A Critique of counseling Techniques in Indian Tradition
Ashutosh Angiras, Lecturer, Department of Sanskrit,स.D.College [Lahore], अम्बाला Cantt.133301
Indian traditional perspective regarding human beings is two folds- what he is and what he does? First perspective contains the basic term or idea of –अस्ति i.e. being and the second perspective deals with the term- भवति i.e. becoming. The idea of अस्ति has been deliberated from three viewpoints:
1) Pure consciousness, which includes the terms- ब्रह्म, पुरुष, शिव, चैतन्य,
2) Pure matter i.e. प्रकृति, महाभूत,
3) शून्य (the word has no corresponding English term. The closest translation can be nothingness or nihilism but care must be taken that shoonyta is neither a negative word nor it conveys negativity.)
The idea of अस्ति has been discussed in varied forms by scholars, right from the beginning of the Vedic Age to the most modern thinkers like Aurobindo Ghosh, Vivekanand, J. Krishnamurti, Osho,Rajnish and other religio-philosophic sects rooted in Indian tradition. We need not deliberate on this part at the moment but one must bear this idea of अस्ति in our mind since it will help us to understand the idea of counseling in Indian tradition.
The second aspect – भवति (becoming) needs to be deliberated upon. Every human being lives by a series of actions which lead him to achievements in life and a man is known by his achievements in the society or the world he lives in. The movement from being to becoming is an expression of man’s inner most wish or desire to be ‘somebody’. Man’s mind is always engaged in doing or achieving something but this doing or achieving hardly means his own being (अस्ति). Actions or achievements can be chosen by an individual but his own being is his very basic nature. One can not be anything but his own self. It cannot be chosen but the process of becoming can be chosen – you may want or act to be ‘somebody’ or you may not want it which i since human mind is always involved in achievements there arises problems of pain, pleasure, jealousy, competition, stress etc. and the situation necessitates counseling. That is why Indian counseling techniques do not require answers to frivolous questions regarding achievements rather traditional counselors ask very basic or fundamental questions regarding the purpose, meaning or nature of one’s being. They slowly but surely lead to path of being from becoming that is why terms like निष्काम कर्म/ सन्यास योग/ स्थित प्रज्ञ have been used frequently. These terms or concepts are not idealistic in nature. These are real terms and applied too. More the distance between the being and becoming, more the counseling required, because one’s being always comes ahead of one’s achievements.
There is no denying the fact that everybody needs some kind of counseling at some stage of his or her life under varied circumstances or situations- like in case of deaths of near and dear ones or betrayal by lover or relatives, loss of socio-economic securities etc. or in case of excessive happiness or achievements in the worldly affairs. Although Indian socio-religious system is such that it trains the mind of an individual in a way that one knows what to do and how to do in the events of happiness or grief. But in extremely trying situations where after effects are too strong counseling is done by elders, close friends, relatives, pundit gurus. This socio-religious kind of counseling can be termed as UPADESH because it means going close to some one to direct him or her to act or perform. The word ‘UP’ in UPADESH means being close to someone whom one trusts or has faith in. So this faith or trust constitutes the first part of counseling and the second word is ‘DISH’ which is a verb, meaning directed action, i.e. the direction in which mind should be diverted to act. This directional action will unlock a particular mind or unbundle a particular kind of complexity of mind. Thus UPDESH contains the idea of self counseling also known as ATMA-CHINTANAM or AATMA_VIMARSH in Indian Tradition. Examples like – NACHIKETA, SATYAKAAM JAABAAL, NAARAD etc can be referred. The UPADESH concept has a definite line of reason, argument, logic and conclusion. UPADESH does not at all mean hurling orders to someone. So the concept of UPADESH needs to be understood in the right perspective. It is quite different from a sermon or teaching since UPADESH is which is spoken in the beginning between the two- ADYOCHARANAM UPADESH’.
For the applied aspect of Counseling techniques in Indian tradition let us take up five different situations of five different individuals of different time periods where examples of counseling can be perceived -
1. Counseling done by RISHI VASISTH of RAMA in the adolescent age for VARAGYA situation in YOGA VASISTH;
2. Counseling performed by SRI KRISHNA of ARJUN in the war situation for VISHAAD i.e. depression in BHAGWAT GITA;
3. Counseling done by RISHI SUMEDHA of king SURTHA and business man SAMADHI for their confused state of attached mind due to loss of their kingdom and betrayal by the family, respectively in DURGA SAPTASHATI;
4. Counseling done by a housewife HEMLEKHA of her prince husband HEMCHUD for dissatisfaction in the marital life in TRIPURA RAHASY;
5. Counseling done by PUNDIT VISHNU SHARMA of three dull and timid headed princes for socio-political practical behavior i.e. VYAVHAAR KUSHALTA in PANCH TANTRA and HITOPADESH.
Yoga Vasistha (योग-वासिष्ठ), authored by sage Vasistha, one of the teachers of Rama. As the name suggests, ‘Yoga’ means union - with Truth, and "Vasistha" was the sage who imparted this knowledge. It is a discourse by the great Sage Vasistha to young Prince Rama , after he returns from a tour of the country and becomes utterly dispassionate after seeing the apparent reality of the world. This worries his father, King Dasaratha. The King expresses his concern to Sage Vasistha, upon his arrival. Sage Vasistha consoles the king by telling him that Rama's dispassion (vairagya) is a sign that the prince is now ready for spiritual enlightenment. He says that Rama has begun to understand profound spiritual truths, which is the cause of his confusion and he just needs confirmation. Sage Vasistha asks king Dashratha to summon Rama. In the court of king Dashratha, the sage begins this address to Rama which lasts for several days. The scripture contains wonderful health hints, psychosomatic theories, lucid instructions on meditation, worship and beautiful descriptions. Vasistha declares right in the beginning that the feeling that I am psychologically bound and what I want is to get out of this prison, is the qualification of one who can profit by a study of this text. Why do despair and fear arise in our life? Why do we get attached to anything in life? Why do we hate anything? All these arise from hope or desire for happiness, for peace of mind. This hope inevitably leads us to our own destruction or unhappiness. Vasistha says: "Give up all ideas of renunciation of running away from this world. Don’t even try to examine what despair is; don’t even try to investigate whatever is a passing phenomenon. Don’t even let your mind dwell on what has been considered unreal." In this manner counseling goes on and RAMA finds his MANH-SWASTHYA.
Bhagwat GIta – The first chapter is called VISHAD YOGA and the under current of all 18 chapters is Yoga. It deals with a peculiar situation of a great warrior Arjun, whose mind is engulfed by depression at the precise moment when the war is to begin. Depression overwhelms his personality, when he takes a look at the two armies and the leading warriors in the battle field, be able to decide whom to fight with? The mental process described here is quite exquisite as Arjun’s desire to see leads him to multiple complexities of thought and thought postpones the mood of action and that leads to depression. In the first chapter the word PASHYANTI has been used time and again and this made him to think (VICHAAR). Vichar has a tendency of duality that creates symptoms of depression, like trembling in body due to loss of vitality, dryness of mouth, burning sensation in skin, instability of mind or tremors in eyes and imagining things which have not occurred. War concerns changes watery to care and concern for relatives, family, society, men and women, future generations and other worldly affairs.
At this moment KRISHNA questions him –“Where did you get this KASHMAL in situation of war? You very well know that this is not the path of upright men. This brings bad name? You cannot earn heaven by this state. Shun this weakness of mind, do not be impotent, this does not suit you, so arise.” These posers bring ARJUN in to a dialogue mode, which is the first step towards counseling in the treatment of depression. In the next stage Arjun asks Krishna what he should do, knowing well that he is confused now. Smiling, Krishna raises issues of reality and belief with reasoning and makes him realize not to think as a pseudo intellectual. During the discourse Krishna argues in a philosophical and realistic manner. He slowly and surely transforms Arjun’s depression in to query mode, then into understanding, then in to realization followed by decisive action. During the course of 18 chapters of GITA, Krishna counsels with different and vast range of arguments. Krishna’s way of counseling is all inclusive.
TRIPURA RAHSYA- The third case study concerns the marital discord in the love cum arranged marriage of prince HEMCHUD to HEMLEKHA, the foster daughter of MUNI VYAGRAHPAD. Soon after marriage the prince, always busy in BHOGAs( worldly pleasures) senses that his wife is not interested in BHOGAs and that she remains in a stable state of mind (TATASTH). This disturbs and upsets the prince, so he asks her one day- “when I express my feelings of love to you why do not you express your feelings in the same manner? You do not seem to be involved in anything [ANASAKT]. You have a pious smile but are these SUKHOPOBHOG not suitable to the wishes of your mind? When you do not seem to be enjoying the best possible available BHOGAS then how can I derive pleasure out of these? I am very much involved in worldly pleasures and in your love but while staying in the midst of these pleasures your mind seems to be unattached. Although detached you still talk [VARTA] to me and behave in a caring manner. Your every action or activity makes me feel your non-involvement [ASNGATATA].None of the carefully planned arrangements seem to interest you and you hardly participate in them. Tell me how I can derive pleasure with nothing but an artist's model which is what seem to be, seeing your indifference to all enjoyments. What does not please you cannot please me either. I am always looking to you, trying to please you like a lily looking up at the moon. O dear, show interest in these wonderful pleasures of life and world. You mean much more to me than my life [PRANADHIK PRIYE] but I am unable to bear or tolerate your non-involvement. Speak to me, solve my problem.”
Since she wished her husband to relate to reality, she spoke with a serious smile [GANBHIR SMIT] - It is not that I do not love you but I also ponder upon- what is the dearest in this world and what is not? Laughing the prince replied- it is true that women are silly since everybody knows including animals what is dear and what is not because everybody is interested in dear and disinterested in what ever is not. How can you confuse the two? She replied- Agreed that women are simple and can not understand truth but dear husband! You are a prince. You are a thinker and know the minutest of details about things or situations but let me know how when one thing at a particular time is dear and gives pleasure at another given time, is not dear and causes pain, how one should decide about the thing or the situation? Moreover excess availability or non-availability of things changes the meaning of what is dear and what is not. "The same object yields pleasure or pain according to circumstances. What then is the finality of your statement? Take the example of fire. Its results vary according to season, place and its own size or intensity. The same situation applies to all things- may it be family, wealth etc. How can constantly changing things satisfy anyone? None seems to possess all that is required for happiness. Now, the question arises: Can a man never be happy, even with such limited means? I shall give you the answer. That, my Lord, which is tinged with misery, cannot be happiness. Misery is of two kinds, external and internal. The former pertains to the body and is caused by nerves, etc. the latter pertains to the mind and is caused by desire. Mental distraction is worse than physical pain and the whole world has fallen victim to it. Desire is the seed of the tree of misery and never fails in its fruits. So consider the matter well, Prince! Shaped by fat and flesh, filled with blood, topped by the head, covered a skin, ribbed by bones, sheathed with hair, containing bile and phlegm, a pitcher of faeces and urine, generated from semen and ova, and born from the womb, such is the body. Just think over it, finding delight in such a thing! Are men any better than worms growing in offal? My King! Is not this body (pointing to herself) dear to you? Think well over each part there of. Analyze well and carefully.
On hearing all this, Hemachuda developed an instant disgust towards earthly pleasures. He was amazed at the strange discourse he had heard. He later pondered over all that Hemalekha had said. His disgust for earthly pleasures grew in volume and in force. He again and again discussed the matter with his beloved so that he understood the ultimate truth. Through his association all people gained jnana (wisdom). Know then, that satsanga (association with the wise)alone is the root of salvation.
DURGA SAPTASHATI- Once there was a king by the name of Suratha he was a good king who protected his people and treated them as his sons but he was usurped of his kingdom. The king alone rode on horseback into a dense forest. While on a walk about in the jungle, king Suratha reflected in his own mind. Overcome with attachment, he thought-“I do not know whether the capital which was well guarded by my ancestors and recently deserted by me is, being guarded righteously or not by my servants of evil conduct. I do not know what enjoyments and care my chief elephant, and now fallen into the hands of my foes, will get. Those who were my constant followers and received favors, riches and food from me, now certainly pay homage to other kings. The treasures which I gathered with great care will be squandered by those constant spendthrifts, who are addicted to improper expenditures.” The king continuously thought about these and other such things.
In the jungle near the hermitage of the sage MEDHA the king saw a merchant, and asked him- “Who are you? What is the reason for your coming here? Where from do you appear as if afflicted with grief and depressed in mind?” Hearing the words of the king, uttered in a friendly spirit, the merchant bowed respectfully and replied – “I am a merchant named Samadhi, born in a wealthy family. I have been cast out by my sons and wife, who are wicked through greed of wealth. My wife and sons have misappropriated my riches, and made me devoid of wealth. Cast out by my trusted kinsmen, I have come to the forest grief-stricken. Dwelling here, I do not know anything about the welfare of my sons, kinsmen and wife. How are they? Are my sons living good or evil lives?”
The king said-“Why is your mind affectionately attached to those covetous folks, your sons, wife and others, who have deprived you of your wealth?” The merchant said-‘the very same thought occurred to me, just as you uttered it. Yet, what can I do? My mind does not forsake attachment; it bears deep affection to those very persons who have driven me out in their greed for wealth, abandoning love for a father and attachment to one's master and kinsmen. Although, I know it, I am not able to comprehend it. O noble hearted king, how is it that the mind is prone to love even towards worthless kinsmen? On account of them I heave heavy sighs and feel dejected. What can I do since my mind does not become detached towards those unloving ones?”
Then the king Suratha and merchant together approached the wise sage Medha, in his hermitage. The king said-“Sir, I wish to ask you something .If possible kindly solve my query. My mind is afflicted with sorrow and I have no control over my intellect. Though I have lost my kingdom, yet like an ignorant person I still remain attachment to all the paraphernalia of my kingdom. Similarly this merchant has been disowned and forsaken by his greedy children, wife, selfish servants, yet he remains still inordinately affectionate towards them. Thus both he and I, drawn by attachment towards objects whose defects we do know, are exceedingly unhappy. How does this happen, then, sir, that though we are aware of it, this delusion persists? This delusion besets me as well as him, blinded as we are in respect of discrimination?”
The Rishi said-“Sir, every being has the knowledge of objects perceivable by the senses. And object perceivable by senses reaches him in various ways. Some beings are blind by day, and others are blind by night; some beings have equal sight both by day and night. Human beings are certainly endowed with knowledge, but they are not the only beings (to be so endowed), for cattle, birds, animals and other creatures also cognize (objects of senses).
The knowledge that men have, birds and beasts too have; and what they have men also possess; and the rest (like eating and sleeping) is common to both of them. Look at these birds, who though are possess knowledge, are still distressed by hunger and because of the delusion, are engaged in feeding grains into the beaks of their young ones. See with what devotion they put the food grains into the beaks of their young ones? Men, O king, are full of desires. Human beings are, O tiger among men, attached to their children because of greed, expecting rewards in return. Do you not see this? Even so men are hurled into the whirlpool of attachment, the pit of delusion, through the power of Mahamaya (the Great delusion), who makes the existence of the world possible. It is by her the world is deluded. Verily she, the Mahamaya forcibly drawing the minds of even the wise, entangles them into delusion. She creates this entire universe, both moving and still. It is she who, when propitious, becomes a boon-giver to human beings for their final liberation. She is the supreme knowledge, the cause of final liberation, and eternal; she is the cause of the bondage of transmigration and the sovereign.”
PANCHATANTRA- Panchatantra is essentially related to one of the branches of science known by the Indians as the 'Nitishastra' which in Sanskrit means 'A book of wise conduct in life'. It attempts to teach us, how to understand people, how to choose reliable and trustworthy friends, how to face difficulties and solve problems through tact and wisdom, and how to live in peace and harmony in the face of hypocrisy, deceit and pitfalls in life.
Panchatantra is woven around the frame of a tale of a king who entrusts his three 'dud' sons to a learned man, a Brahmin, called Pandit Vishnu Sharma, to enlighten their minds within six months. The Brahmin promises to educate them and takes them to his 'ashrama' (hermitage). There he recites to them his especially composed tales divided into five tantras (in Sanskrit: Pancha=five and tantra=systems or parts) about how to deal with people in life.
The tale is narrated in prose while the exposition of a philosophical and moral theme is put in verse, maxims or wise sayings are also expressed in verse, which either sums up the narration or introduces the next tale. The story-teller's art sugar coats the bitter of his sober philosophy. He sets story within story and keeps us waiting for the sequels and hence leads us on through the five 'tantras.' As one fable follows another, people and animals are constantly changing places, they share the same characteristics of love and hatred, compassion and wit, selfless courage and base cowardice, generosity and meanness. Each story has a moral and philosophical theme which has stood the test of time and so is true even in modern times - an age of atomic fear and madness.
Panchatantra is a rare book, for in no book will you find philosophy, psychology, politics, music, astronomy, human relationship, etc., all discussed together in such a simple yet elegant style. This is exactly what Pandit Vishnu Sharma had in mind, to give as much knowledge to the princes as possible. And no doubt not only the princes but also millions of listeners and readers for the last 2,200 years have benefited from this unique book.
The above description clearly shows the different techniques of counseling in Indian tradition but more meticulous research is required regarding the construction of language, process of reasoning, variety of knowledge, sensitivity and above all human approach. Certainly these indigenous counseling techniques can show better results what is we need to explore it more seriously and without prejudices.
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Ashutosh Angiras, Lecturer, Department of Sanskrit,स.D.College [Lahore], अम्बाला Cantt.133301
Indian traditional perspective regarding human beings is two folds- what he is and what he does? First perspective contains the basic term or idea of –अस्ति i.e. being and the second perspective deals with the term- भवति i.e. becoming. The idea of अस्ति has been deliberated from three viewpoints:
1) Pure consciousness, which includes the terms- ब्रह्म, पुरुष, शिव, चैतन्य,
2) Pure matter i.e. प्रकृति, महाभूत,
3) शून्य (the word has no corresponding English term. The closest translation can be nothingness or nihilism but care must be taken that shoonyta is neither a negative word nor it conveys negativity.)
The idea of अस्ति has been discussed in varied forms by scholars, right from the beginning of the Vedic Age to the most modern thinkers like Aurobindo Ghosh, Vivekanand, J. Krishnamurti, Osho,Rajnish and other religio-philosophic sects rooted in Indian tradition. We need not deliberate on this part at the moment but one must bear this idea of अस्ति in our mind since it will help us to understand the idea of counseling in Indian tradition.
The second aspect – भवति (becoming) needs to be deliberated upon. Every human being lives by a series of actions which lead him to achievements in life and a man is known by his achievements in the society or the world he lives in. The movement from being to becoming is an expression of man’s inner most wish or desire to be ‘somebody’. Man’s mind is always engaged in doing or achieving something but this doing or achieving hardly means his own being (अस्ति). Actions or achievements can be chosen by an individual but his own being is his very basic nature. One can not be anything but his own self. It cannot be chosen but the process of becoming can be chosen – you may want or act to be ‘somebody’ or you may not want it which i since human mind is always involved in achievements there arises problems of pain, pleasure, jealousy, competition, stress etc. and the situation necessitates counseling. That is why Indian counseling techniques do not require answers to frivolous questions regarding achievements rather traditional counselors ask very basic or fundamental questions regarding the purpose, meaning or nature of one’s being. They slowly but surely lead to path of being from becoming that is why terms like निष्काम कर्म/ सन्यास योग/ स्थित प्रज्ञ have been used frequently. These terms or concepts are not idealistic in nature. These are real terms and applied too. More the distance between the being and becoming, more the counseling required, because one’s being always comes ahead of one’s achievements.
There is no denying the fact that everybody needs some kind of counseling at some stage of his or her life under varied circumstances or situations- like in case of deaths of near and dear ones or betrayal by lover or relatives, loss of socio-economic securities etc. or in case of excessive happiness or achievements in the worldly affairs. Although Indian socio-religious system is such that it trains the mind of an individual in a way that one knows what to do and how to do in the events of happiness or grief. But in extremely trying situations where after effects are too strong counseling is done by elders, close friends, relatives, pundit gurus. This socio-religious kind of counseling can be termed as UPADESH because it means going close to some one to direct him or her to act or perform. The word ‘UP’ in UPADESH means being close to someone whom one trusts or has faith in. So this faith or trust constitutes the first part of counseling and the second word is ‘DISH’ which is a verb, meaning directed action, i.e. the direction in which mind should be diverted to act. This directional action will unlock a particular mind or unbundle a particular kind of complexity of mind. Thus UPDESH contains the idea of self counseling also known as ATMA-CHINTANAM or AATMA_VIMARSH in Indian Tradition. Examples like – NACHIKETA, SATYAKAAM JAABAAL, NAARAD etc can be referred. The UPADESH concept has a definite line of reason, argument, logic and conclusion. UPADESH does not at all mean hurling orders to someone. So the concept of UPADESH needs to be understood in the right perspective. It is quite different from a sermon or teaching since UPADESH is which is spoken in the beginning between the two- ADYOCHARANAM UPADESH’.
For the applied aspect of Counseling techniques in Indian tradition let us take up five different situations of five different individuals of different time periods where examples of counseling can be perceived -
1. Counseling done by RISHI VASISTH of RAMA in the adolescent age for VARAGYA situation in YOGA VASISTH;
2. Counseling performed by SRI KRISHNA of ARJUN in the war situation for VISHAAD i.e. depression in BHAGWAT GITA;
3. Counseling done by RISHI SUMEDHA of king SURTHA and business man SAMADHI for their confused state of attached mind due to loss of their kingdom and betrayal by the family, respectively in DURGA SAPTASHATI;
4. Counseling done by a housewife HEMLEKHA of her prince husband HEMCHUD for dissatisfaction in the marital life in TRIPURA RAHASY;
5. Counseling done by PUNDIT VISHNU SHARMA of three dull and timid headed princes for socio-political practical behavior i.e. VYAVHAAR KUSHALTA in PANCH TANTRA and HITOPADESH.
Yoga Vasistha (योग-वासिष्ठ), authored by sage Vasistha, one of the teachers of Rama. As the name suggests, ‘Yoga’ means union - with Truth, and "Vasistha" was the sage who imparted this knowledge. It is a discourse by the great Sage Vasistha to young Prince Rama , after he returns from a tour of the country and becomes utterly dispassionate after seeing the apparent reality of the world. This worries his father, King Dasaratha. The King expresses his concern to Sage Vasistha, upon his arrival. Sage Vasistha consoles the king by telling him that Rama's dispassion (vairagya) is a sign that the prince is now ready for spiritual enlightenment. He says that Rama has begun to understand profound spiritual truths, which is the cause of his confusion and he just needs confirmation. Sage Vasistha asks king Dashratha to summon Rama. In the court of king Dashratha, the sage begins this address to Rama which lasts for several days. The scripture contains wonderful health hints, psychosomatic theories, lucid instructions on meditation, worship and beautiful descriptions. Vasistha declares right in the beginning that the feeling that I am psychologically bound and what I want is to get out of this prison, is the qualification of one who can profit by a study of this text. Why do despair and fear arise in our life? Why do we get attached to anything in life? Why do we hate anything? All these arise from hope or desire for happiness, for peace of mind. This hope inevitably leads us to our own destruction or unhappiness. Vasistha says: "Give up all ideas of renunciation of running away from this world. Don’t even try to examine what despair is; don’t even try to investigate whatever is a passing phenomenon. Don’t even let your mind dwell on what has been considered unreal." In this manner counseling goes on and RAMA finds his MANH-SWASTHYA.
Bhagwat GIta – The first chapter is called VISHAD YOGA and the under current of all 18 chapters is Yoga. It deals with a peculiar situation of a great warrior Arjun, whose mind is engulfed by depression at the precise moment when the war is to begin. Depression overwhelms his personality, when he takes a look at the two armies and the leading warriors in the battle field, be able to decide whom to fight with? The mental process described here is quite exquisite as Arjun’s desire to see leads him to multiple complexities of thought and thought postpones the mood of action and that leads to depression. In the first chapter the word PASHYANTI has been used time and again and this made him to think (VICHAAR). Vichar has a tendency of duality that creates symptoms of depression, like trembling in body due to loss of vitality, dryness of mouth, burning sensation in skin, instability of mind or tremors in eyes and imagining things which have not occurred. War concerns changes watery to care and concern for relatives, family, society, men and women, future generations and other worldly affairs.
At this moment KRISHNA questions him –“Where did you get this KASHMAL in situation of war? You very well know that this is not the path of upright men. This brings bad name? You cannot earn heaven by this state. Shun this weakness of mind, do not be impotent, this does not suit you, so arise.” These posers bring ARJUN in to a dialogue mode, which is the first step towards counseling in the treatment of depression. In the next stage Arjun asks Krishna what he should do, knowing well that he is confused now. Smiling, Krishna raises issues of reality and belief with reasoning and makes him realize not to think as a pseudo intellectual. During the discourse Krishna argues in a philosophical and realistic manner. He slowly and surely transforms Arjun’s depression in to query mode, then into understanding, then in to realization followed by decisive action. During the course of 18 chapters of GITA, Krishna counsels with different and vast range of arguments. Krishna’s way of counseling is all inclusive.
TRIPURA RAHSYA- The third case study concerns the marital discord in the love cum arranged marriage of prince HEMCHUD to HEMLEKHA, the foster daughter of MUNI VYAGRAHPAD. Soon after marriage the prince, always busy in BHOGAs( worldly pleasures) senses that his wife is not interested in BHOGAs and that she remains in a stable state of mind (TATASTH). This disturbs and upsets the prince, so he asks her one day- “when I express my feelings of love to you why do not you express your feelings in the same manner? You do not seem to be involved in anything [ANASAKT]. You have a pious smile but are these SUKHOPOBHOG not suitable to the wishes of your mind? When you do not seem to be enjoying the best possible available BHOGAS then how can I derive pleasure out of these? I am very much involved in worldly pleasures and in your love but while staying in the midst of these pleasures your mind seems to be unattached. Although detached you still talk [VARTA] to me and behave in a caring manner. Your every action or activity makes me feel your non-involvement [ASNGATATA].None of the carefully planned arrangements seem to interest you and you hardly participate in them. Tell me how I can derive pleasure with nothing but an artist's model which is what seem to be, seeing your indifference to all enjoyments. What does not please you cannot please me either. I am always looking to you, trying to please you like a lily looking up at the moon. O dear, show interest in these wonderful pleasures of life and world. You mean much more to me than my life [PRANADHIK PRIYE] but I am unable to bear or tolerate your non-involvement. Speak to me, solve my problem.”
Since she wished her husband to relate to reality, she spoke with a serious smile [GANBHIR SMIT] - It is not that I do not love you but I also ponder upon- what is the dearest in this world and what is not? Laughing the prince replied- it is true that women are silly since everybody knows including animals what is dear and what is not because everybody is interested in dear and disinterested in what ever is not. How can you confuse the two? She replied- Agreed that women are simple and can not understand truth but dear husband! You are a prince. You are a thinker and know the minutest of details about things or situations but let me know how when one thing at a particular time is dear and gives pleasure at another given time, is not dear and causes pain, how one should decide about the thing or the situation? Moreover excess availability or non-availability of things changes the meaning of what is dear and what is not. "The same object yields pleasure or pain according to circumstances. What then is the finality of your statement? Take the example of fire. Its results vary according to season, place and its own size or intensity. The same situation applies to all things- may it be family, wealth etc. How can constantly changing things satisfy anyone? None seems to possess all that is required for happiness. Now, the question arises: Can a man never be happy, even with such limited means? I shall give you the answer. That, my Lord, which is tinged with misery, cannot be happiness. Misery is of two kinds, external and internal. The former pertains to the body and is caused by nerves, etc. the latter pertains to the mind and is caused by desire. Mental distraction is worse than physical pain and the whole world has fallen victim to it. Desire is the seed of the tree of misery and never fails in its fruits. So consider the matter well, Prince! Shaped by fat and flesh, filled with blood, topped by the head, covered a skin, ribbed by bones, sheathed with hair, containing bile and phlegm, a pitcher of faeces and urine, generated from semen and ova, and born from the womb, such is the body. Just think over it, finding delight in such a thing! Are men any better than worms growing in offal? My King! Is not this body (pointing to herself) dear to you? Think well over each part there of. Analyze well and carefully.
On hearing all this, Hemachuda developed an instant disgust towards earthly pleasures. He was amazed at the strange discourse he had heard. He later pondered over all that Hemalekha had said. His disgust for earthly pleasures grew in volume and in force. He again and again discussed the matter with his beloved so that he understood the ultimate truth. Through his association all people gained jnana (wisdom). Know then, that satsanga (association with the wise)alone is the root of salvation.
DURGA SAPTASHATI- Once there was a king by the name of Suratha he was a good king who protected his people and treated them as his sons but he was usurped of his kingdom. The king alone rode on horseback into a dense forest. While on a walk about in the jungle, king Suratha reflected in his own mind. Overcome with attachment, he thought-“I do not know whether the capital which was well guarded by my ancestors and recently deserted by me is, being guarded righteously or not by my servants of evil conduct. I do not know what enjoyments and care my chief elephant, and now fallen into the hands of my foes, will get. Those who were my constant followers and received favors, riches and food from me, now certainly pay homage to other kings. The treasures which I gathered with great care will be squandered by those constant spendthrifts, who are addicted to improper expenditures.” The king continuously thought about these and other such things.
In the jungle near the hermitage of the sage MEDHA the king saw a merchant, and asked him- “Who are you? What is the reason for your coming here? Where from do you appear as if afflicted with grief and depressed in mind?” Hearing the words of the king, uttered in a friendly spirit, the merchant bowed respectfully and replied – “I am a merchant named Samadhi, born in a wealthy family. I have been cast out by my sons and wife, who are wicked through greed of wealth. My wife and sons have misappropriated my riches, and made me devoid of wealth. Cast out by my trusted kinsmen, I have come to the forest grief-stricken. Dwelling here, I do not know anything about the welfare of my sons, kinsmen and wife. How are they? Are my sons living good or evil lives?”
The king said-“Why is your mind affectionately attached to those covetous folks, your sons, wife and others, who have deprived you of your wealth?” The merchant said-‘the very same thought occurred to me, just as you uttered it. Yet, what can I do? My mind does not forsake attachment; it bears deep affection to those very persons who have driven me out in their greed for wealth, abandoning love for a father and attachment to one's master and kinsmen. Although, I know it, I am not able to comprehend it. O noble hearted king, how is it that the mind is prone to love even towards worthless kinsmen? On account of them I heave heavy sighs and feel dejected. What can I do since my mind does not become detached towards those unloving ones?”
Then the king Suratha and merchant together approached the wise sage Medha, in his hermitage. The king said-“Sir, I wish to ask you something .If possible kindly solve my query. My mind is afflicted with sorrow and I have no control over my intellect. Though I have lost my kingdom, yet like an ignorant person I still remain attachment to all the paraphernalia of my kingdom. Similarly this merchant has been disowned and forsaken by his greedy children, wife, selfish servants, yet he remains still inordinately affectionate towards them. Thus both he and I, drawn by attachment towards objects whose defects we do know, are exceedingly unhappy. How does this happen, then, sir, that though we are aware of it, this delusion persists? This delusion besets me as well as him, blinded as we are in respect of discrimination?”
The Rishi said-“Sir, every being has the knowledge of objects perceivable by the senses. And object perceivable by senses reaches him in various ways. Some beings are blind by day, and others are blind by night; some beings have equal sight both by day and night. Human beings are certainly endowed with knowledge, but they are not the only beings (to be so endowed), for cattle, birds, animals and other creatures also cognize (objects of senses).
The knowledge that men have, birds and beasts too have; and what they have men also possess; and the rest (like eating and sleeping) is common to both of them. Look at these birds, who though are possess knowledge, are still distressed by hunger and because of the delusion, are engaged in feeding grains into the beaks of their young ones. See with what devotion they put the food grains into the beaks of their young ones? Men, O king, are full of desires. Human beings are, O tiger among men, attached to their children because of greed, expecting rewards in return. Do you not see this? Even so men are hurled into the whirlpool of attachment, the pit of delusion, through the power of Mahamaya (the Great delusion), who makes the existence of the world possible. It is by her the world is deluded. Verily she, the Mahamaya forcibly drawing the minds of even the wise, entangles them into delusion. She creates this entire universe, both moving and still. It is she who, when propitious, becomes a boon-giver to human beings for their final liberation. She is the supreme knowledge, the cause of final liberation, and eternal; she is the cause of the bondage of transmigration and the sovereign.”
PANCHATANTRA- Panchatantra is essentially related to one of the branches of science known by the Indians as the 'Nitishastra' which in Sanskrit means 'A book of wise conduct in life'. It attempts to teach us, how to understand people, how to choose reliable and trustworthy friends, how to face difficulties and solve problems through tact and wisdom, and how to live in peace and harmony in the face of hypocrisy, deceit and pitfalls in life.
Panchatantra is woven around the frame of a tale of a king who entrusts his three 'dud' sons to a learned man, a Brahmin, called Pandit Vishnu Sharma, to enlighten their minds within six months. The Brahmin promises to educate them and takes them to his 'ashrama' (hermitage). There he recites to them his especially composed tales divided into five tantras (in Sanskrit: Pancha=five and tantra=systems or parts) about how to deal with people in life.
The tale is narrated in prose while the exposition of a philosophical and moral theme is put in verse, maxims or wise sayings are also expressed in verse, which either sums up the narration or introduces the next tale. The story-teller's art sugar coats the bitter of his sober philosophy. He sets story within story and keeps us waiting for the sequels and hence leads us on through the five 'tantras.' As one fable follows another, people and animals are constantly changing places, they share the same characteristics of love and hatred, compassion and wit, selfless courage and base cowardice, generosity and meanness. Each story has a moral and philosophical theme which has stood the test of time and so is true even in modern times - an age of atomic fear and madness.
Panchatantra is a rare book, for in no book will you find philosophy, psychology, politics, music, astronomy, human relationship, etc., all discussed together in such a simple yet elegant style. This is exactly what Pandit Vishnu Sharma had in mind, to give as much knowledge to the princes as possible. And no doubt not only the princes but also millions of listeners and readers for the last 2,200 years have benefited from this unique book.
The above description clearly shows the different techniques of counseling in Indian tradition but more meticulous research is required regarding the construction of language, process of reasoning, variety of knowledge, sensitivity and above all human approach. Certainly these indigenous counseling techniques can show better results what is we need to explore it more seriously and without prejudices.
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