e s h a [Lord Krishn] smilingly s p o k e " (II. 10). As the armies draw up for battle
and the hero of his a r m y is lost in despair, Lord Krishn is shown as smiling to Arjun.
T h u s , L o r d K r i s h n is p o r t r a y e d as e s t a b l i s h e d in e v e n n e s s , a p r i m a r y a t t r i b u t e of
e n l i g h t e n m e n t . He is also identified later as specifically representing the timeless V e d i c
tradition and as fully e m b o d y i n g the field of p u r e c o n s c i o u s n e s s .
O n c e Arjun turns to Lord Krishn for g u i d a n c e , the w h o l e flow of k n o w l e d g e of the
B h a g a v a d - G i t a begins, illustrating the i m p o r t a n c e of the state of receptivity in the aspi-
rant for k n o w l e d g e of e n l i g h t e n m e n t . With a highly receptive learner, as fully e x e m p l i -
fied by Arjun, k n o w l e d g e given can be absorbed w i t h o u t loss of information or distor-
tion. As Maharishi ( 1 9 6 7 ) explains, w h e n the teacher is e n l i g h t e n e d — g i v i n g e x p r e s s i o n
to the unified field of natural l a w — a n d the listener is fully receptive, the m i n d s of the
t w o begin to flow together on the s a m e level of c o s m i c intelligence. In this relationship
the s e e k e r can quickly rise to the level of e n l i g h t e n m e n t (p. 3 0 3 ) .
A s e c o n d i m p o r t a n t p r i n c i p l e of the i n t e r a c t i o n b e t w e e n L o r d K r i s h n a n d A r j u n ,
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THE BHAGAVAD-GITA: A CASE STUDY
It should not be the act of psychology to remind a man that his past was miserable, or that
his surroundings and circumstances were unfavorable, or that his associations were depress-
ing and discouraging, or that there was lack of love and harmony with dear and near ones.
Such information delivered to anyone only results in suppressing one's consciousness. . . .
The psychological influence of such depressing information is demoralizing. The inner
core of one's heart becomes twisted by such information. On the other hand, information
regarding the greatness of one's family traditions and glory of one's parents, friends, and
environment helps to elevate one's consciousness and directly encourages one to surmount
and rise above one's w e a k n e s s e s . . . . (p. 258)
Transcendental consciousness is bliss consciousness. When bliss consciousness comes
within the range of the conscious mind, the mind is contented. On the platform of content-
ment, based on the positive experience of bliss, all the virtues flourish. Love, kindness,
compassion, tolerance, appreciation of others, all naturally take hold of the mind and the
individual is the center of divine intelligence. The field of absolute Being, the field of pure
consciousness, is the source of all intelligence, all creativity, all peace and happiness. (p. 262)
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A f t e r a n u m b e r of v e r s e s in L o r d K r i s h n a ' s r e s p o n s e to Arjun, M a h a r i s h i ( 1 9 6 7 )
comments:
Intellectual understanding of Reality convinces a man of the existence of a nobler and more
permanent field of life that lies beyond and underlies the ordinary level of phenomenal
existence. That has been the purpose of the discourse up to this point. Now Lord Krishn
wishes to introduce Arjun to the practice whereby his intellect will become established in
Reality. This is to give him that positive experience of the truth of existence which will
bring him to a state where he is unaffected by the binding influence of a c t i o n . . . . just as a
contented business man, having achieved great wealth, is not affected by small losses or
gains. (pp. 116-117)
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THE BHAGAVAD-GITA: A CASE STUDY
T h e B h a g a v a d - G i t a o n the C a u s e a n d R e m o v a l o f Suffering
M a h a r i s h i ( 1 9 6 7 , p. 50) points out that the B h a g a v a d - G i t a addresses the question of
suffering in a w a y that is intended to apply to all forms of suffering and p r o b l e m s . It
a c c o m p l i s h e s this by presenting suffering in a most noble man, caused by a m o s t diffi-
cult situation. Arjun is not only one of the greatest warriors of his time, but is also a m a n
of personal integrity w h o has a clear m i n d and a full heart. He had c o m m i t t e d himself to
battle b e c a u s e he saw the need to prevent further oppression of his brothers and their
p e o p l e . Yet, at the s a m e time, he feels such c o m p a s s i o n for his k i n s m e n in the o p p o s i n g
a r m y that he questions w h e t h e r any g o o d could c o m e from the i m p e n d i n g destruction. In
spite of the w r o n g - d o i n g of his cousin D u r y o d h a n and others, he feels he could not enjoy
a k i n g d o m g a i n e d at the price of such conflict. As a result, he is unable to act at all.
A r j u n a ' s suffering is b r o u g h t on by an apparent conflict b e t w e e n his honorable quali-
ties, his great sense of duty a n d his c o m p a s s i o n . Maharishi notes that by portraying this
particular d i l e m m a in such a highly d e v e l o p e d m a n , the B h a g a v a d - G i t a a d d r e s s e s its
s o l u t i o n to all f o r m s of suffering, e v e n in the " m o s t n o b l e , sinless and m o s t highly
d e v e l o p e d in both heart and m i n d " (Maharishi M a h e s h Yogi, 1967, p p . 5 1 - 5 2 ) .
Arjun, w a n t i n g only to do w h a t is g o o d , suffers b e c a u s e there is a conflict b e t w e e n
d u t y to society and love of family. In M a h a r i s h i ' s c o m m e n t a r y , the cause of suffering
w h i c h e m e r g e s from this e x a m i n a t i o n of A r j u n a ' s situation is A r j u n a ' s inability to inte-
g r a t e the c o n f l i c t i n g d e m a n d s w h i c h arise from the diversity of life. T h e s o u r c e of
A r j u n a ' s d i l e m m a , in M a h a r i s h i ' s analysis ( 1 9 6 7 , p p . 7 6 - 7 7 ) , is the conflict b e t w e e n
the dictates of A r j u n a ' s m i n d (the v a l u e of duty) and heart (the value of c o m p a s s i o n ) .
Arjun is naturally attached not only to his brothers and their cause but to his relatives in
the o p p o s i n g a r m y . As a result he feels divided in himself and in this lack of integration
he is unable to act. M a h a r i s h i states:
Within man there is mind and there is heart. These, by their very existence as two, hold the
possibility of suffering. When they are united, when there is harmony between a heart and
mind full of righteousness and noble inspiration, suffering cannot arise. But when there is a
lack of coordination or a conflict between them, suffering automatically results. (p. 50)
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The solution lies in the infusion into the field of duality of a non-dual element which
blesses man's life with a status unaffected by suffering, even while he remains in the field
where suffering is possible. (p. 52)
. . . the intensity of happiness that one can enjoy depends on the level of one's conscious
ness. At every level of consciousness there is a corresponding intensity of happiness. This
principle applies also to intelligence and power. . . .
If the self delights in the experience of objects, since the objects are changing, the
delight will soon be lost. This loss of pleasure will give rise to suffering. That is why the
Lord says: "they have a beginning and an e n d . . . . The enlightened man does not rejoice in
them." He who lacks contact with inner Being becomes engrossed in external p l e a s u r e s . . . .
When one joy comes to an end, the self is subjected to a state without joy which, in con
trast with the experience of joy, is suffering. But if the Self has gained a state of perpetual
happiness, then It is left with no possibility of suffering. Absence of bliss-consciousness is
the source of sorrow. (pp. 367-368)
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. . . his state is like that of an ever-full and steady ocean. This, being the state of absolute
bliss, is the goal of all desires in life.
Desires arise from a particular want, from a lack of happiness; the mind is ever seeking
a field of greater happiness. Thus desires are always flowing towards eternal bliss-con-
sciousness, as rivers to the ocean.
Once bliss-consciousness is permanently attained, desires have served their purpose and
therefore cravings do not arise. This is a state of true contentment, a state of lasting peace.
. . . However, this does not mean that in order to attain peace in life a man should cease to
desire and to aspire. It is the desires that lead a man to greater happiness and to fulfillment—
not the control and killing of desires, which has been widely advocated through the a g e s . . . .
Thinking that to desire and to aspire will not lead to peace, people begin to abstain from
enterprise and cease to open the gates of progress. This is simply a wrong understanding of
the Lord's teaching.
The verse shows Arjun very clearly that the Self-awareness of the realized is like an
ocean, which will accept any stream of desires and will satisfy it without being affected.
The ocean accepts the river as it comes and denies no stream rushing in, yet its status
remains unaffected. Such is the state of established intellect, which cannot be affected by
anything. It is a state of eternal peace. (pp. 170-171)
T h e B h a g a v a d - G i t a o n the E x p e r i e n c e o f T r a n s c e n d e n t a l C o n s c i o u s n e s s
As elaborated by Maharishi (1967), L o r d Krishn describes the experience of the field
of p u r e or transcendental c o n s c i o u s n e s s as o n e ' s innermost Self. His strategy for teach-
ing Arjun about transcendental c o n s c i o u s n e s s is to provide Arjun first with an intellec-
tual u n d e r s t a n d i n g of the nature of the transcendental field and then with direct e x p e r i -
e n c e o f it. H e b e g i n s w i t h a d e s c r i p t i o n t h a t a l l o w s A r j u n t o r e a l i z e that t h e r e i s
s o m e t h i n g to be g a i n e d b e y o n d the range of his usual experience.
L o r d K r i s h n first d e s c r i b e s the field of t r a n s c e n d e n t a l c o n s c i o u s n e s s , the u n i f i e d
field of natural law, in several verses w h i c h follow in close succession:
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THE BHAGAVAD-GITA: A CASE STUDY
He is declared to be unmanifest,
unthinkable, unchangeable; therefore
knowing him as such you should not
grieve.
(II. 25)
I n t h e s e v e r s e s , M a h a r i s h i n o t e s , L o r d K r i s h n d e s c r i b e s a t r a n s c e n d e n t a l a n d all-
p e r v a d i n g field of e x i s t e n c e w i t h o u t differentiation or c h a n g e . T h i s field is also identi
fied as t h e i n n e r n a t u r e of e a c h person, that is, as c o n s c i o u s n e s s . T h e field of " B e i n g "
d e s c r i b e d by L o r d K r i s h n is the unified field of natural law, t e r m e d the field of p u r e
consciousness or the cosmic psyche in Maharishi Vedic Psychology (Orme-Johnson,
1 9 8 8 ) . L o r d K r i s h n a ' s d e s c r i p t i o n m a k e s A r j u n a w a r e o f t h e e x i s t e n c e o f this field
b e y o n d t h e usual r a n g e o f o b v i o u s s e n s o r y p h e n o m e n a , and also relieves h i m o f his
c o n c e r n for the fate of the o p p o s i n g forces.
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THE BHAGAVAD-GITA: A CASE STUDY
It is necessary to rise above the influence of desire. But as long as life continues, it has to
be in the field of desires. No practical man could ever be without desires. When the Lord
says: "wisdom is veiled by this insatiable flame of desire which is the constant enemy of
the wise," He does not intend to lay down the principle that desire has to be eradicated,
because this is not physically possible. Any attempt in that direction will only make life
dull, useless or tense.
The Lord's purpose is to lay the facts before Arjun, and then to give him a technique by
which he can rise with ease above the binding influence of desire and make his life
brighter, more successful, and fulfilled on every level. The Lord explains clearly the
mechanics of bondage, so that Arjun may be better able to realize that to rise above this
bondage and live a life of eternal freedom is not difficult but easy. The great emphasis in
this verse upon the enmity of desires implicitly shows that the Lord is going to lead Arjun
to a way that will transform the influence of desire from enmity to usefulness. Desires will
cease to be the "enemy of the wise"; they will prove to be supporters of the wise and will
bring them fulfillment on every side.
The Lord, out of his great kindness, is going to give Arjun a simple technique of trans
forming the whole machinery that gives rise to desire, of transforming the mind and heart
so that the rising up of desires and all their activities will serve as tidal waves of love and
bliss in the unbounded ocean of [unity] consciousness. This involves giving a pattern to the
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machinery that creates desire—senses, mind, and intellect—so that even while remaining
in the field of desire, it remains free from the impact of d e s i r e . . . .
Having thus far explained that the loss of wisdom is due mainly to the mind's incessant
engagement in the field of activity, to desire, the Lord now begins to describe a way
whereby the subjective aspect of one's life, which is responsible for all desire and activity,
can be influenced in such a manner that, on the one hand, it does not permit desires to over
shadow Being and, on the other, it brings fulfillment to t h e m . . . . (pp. 239-241)
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THE BHAGAVAD-GITA: A CASE STUDY
One must not exert oneself in order to transcend. Exertion of any kind only retards the pro-
cess of transcending. The mind naturally proceeds towards the Self because in that direc-
tion it is attracted by ever-increasing happiness. (p. 432)
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"Under my presidency, my nature creates again and again." That means, "I remain unin-
volved." The self-referral intelligence at the unmanifest basis of creation remains unin-
volved in the creative process, but the creative process owes its emergence and draws its
vitality from that self-referral performance of pure intelligence. (p. 30)
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THE BHAGAVAD-GITA: A CASE STUDY
T h e B h a g a v a d - G i t a o n the D e v e l o p m e n t o f E n l i g h t e n m e n t
Cosmic Consciousness
M a h a r i s h i explains that the B h a g a v a d - G i t a describes c o s m i c consciousness, the first
state of enlightenment, as the state of life that results from repeated experience of pure
c o n s c i o u s n e s s , through which the Self b e c o m e s realized as the p e r m a n e n t basis of all
o t h e r e x p e r i e n c e . T h e Self, pure c o n s c i o u s n e s s , is maintained along with d y n a m i c activ-
ity in the w a k i n g state, as well as with the d r e a m i n g and sleep states. T h e inner bliss and
fulfillment associated with the p e r m a n e n t experience of the Self, u n b o u n d e d a w a r e n e s s ,
s p o n t a n e o u s l y results in lack of b o n d a g e to any c i r c u m s t a n c e s or external sources of
reinforcement. T h e c o n s e q u e n c e of this d e v e l o p m e n t , according to the B h a g a v a d - G i t a ,
is e v e n n e s s a n d m o r e effective action b a s e d on m o r e accurate c o m p r e h e n s i o n of the
e n v i r o n m e n t . T h i s is the state identified by M a h a r i s h i V e d i c P s y c h o l o g y as c o s m i c
consciousness.
L o r d Krishn describes the p e r m a n e n c e of the Self characteristic of the first state of
e n l i g h t e n m e n t as follows:
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M O D E R N SCIENCE AND VEDIC SCIENCE
The Lord mentions the special qualities of the action of an enlightened man. The action
must certainly have impetus and an effective start, but the "wise" man is not motivated by
personal attachment in beginning the action any more than during its process or at its com
pletion. Nor does he depend on its fruits. Thus through the whole range of action he is
involved yet not involved.
. . . Commonly a man begins an action only when he has become aware of the desire for
it. The level at which a desire is appreciated differs according to the level of the conscious
mind of the individual. Men of purer mind appreciate thought and desire at a much subtler
level during the process of thinking. It should be understood that a thought starts from the
deepest level of consciousness and develops into a desire when it reaches the conscious
level of the mind. A man for whom the level of transcendental consciousness has become
the level of the conscious mind appreciates the thought at its very start before it actually
develops into a desire. His thought becomes transformed into action without expressing
itself as a desire. This explains how, when a man succeeds in harmonizing his mind with
transcendental consciousness, his "every undertaking is free from d e s i r e . " . . .
A man for whom the level of transcendental consciousness has become the level of the
conscious mind has gained cosmic consciousness, and in this state he experiences Being
[pure consciousness] as separate from action. This experience creates a natural condition in
which there is action on the surface and a state of inaction within. Desire is the link
between the doer and the action. But when a natural state of separation is established
between the doer and action, there exists no link between them. In such a situation between
a doer and his action, desire has no place. This is how it is possible for "every" undertaking
to be free from d e s i r e . . . .
In the state of cosmic consciousness, where one finds eternal contentment within one
self, the Self is self-sufficient—It can have no want. In this state, therefore, every undertak
ing is free from the incentive of desire.
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THE BHAGAVAD-GITA: A CASE STUDY
The question may then be asked: What is responsible for initiating action in such a
man?
The answer is the almighty power of Nature, which is the cause of the vast and inces
sant activity of creation and evolution throughout the cosmos.
Being forms the basis of nature. When the mind comes into full unison with Being, it
gains the very status of Being and thus itself becomes the basis of all activity in nature.
Natural laws begin to support the impulses of such a mind: it becomes as if one with all the
laws of nature. The desire of such a mind is then the need of nature, or, to put it in another
way, the needs of nature are the motive of such activity. The Self has nothing to do with
"desire and the incentive thereof." This is how it becomes possible for "every undertaking"
to be naturally "free from desire and the incentive thereof." (pp. 281-286)
A s M a h a r i s h i c o m m e n t s , L o r d K r i s h n e m p h a s i z e s that e a c h state o f c o n s c i o u s n e s s
h a s its o w n integrity, and that c o s m i c c o n s c i o u s n e s s , in w h i c h the Self is p e r m a n e n t l y
m a i n t a i n e d w i t h d y n a m i c activity, is a h i g h e r state of c o n s c i o u s n e s s , d e s c r i b e d as a state
of w i s d o m .
C o s m i c C o n s c i o u s n e s s a n d Skill i n A c t i o n
M a h a r i s h i p o i n t s o u t that L o r d K r i s h n e x p l a i n s t o Arjun c o n c r e t e l y and practically
that the state of c o s m i c c o n s c i o u s n e s s is a higher state of c o n s c i o u s n e s s b e c a u s e it leads
to ideal b e h a v i o r . He states that " Y o g is skill in a c t i o n " ( I I . 5 0 ) a n d d e s c r i b e s t w o cen
tral q u a l i t i e s , b a l a n c e a n d f r e e d o m , that result from e s t a b l i s h i n g the m i n d in the field of
p u r e c o n s c i o u s n e s s , the unified field o f n a t u r a l law. T h e s e t w o qualities c h a r a c t e r i z e
" s k i l l in a c t i o n " in the state of c o s m i c c o n s c i o u s n e s s (please refer to F i g u r e 2 ) .
T h e first quality, b a l a n c e , is d e s c r i b e d by L o r d K r i s h n as an attribute of the state of
established Being:
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T h e D e v e l o p m e n t of Skill in A c t i o n in C o s m i c C o n s c i o u s n e s s
as Described by the Bhagavad-Gita
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THE BHAGAVAD-GITA: A CASE STUDY
The reason why the joys of the senses cannot make a deep impression on the enlightened
man is that his self has become Self, which is wholly blissful in nature. Being wide awake
in cosmic intelligence, his natural stand is at the fountainhead of all the joys of all the
senses. Being permanently established in absolute bliss, the temporary joys of relative exis-
tence fail to fascinate his self. Even when sensory objects come into contact with his
senses, the joys of such contacts are not so powerful as to distract the self from its natural
state of bliss-consciousness. This is why his self remains unaffected while his senses are
fully in contact with their objects. (p. 365)
In addition to the quality of b a l a n c e , L o r d Krishn also brings out that action in cos-
m i c c o n s c i o u s n e s s is a s s o c i a t e d w i t h the quality of f r e e d o m . T h e inner b a l a n c e a n d
b r e a d t h of vision that allow one in the state of c o s m i c c o n s c i o u s n e s s to do g o o d to all is
e x p e r i e n c e d as freedom in the midst of activity.
The s a g e . . .
from whom desire, fear, and anger have
departed, is indeed forever free.
(V. 28)
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THE BHAGAVAD-GITA: A CASE STUDY
terizes this state as o n e in w h i c h inner b a l a n c e and freedom are maintained amidst the
diversity of d e m a n d s of daily life, resulting in behavior w h i c h is spontaneously a p p r o -
priate for the need of the time. B a l a n c e a n d freedom result from the natural state of life
in c o s m i c c o n s c i o u s n e s s , in w h i c h inner bliss is the p e r m a n e n t inner w e l l s p r i n g of
affective life, and in w h i c h , on the c o g n i t i v e level, one is established in the u n b o u n d e d
c o m p r e h e n s i o n of the field of pure c o n s c i o u s n e s s , the unified field of natural law, so
that all activity is spontaneously right. T a b l e 1 indicates s o m e of the results of scientific
research on the Maharishi Transcendental Meditation and TM-Sidhi programs demonstrating
the g r o w t h of the characteristics associated with balance and freedom in the lives of indi-
v i d u a l s d e v e l o p i n g towards c o s m i c c o n s c i o u s n e s s .
TABLE 1
R E S U L T S O F S C I E N T I F I C R E S E A R C H INDICATING I N C R E A S E D
BALANCE AND F R E E D O M W I T H T H E D E V E L O P M E N T
T O W A R D S C O S M I C CONSCIOUSNESS
Balance Freedom
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Unity Consciousness
T h e state o f c o m p l e t e e n l i g h t e n m e n t i d e n t i f i e d b y M a h a r i s h i Vedic Psychology
as u n i t y c o n s c i o u s n e s s is a l s o d e s c r i b e d in t h e B h a g a v a d - G i t a . ( P l e a s e refer to a previ
o u s a r t i c l e i n t h i s series o n M a h a r i s h i Vedic Psychology, Alexander & Boyer, 1989,
for a d e t a i l e d d e s c r i p t i o n of the state of u n i t y c o n s c i o u s n e s s a n d t h e state of r e f i n e d
c o s m i c c o n s c i o u s n e s s that p r e c e d e s it.) I n t h e state o f unity c o n s c i o u s n e s s , M a h a r i s h i
( 1 9 6 7 ) e x p l a i n s , the field o f p u r e c o n s c i o u s n e s s i s r e a l i z e d t o b e not o n l y the i n n e r
Self, as in c o s m i c c o n s c i o u s n e s s , b u t a l s o the d e e p e s t level of e v e r y object of percep
t i o n a n d e x p e r i e n c e . In this s t a t e , t h e u n d e r l y i n g unity of all of n a t u r e is a direct expe
rience (p. 442).
M a h a r i s h i ( 1 9 6 7 , p . 3 1 6 ) e x p l a i n s t h a t L o r d K r i s h n d e s c r i b e s e a c h state o f con
s c i o u s n e s s a s h a v i n g its o w n u n i q u e c h a r a c t e r i s t i c s a n d its o w n integrity (e.g. p . 3 8 9 ) .
He d e s c r i b e s unity c o n s c i o u s n e s s as u n i q u e on the basis of the quality of p e r c e p t i o n . He
s a y s that the v i s i o n of s u c h a p e r s o n is " e v e n , " in the s e n s e that diversity of objects of
p e r c e p t i o n h a v e all c o m e t o b e unified; all a r e e x p e r i e n c e d i n t e r m s o f t h e u l t i m a t e
n a t u r e of t h e perceiver, p u r e c o n s c i o u s n e s s , the Self.
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THE BHAGAVAD-GITA: A CASE STUDY
T h e B h a g a v a d - G i t a o n the
Self-Interacting D y n a m i c s o f C o n s c i o u s n e s s
This total vision is provided by a "pocket version" of the Ved, the Bhagavad-Gita. In seven
hundred couplets the total value of a perfect science of life is given out. All the value of the
unmanifest, the manifesting process, and different aspects of manifestation are all con-
tained within it. (p. 17)
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M a h a r i s h i translates:
The verses [richas] of the Ved exist in the collapse of fullness (the kshara of ' A ' )
in the transcendental field, self referral consciousness, the Self,
in which reside all the devas, the impulses of creative intelligence, the laws of nature
responsible for the whole manifest universe.
He whose awareness is not open to this field,
what can the verses accomplish for him?
Those who know this level of reality
2
are established in evenness, wholeness of life.
2
personal communication with Dr. Bevan Morris, July 11,1991
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THE BHAGAVAD-GITA: A CASE STUDY
It may not be necessary for everyone to go through the entire Vedic literature, but the
seven hundred verses of the Bhagavad-Gita, in the light of personal experiences, should be
good enough to elevate one's awareness to the totality of natural law and enable one to live
life completely according to natural law. (p. 20)
Conclusion
T h e B h a g a v a d - G i t a is a c o m p l e t e a n d powerful c a s e s t u d y of M a h a r i s h i Vedic
P s y c h o l o g y . In the context of a particular situation, the interaction of L o r d Krishn and
Arjun, it describes the application of a principle for solving all p r o b l e m s , by enlivening
the c o n n e c t i o n of the individual m i n d w i t h the field of c o s m i c intelligence, the unified
field of natural law. On the foundation of direct contact with the m o s t fundamental level
of n a t u r e ' s intelligence t h r o u g h his T r a n s c e n d e n t a l Meditation and T M - S i d h i programs,
as d e s c r i b e d by the V e d i c case studies, M a h a r i s h i states that any individual can resolve
any incipient p r o b l e m . W i t h this p r o g r a m for establishing the individual in the field of
pure consciousness, Maharishi Vedic Psychology provides an applied psychology
w h i c h is c a p a b l e of freeing the individual from d e p e n d e n c e on others and raising life
b e y o n d p r o b l e m s to a p e r m a n e n t state of inner fulfillment and self-sufficiency.
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Table 2. The knowledge of the self-interacting dynamics of consciousness, expressed by the Richo Akshare verse
of Rik Ved and elaborated in the whole Vedic literature, is found in a concentrated form in the Bhagavad-Gita.
130
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MODERN SCIENCE AND VEDIC SCIENCE
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