The Interaction Between Lord Krishna and Arjun

 

As analyzed by Maharishi, the interaction between Lord Krishna and Arjun, and Lord Krishna's method of counseling Arjun, illustrate three important characteristics of Lord Krishna's skill in bringing Arjun directly to enlightenment. These points in this case study illustrate profound and practical principles of Maharishi Vedic Psychology.

First, the knowledge of enlightenment is portrayed as coming from a representative of the timeless Vedic tradition to a fully receptive seeker. Maharishi (1967) has pointed out that the knowledge of the full development of consciousness can be gained most effectively when the one seeking knowledge is receptive to a teacher who can speak from the level of enlightenment, from the vantage point of full human development (p. 303).

Lord Krishna's stature is unveiled in stages as the Bhagavad-Gita progresses, yet his quiet mastery of the events around him is displayed from the beginning of the work. This mastery is indicated by the fact that with a few words, Lord Krishna brings Arjun to seek guidance. Lord Krishna's evenness in adversity is also brought out before he begins to teach Arjun. To Arjun, who was " sorrowing in the midst of the two armies, Hrishikesha [Lord Krishn] smilingly spoke" (II. 10). As the armies draw up for battle and the hero of his army is lost in despair, Lord Krishna is shown as smiling to Arjun. Thus, Lord Krishna is portrayed as established in evenness, a primary attribute of enlightenment. He is also identified later as specifically representing the timeless Vedic tradition and as fully embodying the field of pure consciousness.

Once Arjun turns to Lord Krishna for guidance, the whole flow of knowledge of the Bhagavad-Gita begins, illustrating the importance of the state of receptivity in the aspirant for knowledge of enlightenment. With a highly receptive learner, as fully exemplified by Arjun, knowledge given can be absorbed without loss of information or distortion. As Maharishi (1967) explains, when the teacher is enlightened — giving expression to the unified field of natural law — and the listener is fully receptive, the minds of the two begin to flow together on the same level of cosmic intelligence. In this relationship the seeker can quickly rise to the level of enlightenment (p. 303).

A second important principle of the interaction between Lord Krishna and Arjun,

Maharishi points out, is that Lord Krishna does not attempt to resolve Arjuna's problem by focusing directly upon it, but instead gives Arjun the intellectual understanding and experiential development necessary to rise above this or any other problem. After Arjun presents his bewildering dilemma, Lord Krishna does not respond with an analysis of Arjuna's concerns; he provides a description of an ideally wise person, and an elaboration of how that wisdom is gained through experience of transcendental consciousness. From such wisdom will naturally come a solution to the situation.

Because Lord Krishna is aware of the full range of human development, he is not so concerned with discussing Arjuna's situation directly, although he does advise Arjun to perform his duty. He does not dwell on Arjuna's feelings of unhappiness. Rather, his primary concern is to bring Arjun to the state of enlightenment, described as a state in which neither the present dilemma nor any other situation will cause Arjun grief. Thus, Lord Krishna immediately begins to paint a picture of the goal toward which he wants to bring Arjun. The effectiveness of this technique is indicated by Arjuna's rapid transformation from a state of withdrawal to one of active and alert questioning of Lord Krishn. Maharishi (1967, p. 126) calls this principle of bringing in light rather than worrying over the source of the darkness " the principle of the second element." He points out that adding the element of direct experience of bliss consciousness is much more effective and simple than analyzing the causes of suffering in a person's character or environment. The experience of bliss consciousness is gained when the individual mind contacts the field of pure consciousness during the Maharishi Transcendental Meditation and TM-Sidhi programs. This principle of the second element has profound importance for all those involVeda in clinical psychology. Its use protects the emotions of the client as well as the counselor, focusing their attention in a direction which supports the most rapid development of both (Maharishi M a h e s h 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 weaknesses.... (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

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