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About the Author
Michael
the
He
C.
Dillbeck
Graduate
received
College
in
is Professor
School
his
at
B.A.
1972.
He
University Fellow,
summa
then
in
on
the
theoretical
Psychology
and
empirical
research
as
coherence,
such
variables
flexibility,
reduced
improved quality
Scientific
laude from
Benedictine
to Purdue
widely
in psychology.
Dr.
foundations
EEG
anxiety,
of
University.
University
received his M.S.
his Ph.D.
and Dean
International
cum
went
where he
1976
of Psychology
Maharishi
in
as
1973
Dillbeck has published

of Maharishi
testing
He
of crime
of life
in
society.
is
Research
on
Maharishi's
Vedic
its predictions
perceptual
reduction
a
and
also
and
on
cognitive
rate,
co-editor
and
of
Transcendental
Meditation and T M - S i d h i Program: Collected Papers,

Volume 5.
The Bhagavad-Gita: A Case Study in Vedic Psychology

Michael C. Dillbeck
Maharishi International University
Fairfield, Iowa, U . S . A .
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 purpose 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 developmentfrom 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 importance of both direct experience and intellectual understanding of the field of pure consciousness 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 consciousnessstages of enlightenmentand identifies the quality of
experience of these states. A description of the self-interacting dynamics of consciousness, 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 experience 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 experiences 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 consciousnessunity consciousnessone becomes fully awake to
the field of pure consciousness interacting within itself at the basis of the whole creative process in nature. The practical benefit 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.
Address correspondence to: Department of Psychology

Maharishi International University, 1000 North Fourth Street, DB 1118, Fairfield, 1A 52557-1118
Modern Science and Vedic Science, Volume 4, Number 2, 1991
1991 Maharishi International University
97
MODERN SCIENCE AND VEDIC SCIENCE
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
The Bhagavad-Gita
98
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

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
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
109
112
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
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
Vedic Psychology
In twentieth-century p s y c h o l o g y , the p u r p o s e of case studies has been to exemplify,

t h r o u g h concrete instances of the treatment of individuals, the principles by w h i c h p s y c h o l o g i c a l problems may be solved. Maharishi M a h e s h Yogi ( 1 9 8 2 ) explains that the
a c c o u n t s of V e d i c literature are the fulfillment of this c o n c e p t , b e c a u s e they p r o v i d e
s o l u t i o n s to the e n o r m o u s range of c o m p l e x p r o b l e m s that m a y arise on the p a t h to
e n l i g h t e n m e n t , w h i c h extends from the most abject suffering to the c o m p l e t e fulfillment
that c o m e s from realizing the full d e v e l o p m e n t of h u m a n a w a r e n e s s in e n l i g h t e n m e n t .
M a h a r i s h i (1982) has pointed out that the essential principle for solving all p r o b l e m s ,
w h i c h is revealed in a great n u m b e r of different w a y s in the V e d i c case studies, is for
the individual p s y c h e to realize its ultimate nature as the field of p u r e consciousness, the
unified field of natural law, and thereby cease to m a k e mistakes and to create suffering.
M a h a r i s h i explains that p r o b l e m s can a l w a y s arise in the absence of c o m p l e t e c o n n e c tion b e t w e e n the individual psyche and the c o s m i c p s y c h e , b e c a u s e the field of c o s m i c
i n t e l l i g e n c e a l o n e t h e V e d i s able t o s i m u l t a n e o u s l y g o v e r n the e v o l u t i o n a r y and
p r o g r e s s i v e d e v e l o p m e n t of all aspects of life on all levels of i n d i v i d u a l e x i s t e n c e .
I n d i v i d u a l a w a r e n e s s m u s t be fully open to the entire range of a w a r e n e s s , from the nonc h a n g i n g unified field of natural law to the diversity of natural law in relative existence,
for c o s m i c intelligence to be lived in every b o u n d a r y of individual life, and thus for all
p r o b l e m s to be averted before they can arise. T h e V e d i c literature, w h i c h expresses the
f u n d a m e n t a l t r a n s f o r m a t i o n s of natural law in the Ved, thus presents a vast r a n g e of
c a s e studies a d d r e s s i n g the entire range of existence, from the most o b v i o u s manifest
level to the most subtle level of existence, the field of pure c o n s c i o u s n e s s .
M a h a r i s h i ( 1 9 8 2 ) h a s n o t e d that the V e d i c c a s e s t u d i e s p o r t r a y the i n t e r a c t i o n
b e t w e e n the individual p s y c h e and the c o s m i c p s y c h e , revealing h o w c o s m i c intellig e n c e itself functions in specific situations to resolve p r o b l e m s facing individual life
( p l e a s e refer t o F i g u r e 1). T h e s e c a s e s t u d i e s p r o v i d e m o d e l s o l u t i o n s that c a n b e
98
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.
applied by the individual w h e n e v e r one is confronted with similar events in o n e ' s o w n

life. All the v a r i o u s p r i n c i p l e s of b e h a v i o r that naturally g u i d e life w h e n i n d i v i d u a l
a w a r e n e s s is established in the totality of natural law, the field of pure c o n s c i o u s n e s s ,
are b r o u g h t to light as the solutions to the situations presented in these a c c o u n t s .
T h e V e d i c case studies are expressed in poetic l a n g u a g e in order to refine the e m o tions and a w a k e n the intellect of the reader. T h e s e case studies are presented as stories;
t h u s , they are easy to r e m e m b e r so that if a p r o b l e m situation such as they d e s c r i b e
s h o u l d begin to d e v e l o p it can be quickly r e c o g n i z e d and averted before its destructive
p o t e n t i a l confronts the individual ( M a h a r i s h i M a h e s h Y o g i , 1982). T h u s , in contrast
w i t h the case studies of t w e n t i e t h - c e n t u r y p s y c h o l o g y , w h i c h have b e e n only for the
p s y c h o l o g i s t , the V e d i c case studies are for e v e r y o n e . In contrast to c o n t e m p o r a r y psyc h o l o g i c a l t e c h n i q u e s , i n w h i c h t h e i n d i v i d u a l i s d e p e n d e n t o n the p s y c h o l o g i s t ,
Maharishi
V e d i c P s y c h o l o g y m a k e s e a c h person self-sufficient in the k n o w l e d g e and
t e c h n o l o g y for his or her o w n d e v e l o p m e n t . T h i s d e v e l o p m e n t is a c c o m p l i s h e d primarily through the M a h a r i s h i
T r a n s c e n d e n t a l M e d i t a t i o n and T M - S i d h i programs, but is also
s u p p o r t e d b y the theoretical p r i n c i p l e s f o u n d i n M a h a r i s h i
Maharishi
Vedic Psychology and
V e d i c Science and T e c h n o l o g y , which provide a complete understanding of
o n e ' s d e v e l o p m e n t to higher states of c o n s c i o u s n e s s and w h i c h are e x p o u n d e d in the

V e d i c case studies.
99
A s Maharishi ( 1 9 8 6 a ) e x p l a i n s , the V e d i c literature, i n w h i c h the V e d i c c a s e s t u d ies are expressed, has its s o u r c e in the s e l f - i n t e r a c t i n g d y n a m i c s of the field of p u r e
c o n s c i o u s n e s s (please refer to Dillbeck, 1988). T h e V e d i c literature is the literature of
c o n s c i o u s n e s s and natural law, expressing all the qualities of consciousness and all the
d y n a m i c s of natural law (Maharishi M a h e s h Y o g i , 1986a). T h e V e d i c case studies h a v e
b e e n articulated by individuals w h o directly c o g n i z e d these d y n a m i c s of natural law in
the h i g h e s t level of c o n s c i o u s n e s s , a n d the c a s e s t u d i e s are therefore e v o l u t i o n a r y ,
inspiring, and life-supporting for e v e r y o n e , no matter w h a t the individual's level of c o n s c i o u s n e s s . Maharishi (1982) has noted that the V e d i c records have a m e a n i n g at every
level of evolution of the individual. T h e s a m e account will therefore be c o m p r e h e n d e d
on increasingly profound levels as o n e g r o w s in c o n s c i o u s n e s s , until one c o m p r e h e n d s
its significance on the level from w h i c h it w a s originally expressed, unity c o n s c i o u s n e s s . T h u s , the Vedic case studies provide g u i d e s to life throughout the entire range of
s e v e n states of consciousness outlined 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 (please refer
to A l e x a n d e r & Boyer, 1989), but are m o s t meaningful as o n e ' s c o n s c i o u s n e s s d e v e l o p s to higher states.

F o r this reason the greatest benefit from the V e d i c case studies is gained w h e n the
individual is developing higher states of consciousness through the Maharishi
T r a n s c e n d e n t a l Meditation and T M - S i d h i programs. T h e n the individual spontaneously
relates the content of the Vedic case studies to his or her o w n experience of d e v e l o p m e n t
of c o n s c i o u s n e s s ; the understanding and m e m o r y of the V e d i c case studies b r o a d e n s
intellectual appreciation of o n e ' s o w n experiences, raises self-confidence, and thus s u p ports the natural direction of o n e ' s o w n d e v e l o p m e n t (Maharishi M a h e s h Yogi, 1982).
In addition, Maharishi (1982) has explained that the V e d i c case studies profoundly
influence the individual through their sound. As w a s discussed in a previous article in
this series on the experience of the V e d (Dillbeck, 1989), the o r g a n i z i n g p o w e r of a
w o r d exists on t w o levels: the m e a n i n g and, m o r e importantly, the direct influence of
the s o u n d vibrations on the physical structure of the n e r v o u s system. B e c a u s e the V e d i c
literature is e x p r e s s e d in the " l a n g u a g e of nature itself"the sounds expressed by the
self-interacting d y n a m i c s of the field of p u r e c o n s c i o u s n e s s i t s s o u n d quality directly
p r o d u c e s a life-supporting influence on o n e ' s physiological functioning. T h e s o u n d of
the V e d i c stories is said by Maharishi ( 1 9 8 2 ) to generate an influence that purifies the
area of physiological functioning associated with the w e a k n e s s or p r o b l e m addressed
by t h e w o r k . In this w a y , the V e d i c case studies directly support the purification of
p h y s i o l o g i c a l functioning that takes place through the T r a n s c e n d e n t a l Meditation a n d
T M - S i d h i programs ( W a l l a c e , 1986). T h e goal of this physiological purification is the
p e r m a n e n t e s t a b l i s h m e n t of the e x p e r i e n c e of pure c o n s c i o u s n e s s as the basis for all
t h i n k i n g and activity; this c o n t i n u u m of p u r e a w a r e n e s s forms an u n s h a k a b l e f o u n d a tion of inner satisfaction in higher states of c o n s c i o u s n e s s , w h i c h no c h a n g i n g situation
can overshadow.
E x a m p l e s of case studies m a y be found in the U p a n i s h a d s and the Puranas, as well as
o t h e r p a r t s o f the V e d i c l i t e r a t u r e . T h e B r a h m a n a s p e c t o f the V e d , o f w h i c h the
U p a n i s h a d s are one part, expresses the infinite organizing p o w e r inherent in the structure of p u r e k n o w l e d g e t h e V e d . (Please refer to Dillbeck, 1989.) Maharishi ( 1 9 8 7 )
100
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
101
of this field in o n e ' s a w a r e n e s s , o n e a w a k e n s to the immortal status of this field of p u r e

i n t e l l i g e n c e in n a t u r e . In the s a m e p r o c e s s o n e p r o m o t e s the p r o d u c t i o n of the m o s t
r e f i n e d p h y s i o l o g i c a l s u b s t a n c e s , w h i c h m a i n t a i n p e r f e c t b a l a n c e i n the b o d y a n d
t h e r e b y sustain health and longevity.
E a c h of these stories points to the i m p o r t a n c e of c o n n e c t i n g the individual a w a r e n e s s

with the field of c o s m i c intelligence, the unified field of natural law. For those w h o are
already h a v i n g this e x p e r i e n c e , through Maharishi
V e d i c Science and T e c h n o l o g y , the
V e d i c case studies describe various features of their o w n growth and d e v e l o p m e n t . L i k e

N a c h i k e t a , or as narrated in the story of L o r d D h a n w a n t a r i , those w h o begin to e x p e r i e n c e 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 t h r o u g h t h e T r a n s c e n d e n t a l M e d i t a t i o n t e c h n i q u e find that t h e
s o u r c e of the e v e r - c h a n g i n g m i n d is p u r e c o n s c i o u s n e s s , an eternal field of both p u r e
s i l e n c e and infinite d y n a m i s m . In fact, scientific r e s e a r c h has s h o w n that the
T r a n s c e n d e n t a l M e d i t a t i o n and T M - S i d h i p r o g r a m s r e d u c e
mote
biological a g i n g and p r o -
l o n g e v i t y . ( P l e a s e refer to A l e x a n d e r & B o y e r , 1989.) In 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 , these p e o p l e find their small localized a w a r e n e s s e x p a n d i n g to infinity as

d e s c r i b e d in the story of L o r d V a m a n a . Like K i n g Bali they rapidly rise to w h o l e n e s s of
life and enrich the w h o l e e n v i r o n m e n t .
F o r those not yet e x p e r i e n c i n g pure or transcendental consciousness, the V e d i c case
studies provide an inspiration to gain it. U n l e s s the individual repeatedly gains the e x p e r i e n c e of p u r e c o n s c i o u s n e s s , d e v e l o p m e n t to higher states of c o n s c i o u s n e s s d o e s not
systematically take place, and these V e d i c case studies therefore r e m a i n m e r e stories.
B u t if c o n s c i o u s n e s s is d e v e l o p i n g through the Maharishi
Transcendental Meditation and
T M - S i d h i programs, then the V e d i c r e c o r d s b e c o m e c o m p r e h e n d e d in t e r m s of o n e ' s

o w n g r o w t h of c o n s c i o u s n e s s and b e c o m e relevant as case studies of the d y n a m i c s of
that g r o w t h . T h e i r deeper m e a n i n g is p e r c e i v e d and their real value in supporting the
g r o w t h of e n l i g h t e n m e n t is realized.
T h e following p a g e s analyze in detail the text w h i c h M a h a r i s h i h a s identified as the
m o s t central of all V e d i c case studies, the B h a g a v a d - G i t a , in light of M a h a r i s h i ' s o w n
translation and c o m m e n t a r y on this w o r k .
The Bhagavad-Gita
M a h a r i s h i ( 1 9 8 2 ) explains that the B h a g a v a d - G i t a displays the practical application
of the k n o w l e d g e and e x p e r i e n c e of b r i n g i n g the individual into contact with the field of
c o s m i c intelligence, the unified field of natural law. T h e B h a g a v a d - G i t a describes w h a t
c o u l d be u n d e r s t o o d as a " V e d i c psychological s e s s i o n " of approximately t w o h o u r s ,
w h i c h is sufficient for Lord Krishn to raise Arjun, w h o has sought his guidance, from a
state of suffering to the state of e n l i g h t e n m e n t . Lord Krishn is called " L o r d " b e c a u s e he
is u n d e r s t o o d in the V e d i c tradition to m o s t fully e m b o d y the totality of natural law, the
totality of c o n s c i o u s n e s s .
'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 completenessin relation to consciousnessand is termed Maharishi Ayur-Ved.
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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 :
Psychology as exemplified in the Bhagavad-Gita presents the study of the development of
the mind from a pitiable state of anxiety and depression to that most highly developed state
in which the intelligence is established in the consciousness of eternal Being [the field of
pure consciousness], the most evolved state of human evolution.
The Bhagavad-Gita describes the psychologies of the individual and the cosmic minds
[cosmic psyche], and marvelously succeeds in bringing about their correlation, so that the
status of eternal life may become infused into the temporal phase of the phenomenal existence of man. If this does not take place the individual remains forever subjected to the
phenomenal aspect of his nature and it is, as a consequence of this, that suffering overtakes
him. (p. 263)
In o u t l i n i n g the B h a g a v a d - G i t a as a c a s e study of Maharishi
Vedic Psychology,
this article first briefly describes the general story of this work, and c o m m e n t s on the
interaction b e t w e e n its two major characters. T h e remainder of this article describes in
detail the full range of Maharishi
V e d i c P s y c h o l o g y as found in the k n o w l e d g e given
by Lord Krishn to Arjun. T h e e n o r m o u s r a n g e of k n o w l e d g e of the psyche found in the

B h a g a v a d - G i t a f r o m i n d i v i d u a l t o c o s m i c p s y c h e i s m u c h g r e a t e r than c o u l d b e
e x p e c t e d from any case study in twentieth-century p s y c h o l o g y . As Maharishi ( 1 9 8 2 )
e x p l a i n s , this is because the B h a g a v a d - G i t a expresses in compact form the totality of
the k n o w l e d g e of consciousness. T h e B h a g a v a d - G i t a ' s exposition of V e d i c P s y c h o l o g y ,
as brought to light by Maharishi, is e x p l o r e d in this article in terms of four t h e m e s : the
n a t u r e of suffering, the e x p e r i e n c e of transcendental consciousness, 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 , and the self-interacting d y n a m i c s of consciousness.
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 central 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 interaction 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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m e n t a l d y n a m i c s of natural l a w that h a v e an eternal, universal character i n d e p e n d e n t of

particular time and place; at the s a m e time, these d y n a m i c s are expressed in the context
o f e v e n t s that o c c u r r e d a p p r o x i m a t e l y five t h o u s a n d y e a r s a g o ( M a h a r i s h i M a h e s h
Y o g i , 1967, p. 9 ) .
At this time, Dhritarashtr, the blind k i n g of the K u r u family, had delegated to his
y o u n g e r brother P a n d u the m a n a g e m e n t of his k i n g d o m . On P a n d u ' s death,
D h r i t a r a s h t r had d e c i d e d to give his throne to Yudhishthir, the eldest of the five s o n s of
P a n d u , w h o w a s r e n o w n e d for his r i g h t e o u s n e s s , rather t h a n t o his o w n eldest s o n ,
D u r y o d h a n , w h o lacked qualities of an ideal leader. D u r y o d h a n seized the throne for
h i m s e l f and sought to destroy the five s o n s of P a n d u , o n e of w h o m w a s Arjun. L o r d
K r i s h n attempts to resolve the conflict peacefully; h o w e v e r , his attempts fail, and w a r
s e e m s inevitable as D u r y o d h a n a ' s forces p r e p a r e for battle a n d the sons of P a n d u p r e p a r e to defend t h e m s e l v e s .
In the context of Maharishi
V e d i c P s y c h o l o g y , the actions of a g o v e r n m e n t a l leader
a r e the e x p r e s s i o n of the w h o l e collective consciousness of the s o c i e t y ( M a h a r i s h i

M a h e s h Y o g i , 1976, p. 122). (Please refer to O r m e - J o h n s o n and Dillbeck, 1987 for a
detailed description of M a h a r i s h i ' s principles of collective consciousness.) F o r e x a m p l e , w h e n stress in the c o l l e c t i v e c o n s c i o u s n e s s of a nation builds up to an e x t r e m e
d e g r e e , it bursts out in turbulence or violence of s o m e kind, w h e t h e r d o m e s t i c or international, a n d the decisions and actions of the head of state respond to and express this
stress in national c o n s c i o u s n e s s . Maharishi ( 1 9 8 5 a ) c o m m e n t s on this situation in the
c o n t e x t of the B h a g a v a d - G i t a in the following w a y :
Duryodhan was the opponent of Arjun in the Mahabharat. When he was faced with some
wise man, he said:
Janami dharmam na cha me pravrittih
I know what is right, but I cannot do it.
Janamy adharmam na cha me nivrittih
I know what is wrong, but I cannot refrain from it.
Kenapi daivena hridisthitena
Some motivating power decides in my heart
yatha niyukto'smi tatha karomi
and whatever it designs, that only I can do.
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)
A r j u n a ' s d i l e m m a is outlined in the first chapter of the B h a g a v a d - G i t a , w h i c h narrates his situation as the a r m i e s are p r e p a r i n g for battle. Feeling indignant w h e n faced
on the battlefield w i t h the forces of D u r y o d h a n , Arjun asks L o r d Krishn to d r a w his
c h a r i o t b e t w e e n the t w o a r m i e s s o that h e m i g h t m o r e closely o b s e r v e the o p p o s i n g
a r m y . A f t e r d o i n g s o , L o r d K r i s h n , k n o w i n g that A r j u n a ' s a n g e r will w e a k e n h i m ,
i n d u c e s a s u d d e n c h a n g e in A r j u n a ' s attitude in order to m a k e h i m r e c e p t i v e to the
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k n o w l e d g e that L o r d K r i s h n has t o offer h i m ( M a h a r i s h i M a h e s h Y o g i , 1 9 6 7 , p p .

46-51).
L o r d K r i s h n i n d u c e s t h i s s u d d e n c h a n g e t h r o u g h a series o f s k i l l e d a c t i o n s a n d
w o r d s . H a v i n g b r o u g h t Arjun t o v i e w the forces o f D u r y o d h a n , L o r d K r i s h n s a y s :
" P a r t h , behold those K u r u s gathered t o g e t h e r " (I. 25). Maharishi ( 1 9 6 7 ) explains that
L o r d Krishn refers to Arjun as " P a r t h , " that is, the son of Prith, A r j u n a ' s mother; in so
d o i n g he stirs A r j u n a ' s tender feelings. He also reinforces this e m o t i o n by describing
the a r m y of D u r y o d h a n as " K u r u s " A r j u n a ' s k i n s m e n . T h e i m m e d i a t e result is that
Arjun b e g i n s to v i e w his o p p o n e n t s as k i n s m e n rather than as e n e m i e s . His a n g e r subs i d e s ; in a w a v e of c o m p a s s i o n his resolve for battle is c o m p l e t e l y lost and he feels
o v e r w h e l m e d by the d i l e m m a of his situation.
As d e s c r i b e d by M a h a r i s h i (1967), A r j u n a ' s d i l e m m a is that the call of duty and freed o m requires him to defeat the forces of D u r y o d h a n and r e m o v e the oppression w h i c h
the k i n g d o m has suffered u n d e r him, w h i l e the love and c o m p a s s i o n he e x p e r i e n c e s
m a k e s h i m feel that it w o u l d be w r o n g to kill his k i n s m e n . U n a b l e to act, Arjun drops
his b o w , and p r o m p t e d by another p h r a s e of Lord Krishn, turns to him for g u i d a n c e .
M a h a r i s h i points out that L o r d Krishn has created in Arjun a natural state of receptivity
to k n o w l e d g e by m a k i n g him a w a r e of a d i l e m m a that he cannot resolve from his present level of k n o w l e d g e . W h e n Arjun surrenders to Lord K r i s h n a ' s w i s d o m and
b e c o m e s receptive to his g u i d a n c e , Lord Krishn responds with the solution to A r j u n a ' s
d i l e m m a . T h i s response forms the r e m a i n d e r of the 18 chapters of the B h a g a v a d - G i t a .
M a h a r i s h i ( 1 9 6 3 ) has described in the following w a y the interaction b e t w e e n Arjun and
L o r d Krishn a n d the k n o w l e d g e that Lord Krishn provides:
The way in which surroundings and circumstances influence the individual mind is demonstrated 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 strengththat 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 circumstances 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 individual 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 master 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
10.
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).
After a p p r o x i m a t e l y t w o hours of interaction, Arjun is ready to r e s u m e his role as the
l e a d i n g warrior of his a r m y . Maharishi notes that during this period of time Arjun has
g a i n e d from L o r d K r i s h n the k n o w l e d g e a n d direct e x p e r i e n c e of Yog"union" or
enlightenment.
Arjun learns from Lord Krishn that before enlightenment one is never able to determ i n e all of the rights and w r o n g s of action; and that the key to performing right action
is to establish o n e ' s a w a r e n e s s in the field of pure consciousness, in the state of y o g or
u n i o n , and then act. (Please refer to the following article in this series on Maharishi
V e d i c P s y c h o l o g y for a detailed discussion of this principle.) Only action from the level
of the unified field of natural law is c a p a b l e of creating the most evolutionary effect for
the actor and the w h o l e e n v i r o n m e n t .
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 aspirant 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 distortion. 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 ,
106
M a h a r i s h i points out, is that L o r d Krishn d o e s not attempt to resolve A r j u n a ' s p r o b l e m

by focusing directly upon it, but instead gives Arjun the intellectual understanding and
experiential d e v e l o p m e n t necessary to rise above this or any other p r o b l e m . After Arjun
p r e s e n t s his b e w i l d e r i n g d i l e m m a , Lord Krishn does not respond with an analysis of
A r j u n a ' s c o n c e r n s ; he provides a description of an ideally w i s e person, and an elaboration of h o w that w i s d o m is gained through experience of transcendental c o n s c i o u s n e s s .
F r o m such w i s d o m will naturally c o m e a solution to the situation.
B e c a u s e Lord Krishn is a w a r e of the full range of h u m a n d e v e l o p m e n t , he is not so
c o n c e r n e d with discussing A r j u n a ' s situation directly, although he does advise Arjun to
perform his duty. He does not dwell on A r j u n a ' s feelings of unhappiness. Rather, his
p r i m a r y c o n c e r n is to b r i n g Arjun to the state of enlightenment, described as a state in
w h i c h neither the present d i l e m m a nor any other situation will cause Arjun grief. T h u s ,
L o r d Krishn i m m e d i a t e l y begins to paint a picture of the goal toward w h i c h he w a n t s to
b r i n g Arjun. T h e effectiveness of this t e c h n i q u e is indicated by A r j u n a ' s rapid transform a t i o n from a state of w i t h d r a w a l to one of active and alert questioning of Lord Krishn.
M a h a r i s h i ( 1 9 6 7 , p. 126) calls this principle of bringing in light rather than w o r r y i n g
o v e r the source of the darkness "the principle of the second e l e m e n t . " He points out that
a d d i n g the element of direct experience of bliss consciousness is m u c h m o r e effective
a n d s i m p l e than a n a l y z i n g the causes of suffering in a p e r s o n ' s character or environm e n t . T h e experience of bliss c o n s c i o u s n e s s is gained w h e n the individual m i n d contacts the field of p u r e c o n s c i o u s n e s s during the Maharishi
Transcendental Meditation and
T M - S i d h i programs. T h i s principle of the second element has profound i m p o r t a n c e for

all those involved in clinical p s y c h o l o g y . Its use protects the e m o t i o n s of the client as
well as the counselor, focusing their attention in a direction which supports the most
rapid development of both (Maharishi Mahesh Yogi, 1963, pp. 2 5 7 - 2 6 4 ) . In
Maharishi's words:
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 depressing 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 contentment, 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)
A third principle in Lord K r i s h n a ' s m e t h o d of dialogue with Arjun, Maharishi notes,
is that L o r d Krishn e m p h a s i z e s both the k n o w l e d g e and experience necessary for the
d e v e l o p m e n t of enlightenment. He immediately begins to respond to Arjun by describing both the u n d e r s t a n d i n g of the field of p u r e c o n s c i o u s n e s s and the experience of it.
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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)
L o r d K r i s h n a ' s teaching e m p h a s i z e s that enlightenment is a matter of direct e x p e r i e n c e rather than just an intellectual attitude towards life. T h i s point is also evident from
the fact that Lord Krishn tells Arjun that the thought and behavior of the enlightened
p e r s o n are c o m p l e t e l y natural and s p o n t a n e o u s l y right. Yet at the s a m e t i m e , L o r d
K r i s h n a ' s detailed explanations indicate that intellectual u n d e r s t a n d i n g is also necessary
to c o m p l e t e the e x p e r i e n c e of e n l i g h t e n m e n t .
L o r d K r i s h n a ' s display of the p o w e r of V e d i c P s y c h o l o g y to lead the individual to
the full d e v e l o p m e n t of c o n s c i o u s n e s s is so effective, Maharishi o b s e r v e s , that at the
end of this session of t w o hours, Arjun declares, Smritir labdha, "I have regained m e m o r y . " Maharishi (1980) notes that the w o r d " m e m o r y " (smriti) refers to the lively c o n nection with the totality of natural law: " W h e n the totality of natural law does not d i s a p p e a r from m e m o r y t h e n the i n d i v i d u a l i s e s t a b l i s h e d i n e n l i g h t e n m e n t " ( p . 16). A s
p o i n t e d out in a p r e v i o u s article in this s e r i e s ( D i l l b e c k , 1 9 8 8 ) , M a h a r i s h i
Vedic
P s y c h o l o g y states that the unified field of natural law, the Self of each individual, is
a l w a y s c o n n e c t e d with each of its expressions through a lively self-referral relationship.
(In his c o m m e n t a r y , Maharishi distinguishes b e t w e e n individual a w a r e n e s s t h e self
and the field of pure u n b o u n d e d c o n s c i o u s n e s s t h e universal Self.) T h u s , the c o m p l e t e
a w a k e n i n g of the i n d i v i d u a l ' s a w a r e n e s s to the unified field of natural law c a n be
u n d e r s t o o d as regaining the m e m o r y of its unified source and of the d y n a m i c s of transformation t h r o u g h w h i c h the field of pure c o n s c i o u s n e s s expresses itself
The Teachings of the Bhagavad-Gita

In describing the k n o w l e d g e of the individual p s y c h e and c o s m i c p s y c h e given by
L o r d Krishn to Arjun, this article d r a w s on M a h a r i s h i ' s translation and c o m m e n t a r y on
the B h a g a v a d - G i t a ( 1 9 6 7 ) as well as s o m e of M a h a r i s h i ' s other w o r k s . In order to gain
a c o m p r e h e n s i v e and correct u n d e r s t a n d i n g of the V e d i c texts, it is extremely important
to rely on the c o m m e n t a r y of one w h o has already gained the fruit of V e d i c w i s d o m ,
e n l i g h t e n m e n t . T h i s age is r e m a r k a b l y fortunate to have in Maharishi one w h o e m b o d ies V e d i c w i s d o m of the highest state of h u m a n c o n s c i o u s n e s s . Maharishi is in addition
a teacher c a p a b l e of appreciating the possible m i s u n d e r s t a n d i n g s that can arise in the
a b s e n c e of direct experiential verification of the k n o w l e d g e in the V e d i c literature. In a
n u m b e r of places in the text that follows, c o m m e n t a r y by Maharishi is quoted in o r d e r
to clarify p a s s a g e s cited from the B h a g a v a d - G i t a and thus to avert possible m i s u n d e r -
108
s t a n d i n g of the descriptions given by L o r d Krishn of the d e v e l o p m e n t of h u m a n e x p e r i e n c e to e n l i g h t e n m e n t .

To fully understand A r j u n a ' s transformation and to appreciate the B h a g a v a d - G i t a as
a c o m p l e t e case study of Maharishi
V e d i c P s y c h o l o g y , Lord K r i s h n a ' s teaching will
be e x a m i n e d in t e r m s of the t h e m e s of the nature of suffering, the experience of transcendental c o n s c i o u s n e s s , and 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 . T h e essence of L o r d
K r i s h n a ' s m e s s a g e to Arjun, as elaborated by Maharishi, is that suffering results from
lack of p e r m a n e n t inner fulfillment, w h i c h in turn leads to u n d u e attachment to (or identification w i t h ) the diverse and c h a n g i n g aspects of life. Lord Krishn states that there is
a transcendental field of life w h i c h is unified, n o n - c h a n g i n g , and the source of inner
c o n t e n t m e n t , a n d that this field c a n b e e x p e r i e n c e d a s o n e ' s o w n c o n s c i o u s n e s s o r
"Self." W h e n this e x p e r i e n c e of the Self as n o n - c h a n g i n g b e c o m e s p e r m a n e n t , L o r d
K r i s h n s a y s , o n e b e g i n s to live a state of e n l i g h t e n m e n t , in w h i c h the p r o b l e m s and
c h a n g i n g situations of life do not result in suffering. O n e rises to the unrestricted bliss
of a unified state of life in the midst of all diversity and c h a n g e .
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 difficult 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 qualities, 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 integ 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)
109
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)
L o r d K r i s h n r e s p o n d s t o this situation b y g i v i n g Arjun the k n o w l e d g e a n d e x p e r i e n c e
of t h e field of p u r e intelligence w h i c h i n t e g r a t e s all the manifest diversity of life. T h i s
field, d e s c r i b e d by L o r d K r i s h n as the field of B e i n g , is identified by M a h a r i s h i
Vedic
P s y c h o l o g y as the unified field of n a t u r a l law, the field of p u r e c o n s c i o u s n e s s . T h i s

t h e m e of r e m o v i n g suffering t h r o u g h a t t u n i n g individual life w i t h the unified field of
natural law has been previously described in terms of both Maharishi
Vedic
P s y c h o l o g y a n d the p r i n c i p l e s of m o d e r n s c i e n c e ( A l e x a n d e r & B o y e r , 1 9 8 9 ) . In t h e
B h a g a v a d - G i t a , L o r d K r i s h n e l a b o r a t e s this s a m e t h e m e i n t e r m s w h i c h are c o n c r e t e l y
p s y c h o l o g i c a l in n a t u r e , c o n c e r n e d w i t h the p r o c e s s of e x p e r i e n c e .
L o r d K r i s h n states that suffering arises from the lack of the stable inner e x p e r i e n c e
of fulfillment, w h i c h results in u n d u e a t t a c h m e n t to u n s t a b l e external s o u r c e s of satis
faction. H e states:
All pleasures born of contact are only sources

of sorrow; they have a beginning and an end,
son of Kunti [Arjun]. The enlightened man does not
rejoice in them.
(V. 22)
In this v e r s e , L o r d K r i s h n p o i n t s out that all satisfaction that h a s its b a s i s in the c o n tact of the self w i t h the c h a n g i n g objects of the s e n s e s , w i t h o u t directly e x p e r i e n c i n g
t h e i r n o n c h a n g i n g b a s i s i n p u r e c o n s c i o u s n e s s , will l e a d t o s o r r o w , b e c a u s e o n e i s
d e p e n d e n t o n t h e e n v i r o n m e n t for o n e ' s h a p p i n e s s . I n a s u b s e q u e n t v e r s e , h e tells
A r j u n that the e n l i g h t e n e d p e r s o n , o n the b a s i s o f u n s h a k a b l e inner c o n t e n t m e n t a n d
bliss, is not at the m e r c y of c i r c u m s t a n c e s . M a h a r i s h i ( 1 9 6 7 ) c o m m e n t s u p o n this verse
as f o l l o w s :
. . . 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)
M a h a r i s h i ' s analysis o f suffering also e l a b o r a t e s L o r d K r i s h n a ' s t h e m e b y relating
suffering to action w h i c h is not in t u n e with the laws of nature g o v e r n i n g h u m a n devel
o p m e n t . T h e i n n e r fulfillment of bliss is f o u n d in the direct e x p e r i e n c e of p u r e c o n -
110
s c i o u s n e s s , the total potential of natural l a w . W h e n that is not available, b e h a v i o r is

g u i d e d by i m p r e s s i o n s from the senses w h i c h reflect only partial values of natural law
w i t h o u t a w a r e n e s s of their basis in the unified field of natural law, the field of p u r e
c o n s c i o u s n e s s . T h e result of this restricted a w a r e n e s s is action that is not fully life-supp o r t i n g for either the individual or the e n v i r o n m e n t .
T h i s is clearly brought out by Lord Krishn w h e n he says that sensory pleasures h a v e
a " b e g i n n i n g and an e n d , " ( V . 22) i m p l y i n g that they are finite; they do not p r o v i d e the
eternal fulfillment of p u r e c o n s c i o u s n e s s . T h u s , as Maharishi points out, if pure c o n s c i o u s n e s s has not been stabilized as the b a s i s of all c o n s c i o u s e x p e r i e n c e , s e n s o r y
i m p r e s s i o n s m a y fragment the w h o l e n e s s of life, w h i c h results in suffering. A r j u n a ' s
suffering arises from the fact that the w h o l e n e s s of his life has been divided by his heart
a n d m i n d d r a w i n g h i m in opposite directions. In order to solve his d i l e m m a , Arjun must
establish his c o n s c i o u s n e s s in the unified field of natural law. In M a h a r i s h i
Vedic
P s y c h o l o g y , this is the only m e a n s to integrate life's most contrasting d e m a n d s .

T h i s case study e m p h a s i z e s , h o w e v e r , that locating the source of suffering as attachm e n t to the c h a n g i n g aspects of life d o e s not imply that o n e should adopt an unnatural
attitude of d e t a c h m e n t , or that one should attempt to deny oneself the experience of j o y .
R a t h e r , L o r d Krishn says:
Creatures follow their own nature.

Even the enlightened man acts
according to his own nature.
What can restraint accomplish?
(III. 33)
As Maharishi e m p h a s i z e s , the implication is that attachment to pleasure is natural,
a n d that the state of e n l i g h t e n m e n t , w h i c h is the greatest bliss, is a l s o natural. L o r d
K r i s h n d o e s not suggest that joy is at fault, but rather he asserts that the j o y resulting
from a t t a c h m e n t to sensory p l e a s u r e is t o o s h a l l o w , transient, and divisive w h e n not
integrated by stabilized pure c o n s c i o u s n e s s . In contrast, he proposes that Arjun gain a
state of such inner fullness that all his desires and actions do not w e i g h heavily on him,
but are s u p p o r t e d and fully integrated by the totality of all the laws of nature:
He whom all desires enter as

waters enter the ever-full and
unmoved sea attains peace, and
not he who cherishes desires.
(II. 70)
111
In c o m m e n t i n g u p o n this verse, M a h a r i s h i ( 1 9 6 7 ) describes the enlightened m a n :

. . . 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-consciousness, 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)
In s u m m a r y , M a h a r i s h i ' s insight into L o r d K r i s h n a ' s analysis of suffering is that in a
w o r l d of c h a n g e and diversity, u n d u e a t t a c h m e n t to c h a n g i n g sources of pleasure gives
rise to suffering through sorrow or conflict. He p r o p o s e s that freedom from suffering is
b a s e d on stable inner fulfillment and peace. T h i s inner fullness is cultured through the
e x p e r i e n c e of transcendental c o n s c i o u s n e s s .
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 teaching Arjun about transcendental c o n s c i o u s n e s s is to provide Arjun first with an intellectual 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:
Know that to be indeed indestructible

by which all this is pervaded. None
can work the destruction of this
immutable Being.
(II. 17)
112
He is uncleavable; he cannot be burned;

he cannot be wetted, nor yet can he be
dried. He is eternal, all-pervading,
stable, immovable, ever the same.
(II. 24)
He is declared to be unmanifest,
unthinkable, unchangeable; therefore
knowing him as such you should not
grieve.
(II. 25)
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He who dwells in the body of everyone

is eternal and invulnerable, Bharata;
therefore you should not grieve for
any creature whatsoever.
(II.30)
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 allp 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.
However, as described in a previous passage by Maharishi, Lord Krishn does not
c o n t i n u e to s p e a k to Arjun p u r e l y in t e r m s of an intellectual u n d e r s t a n d i n g of t h e field
of pure consciousness:
^ ^ W 4T2f ^FfcRT TrJTFrfF
1111
This which has been set before you is

understanding in terms of Sankhya; hear it
now in terms of Yog. Your intellect
established through it, Parth, you will
cast away the binding influence of action.
(II. 39)
113
In this (Yog) no effort is lost and

no obstacle exists. Even a little of
this dharma delivers from great fear.
(II. 40)
In Maharishi
V e d i c S c i e n c e , S a n k h y a i s o n e section o f the U p a n g a s p e c t o f t h e
V e d i c literature, o n e w h i c h gives an intellectual description of the full r a n g e of reality;

Y o g is a n o t h e r U p a n g w h i c h p r o v i d e s s y s t e m a t i c p r o c e d u r e s to e x p e r i e n c e the field of
p u r e c o n s c i o u s n e s s and t h e r e b y g a i n e n l i g h t e n m e n t . ( U p a n g refers collectively t o the
six s y s t e m s of g a i n i n g c o m p l e t e k n o w l e d g e , p r o v i d i n g b o t h intellectual u n d e r s t a n d i n g
and direct e x p e r i e n c e . Please refer to D i l l b e c k , 1 9 8 8 for a description of aspects of the
V e d i c literature in M a h a r i s h i
V e d i c S c i e n c e . ) L o r d Krishn tells Arjun that the p r a c t i c e
of Y o g ( u n i o n ) will establish his a w a r e n e s s in the field of p u r e c o n s c i o u s n e s s , freeing

h i m from his present state and all p o t e n t i a l states of suffering. L o r d K r i s h n also imme
d i a t e l y points out to Arjun that the p r a c t i c e of Y o g , to gain the e x p e r i e n c e of transcen
d e n t a l c o n s c i o u s n e s s , is easy and effortless b e c a u s e it follows the natural t e n d e n c y of
e v o l u t i o n (dharma) of the m i n d . T h e effortless n a t u r e of the e x p e r i e n c e of transcenden
tal c o n s c i o u s n e s s is discussed in detail b e l o w .
In d e s c r i b i n g the e x p e r i e n c e of the field of p u r e c o n s c i o u s n e s s , L o r d K r i s h n instructs
Arjun:
. . . Be without the three gunas,

Arjun, freed from duality, ever
firm in purity, independent of possessions,
possessed of the Self.
(II.45)
M a h a r i s h i p o i n t s o u t that this verse g i v e s three c h a r a c t e r i s t i c s of the field of p u r e
c o n s c i o u s n e s s : it is n o n - d u a l , it is separate from all objects, and it is o n e ' s i n n e r m o s t
" S e l f . " He e m p h a s i z e s that this verse also d e s c r i b e s h o w to gain the e x p e r i e n c e of p u r e
c o n s c i o u s n e s s . I n his V e d i c S c i e n c e , M a h a r i s h i ( 1 9 6 7 ) identifies the " t h r e e g u n a s " a s
t h r e e qualities of a c t i v i t y c r e a t i o n , m a i n t e n a n c e , and d e s t r u c t i o n a t the basis of all
m a n i f e s t a t i o n a n d c h a n g e i n objective and subjective n a t u r e . T h u s , the p h r a s e " B e with
o u t t h e t h r e e g u n a s " i n d i c a t e s that t o gain this e x p e r i e n c e , o n e ' s a w a r e n e s s has o n l y t o
be w i t h o u t activity. T h i s is the e x p e r i e n c e of the fourth state of c o n s c i o u s n e s s ,
described by Maharishi
Vedic Psychology as transcendental consciousness
(Alexander & Boyer, 1989).

If it is only n e c e s s a r y to " b e " to h a v e this e x p e r i e n c e , o n e m i g h t ask w h y Arjun h a s
not h a d this e x p e r i e n c e a l r e a d y . Referring b a c k to the t h e m e of a t t a c h m e n t , L o r d K r i s h n
g o e s on to state that it is the habit of desire w h i c h b r i n g s the a t t e n t i o n o u t w a r d t h r o u g h
114
t h e s e n s e s to identify solely w i t h the diversity of the objective w o r l d rather t h a n w i t h its

o w n i n n e r n a t u r e , t h u s o b s c u r i n g the u n d e r l y i n g field o f p u r e c o n s c i o u s n e s s .
As fire is covered by smoke, as a

mirror by dust, as an embryo is covered
by the amnion, so is This [pure consciousness] covered by
that [desire].
(III. 38)
Wisdom is veiled by this insatiable

flame of desire which is the constant
enemy of the wise, son of Kunti.
(III. 39)
The senses, the mind and the intellect

are said to be its seat. Overshadowing
wisdom by means of these, it deludes the
dweller in the body.
(III. 40)
T h e s e n s e s , m i n d , a n d intellect are h e r e d e s c r i b e d a s r e s p o n s i b l e for m a k i n g c o n c r e t e
t h e m o r e abstract quality o f d e s i r e . I n c o m m e n t i n g u p o n these verses, M a h a r i s h i ( 1 9 6 7 )
notes:
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
115
machinery that creates desiresenses, mind, and intellectso 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)
Lord Krishn continues:
The senses, they say, are subtle;

more subtle than the senses is the mind;
yet finer than mind is intellect;
that which is beyond even the intellect
is he.
(III. 42)
Thus, having known him who is

beyond the intellect, having stilled
the self by the Self, mighty-armed,
slay the enemy in the form of desire,
difficult to subdue.
(III. 43)
Let him gradually retire through

the intellect possessed of patience;
having established the mind in the
Self, let him not think at all.
(VI. 25)
M a h a r i s h i p o i n t s out that in these v e r s e s , L o r d K r i s h n d e s c r i b e s the m e c h a n i c s of
e x p e r i e n c i n g the Self as a process of w i t h d r a w i n g the attention from the s e n s e s t h r o u g h
the " s u b t l e r " levels o f i n n e r e x p e r i e n c e t h e m i n d , intellect, and e g o (individual s e l f )
e v e n t u a l l y e x p e r i e n c i n g the Self o r p u r e c o n s c i o u s n e s s (Dillbeck, 1 9 8 8 ) . L o r d K r i s h n
a s s e r t s that in this e x p e r i e n c e of the Self, w h i c h is b e y o n d t h o u g h t , the i m p e l l i n g force
of d e s i r e no longer takes attention o u t w a r d t h r o u g h the senses.
In his c o m m e n t a r y , M a h a r i s h i e m p h a s i z e s that the p r o c e s s of t r a n s c e n d i n g d e s c r i b e d
b y L o r d K r i s h n d o e s not require effort o r c o n c e n t r a t i o n . A s q u o t e d p r e v i o u s l y , L o r d
K r i s h n (II, 4 0 ) first i n t r o d u c e s the topic of Y o g by stating, " I n this ( Y o g ) no effort is lost
a n d n o o b s t a c l e e x i s t s . " H o w e v e r , h e also said, a s q u o t e d a b o v e (II, 43), that desire w a s
"difficult to s u b d u e . " M a h a r i s h i e x p l a i n s the resolution of this a p p a r e n t i n c o n s i s t e n c y in
116
his c o m m e n t a r y (Maharishi M a h e s h Y o g i , 1967, p p . 2 4 3 - 2 4 5 ) . He observes that it is

i n d e e d difficult to directly attempt to s u b d u e desire, but notes that the process of trans c e n d i n g effortlessly m a k e s use of the natural impulse of desire. B e c a u s e transcendental c o n s c i o u s n e s s is the field of absolute bliss c o n s c i o u s n e s s , the e x p e r i e n c e of it, and
of the subtler levels of the mind which are closer to it, is m o r e fulfilling then sensory
p l e a s u r e . T h u s the s a m e natural i m p u l s e o f desire w h i c h l e a d s attention t o s e n s o r y
o b j e c t s also leads attention to a m o r e c h a r m i n g inner e x p e r i e n c e and ultimately the
e x p e r i e n c e of transcendental c o n s c i o u s n e s s . (Please refer to b e l o w , and also to
A l e x a n d e r & Boyer, 1989 for a discussion of this principle in M a h a r i s h i ' s technique of
T r a n s c e n d e n t a l Meditation.)
I n c o m m e n t i n g u p o n the last v e r s e q u o t e d a b o v e ( V I . 2 5 ) , M a h a r i s h i ( 1 9 6 7 )
describes the process of effortless transcending by a principle of increasing c h a r m :
One must not exert oneself in order to transcend. Exertion of any kind only retards the process of transcending. The mind naturally proceeds towards the Self because in that direction it is attracted by ever-increasing happiness. (p. 432)
This understanding is supported by other verses in which Lord Krishn again
describes the experience of transcendental or pure c o n s c i o u s n e s s :
When his mind, completely settled,

is established in the Self alone,
when he is free from craving for
any pleasure, then he is said to
be united.
(VI. 18)
A lamp which does not flicker in

a windless placeto such is
compared the yogi of subdued thought
practicing Union with the Self.
(VI. 19)
That (state) in which thought,

settled through the practice of Yog,
retires, in which, seeing the Self by
the Self alone, he finds contentment
in the Self.
(VI. 20)
Here, Maharishi observes, Lord Krishn characterizes the experience of transcendental
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c o n s c i o u s n e s s as an experience of inner contentment that is most c h a r m i n g or fulfilling.

M a h a r i s h i offers the V e d i c technology he has brought to light in the T r a n s c e n d e n t a l
M e d i t a t i o n ( T M ) technique as the s y s t e m a t i c m e a n s to gain the e x p e r i e n c e of transcendental consciousness and develop higher states of consciousness outlined by the
B h a g a v a d - G i t a . M a h a r i s h i ( 1 9 6 7 ) d e s c r i b e s his T r a n s c e n d e n t a l M e d i t a t i o n t e c h n i q u e
" a s t u r n i n g the attention inwards towards the subtler levels of a thought until the m i n d
t r a n s c e n d s the e x p e r i e n c e of the subtlest state of the thought and arrives at the source of
t h o u g h t " (p. 4 7 0 ) t h a t is, pure c o n s c i o u s n e s s . B e c a u s e " s u b t l e r " or less excited states
of a w a r e n e s s are m o r e fulfilling or c h a r m i n g , Maharishi also notes that this process is
effortless: o n c e given the p r o p e r direction, the attention automatically progresses to s u b tler levels until the e x p e r i e n c e of transcendental or pure consciousness is gained. T h e
T r a n s c e n d e n t a l Meditation technique thus differs from any technique of concentration,
w h i c h attempts to use effort to quiet mental activity.
T h i s description is found in Lord K r i s h n a ' s characterization of the Self as a state of
a w a r e n e s s without mental activity, " b e y o n d the intellect" (III. 43). Moreover, the effortlessness of Transcendental Meditation is expressed in Lord K r i s h n a ' s description of Y o g
as involving " n o effort" and " n o o b s t a c l e " (II. 40). Finally, Lord K r i s h n a ' s assertion that
the Self is characterized by " c o n t e n t m e n t " (III. 17; VI. 20) describes clearly the m e c h a n ics of the Transcendental Meditation technique as outlined a b o v e .
T h e B h a g a v a d - G i t a also d e s c r i b e s the f u n d a m e n t a l principle o f t h e M a h a r i s h i
TM-
Sidhi program. Maharishi translates Lord Krishna's words in the following w a y :

" C u r v i n g o n t o my o w n nature, I create again and a g a i n " (IX. 8). T h i s principle of creation from the field of p u r e c o n s c i o u s n e s s , and the m e c h a n i c s of the T M - S i d h i p r o g r a m ,
are discussed in G e l d e r l o o s and B e r g ( 1 9 8 9 ) . Maharishi (1986a) also c o m m e n t s on a
later verse of the B h a g a v a d - G i t a (IX. 10), in w h i c h Lord Krishn expresses the p r o c e s s
by w h i c h the field of pure c o n s c i o u s n e s s gives rise to the creative process in nature, yet
r e m a i n s the n o n - c h a n g i n g basis of all c h a n g e :
"Under my presidency, my nature creates again and again." That means, "I remain uninvolved." The self-referral intelligence at the unmanifest basis of creation remains uninvolved 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)
P l e a s e refer to Dillbeck ( 1 9 8 8 ) for a further description of this creative p r o c e s s found in
Maharishi
Vedic Psychology.
In s u m m a r y , L o r d K r i s h n declares to Arjun that there is a field of p u r e c o n s c i o u s n e s s

w h i c h is without diversity or c h a n g e . It is described as o n e ' s o w n "Self," e x p e r i e n c e d
w h e n the mind settles to its m o s t silent state of a w a r e n e s s . Lord Krishn indicates that
t h i s state is not u s u a l l y e x p e r i e n c e d b e c a u s e desire directs attention o u t w a r d to the
o b j e c t s of the senses. H o w e v e r , given the p r o p e r procedure, p u r e c o n s c i o u s n e s s is easily
a n d effortlessly e x p e r i e n c e d b e c a u s e i t p r o v i d e s e x p e r i e n c e o f j o y a n d c o n t e n t m e n t
g r e a t e r than that given by sensory pleasure. Finally, L o r d Krishn affirms that suffering
is e n d e d w h e n the e x p e r i e n c e of p u r e c o n s c i o u s n e s s is p e r m a n e n t l y established. T h i s
o c c u r s in the d e v e l o p m e n t of higher states of consciousness, or e n l i g h t e n m e n t .
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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
T h e B h a g a v a d - G i t a describes each of the three stable states of enlightenment identified b y M a h a r i s h i
Vedic Psychology: cosmic consciousness, God consciousness or
refined c o s m i c c o n s c i o u s n e s s , and unity c o n s c i o u s n e s s ( A l e x a n d e r & B o y e r , 1 9 8 9 ) .

T h i s discussion focuses primarily on the first of these, the state of c o s m i c c o n s c i o u s n e s s , and briefly refers to the state of unity c o n s c i o u s n e s s .
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 activity 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:
For him who has conquered his self,

who is deep in peace, the transcendent
Self is steadfast in heat and cold,
in pleasure and pain, in honor
and disgrace.
(VI. 7)
E l s e w h e r e , Lord Krishn characterizes this state of enlightenment as a state of great
self-sufficiency arising from this stable inner p e a c e :
Neither has he any profit to gain in

this life from the actions he has done
or from the actions he has not done; nor
is there any living creature on whom
he need rely for any purpose.
(III. 18)
The quality of c o n t e n t m e n t is also ascribed to this state:
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M O D E R N SCIENCE AND VEDIC SCIENCE
11*'| M | :
Mfu^d ^-
He whose every undertaking is free

from desire and the incentive thereof,
whose action is burnt up in the fire
of knowledge, him the knowers of
Reality call wise.
(IV. 19)
Having cast off attachment to the

fruits of action, ever contented,
depending on nothing, even though
fully engaged in action he does
not act at all.
(IV. 20)
A superficial r e a d i n g of t h e s e v e r s e s m i g h t s u g g e s t that t h e e n l i g h t e n e d p e r s o n is not
e n g a g e d or successful in activity. H o w e v e r , M a h a r i s h i ( 1 9 6 7 ) states very strongly that
this is a m i s u n d e r s t a n d i n g . In contrast, M a h a r i s h i o u t l i n e s the m e c h a n i c s of e x p e r i e n c e
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 t h o u g h t a n d action are truly powerful and effective
b e c a u s e they are in a c c o r d a n c e w i t h all the l a w s of n a t u r e :
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-sufficientIt can have no want. In this state, therefore, every undertak
ing is free from the incentive of desire.
120
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:
Established in Yog, winner of

wealth, perform actions having
abandoned attachment and having
become balanced in success and
failure, for balance of mind is
called Yog.
(II. 48)
This verse presents M a h a r i s h i ' s principle of "skill in action." This principle,
Y o g a s t h a h k u r u k a r m a n i , " E s t a b l i s h e d i n Y o g [ B e i n g ] , perform a c t i o n , " will b e elabo
rated in detail in another article in this series on Maharishi
Vedic Psychology.
M a h a r i s h i ( 1 9 8 5 b , 1 9 8 6 a ) h a s c o m m e n t e d that b a l a n c e is i n h e r e n t in t h e field of p u r e
c o n s c i o u s n e s s , or Being, because it is the completely balanced or unified state
( S a m h i t a ) o f k n o w e r ( R i s h i ) , p r o c e s s o f 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 ) . ( F o r
f u r t h e r d i s c u s s i o n o f t h i s self-referral t h r e e - i n - o n e s t r u c t u r e o f p u r e c o n s c i o u s n e s s ,
p l e a s e refer to D i l l b e c k , 1989.)
L o r d K r i s h n g o e s on to d e s c r i b e h o w t h e quality of b a l a n c e is b a s i c to skill in a c t i o n .
121
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
Figure 2. The Bhagavad-Gita identifies skill in action as a characteristic of cosmic consciousness.

In cosmic consciousness the individual's awareness, permanently established in pure consciousness, the unified field of natural law, is in tune with the totality of natural law. The qualities of
inner balance or stability, and inner freedom or fulfillment grow in life as cosmic consciousness
develops. These qualities contribute to skill in action by providing calmness, breadth of vision,
and inner bliss. The Bhagavad-Gita's principle of Yogasthah kuru karmani"Established in
Being perform action"is further discussed in the following article in this series on Maharishi
Vedic Psychology.
He whose mind is unshaken in the midst

of sorrows, who amongst pleasures is
free from longing, from whom attachment,
fear and anger have departed, he is
said to be a sage of steady intellect.
(II. 56)
T h u s , as Maharishi explains, Lord Krishn notes that o n e w h o has the inner b a l a n c e
that characterizes c o s m i c c o n s c i o u s n e s s is found to be free from attachment and c o m pletely stable. Such a person is described as h a v i n g a "steady intellect"broad c o m p r e -
122
h e n s i o n a n d as b e i n g free from selfish or n a r r o w interests based on inner fulfillment

or c o n t e n t m e n t . A p e r s o n in c o s m i c c o n s c i o u s n e s s is able to b e h a v e s p o n t a n e o u s l y
effectively on the basis of clear e v a l u a t i o n of c i r c u m s t a n c e s . B e c a u s e of this b a l a n c e
a n d c o n t e n t m e n t , this state is described as without the u n d u e attachment that gives rise
to suffering. Maharishi ( 1 9 6 7 , p. 157) describes such a person as h a v i n g a full heart,
c a p a b l e of r e s p o n d i n g w a r m l y to all w i t h o u t reservation based on the unshakable security of inner bliss.
M a h a r i s h i ( 1 9 6 7 ) c o m m e n t s in the following w a y on h o w inner bliss is the basis of
b a l a n c e in activity:
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 existence 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 cosm 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.
Satisfied with whatever comes

unasked, beyond the pairs of
opposites, free from envy, balanced
in success and failure, even
acting he is not bound.
(IV. 22)
The s a g e . . .
from whom desire, fear, and anger have
departed, is indeed forever free.
(V. 28)
T h u s , M a h a r i s h i explains, in c o s m i c c o n s c i o u s n e s s o n e e x p e r i e n c e s an inner fulfillm e n t i n d e p e n d e n t of external situations, and this is described as a quality of p e r m a n e n t
inner freedom irrespective of the b o u n d a r i e s of any specific situation in w h i c h o n e acts,
no matter h o w d e m a n d i n g the situation.
M a h a r i s h i t e a c h e s that a critical part of the " f r e e d o m " of the person in c o s m i c cons c i o u s n e s s is that in this state all actions are s p o n t a n e o u s l y right for the n e e d of the
t i m e . B e c a u s e in c o s m i c c o n s c i o u s n e s s the a w a r e n e s s is established in the unified field
of natural law, all thought and action are in tune with the total potential of natural law
123
a n d h a v e o n l y a positive effect for the e n v i r o n m e n t . T h i s s p o n t a n e o u s right action a s s o ciated w i t h freedom in c o s m i c c o n s c i o u s n e s s is further elaborated by Lord Krishn as an
aspect of "skill in action."
He whose intellect is united (with

the Self) casts off both good and
evil even here. Therefore, devote
yourself to Yog. Yog is skill in
action.
(II. 50)
The all-pervading Intelligence does not

accept the sin or even the merit of anyone.
Wisdom is veiled by ignorance. Thereby
creatures are deluded.
(V. 15)
He who acts giving over all actions

to the universal Being, abandoning
attachment, is untouched by sin as a
lotus leaf by water.
(V. 10)
T h e s e points are clearly relevant to A r j u n a ' s suffering b e c a u s e of his c o n c e r n not to
do w r o n g . As M a h a r i s h i notes, Lord Krishn says that the state of e n l i g h t e n m e n t is e x p e rienced as freedom from fear of d o i n g w r o n g ; o n e is " u n t o u c h e d by s i n " b e c a u s e actions
are s p o n t a n e o u s l y right. M a h a r i s h i e m p h a s i z e s that this f r e e d o m is d u e to the v e r y
n a t u r e of experience in c o s m i c c o n s c i o u s n e s s . As described earlier, the inner silence of
the Self is e x p e r i e n c e d as separate from all activity, while o n e ' s actions are carried out
s p o n t a n e o u s l y with all life-supporting effects from the level of the Self, the "all-pervading I n t e l l i g e n c e " of c o s m i c life, the unified field of natural law. T h e phrase "giving o v e r
all a c t i o n s to the u n i v e r s a l B e i n g " d e s c r i b e s the s p o n t a n e o u s reality of a c t i o n w i t h
a w a r e n e s s established in the unified field of natural law. Individual p s y c h e has risen to
the status of c o s m i c p s y c h e ; this is a natural higher state of h u m a n d e v e l o p m e n t rather
t h a n an attitude or e m o t i o n that o n e s h o u l d attempt to foster d u r i n g activity. (Please
refer to A l e x a n d e r & B o y e r , 1989) for a description of M a h a r i s h i ' s account of action in
cosmic consciousness.]
In s u m m a r y , as c o m m e n t e d u p o n by M a h a r i s h i ( 1 9 6 7 ) , L o r d Krishn describes the
first state of e n l i g h t e n m e n t , c o s m i c c o n s c i o u s n e s s , as the p e r m a n e n t experience of the
inner silence and fulfillment of the Self in the midst of all activity. Lord Krishn c h a r a c -
124
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 indiv 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
. More efficient physiological functioning (1)
Increased creativity (13)
. Increased autonomic stability (2)
Increased job satisfaction (14)
. Increased perceptual flexibility (3)
Higher moral reasoning (15)
. Increased cognitive flexibility (4)
Improved self-concept (16)
. Improved academic performance (5)
Increased field independence (17)
. Improved recovery from stress (6)
Improved relationships (6)
. Reduced depression (6)
Reduced recidivism (18)
. Reduced need for medical care (7)
Increased self-actualization (12)
. Reduced anxiety (8)

. Reduced neuroticism (9)
. Reduced hostility (10)
. Reduced substance abuse (11)
References for Table:

1. Dillbeck & Orme-Johnson, 1987
10. Abrams & Siegel, 1978
2. Orme-Johnson, 1973
11. Monahan, 1977
3. Dillbeck, 1982
12. Alexander, Rainforth, & Gelderloos, 1991
4. Alexander, Langer, Newman, Chandler,
13. Travis, 1979
& Davies, 1989
14. Frew, 1974
5. Kember, 1985
15. Nidich, 1975
6. Brooks & Scarano, 1985
16. Turnbull & Norris, 1982
7. Orme-Johnson, 1987
17. Pelletier, 1974
8. Eppley, Abrams, & Shear, 1989
18. Bleick & Abrams, 1987
9. Berg & Mulder, 1976
125
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.
He whose self is established in

Yog, whose vision everywhere is
even, sees the Self in all beings,
and all beings in the Self.
(VI. 29)
He who sees everything with an

even vision by comparison with the
Self, be it pleasure or pain, he
is deemed the highest yogi, Arjun.
(VI. 32)
T h e state of unity c o n s c i o u s n e s s is 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
t h e full a w a k e n i n g of the i n d i v i d u a l ' s a w a r e n e s s to the unified field of natural law, in

w h i c h all specific a s p e c t s of natural law are directly e x p e r i e n c e d in t e r m s of their under
l y i n g u n i t y . In this state of full e n l i g h t e n m e n t , as M a h a r i s h i e x p l a i n s , o n e h a s the m o s t
a c c u r a t e a n d full p e r c e p t i o n of reality, in w h i c h the unified field of natural law a n d all
its e x p r e s s i o n s are e x p e r i e n c e d in o n e unified w h o l e n e s s , and o n e enjoys m a s t e r y o v e r
n a t u r a l l a w ( M a h a r i s h i M a h e s h Y o g i , 1 9 8 5 b ) . T h i s unified u n d e r s t a n d i n g o f n a t u r a l
law, directly e x p e r i e n c e d in the full d e v e l o p m e n t of unity c o n s c i o u s n e s s , is a l s o verified
t h r o u g h t h e objective a p p r o a c h t o k n o w l e d g e o f t h e laws o f n a t u r e , a s i n d i c a t e d b y the
deepest discoveries of quantum physics (Hagelin, 1987).
I n s u m m a r y , this s e c t i o n h a s briefly o u t l i n e d h o w the B h a g a v a d - G i t a d e s c r i b e s t h e
higher states of consciousness, or enlightenment, identified by Maharishi
126
Vedic
P s y c h o l o g y . A t t e n t i o n w a s primarily given to the first of these h i g h e r states, c o s m i c

consciousness. In cosmic consciousness, pure consciousness is permanently experie n c e d as the silent and n o n - c h a n g i n g Self in the midst of activity. T h e state of unity
c o n s c i o u s n e s s w a s also briefly d i s c u s s e d in the context of the B h a g a v a d - G i t a .
M a h a r i s h i d e s c r i b e s this state of c o n s c i o u s n e s s as o n e in w h i c h every object is perc e i v e d in terms of the transcendental u n b o u n d e d nature of the Self, the unified field of
natural law. In d e s c r i b i n g these higher states of c o n s c i o u s n e s s , Lord Krishn p r o v i d e s
Arjun w i t h the k n o w l e d g e and technology necessary to pass from his initial state of suffering to o n e in w h i c h he realizes his o w n full potential and rises a b o v e even the most
c h a l l e n g i n g c i r c u m s t a n c e s he faces, to enjoy freedom and fulfillment in the midst of the
m o s t d e m a n d i n g situation.
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
M a h a r i s h i has p o i n t e d out that the B h a g a v a d - G i t a , as a c o m p l e t e case study of his
V e d i c P s y c h o l o g y , contains within it the full range of k n o w l e d g e of his V e d i c S c i e n c e
a n d T e c h n o l o g y . T h i s includes a description of the self-interacting d y n a m i c s of cons c i o u s n e s s , the S a m h i t a (unified state or w h o l e n e s s ) of the V e d lively within the selfreferral state of p u r e c o n s c i o u s n e s s . As n o t e d in a p r e v i o u s article in this series on
Maharishi
V e d i c P s y c h o l o g y , Maharishi explains that it is the self-interacting d y n a m -
ics of p u r e c o n s c i o u s n e s s , the unified field of natural law, that are sequentially

e x p r e s s e d as the V e d , the V e d i c literature, and all e x p r e s s i o n s of natural law in the
w o r l d a r o u n d us (Dillbeck, 1988). T h e relationship b e t w e e n the B h a g a v a d - G i t a and 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 e x p r e s s e d in the V e d i c literature has been
d e s c r i b e d by Maharishi ( 1 9 8 0 ) as follows:
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 contained within it. (p. 17)
T h e B h a g a v a d - G i t a displays, on the concrete level of behavior and h u m a n life port r a y e d in the events it narrates, 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 . T h i s
m o s t profound case study of Maharishi
V e d i c P s y c h o l o g y contains within its range a
d e s c r i p t i o n of h o w natural law e m e r g e s from the self-interaction of the field of p u r e

c o n s c i o u s n e s s , e m b o d i e d as Lord Krishn.
M a h a r i s h i has elaborated on h o w the B h a g a v a d - G i t a expresses 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 by pointing out that the B h a g a v a d - G i t a can be u n d e r s t o o d as
the c o m m e n t a r y on the Richo Akshare v e r s e of Rik V e d (the first of the four principle
aspects of the V e d ) . As noted in Dillbeck, 1989, Maharishi has located in this central
v e r s e of the V e d the p r o c e s s by w h i c h the V e d itself e m e r g e s from 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 within the transcendental field. T h e R i c h o A k s h a r e verse is
as follows ( M a h a r i s h i V e d i c University, 1 9 8 5 a ) :
127
Richo akshare parame vyoman

Yasmin deva adhivishve nisheduh
Yastanna veda kimricha karishyati
Ya ittadvidus ta ime samasate
(Rik Ved 1.164.39)
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
are established in evenness, wholeness of life.
2
M a h a r i s h i ' s translation of the first line of this v e r s e describes h o w the V e d exists as

the inherent d y n a m i s m of the unified field of natural law, w h i c h has its source in the
self-referral nature of p u r e c o n s c i o u s n e s s . P u r e self-referral c o n s c i o u s n e s s is a w a k e to
its full range from infinity to point, and this " c o l l a p s e " of fullness is the source of the
d y n a m i c s of self-interaction of p u r e c o n s c i o u s n e s s , the richas of the Ved. That is, " T h e
first syllable of Rik Ved, A K , e x p r e s s e s the d y n a m i c s of aksharathe ' k s h a r a ' of ' A ' ,
or c o l l a p s e of infinity to its point v a l u e , w h i c h is the s o u r c e of all the m e c h a n i c s of
self-interaction" ( M a h a r i s h i V e d i c University 1985b, p. 1). (Please refer to earlier articles on Maharishi
Vedic Psychology: Dillbeck, 1988; Orme-Johnson, 1988). T h e
s i m u l t a n e o u s existence of the t w o contrasting v a l u e s of infinity (represented by ' A ' )

a n d p o i n t (represented b y ' K ' ) within p u r e c o n s c i o u s n e s s can b e u n d e r s t o o d , M a h a r i s h i
e x p l a i n s , as an infinite frequency of transformation b e t w e e n the t w o , in w h i c h infinity
c o l l a p s e s to a point and the point e x p a n d s to infinity. T h u s , the d y n a m i c s of transform a t i o n o f t h e field o f p u r e c o n s c i o u s n e s s h a v e t h e i r b a s i s i n a k s h a r a . T h e R i c h o
A k s h a r e v e r s e g o e s on to state that the l a w s of nature responsible for the manifest u n i v e r s e are contained in the d y n a m i c s of the field of p u r e c o n s c i o u s n e s s , the unified field
of natural law. T h e crucial practical application of the verse, M a h a r i s h i points out, is
f o u n d in its s e c o n d half. It c o m m e n t s that t h e real usefulness of the k n o w l e d g e of natural l a w s c o m e s from direct e x p e r i e n c e of these d y n a m i c s , the V e d , w i t h o u t w h i c h life
c a n n o t be transformed from ineffectiveness and suffering to the state of c o m p l e t e fulfillment in e n l i g h t e n m e n t .
personal communication with Dr. Bevan Morris, July 11,1991
128
In his c o m m e n t a r y on the the B h a g a v a d - G i t a , as noted previously, Maharishi explains

that L o r d Krishn is the e m b o d i m e n t of the field of pure consciousness. It is therefore in
the descriptions given by L o r d Krishn of " M y n a t u r e " that 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 are m o s t clearly e x p r e s s e d . T h e practical application of this k n o w l e d g e , in the second half of the R i c h o A k s h a r e verse, is expressed in the k n o w l e d g e given
by L o r d Krishn to Arjun of h o w to e x p e r i e n c e and stabilize the transcendental field,
thereby living w h o l e n e s s of life. T a b l e 2 outlines each of the eight sections of the R i c h o
A k s h a r e verse, followed by a specific verse of the B h a g a v a d - G i t a that elaborates that
section of the R i c h o A k s h a r e verse, and a description, adapted from M a h a r i s h i ' s c o m m e n t a r y on the B h a g a v a d - G i t a , of the connection b e t w e e n the verse of the B h a g a v a d Gita and the section of the R i c h o A k s h a r e verse. Scientific research on the
T r a n s c e n d e n t a l M e d i t a t i o n p r o g r a m s u p p o r t i n g the point m a d e i n e a c h v e r s e o f the
B h a g a v a d - G i t a is also listed in the table.
T h e self-interacting d y n a m i c s of c o n s c i o u s n e s s , w h i c h are elaborated in the V e d and
the w h o l e V e d i c literature, are thus expressed in concentrated form in the B h a g a v a d Gita. M a h a r i s h i V e d i c P s y c h o l o g y and M a h a r i s h i V e d i c Science and T e c h n o l o g y b r i n g t o
light that these d y n a m i c s of pure c o n s c i o u s n e s s are the d y n a m i c s of natural law, w h o s e
o r g a n i z i n g p o w e r is r e s p o n s i b l e for the w h o l e of manifest e x i s t e n c e . T h e e n o r m o u s
p r a c t i c a l v a l u e of the B h a g a v a d - G i t a is that its c o n c i s e a n d c o n c r e t e e l a b o r a t i o n of
k n o w l e d g e brings this o r g a n i z i n g p o w e r of natural law to the life of any individual. This
is a c c o m p l i s h e d t h r o u g h following L o r d K r i s h n a ' s injunction to e x p e r i e n c e the transcendental field and to b e c o m e established in that unified field of natural law so that all
o n e ' s activity is s u p p o r t e d by the totality of natural law from its unified source. T h e
m e a n s to a c h i e v e this goal is the t e c h n o l o g y of c o n s c i o u s n e s s of M a h a r i s h i
P s y c h o l o g y and M a h a r i s h i
Vedic
V e d i c S c i e n c e h i s T r a n s c e n d e n t a l Meditation and T M -
Sidhi programs. M a h a r i s h i ( 1 9 8 0 ) describes in the following w a y this practical value of

the B h a g a v a d - G i t a for realizing the c o m p l e t e n e s s of V e d i c k n o w l e d g e :
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.
129
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
131
As a specific case study, the B h a g a v a d - G i t a illustrates h o w the V e d i c literature c o n tains all aspects of Maharishi
V e d i c P s y c h o l o g y . T h e Bhagavad-Gita describes in rich
and concrete detail the self-interacting d y n a m i c s of consciousness at the basis of the

creative process in nature, the levels of the m i n d , and the m e c h a n i c s of d e v e l o p m e n t of
h i g h e r states of c o n s c i o u s n e s s . It also d e s c r i b e s the m e c h a n i c s of the M a h a r i s h i
T r a n s c e n d e n t a l Meditation and T M - S i d h i programs, and the fundamental principle of
collective consciousness by which Maharishi
Vedic Science and Technology
i m p r o v e s the life of the w h o l e society. (Please refer to O r m e - J o h n s o n & Dillbeck, 1 9 8 7

and a subsequent article in this series on M a h a r i s h i
V e d i c Psychology for a detailed
discussion of collective consciousness.)

T h e Bhagavad-Gita portrays in a c o n c r e t e situation the t r e m e n d o u s p o w e r and practicality of Maharishi
V e d i c P s y c h o l o g y . T h e ability of Maharishi
Vedic Psychology
to identify individual a w a r e n e s s with the totality of natural law in the field of pure c o n s c i o u s n e s s is said by Maharishi to b e s t o w on the individual the c o m p l e t e o r g a n i z i n g
p o w e r of natural law for the fulfillment of his or her o w n desires and for the benefit of
all others. It is the remarkable fortune of this time in history that Maharishi has m a d e
the V e d i c w i s d o m available to all in a s y s t e m a t i c and accessible form, capable of b o t h
scientific evaluation and personal confirmation by each individual. This is the basis of
t h e e n l i g h t e n m e n t o f i n d i v i d u a l a n d c o l l e c t i v e life s o t h a t t h e w o r l d e n j o y s , i n
M a h a r i s h i ' s words, H e a v e n on Earth.
References
Abrams, A. I., & Siegel, L. M. (1978). The Transcendental Meditation program and rehabilitation
at Folsom State Prison: A cross-validation study. Criminal Justice and Behavior, 5, 3-20.
Alexander, C. N., & Boyer, R. W. (1989). Seven states of consciousness: Unfolding the full
potential of the cosmic psyche in individual life through Maharishi's Vedic Psychology.
Modern Science and Vedic Science, 2, 325-371.
Alexander, C. N., Langer, E. J., Newman, R. I., Chandler, H. M, & Davies, J. L. (1989).
Transcendental Meditation, mindfulness, and longevity: An experimental study with the
elderly. Journal of Personality and Social Psychology, 57, 950-964.
Alexander, C. N., Rainforth, M. V., & Gelderloos, P. (1991). Transcendental Meditation, selfactualization, and psychological health: A conceptual overview and meta-analysis. Journal of
Social Behavior and Personality, 6, 189-247.
Berg, W. P. van den, & Mulder, B. (1976). Psychological research on the effects of the
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About the Author

received his M.S.

Dillbeck has published

Meditation and T M - S i d h i Program: Collected Papers,

The Bhagavad-Gita: A Case Study in Vedic Psychology

Address correspondence to: Department of Psychology

MODERN SCIENCE AND VEDIC SCIENCE

T h e Interaction b e t w e e n Lord Krishn and Arjun

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

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

In twentieth-century p s y c h o l o g y , the p u r p o s e of case studies has been to exemplify,

THE BHAGAVAD-GITA: A CASE STUDY

applied by the individual w h e n e v e r one is confronted with similar events in o n e ' s o w n

V e d i c P s y c h o l o g y m a k e s e a c h person self-sufficient in the k n o w l e d g e and

t e c h n o l o g y for his or her o w n d e v e l o p m e n t . T h i s d e v e l o p m e n t is a c c o m p l i s h e d primarily through the M a h a r i s h i

T r a n s c e n d e n t a l M e d i t a t i o n and T M - S i d h i programs, but is also

Vedic Psychology and

V e d i c Science and T e c h n o l o g y , which provide a complete understanding of

o n e ' s d e v e l o p m e n t to higher states of c o n s c i o u s n e s s and w h i c h are e x p o u n d e d in the

MODERN SCIENCE AND VEDIC SCIENCE

to A l e x a n d e r & Boyer, 1989), but are m o s t meaningful as o n e ' s c o n s c i o u s n e s s d e v e l o p s to higher states.

THE BHAGAVAD-GITA: A CASE STUDY

MODERN SCIENCE AND VEDIC SCIENCE

of this field in o n e ' s a w a r e n e s s , o n e a w a k e n s to the immortal status of this field of p u r e

E a c h of these stories points to the i m p o r t a n c e of c o n n e c t i n g the individual a w a r e n e s s

V e d i c Science and T e c h n o l o g y , the

V e d i c case studies describe various features of their o w n growth and d e v e l o p m e n t . L i k e

l o n g e v i t y . ( P l e a s e refer to A l e x a n d e r & B o y e r , 1989.) In 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 , these p e o p l e find their small localized a w a r e n e s s e x p a n d i n g to infinity as

Transcendental Meditation and

T M - S i d h i programs, then the V e d i c r e c o r d s b e c o m e c o m p r e h e n d e d in t e r m s of o n e ' s

THE BHAGAVAD-GITA: A CASE STUDY

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

V e d i c P s y c h o l o g y as found in the k n o w l e d g e given

by Lord Krishn to Arjun. T h e e n o r m o u s r a n g e of k n o w l e d g e of the psyche found in the

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

MODERN SCIENCE AND VEDIC SCIENCE

m e n t a l d y n a m i c s of natural l a w that h a v e an eternal, universal character i n d e p e n d e n t of

V e d i c P s y c h o l o g y , the actions of a g o v e r n m e n t a l leader

a r e the e x p r e s s i o n of the w h o l e collective consciousness of the s o c i e t y ( M a h a r i s h i

THE BHAGAVAD-GITA: A CASE STUDY

k n o w l e d g e that L o r d K r i s h n has t o offer h i m ( M a h a r i s h i M a h e s h Y o g i , 1 9 6 7 , p p .

MODERN SCIENCE AND VEDIC SCIENCE

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

THE BHAGAVAD-GITA: A CASE STUDY

M a h a r i s h i points out, is that L o r d Krishn d o e s not attempt to resolve A r j u n a ' s p r o b l e m

Transcendental Meditation and

T M - S i d h i programs. T h i s principle of the second element has profound i m p o r t a n c e for

MODERN SCIENCE AND VEDIC SCIENCE

The Teachings of the Bhagavad-Gita

THE BHAGAVAD-GITA: A CASE STUDY

s t a n d i n g of the descriptions given by L o r d Krishn of the d e v e l o p m e n t of h u m a n e x p e r i e n c e to e n l i g h t e n m e n t .

V e d i c P s y c h o l o g y , Lord K r i s h n a ' s teaching will

MODERN SCIENCE AND VEDIC SCIENCE

P s y c h o l o g y as the unified field of n a t u r a l law, the field of p u r e c o n s c i o u s n e s s . T h i s

All pleasures born of contact are only sources

THE BHAGAVAD-GITA: A CASE STUDY

s c i o u s n e s s , the total potential of natural l a w . W h e n that is not available, b e h a v i o r is

P s y c h o l o g y , this is the only m e a n s to integrate life's most contrasting d e m a n d s .

Creatures follow their own nature.