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Traditional texts of Yoga - 1

 Therapeutics aspects discussed there in

Bhagavadgita

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 |Bhagavadgita| Tattariya Upanishad|Yogopanishads|Yogavashaistha|

What is Bhagavadgita

What is Bhagavadgita & Importance of Bhagavadgita in Yoga Therapy 

Bhagavad-gita is a perennial solution presented toward the huminity. It is small but concise text which present the essence of Indian thought over Yoga, Spirituality, Psycho-pathology, Socioal norms, Duties and regulations, Philosophy and Dharma etc. 

Composition of Bhagavad-gita :

Bhagavad-gita consists of 18 chapeters and 700 verses. Its composistion period is considered as back as 500 B.C. or more. Bhagavad-gita is the Part of Great Epic Mahabharat and enshrined in its sixth Chapter Bhisma Parva. It is composed in Anustupa meter which is considered as very melodious and when  this is chanted properly it produces calmness, stability of mind and peace. 

Philosophical Presuppositions of Bhagavad-gita

           Immortality of Soul

           Law of Action and rebirth

           Samkhya principles of Prakrit, Trigunas, Self or Purush, Kshetra and Kshetrajna

Yogic Aspects in Bhagavad-gita

           The word Yoga occurs in Bhagavad-gita about 148 times

           Gita has been established as Yoga Shastra. Colophon of every chapter invariably records this.

           The superiority of Yogi over others

Yoga and Yogic position attained has been praised in Bhagavad-gita. It states as – 

तपस्विभ्योSधिको योगी ज्ञानिभ्योSपि मतोSधिकः।

कर्मिभ्यश्चाधिको योगी तस्माद्योगी भवार्जुन।।

                                                -        VI/46

           Gita always says  : 

कर्मसन्यासात्कर्मयोगो विशिष्यते।।

Yogic Concepts (Yoganga) discussed in Bhagavad-gita

           Nature of Yoga

           Stages of Yoga

           Yoga Siddhi or acquisition of Yoga

           Asana – Method and effects

           Pranayama – Method and effects[1]

           Dharana

           Dhyana

           Samadhi

The Psycho-pathological considerations and Treatments

Three Assumptions : 

1. Psychological situation leads to disease and destruction
2. the converstion of Aadhi to Vyhadi and process of deterioration.
3. Nature of Psyche : Cause of imbalance of the mind[1]

Desire and anger have been enumerated as the fundamental cause of imbalance. Gita describe their nature as ever unfulfilling and always in demand of object. This situation in its way leads to non-discrimination which is the root cause of Adhi. As long as body tolerate this imbalance it confines to the area of Adhi, and where it hampers the systems of the body  there it is converted into the Vyadi (or the diseases of the body). Gita here do not proceed to provide the medicinal treatment of the incurred Vyadhi rather it seeks the elimination of the diseases through the eradication of there roots and causes of generation. Therefore the treatment provided of therapy provided in the Bhagavad-gita revolves round the empirical nature/existence of the human being. Through its lucid analysis it presents the eradication of all sorts of imbalance and arrives at the stage of blissful existence and ultimate peace. 

If we just go through the first chapter of the Bhagavad-gita here the basis of this Psycho-pathological situation of the Arjuna reveals what Gita prescribing in its Psycho-pathological treatment based on Yogic methods. This is in its subsequent chapters revealed in deep philosophical terminology. 

The plot of Bhagavad-gita where Arjuna in the battle ground after perceiving his kith & kins and assuming murders, huge violence, clashes of duties get indecisiveness and attains the stage of  Infatuation here he loses his senses and also become unable to chose the right path. His mental conditions also affects his body which got perspired. He feels immense weakness and depressd upto the limit where he leaves off all his hope for life and worldly affairs and he further assumes inactiveness. On this ground Krishna the friend, relative, chereater, mentor and incarnated god Lord Krishna analysis the whole situation : 

           What is Right action – varieties, Types and Results of Actions किंकर्तव्यविमूढ़ता?

           What is duty ?

           What action should prevail over other?

           What is the criterion?

           Why should one act?

           What should be the motivating force?

           At the most where action can lead?

           What can be generated with inactions?

Detail analysis of series of mental, existential stages there effects and out comes

 Figure : dipicting how to get control over the sense organs and attain balanced personality (Samatva)

Some Therapeutic Solutions and considerations

1. What are the grounds to maintain the equanimity of mind over morbid conditions and situations of life?

ध्यायते विषयान्पुंसः सङ्गस्तेषूपजायते।

सङ्गात्संजायते कामः कामात्क्रोधोSभिजायते।।

क्रोधाद्भवति सम्मोहः सम्मोहात्स्मृतिविभ्रमः।

स्मृतिभ्रंशाद् बुद्धिनाशो बुद्धिनाशात्प्रणश्यति।।

-        II/62-63 

By continuous contemplation by the sense organs, over a particular subject/object leads to attachement, attachment leads to desire, from desere to anger, anger leads to delusion. The delusion will cause loss of memory and this will affect the intellect and one is not able to take right dicisions at right time, The un-coordinatied decisions will ruin the person and he loses his/ her individuality of Self. 

2. How to be a composed personality? How to keep balance in actions and in behaviour?

योगस्थ कुरु कर्माणि सङ्गं त्यक्त्वा धनंजय।

सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते।। 

आत्मवत् दृष्टि समता की स्थिति 

3. ध्यान, आहार, यज्ञ, साधना-उपासना according to Bhagavad-gita and the process of removing the attention form the erring subjects – The method discussed in Bhagavadgita

जिस जिस विषय में ध्यान जाता है उस-उस विषय से इन्द्रियों का निग्रह करना चाहिये।

यतो यतो निश्चरति मनश्चञ्चलमस्थिरम्।

ततस्ततो नियम्यैतदात्मन्येव वशं नयेत्।।…

चञ्चलं हि मनः कृष्ण प्रमाथि वलवदृढम्।

तस्याहं निग्रहं मन्ये वायोरिव सुदुष्करम्।।

असंशयं महाबाहो मनो दुर्निग्रहं चलम्।

अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते।।

-                    श्रीमद्भगवद्गीता, VI/34-35 

4. How to perform the yoga

           First rightly assuming the postural postion that is Asana

           Keeping the sight at Nasikaga or Bhrumadhya, One should not see the other directions/objects.(the right method of Dhyana)

           Pranayama is to holding the berath while meditating

           This leads to psycho-physical balance, which ultimately leads to Samtva, Shanti and Ananda.

5.      The Object and Method of Meditation 

एकाग्रता तथा नसिकाग्र दृष्टि

समं कायशिरोग्रीवं धारयन्नचलं स्थिरः।

संप्रेक्ष्य नासिकाग्रं स्वं दिशश्चानवलोकयन्।।

-        श्रीमद्भगवद्गीता, VI/13 

प्राणापानौ समौ कृत्वा नासाभ्यान्तरचारिणौ।

                     विगतेच्छाभयक्रोधो  

          The result of this practice elimination of desires, fears and angers. 

6. The Therapy gita suggests as the balanced between all. It says –

नात्यश्नतस्तु योगोSस्ति न चैकान्तमनश्नतः।

न चाति स्वप्नशीलस्य जाग्रतो नैव चार्जुन।।

युक्ताहारविहारस्य युक्तचेष्टस्य कर्मसु।

युक्तस्वप्नावबोधस्य योगो भवति दुःखहा।। 

                तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम्।।

-   II/50

References

1. Shrimadbhagavad-gita or Karmyoga Rahsya, B.G.Tilak
2. Shrimadbhagavad-gita, By Dr. Radhakrishnana, Published from MLBD, New Delhi
3. The Bhagavadgita as it is, by Swami A.C.Bhaktivedanta
4. The Yoga Tradition
5. Others available in MDNIY library.

For Further discussion & consideration:

1. The role and Place of Bhagavad-Gita in Yoga Tradition
2. The Effects and Role of Therapeutics described in Shrimadbhagavad-Gita.