Spoken and written commentary on Bhagavad Gita, the distilled spiritual essence of Vedas and Upanishads, is aplenty. Mahatma Gandhi was quoted as saying that whenever he had a problem Bhagavad Gita offered an answer and the solution.

For a student of psychology Bhagavad Gita offers a valuable case study for lessons in psychotherapy – resolution of conflict and successful resumption of action from a state of acute anxiety and guilt laden depression that precipitated inaction. This presentation makes a humble attempt to discuss the therapy process involved in Bhagavad Gita in which Lord Krishna helped the grief-stricken Arjuna through dialogue and discussion. The focus would be on the conflict and diagnosis of patient, the background setting of the situation, personality of patient, technique of therapy, underlying psychological concepts/ principles/theories, the Guru - Sishya concept, etc. INTRODUCTION Bhagavad Gita is part of the great epic Mahabharatha, a widely popular mythological story in Hindu philosophy; part of Bhishma Parva, Gita is almost in its entirety the dialogue between two individuals, Lord Krishna (considered as incarnation of Bhagawan Vishnu, Narayana) and Arjuna (the Pandava prince, Nara) in the battle field (war between the Pandavas and the Kauravas, the cousins, for control of the kingdom of Hasthinapura) of Kurukshetra.

The Holy Geeta [Swami Chinmayananda] on Amazon.com. *FREE* shipping on qualifying offers. The Bhagavad Geeta is universally known and Swmi Chinmayananda during his life time had given a number of lectures on the Holy Book of Hindus. These commentaries have been compiled into the present book form The. This page sponsored by: 1. MRS PRATHIBA SINGH AND CHILDREN SUVARNA & SHRIVAR. Bikaner Road, Merebank. In Memory of my. On their Third Geeta Gyana Yagna to be conducted by H.H. Swami Chinmayananda. In the Bible of Humanity — the Bhagavad Gita (18.18).

It has 18 yogas (chapters), with about 701 slokas (short poems), the first one being “Arjuna Vishada Yoga” (Sorrow of Arjuna) and the last one “Moksha Sanyasa Yoga”(Nirvana and Renunciation). I would urge the reader to understand the Bhagavad Gita in whatever which way and wisdom he/she would like depending on their belief systems and cultural-religious background. A fiction story or a piece of history dating back to about 4000-5000 B.C.

Or part of mythology dictated by Sage VedaVyasa and written by Lord Ganesha! What is more important and relevant is NOT WHAT IT IS BUT WHAT TRANSPIRED in those 18 chapters of Bhagavad Gita; the process and content of the dialogue; its usefulness as a model of counseling and possible contemporary application value to current day psychological therapies, specially, but need not be limited to, in the Indian context. The fact of interest for the student of Psychology psychology lies embedded in the dialogue between these two slokas: •. (“Clouds” have cleared; my senses are back, all your gift with my doubts vanished, Ready to act as you direct) XVIII chapter.73 rd Sloka The 3 rd sloka of 2 nd chapter is depiction of the helpless state of Arjuna praying Lord Krishna for help. The 73 rd Sloka of 18 th chapter is reflection of dissolution of anxiety, worry, depression and guilt and preparedness for action with confidence and vigor. Whatever transpired between the 3 rd sloka of 2 nd chapter and the 73 rd sloka of the 18 th chapter is the matter of scientific curiosity for every student of psychology as it resulted in the total relief from the distress.

Now the scientific questions can be: •. What could be the limitations of this approach? Counseling/psychotherapy is essential and an integral component of psychiatric interventions in the management of a patient with psychological distress/disease. The psychotherapeutic models available are developed and imported from the western literature. The applicability and usefulness of these models in the Indian context was discussed with some skepticism keeping in mind the varying cultural, religious, spiritual, societal attitudes (broadly described as eastern/oriental culture) by psychiatrists in the past.[–] The Guru-Chela concept, as a model in psychotherapy, popularized by Dr.

Neki gets widely debated in the Indian context. Eminent Indian psychiatrists and psychologists[–] discussed and proposed Bhagavad Gita as a source and model to develop psychotherapeutic concepts suitable to Indian context. (Of course, the eastern/oriental/Indianness of the 21 st century Indian can be a matter of speculation and debate). Rar Sfx Command Line Icon Images.

The very first word in Bhagavad Gita is “Dharma” and the last word is “Mama”. “Mama Dharma” – My duties, responsibilities, rights, ethics, morals, attitude, action, activities and so on. Some commentators recommend Gita as an elaborate detailing of MAMA DHARMA.[] The first chapter, Arjuna Vishada Yoga, narrates the expression of Arjuna's sorrow, anxiety, fear and guilt leading to a state of inaction after seeing his kith and kin (Gurus, cousins, uncles, nephews, friends) lined up in the enemy camp in the battle field-Fighting this war, to win the kingdom, means killing all these people whom Arjuna respected and loved; a sin of commission from any angle. Download Free English Songs With Lyrics Video. Overwhelmed by the acute state of sadness and guilt, Arjuna drops his weapons (Gandiva) and turns to Lord Krishna, his charioteer, for help and guidance.

Probable diagnosis This attempt to make a retrospective diagnosis based on the current day diagnostic criteria may sound ludicrous but the limitations are notified. We can only make a diagnosis of Acute, transient, situational adjustment disorder with symptoms of anxiety (? Single Panic attack), depression with predominant guilt (core symptom - stain my hands with the blood of gurus and cousins). The available information does not satisfy criteria for Psychosis, Bipolar disorder, MDD or Anxiety disorder. No past history of psychological decompensation in spite of major psychological stressors (Aranyavasam, agnathavasam, humiliation in the royal court) in the preceding years. The setting is battle field and the urgency of the issue demands crisis intervention.

Personality of Arjuna: Pandava Prince, no significant neurotic traits, maladjustments or faulty coping pattern; a great warrior and veteran of many battles, in the recent past he fought against the same army and won the battle (Uttara Gograhanam). Proactive role in the preparation for the current war and he drove into the battlefield with great enthusiasm to fight and win. Therapist Lord Krishna - A long-time friend, relative, well wisher of the patient, highly respected in the community, supposedly with supernatural powers, legendary mediating skills, mischievous lover boy in his younger days, with tons of common sense and in the contemporary language a kind of Go-Getter. Descriptive psychopathology of Arjuna. Action and renunciation The one concept in Bhagavad Gita that received exceptional respect and applause from several great scholars is the emphasis on KARMA (ACTION).

Intelligent action (Gnana Karma) without performance anxiety and without the greed for the fruits of the work (Nishkama Karma) and never to have the choice of nonperformance of duty (Akarma) emerges as a key point in the teaching of Bhagavad Gita. Karmany evadhikaras te Mma phalesu kaddacana Ma karma-phala-hetur bhur Ma te sango’stv akarmani (You have the right only on Action, Not on the fruits of your work Never own responsibility to the result, Must never lose interest in work) II.47 Humanistic school: Emphasis on the power and capabilities of individual self, and how the person alone will be responsible for his actions, growth or otherwise. “You are your choices”. “You are your destiny” •.

Trust (BHAKTHI YOGA) “What mattered is not so much the content of a person's beliefs / religions but whether or not they led to personal transformation of a positive kind” (William James) Therapy successful Battle fought Victory Bhagavad Gita has immense value with enormous intellectual depth that analyses and explains a variety of life's experiences, and attempts to reach out to everyone with any kind of intellectual and philosophical background.[] The therapeutic model sounds eclectic, as the therapist does not seem to be bound or restricted by any particular theoretical approach. The determined focus on the end result – removing the guilt and re- motivating to fight the battle – and the practical and common sense approach in clearing the blocks is palpable throughout the dialogue. Emphasis was equal on all – Logic, Action, Renunciation, Power of Self, Knowledge, Wisdom, Trust, Universality and immortality of human spirit. This appears to me a “Person-Centered Therapy” (not in the strict sense of Carl Rogers’). Lord Krishna seem to have succeeded in making Arjuna rediscover his emotional balance and power as described in the last sloka of Bhagavad Gita. Yathra Yougeeswarah krishno Yatra Partho Dhanurdharah Thathra Sri Vijayo bhuthi dhruva neethirmathirmama. 78 (Where Arjuna stands with his Gandiva [Bow] there certainly will be wealth, victory and justice – so I believe) “It is not this approach gives power to the person; it never takes it away”[] As is the case with any successful model of therapeutic intervention, which needs to be individualized for maximum benefit, the psychotherapeutic approach practiced in Bhagavad Gita also will have its place in the repertoire of psychotherapeutic models and remains a useful tool in the hands of an experienced therapist when applied judiciously for some patients with specific problems of distress.