62/ Mind and Society ISSN 2277-6907

Vol. 11, No.I March, 2022, Page No.62 to 66

The Bhagavad Gita as the Epitome of Indian Psychology
vis-à-vis Modern psychology
Received: 06 February 2022
Revision Recived 18 April 2022
Accepted: 20 April 2022 *Rajshekar Krishnan
DOI : 10.56011/mind-mri-111-20228
Abstract
The Indian tradition has always revered the Bhagavad Gita as a text of marvellous universality with
the ability to throw light on many aspects of an individual’s life journey. Further, its importance is
underscored by its preeminence as a source book of Indian Psychology. Indian Psychology is a modern
appellation given to the extraction, compilation and consolidation, from Indian sources, of the principles
of psychology based on the framework of concepts and categorisation of the western tradition of
psychology.
This article examines the deep insights into the human psyche as presented and intuited from the
Bhagavad Gita and consolidates them into maxims. The examination of Indian Psychology is guided by
Advaita Vedanta - which is one of the windows of interpreting the Bhagavad Gita.
The generic and particular principles of Indian Psychology as seen through the lens of the Bhagavad
Gita are then studied in apposition with the principles of modern psychology. This study yields an
interesting set of observations about the common ground between the two disciplines: indicating what
Indian Psychology could learn from Modern Psychology; and the unique insights that Indian Psychology
offers which could contribute to a better understanding and handling of human existential crisis and its
resolution through better informed existential quests.
In an attempt to give a practical orientation, the article examines briefly the principles of Indian
psychology that influenced the life of three national leaders who have publicly acknowledged their
debt to the Bhagavad Gita, having been life-long students of the text viz. Lokamanya Tilak, Sri Aurobindo
and Mahatma Gandhi. The uniqueness of their personality/leadership will be correlated to the Bhagavad
Gita’s repository of the Principles of Indian Psychology.
Keywords : Bhagavad Gita, Indian Psychology, Indian Leadership
The traditional view of the Bhagavad Gita regards credit for the first exposition ( in 1928) of the Bhagavad
it as one of the PrasthanaTrayi - the three-fold Gita on the basis of “ psycho-philosophy &
scriptures of Hinduism, the other two being the psychoanalysis” goes to Dr. V G Rele, a doctor-
Upanishads and the BrahmaSutra (Osborne and surgeon by training and a keen researcher of Indian
Kulkarni,2016). Of these, the Bhagavad Gita is most Scriptures (Rele,1928). Professor Jadunath Sinha has
widely read and translated. It has been translated into many references from the Bhagavad Gita, amongst
Indian languages (1412 translations), into English (273 others, in his three volume comprehensive survey on
translations) and other languages (191) translations Indian Psychology published in 1933 (Sinha, 1933). And
(Yardi,2002). Radhakrishnan regards the Bhagavad thereafter, there has been a steady stream of research
Gita as “ a religious classic rather than a philosophical articles and books based on the psychology in the
treatise ….. And that it is a powerful shaping factor in Bhagavad Gita until this day. Professor R. Ramakrishna
the renewal of spiritual life and has secured an assured Rao, recently published (in 2019) his psychology-based
place among the world’s greatest scriptures.” rendering of the Gita with a focus on its implications
(Radhakrishnan,1958) for counselling (Rao,2019).
Psychology was born as a separate discipline in Before examining the psychological insights from
the late 19 th century. The early 20 th century the Bhagavad Gita, a quick look at Indian Psychology
commentaries on the Bhagavad Gita by Besant and and how it differs from Western Psychology is useful.
Das (1926), Aurobindo (1928) and Tilak (1935) Professor Girishwar Misra (Misra, 2014) very
contained no references to psychology at all. The appropriately quotes Bhartihari, an Indian Grammarian
*Independent Researcher, Wayda Consultants (OPC) Private Limited, E-303, Suraj Ganga Socrates,Vajarahalli,
Kanakapura Main Road, Bengaluru-560109, India.
 The Bhagavad Gita as the Epitome of Indian Psychology ..., /63

of 5th century CE as saying, “ The intellect acquires following one’s own reasoning only? With this
critical acumen by familiarity with different traditions. inspiration, we present the following table (Rao &
How much does one really understand by merely Paranjpe, 2017) that summarizes that the differences
between Indian and Western Psychology:

Table 1: Differences between Indian and Western Psychology

Area Indian Psychology Western Psychology

Focus Person Environment
Emphasis Subjective experience Objective experience
Method Pluralistic methodology Supremacy of experimental
Approach Synthetic and holistic Analytical
Ego Deconstruction Adjustment
Value Value-driven Value-neutral
Subjective Events Real & Relevant Not relevant
First person vs. Third Person. Both are necessary Only third person
Application Transforming the person Maintaining balance
Mental Health Cultivate and promote Repair and rebuild

Swami Akhilananda’s astute observation on Indian 4. Unlike consciousness, mind is physical, though
Psychology was : “ It is our opinion that Hindu subtle, and is subject to physical laws.(BG 7.4)
psychology is more dynamic as it trains the individual 5. Mind does not generate consciousness, it
mind to manifest all its latent powers….Hindu reflects consciousness.(BG 7.12)
psychologists are primarily interested in the study and 6. The mind-body complex is the instrument of
development of the total mind rather than in the different one’s thought, passion and action.(BG 3.40)
functions considered separately...The experimental 7. The mind is different from the brain. Unlike
psychologists of the West are in interested in particular the brain, the mind is subtle in form and composition ;
phases of mental activity .” (Akhilananda,1948) and as such, it is non-local in the sense that it is capable
So what are the psychological insights (through the of functioning without the normal space-time
viewpoint of Advaita Vedanta) that the Bhagavad Gita constraints.( BG 13.1,18.15)
has to offer about human nature that have obviously 8. The mind in association with the brain and body
stood the test of time and continue to be significant. I becomes conditioned and is consequently constrained
present below the meta-theory of Indian Psychology and driven by bodily factors.( BG 15.8-9)
and I acknowledge with gratitude the work of Rao 9. The prime manifestation of the conditioned
and Paranjpe (2017) in distilling these features. Further mind is the ego(ahamkara).( BG 7.4,13.4-5, 15.10)
I have also attempted to correlate these features with 10. The conditioned mind is so biased that the truth
appropriate verses of the Bhagavad Gita which have it seeks gets clouded and even distorted; knowing in
been appended to each feature statement or maxims. human condition becomes fallible and behaviour of the
1. Psychology is the study of the person person becomes imperfect. Mind itself becomes an
(jiva).(BG-15.7) obstacle, if the human quest is for truth and self
2. The person is a composite of consciousness, realization.(BG 6.18)
mind and body. (BG 3.42). 11. Mind holding the reins, the person becomes
3. Consciousness, as such, is irreducibly different the knower (jnata), the doer( karta) and the enjoyer
from material objects, including the brain and the of the fruits of her actions (bhokta).The mind in its
mind.(BG-2.23-24-25) agentic function acts as the self. It is behind the
 64/ The Bhagavad Gita as the Epitome of Indian Psychology ...,

empirical self as distinguished from the self, atman steady and turbulence-free. This can be done by
or purusha, which is consciousness as such.( BG disentangling the mind by systematic deconstruction
18.18) of the ego. ( BG 6.35-36)
12. The person in search of identity misconstrues 21. There are several ways of doing this. One
the mind as her true self and hypostatizes the ego way is practice of yogic meditation which results in
function as the enduring self. Consequently self- focused attention which inhibits distractions. Practice
gratification replaces self-realization as the goal of of meditation(abhyasa) needs to be accompanied by
one’s endeavour.( BG 16.12) an attitude of dispassion (vairagya).The practice of
13. The mind may be functionally distinguished into concentration (abhyasa) and the cultivation of
three components buddhi, ahamkara and vairagya (dispassionateness) are the twin principles
manas.((BG 3.42),( BG 7.4,13.5-6, 15.10) guiding the practices of yoga to tame the mind and
14. Buddhi which is commonly translated as the make it steady. Other ways of deconstructing the ego
intellect, is an essential and core component of the include self-surrender by practising of divine love and
mind. It is sattva at its best in the human condition. devotion ( bhakti) and action without attachment to
Uncorrupted it is almost like consciousness. It has the results( nishkama karma).( BG 13.24-25)
ability to reflect consciousness in its purity. Buddhi is 22. When the mind becomes steady and the ego
the seat of discrimination and creative action. It is also is under control, the person tends to be less biased and
a seat of memory( sometimes separately called chitta/ be in a position (a) to come closer to truth, (b)
smriti) and a depository of karma and storehouse of experience consciousness as such, ( c ) narrow the
samskaras and vasanas, unconscious complexes and gap between knowing and being, and (d) have access
instinctual tendencies.( BG 18.31-32-33) to a variety of hidden human potentials.(BG 15.5)
15. Ahamkara creates the ego sense. It manifests 23. The mind in the Indian tradition is the vehicle
as the ‘me’ in each person. Identity is its defining of one’s journey from the ordinary to the extraordinary
characteristic.It is a source of distinction between the states of experience, from rational thinking to creative
self and the other. (BG 3.27) excellence in knowing to transcendental realisation of
16. The manas is like a central processor. Attention being, from mundane to moral and from samsara to
is its defining characteristic, filtering and analysis its spirituality. ( (BG 6.5-6)
other functions. It also acts as an internal sense 24. The senses in the Indian tradition are
organ.(BG 6.12,15.7) considered more than the physical instruments or the
17. The mind in its totality physiological organs. The senses register the energy
(Buddhi+Ahamkara+Manas+Chitta) is the interfacing patterns emanating from the world of objects and reflect
instrumentality that is connected at one end with the them on to the manas. However it is manas that
brain and bodily processes of the person with which it triggers the cognitive process. ( BG 6.24)
is associated. At the other end , the mind is poised to 25. Manas has dual functions- (a) it processes
receive the light of consciousness. sensory inputs and (b) acts as the sixth sense and
18. Thus, the mind is (a) the surface that reflects receives inputs from internal states. (BG 15.7)
consciousness, (b) the ground from which the contents 26. Understanding the nature and function of the
of one’s cognition spring,(c) the seat of egoism and indriyas is necessary for gaining control over them.
(d) the storehouse of past actions and their effects. Appropriate control of the functioning of the indriyas
Because of such complexity the reflections of is helpful (a) to achieve excellence and (b) to reach
consciousness in the mind are subjected to bias , transcognitive states. (BG 2.67-68)
distortion and misinterpretation. 27. Meditation in its various forms is helpful to
19. The entangled mind becomes unsteady and gain control over the sensory processes.(BG 6.12)
distracted. Exposed to the incoming stimuli in the form 28. Just as the mind is a source of human suffering
of sensory inputs , excited by internally generated and also a resource for achieving bliss, so too are the
imagery, and conditioned by samskaras and vasanas, senses. In their proper utilisation lies human happiness.
the mind is constantly in a state of flux and is unsteady (BG 3.34,17.16)
and prone to turbulence and tension.( BG 6.33-34) We see that the Bhagavad Gita delivers with
20. In one’s quest for truth and perfection in being, surprising modernity and universality, a comprehensive
there is therefore the basic need to make the mind picture of the human personality along with minute
 The Bhagavad Gita as the Epitome of Indian Psychology ..., /65
guidance for enabling a person to overcome existential Burma(Myanmar) that he wrote Gita Rahasya a
crisis and anguish with the time- tested certitude of scholarly commentary on the Bhagavad Gita aimed at
success. explaining its secret ( rahasya) It is in this work that
Common ground between Indian Psychology he interprets the basic principles of Karma Yoga.
and Western Psychology Tilak strongly believed in the Karma-Yoga-
The prima facie objectives are similar i.e. to study Sthithprajna (Gowda, 2011) model from the Gita as
the human mind, psyche, human behaviour. However, relevant in practical life with a spiritual focus. The
the supererogatory objective of Indian Psychology (as following sentence from Gita Rahasya says it all :
intuited and understood from the Bhagavad Gita) is “Ideally a person should attain inner calm by
perfection of existence and moksha; while similarly purging the mind of all desires through the realisation
though less grandly for Western Psychology, it is mental of the identity between the self and Brahman. One
health and solutions to practical human problems. should thereby attain equanimity , and malice towards
What Indian Psychology can incorporate from none . Upon attainment of such a state one should set
Western Psychology an example for others through one’s own behaviour,
Some areas of Indian psychology are eminently and help everyone around oneself in attaining spiritual
suitable for experimental research. Meditation research progress.” (Tilak,2008).
is a case in point. There is voluminous experimental This is what Tilak preached and practised
data collected under controlled conditions which include throughout his life. Two incidents exemplify his
investigation of neuro-physical correlates of meditative character. When he was sentenced to 6 years
states, influence of meditation on cognitive and other imprisonment in 1908 and when a friend remarked that
kinds of skills and benefits of meditation on human he would soon be taken to jail, Tilak is reported to have
health and wellness. casually remarked,
There are also other methods of modern “ What difference would that make? The British
psychologists that have relevance to Indian psychology. have already turned the whole nation into a prison. All
These include field studies and observations of naturally they will do is to send me to a different cell in the same
occurring events. The techniques include survey, prison.”(Rao and Paranjape,2017)
questionnaires, interviews, rating scales, participant When his eldest college-going son succumbed to
observation and content analysis. plague, Tilak remained unmoved and remarked to his
Another method that has been successfully put into son-in-law: “ Is it not natural, after all, that we would
practice is the single-case study. We will use this lose some firewood when the whole town is up in
method to study the impact of the principles of Indian flames.” (Rao & Paranjape, 2017)
Psychology in the lives of Lokamanya Tilak, Sri Sri Aurobindo
Aurobindo and Mahatma Gandhi later in this article Sri Aurobindo’s life and philosophy have many facets
What Indian Psychology offers militant, terrorist, extremist, revolutionary, and spiritual.
Consciousness is the key concept that distinguishes His association with revolutionaries who plotted a bomb
Indian Psychology from all other psychologies. The key blast led to his imprisonment in Alipore in 1908. While
to understanding a person is consciousness (BG 10.20) in jail he had a series of deep spiritual experiences about
Unfortunately, consciousness as conceived by Indian which he spoke in the famous Uttarpara Speech where
Psychology has no room in psychology as studied today he said: “ Then He placed the Gita in my hands. His
or is considered beyond the scope of the subject. strength entered into me …..I was not only to
Accepting this concept would enhance the scope of understand intellectually but to realise what Sri Krishna
current psychology. demanded on Arjuna and what He demands of those
A very brief exposition is presented below about who aspire to do His work, to be free from repulsion
the impact of Indian Psychology as epitomised in the and desire, to renounce self-will and become a passive
Bhagavad Gita in the lives of Lokamnaya Tilak, Sri and faithful instrument in His
Aurobindo and Mahatma Gandhi. hands…..”(Aurobindo,1973)
Lokamanya Bal Gangadhar Tilak One result of the realisation was the centrality of
Tilak was one of the great leaders of India in the the Bhagavad Gita in all of Aurobindo’s writings (Minor,
struggle for independence. He was a public intellectual, 1991). Sri Aurobindo called the yoga of Gita by various
journalist and scholar. It is during his imprisonment in terms purna yoga (complete yoga), integral yoga . In
 66/ The Bhagavad Gita as the Epitome of Indian Psychology ...,

his view the yoga of Gita was in integral combination was a continuous and constant attempt to live upto the
of different paths -jnana, karm , bhakti and self- ideal of the Gita.
perfection. The Yoga of the Gita is meant for If one would give an appellation to Gandhi’s
experiencing, practising and living it, rather than merely interpretation of the Gita it would be Anasakti Yoga-
arriving at an intellectual understanding Sthithaprajna. “ True individuality is reducing oneself
(Nadkarni,2017) to zero.” -this is the central thesis of interpreting the
As a consequence of this inspiration, Sri Aurobindo Gita as Anasakti Yoga. Anasakti is non-attachment.
has to his credit a very remarkable record as a great Non attached action is self-action and delinked from
scholar and man of letters. He has written voluminously the ego. Delinking the ego from action and deliberate
and on a variety of subjects. The psychological refraining from enjoying the fruit of action lead one to
principles in Sri Aurobindo’s writing have served as reduce oneself to zero or nothingness.
the inspiration for the renaissance of Indian psychology. The description of sthithaprajna, a self realised
Mahatma Gandhi person, in the last 19 verses of the second chapter of
While deeply absorbed in public and political life the Gita , was very special to Gandhi. As is well known
from 1893 to 1948, Mahatma Gandhi had lived with for nearly 60 years until his death, he recited them
Bhagavad Gita as his primary source of ethical, moral daily during prayers These verses contained the
and spiritual inspiration. The Bhagavad Gita was a life- quintessence of human nature that Gandhi incorporated
time companion to Gandhi. It was his spiritual reference in his world view.
book. He first read the Bhagavad Gita through its Concluding remarks
english translation by Edwin Arnold and later on went Indian psychology becomes a living tradition
to reading the sanskrit original. He subsequently through the Gita and stands on the shoulders of eminent
translated the Gita himself into Gujarati under the title practitioners and scholars leading to a better
of Anasakti Yoga. Gandhi spoke and wrote about the understanding and handling of human existential crisis
Gita very extensively (Anand,2009) and his conception and its resolution through better informed existential
of human nature was derived from the Gita. His life quest.

References
Anand, Y.P. (2009). Mahatma Gandhi’s works and interpretation of the Bhagavad Gita. Delhi, Radha Publications.
Aurobindo, Sri. (1921). Essays on the Gita.Pondicherry, Sri Aurobindo Ashram.
Aurobindo, Sri.(1973). Uttarpara Speech. Pondicherry, Sri Aurobindo Ashram.
Akhilananda, Swami. (1948). Hindu Psychology-Its meaning for the West.London, Routledge & Kegan Paul Limited.
Besant, A., & Das,B. (1926). The Bhagavad Gita. Chennai,The Theosophical Publishing House.
Gowda, Nagappa K. (2011).The Bhagavad Gita in the Nationalist Discourse. New Delhi, Oxford University Press.
Minor, Robert.(1991). Sri Aurobindo as a Gita-Yogin.In R. Minor(Ed.), Modern Interpreters of Bhagavad Gita.Delhi, Sri
Satguru Publications.
Misra, G. (2014). Knowing in the Indian Tradition. In R.M.M Cornelissen,G. Misra & S.Varma(Eds.), Foundations and
Applications of Indian Psychology. Delhi, Pearson India.
Nadkarni, M.V. (2017). The Bhagavad Gita for the Modern Reader.Oxford, Routledge India
Osborne, A & Kulkarni, G.V. (2016). The Bhagavad Gita.Tiruvannamalai, Sri Ramanasramam.
Radhakrishnan,S. (1958). The Bhagavad Gita. London, George Allen & Unwin Ltd.
Rele, V.G.(1928). Bhagavad Gita- An exposition on the basis of psycho-philosophy & psychoanalysis. Bombay, D B
Taraporevala Sons & Co.
Rao, K.R. (2019). Srimad Bhagavad Gita- A treatise on counselling.Delhi, Dk Printworld.
Rao, K.R. & Paranjpe,A. (2017). Psychology in the Indian Tradition. New Delhi, DK Printworld.
Sinha, J. ( 1933). India Psychology-3 Volumes.Delhi, Motilal Banarassidas.
Tilak, B.G.(1935). Srimad Bhagavad Gita Rahasya or Karma-Yoga-Sastra.Pune, Tilak Brothers
Yardi, M.R.(2002).Bhagavad Gita. Pune, Bharatiya Vidya Bhavan.