Psychotherapy - Insights From Bhagavad Gita
Psychotherapy - Insights From Bhagavad Gita
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Abstract
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. 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:
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(“Clouds” have cleared; my senses are back, all your gift with my doubts vanished, Ready to act as
you direct) XVIII chapter…..73rd Sloka
The 3rd sloka of 2nd chapter is depiction of the helpless state of Arjuna praying Lord Krishna for help. The
73rd Sloka of 18th 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 2nd
chapter and the 73rd sloka of the 18th chapter is the matter of scientific curiosity for every student of
psychology as it resulted in the total relief from the distress.
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.[15]
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. 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.
THE THERAPY
The therapeutic background:
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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.
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.
Anxiety
Seedanthi mama gatrani mukham cha parisushyathi vepathus cha sarire me roma-harshas cha jayate
(Weakness of limbs, Dryness of mouth, Shivering of the body, Goose skin) 1……..29
Gandivam sramsate hastat tvakchaiva paridahyate na cha saknomy avasthatum bhramati va cha me
manah
(Gandivam slips from the hand, “Burning” of skin, Unable to stand, “Dizziness”/Confusion of
Mind) I………30
Depression
1. Negative thoughts:
Na kankhse vijayam Krishna na cha rajyam sukhani cha Kim no rajyena Govinda kim
bhogairjivitena va.
(Do not desire victory, Neither kingdom nor pleasures why kingdom, why luxuries, why this war,
wh…..) I…….32
2. Guilt:
Ahobatha MahatPAPAM karthum vyavasatha vayum Yadrajya sukhaobhena Hanthum Swajana
mudyatham
(Preparing for the SINful act of killing our own kin…) I……..44
3. Death wish:
Yadi Ma Mapratheekaram asastram Sastrapanayah Dhartarashtra rane hanusthanme
KSHEMAtharam bhaveth (Even if I get killed in the war by my enemy it will be good)
I……45
Therapeutic process
Cognitive / Rational emotive Approach:
Discussion on the natural inevitability of birth and death of life cycle, immortality of soul, performance of
your own Dharma (duty) otherwise running the risk of shame and public defame. Goal of therapy is
removal of guilt and remotivate for action.
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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
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”
Viswarupa-Darsanam - ? Hypnosis:
Trust (Bhakthi): Trust (Faith) remains a single most important element in the therapeutic relationship; not
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Imparting wisdom with devotion to learn and teach, dialogue and discussion being the process, bound by
relationship of trust is the ancient tradition of Gurukul.[16]
Therapeutic components:
“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.[17] 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. XVIII……. 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”[18]
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
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therapist when applied judiciously for some patients with specific problems of distress.
Footnotes
Source of Support: Nil
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Articles from Indian Journal of Psychological Medicine are provided here courtesy of Medknow Publications
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