Pushkarmuni Abhinandan Granth

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

Page 1100

Modern Psycho-therapy vs. Ancient Indian Psycho-therapy
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Of eight limbs prāņāyāma is the fourth stage. Upto prāņāyāma Yoga is more a science, than philosophy or art, from pratyāhāra onwards it is more a philosophy and art than science. Ayurveda as a whole also is either a philosophy of life or science of life if viewed respectively so. Yoga and Ayurveda have practically utilised this position and intimacy of manas and präna in health and ill-health, which are defind as psycho-somatic.
Aetiology and Pathogenesis in Psycho-therapy In psycho-therapy aetiology also is twofold, on mental level as well as on physical level. On mental level it is prajña par adha (i.e., deviation from prajñā i.e., highest discriminating intelligence). This leads to triguna balance of mind causing disturbance in the whole scheme and order of one's life (ahāra, vihāra etc.). A psychological pathogenesis in this regard is very remarkable in Gita. It says ;
ध्यायतो विषयान् पुंसः संगस्तेषपजायते । संगात् सञ्जायते कामः कामात्क्रोधोऽभिजायते ।। क्रोधात्भवति संमोहः संमोहात्स्मृतिविभ्रमः ।
स्मृतिभ्रशात्बुद्धिनाशो बुद्धिनाशात्प्रणश्यति ।। Thus this ultimately leads to disharmony of the whole being. As far präna is concerned its machanism as regards nadis, dosas and dhātu, mala, etc., in Yoga and Ayurveda is almost the same ; difference is on emphasis on particular aspect, that too because the former is subjective more, the other is more objective. Ayurvedically speaking mental disorders are mainly due to vitiation of Udana and Prana (two modes, out of five modes of Prāņa). Located and functioning from Kantha and heart respectively. As for doşas it is a kind of pitta (five kinds of pittas) that gets vitiated. Thus the mind, präna and bodily dosas, etc. jointly cause psychological disorder. The treatment also therefore a joint one. Reversal of pathogenesis and removal of aetiological factor is the purpose of treatment. From this point of view Ayurveda, as Caraka exhibits it, very precisely lays down the aphorism niyanta, prāneta ca manasah (i. e., pranah). Prana (Caraka uses Vayu for that) is the controller as well as the leader of Mind. In these three words only Caraka masterly gives the quintessence of the whole problem of psychological phenomena. Modern medicine in general and psycho-therapy in particular is almost completely ignorant of prāna and its so intimate relation with mind. In fact Ayurveda says 'väyus tantrayantra-dharah'. Väyu is the upholder (supporter) of the Machine in the form of body (Tantra-body). A factor which has been assigned such a supreme fiat in body finds a little place in modern medicine, much so in psycho-therapy is real curse of the whole problem. Since mind has become weak, in such problems, they cannot be solved on mental level itself. Therefore Yoga and Ayurveda, judiciously resort to Präna. Since sole of medicine is limited, Ayurveda prescribes also metaphysical remedies. And it is here the Yoga has its proper field after the problem temporarily managed by medicine. By the way it should be noted that in such cases and other that Ayurveda incorporates Yoga covertly and overtly as and when necessary.
The foregoing discussion thus brings us to study and investigate praniclose, so as to employ it for the welfare of humanity. Moreover it would serve as a liason officer or a scafolding for the East and West to meet, scientifically.
Sources of Prāņa-Vidyā Since there is no branch of learning, which has nothing to do with prāna, this lore ranges right from the Vedas, Brāhmanas, Upanişads, Purānas, Yoga and Tantragranthas, and Ayurveda as well as musical treatises are sources for prāņavidya. A short practical manual, of very recent composition, yet representative of ancient tradition, is available under the names' *Svar odaya' Siva svarodya or Pavanavijaya'. It is compared to the whole of its tradition-a surface layer of a iceberg on the ocean.
It is a necessity of collecting, editing this lost tradition, with a view to achieve human welfare.
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