Pushkarmuni Abhinandan Granth

Author(s): Devendramuni, A D Batra, Shreechand Surana
Publisher: Rajasthankesari Adhyatmayogi Upadhyay Shree Pushkar Muni Abhinandan Granth Prakashan Samiti

Page 1099

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श्री पुष्करमुनि अभिनन्दन ग्रन्थ : नवम खण्ड
Psychology
The whole of complex structure of mind has been described by Indian Culture to have been simply characterised by three basic properties sattvam, rajas and tāmas. Here too a societal and individual balance is desirable. The factors that work against this balance and harmony are said to be six enemies Kāma (desire), Krodha (anger), Lobha (greed), Moha (implusion), Mada (pride), Matsara (envy). Indian Culture conceived individual as subjected to cyclic order of births and deaths so also conscious, it viewed as continuous flow, with past, present and future as its phases. It is here that punarjanma and karma theories crop up. Indian Culture also knew very well the unconscious, subconscious and superconscious levels of mind, extending upto seven in all. Medicine
In Ayurveda and Yoga corresponding to the three guņas, there are three doșas, three nadis, with their similar corresponding spacio-functional characteristics, as usnasīia and sama etc. As has been indicated above in the definitions of health and ill-health, both of body and mind and the principle of generality and speciality with their practical application are derived from the same basic two metaphysical principles stated above.
In addition to these, the most important issues are sarskāra (rites) in Hindu society. Samskāra is defined as a measure to inculcate and establish desired properties or impressions in an object in question on the one hand and also erradicate those properties which are not desired on the other hand. These started right before birth and even after death. Most noteworthy is upanayana samskära, from that day onwards the dvija (the twice-born one) had to perform sardhyâ (ie., to recite some mantras, in morning, midday, evening and midnight). From psychological point of view this has a very great bearing upon mind. To strengthen conscious level of mind as compared to unconscious and superconscious levels was the practical consideration of Indian Culture. Besides, other traditions and conventions like kathā, purāna-śravana, pravachana, kirtana, japa, homa, pilgrimages (tirthayātrā), temples, mathas, music, drama, dance, painting, even sports and festivals had a great force to cultivate the conscious mind of man. The whole social structure was suitable for this, but the rise of individualistic trend and breakdown of joint family system has greatly contributed to aggravate the problem of psychotherapy.
Summarily through philosophy, science and practice Indian Culture maintained consistency and symmetry to a great extent.
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Yoga and Ayurveda (Science and/or Philosophy)
The present situation in India to-day is that traditional psycho-therapy has become stagnated or rather is replaced by modern psycho-therapy. In ancient times the problem of psychological disorder was managed either by the then medical (i.e., Ayurvedic) or spiritual authority or by one who combined the both.
Being well aware of complications and implications of psychological disorders Yoga and Ayurveda had practically managed them by reducing them into two main factors out of 24/25 which constitute each entity of the universe according to Samkhya. They are Mind and Prāna. Both of them have been assigned middle position in the scheme of psycho-somatic constituents of body. Mind is said to be practically material i.e., made of pañca mahābhūtas though metaphysically it is not, while buddhi aharnkāra and citta are purely metaphysical. Likewise prana is said to be always present with mind, related with it by intimate relation is also peculiar. Though essentially it is also on a lower grade yet practically it is par with mind. Präna also serves as a link between lower faculties like kapha, pitta, våta and higher faculties like mind, buddhi, etc. Even in its form of Vätadoşa prāna is said to be vehicle for kapha and pitta.