Gt: A Psychological Guide

The vast sacred literature of India has touched upon all the
spheres of ones life. Mahbhrata, the illustrious epic, is praiseworthy
for its comprehensiveness and subtlety. The author, Veda Vysa,
himself proclaims the incomparable glory and novelty of the scripture.
hatever is found here can be found elsewhere! whatever is not found
here is nowhere. "#$t
%hagavad #$t, the crest &ewel of Mahbhrata, mainly deals with
the means of spiritual wisdom and liberation. It also throws light on
several ontological issues. Many commentaries and di'erent
interpretations have been written on %hagavad #$t by various
masters in order to support and substantiate their theories. This shows
the prominent status of the teachings of #$t among all philosophical
te(ts in imparting the divine insight.
In this paper, I have made a humble attempt to present how
some of the teachings of #$t facilitate a see)er in analy*ing the
comple( nature of human mind. The #$t advocates understanding and
holding in the mind. The system of +oga philosophy has also asserted
the same., #$t dedicates a few verses to insist the need of
strengthening the mind.-
#enerally people wonder as to why the mind should be
controlled. They believe that as the problems come from the world
outside, the solution also has to be found outside. In fact, if one tries to
solve the problem by controlling the mind, it is tantamount to running
away from the problem. It is not considered a permanent remedy and
supposedly shows the inability of the mind. henever there happens
to be a problem, if someone curbs or suppresses the mind and calls it a
solution, the problem will never be solved. It is &ust li)e closing the
eyes to the problem. .ne has to face the challenges in life bravely. This
is the common notion regarding the problem and its resolution .
/trictly spea)ing, the problems of life are within the mind. 0s a
result of this, the crisis that is confronted by someone need not
necessarily be the crisis for others. 1roblems are not problems by
themselves. They do not at all have an isolated physical e(istence
outside the mind. Very often a situation becomes a problem due to the
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lac) of &udgment of things in the mind and it causes mental agony. It is
nothing but ones incapability to adapt to di'erent circumstances. If we
analy*e the root cause of our problem, we will 2nd it within.
In the beginning of the #$t, we can see 0r&una who is a mighty
archer and a learned man, being pu**led and disturbed as a result of
an(iety. 3is upsurge of emotions drives his mind astray. 3e gets
confused as to what his actual duty is. 3e shows his inability to ta)e
decisions. 3e says to The 4ord. 5. 67s8a, seeing these relatives and
friends who have assembled here with the intention of 2ghting, my
limbs become languid and my mouth becomes completely dry. 0nd
there is trembling in my body, and there is horripilation intensely. The
9bow: #ndiva slips from my hand, and also my s)in burns all over! I
am unable even to stand and my mind is reeling.;< These are the
symptoms of some of the psychic disorders. I =uote 3. 3. /wami
>hinmayananda from his commentary of %hagavad #$t. 50ll these
symptoms are described in the te(t? boo)s of modern psychology as
typical symptoms of the mental disease named an(iety?state?
neurosis.;@
The verses AB to CD in the 2rst chapter of %hagavad #$t, discuss
the behavioral pattern and emotional crisis of an abnormal patient who
is completely shattered within. 0nd he has completely surrendered to
The 4ord and appeals to 3im for guidance. 6rishna initially tries to
ma)e him aware of the result of such disgraceful and unchaste actions.
Then he motivates him by reminding the glory of his ancestors. In spite
of the dashing words of 6rishna, 0r&una was not convinced and was not
ready for the battle. 3is false identity has come out as a pseudo
philosopher. 3e &usti2es his inaction as a holy act, a sacri2ce, a
dispassion and hence has decided not to 2ght.
The 4ord enlightens him by elaborating on the nature of soul and
its immortality. 3e also e(plains the greatness of the sense of duty. The
person, who does not want to carry out his duty, will be condemned by
his fellow beings. Even if he is a wise man, his senses would become
capable of misleading his mind.
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The lord describes the eight stages of the declination of a man
resulting in the complete destruction. They are false imagination or
wrong thin)ing, attachment, desire, anger, delusion, loss of memory,
destruction of intelligence and complete destruction.
The two verses from %hagavad #$t describe these stages
logically. 5hen a man thin)s of the ob&ects, attachment for them
arises! from attachment desire is born! from desire anger arises. From
anger comes delusion! from delusion loss of memory! from loss of
memory the destruction of discrimination! from the destruction of
discrimination he perishes.;G
hen a person engrosses himself fully in the material world
instinctively, he develops a li)e or disli)e for the ob&ect. Thereby he
becomes attached to that. This attachment leads one to desire to
possess it or en&oy it more and more. If the desire is not ful2lled the
way he wants, it leads to anger. hen the intellect is swallowed by
anger, it is thrown into delusion. 3e forgets completely himself and
others. 3e gets trapped more and more in his obsession and his
intellect is ruined. 3e moves on to the 2nal stage of total destruction.
3e can no longer be called a man of intelligence. This can happen at a
lightning speed. %y mentioning the two emotions, desire and anger,
the author has implied that other similar negative emotions li)e
&ealousy, hatred etc. will also lead to the destruction of manhood.
#$t gives the remedy for this destruction in the ne(t few verses.
>ertainly the functions of the organs are naturally preceded by
attraction and repulsion to ob&ects. 3ence, the see)er is 2rst advised to
avoid all physical pro(imity with the ob&ect. +et, none can run away
from the thought of the ob&ects. Thus, the sage Veda Vysa concludes
that the negative tendencies can be given up only when one sees a
greater ideal to hoo) on. /uch a man, who has mastered the mind with
his constant practice, will not thin) of the worldly ob&ects. 0nd
therefore he will not fall into this world of delusion. The disciplined
intellect has a very strong will. The senses and the mind obey his will.
The disciplined intellect, without any love or hatred, ta)es only those
ob&ects which are =uite necessary for the maintenance of the body.
/uch a person attains serenity.H
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hen there is serenity, there follows eradication of all his
sorrows. The intellect of the tran=uil minded soon becomes steady.I
The contemplation of ob&ects has been described as the source of all
evils. %hagavad #$t advises us that all our su'erings in the world are
caused by our own egocentric misconception and conse=uent
arrogance characteri*ed by our ever multiplying demands for wealth
and our endless desires.
It does not mean that a man has to be away from worldly duties. %ut
one has to perform duties always without attachment. If one does the
action attaching the mind to its ob&ect, he leaves a vsan 9an
impression: unconsciously in the mind, which causes the addiction of
performing more and more actions.
0ccording to %hagavad #$t, desire and anger are the enemies
within. 0 habitual disturbance of the mind to gain something is called
desire. The cause of the desire is the ignorance of oneself. If a person
thin)s that he is incomplete without something, there arises the desire.
I =uote 3.3. /wami >hinmayananda 5henever emotions for
ac=uisition and possession of an ob&ect Jow incessantly towards that
ob&ect, the bundle of thoughts so Jowing is called desire;.K
0 mental e=uipoise is the permanent remedy for this. It is always
active and conscious of ob&ects. It is possible only by the removal of
the impression 9vsan: of mind through rigorous spiritual practice.
The mind alone is the tool to discipline the mind. The L
th
chapter of
%hagavad #$t shows the means and methods by which the mind can
be controlled. The verses, fromMN to OA in the L
th
chapter of #$t,
clearly e(pound the techni=ue of training the mind such as remaining
in solitude, introspection, meditation, celibacy, moderation in all
activities, restraint of speech etc. Even after this tremendous training,
the unsteady and impulsive mind may go out of control to its ob&ects.
To withstand the force of mind, The 4ord, who is very compassionate,
gives the curative remedy again. 5%y whatever things the sha)y and
unsteady mind goes astray, from those things let him restrain it and
bring it bac) to the control of the /elf alone.;"P .ne has to pull out the
mind from the ob&ects by elevating it to heights of contemplation of
self and it becomes tran=uili*ed.
0r&una was not fully satis2ed with the counseling and is as)ing
again some more tips to control the mind. 3e says 5The mind is
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restless, turbulent, obstinate and very strong, . 6rishna, and I suppose
it =uite diQcult to control as the wind.;"" 3aving listened to his opinion!
The 4ord assures him that there is method by which the mind can be
very much controlled. 3e says to 0r&una 5. mighty?armedR So doubt,
the mind is unsteady and is hard to be controlled. %ut it is controlled by
practice and dispassion.;", To control mind practice and detachment
are essential. The same techni=ue is con2rmed in +ogasTtra too. 5The
control of the mind is by dispassion and persistence of practice.;"- To
prosper in our life, mind control has got a very vital role.
4et me conclude this modest e'ort of mine to brief the
psychological approach that is evident in #$t. %hagavad #$t e(tends
helping hands to the man to overcome his emotional crisis. Emotional
health is indeed an asset for the present day man. #$t caters the
emotional welfare for the man who approaches it with complete
devotion and attention. 0 self training and vivid stress management is
categorically found in the #$t.
FootnoteU
M. M.%h.di parva MLA?VA yaidhaist tdnya~ yannaohaist na t
%@vaicat\
A. +ogasTtra.M.M.A yaaogai!ca%tva"i%tina#ao$a: Yoga is to
still the %atte#ning o& 'ind
O. %hagavad #$t L.OV A(yaasaona tu )a*ntoya++++
C.%hagavad #$t >h.M
dW+TXvaomaM sva&anaM )W+Sa yauyauYsauM
samaupis=atmaX.saIdint mama gaaZaiSa mau6M ca
pir/au+yait..AB..
vaop=au/ca /arIro mao raomah+a?/ca
&aayato.gaaS[IvaM sa\Msato hstaYYva]ca.va
pird^yato..A_..
na ca /a]naaomyavas=aatuM %a\matIva ca mao
manaU.ON..
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V.1ageU_M,>ommentary of %hagavad #ita, >entral >hinmaya Mission Trust, Mumbai.
L.%hagavad #$tU A.LA`LO
ayaayatao iva+ayaanpuMsaU sabXgasto+acp&aayato.
sabXgaaYsaM&aayato )amaU )amaatX
)\aoaaaoi%a&aayato..
)\aoaaatX %avait saMmaaohU sammaaoha
YsmaWitiva%a\maU.smaWit%a\M/aaYbauidXaanaa/aU
bauidXaanaa/aaYp\Sa/yait..
D./an)ara %hashya on %hagavad #$tU A.L
B.%hagavad #$tU A.LC
_. 1ageULD,>ommentary of %hagavad #$t >h.O, >entral >hinmaya Mission Trust,
Mumbai.
MN. %hagavad #$tU L.AL
MM. %hagavad #$tU L.OC
MA. %hagavad #$tU L.OV
MO. +ogasTtraU M.MA
%oo)s Weferred toU
M. %hagavad #$t with /an)arabhashya published by Motilal
%anarsidass, [elhi.
A. %hagavad #$t >ommentary by 3.3./wami >hinmayananda , >entral
>hinmaya Mission Trust, Mumbai.
O. Essays .n The #$t by /ri 0urobindo,1ublished by /ri 0urobindo
0shram,1ondicherry
C. +ogasTtra of 1atad&ali, Motilal %anarsidass, [elhi.
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