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 : 
 sishyasthe aham sadhi mam tvam prapannam(i am your disciple , guide me , help me )   ii chapter  .3 slokanasto mohah smrtir labdha tvat prasadan mayachyuta sthithosmi gata - sandehaha karishye vachanam tava(clouds  have cleared ; my senses are back , all your gift with my doubts vanished , ready to act as you direct )   xviii chapter  ..73 sloka 
  sishyasthe aham sadhi mam tvam prapannam ( i am your disciple , guide me , help me )   ii chapter  .3 sloka nasto mohah smrtir labdha tvat prasadan mayachyuta sthithosmi gata - sandehaha karishye vachanam tava (  clouds  have cleared ; my senses are back , all your gift with my doubts vanished , ready to act as you direct )   xviii chapter  ..73
sloka the 3 sloka of 2 chapter is depiction of the helpless state of arjuna praying lord krishna for help .
the 73 sloka of 18 chapter is reflection of dissolution of anxiety , worry , depression and guilt and preparedness for action with confidence and vigor .
whatever transpired between the 3 sloka of 2 chapter and the 73 sloka of the 18 chapter is the matter of scientific curiosity for every student of psychology as it resulted in the total relief from the distress .
now the scientific questions can be : 
 do we have any lessons from this?can we develop a model of therapy from these lessons ? ?
relevance of this model to current day practicehow useful this approach can be and in which problem?what could be the limitations of this approach ? 
 
relevance of this model to current day practice how useful this approach can be and in which problem
counseling / psychotherapy is essential and an integral component of psychiatric interventions in the management of a patient with psychological distress / disease .
the applicability and usefulness of these models in the indian context was discussed with some skepticism keeping in mind the varying cultural , religious , spiritual , societal attitudes ( broadly described as eastern / oriental culture ) by psychiatrists in the past.[24 ] the guru - chela concept , as a model in psychotherapy , popularized by dr .
eminent indian psychiatrists and psychologists[514 ] discussed and proposed bhagavad gita as a source and model to develop psychotherapeutic concepts suitable to indian context .
( of course , the eastern / oriental / indianness of the 21 century indian can be a matter of speculation and debate ) .
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 . 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 . 

sishyasthe aham sadhi mam tvam prapannam(i am your disciple , guide me , help me )   ii 
sishyasthe aham sadhi mam tvam prapannam ( i am your disciple , guide me , help me )   ii  .3
the therapeutic background : 
 arjuna is the patient and lord krishna the therapistsingle session therapyno specified 
time limit of 45  60 minutescounselor is a relative of the patienttherapist stays with the patient through out the crisispatient has immense belief in the therapist and considers him a friend , philosopher , guide ( guru - sishya relationship)single case report  level 5 evidence in the current day terminology .
blind application of this approach may run the risk of overgeneralization , a commonly found overenthusiastic error in psychology , too obvious in the history of psychoanalysis . 
 
arjuna is the patient and lord krishna the therapist single session therapy no specified  time limit of 45  60 minutes  counselor is a relative of the patient therapist stays with the patient through out the crisis patient has immense belief in the therapist and considers him a friend , philosopher , guide ( guru - sishya relationship ) single case report  level 5 evidence in the current day terminology .
blind application of this approach may run the risk of overgeneralization , a commonly found overenthusiastic error in psychology , too obvious in the history of psychoanalysis .
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 .
no past history of psychological decompensation in spite of major psychological stressors ( aranyavasam , agnathavasam , humiliation in the royal court  ) in the preceding years .
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 .
descriptive psychopathology of arjuna : 
 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   .. 29gandivam sramsate hastat tvakchaiva paridahyate na cha saknomy avasthatum bhramati va cha me manah(gandivam slips from the hand ,  burning  of skin , unable to stand ,
 30 
  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 
 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 
.32guilt : ahobatha mahatpapam karthum vyavasatha vayum yadrajya sukhaobhena hanthum swajana mudyatham(preparing for the sinful act of killing our own kin  )   i   .. 44death 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 
  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 ahobatha mahatpapam karthum vyavasatha vayum yadrajya sukhaobhena hanthum swajana mudyatham ( preparing for the sinful act of killing our own kin  )   i   .. 44 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 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 .
asochyan anvasochastvam pragna - vadams cha bhashase gatasun agatasumscha n anusochanti panditah(you worry about events you are not supposed , and speak like a learned man , wise people do not worry about things that are perishable , or immortal )   ii  .11vasamsi
jirnani yatha vihaya navani grhanti naro parani tatha sarirani vihaya jirnany - anyani samyati navani dehi(as you remove torn clothes and wear new ones atma also leaves  and occupies new bodies )   ii    22nainam chindanti sastrani nainam dahati pavakah na chainam kledayanty apo na soshayati marutah(atma can never be torn by arrows ( bullets ) , burnt by fire , washed away by floods ( tsunami ) lifted by winds ( typhoon , hurricane )   ii  
.. 23jatasya hi dhruvo mrtyuh dhruvam janma mrtasya cha tasmaad apariharye rthe na tvam sochitumarhasi(every thing born must die , every thing dead must get born again and you should not worry about these events )   ii  
.. 27atha chethva mimam dharmyam sangramam na karishyasi thatha swadharmam keerthin cha hitva papamavasyasi(your  dharma  is to participate in war , if not you lose your dharma , fame and commit a sin )   ii.33.sambhavitasya chakeerthi hi maranadathirichyathe(for a noble man disgrace is worse than death )   ii    34hathova prapsyasi swargam jitva va bhokshyase mahim thasmad utthistha kaunteya yuddhaya krta - nischayah(if you die you will go to heaven , winning will get you kingdom so get up and decide to fight .  
 37 
  asochyan anvasochastvam pragna - vadams cha bhashase gatasun agatasumscha n anusochanti panditah ( you worry about events you are not supposed , and speak like a learned man , wise people do not worry about things that are perishable , or immortal )   ii 
.11 vasamsi jirnani yatha vihaya navani grhanti naro parani tatha sarirani vihaya jirnany - anyani samyati navani dehi ( as you remove torn clothes and wear new ones atma also leaves  and occupies new bodies )   ii    22 nainam chindanti sastrani nainam dahati pavakah na chainam kledayanty apo na soshayati marutah ( atma can never be torn by arrows ( bullets ) , burnt by fire , washed away by floods ( tsunami ) lifted by winds ( typhoon , hurricane )   ii   .. 23 jatasya hi dhruvo mrtyuh dhruvam janma mrtasya cha tasmaad apariharye rthe na tvam sochitumarhasi ( every thing born must die , every thing dead must get born again and you should not worry about these events )   ii   .. 27 atha chethva mimam dharmyam sangramam na karishyasi thatha swadharmam keerthin cha hitva papamavasyasi ( your  dharma  is to participate in war , if not you lose your dharma , fame and commit a sin )   ii  
 .33  .sambhavitasya chakeerthi hi maranadathirichyathe ( for a noble man disgrace is worse than death )   ii  
 34 hathova prapsyasi swargam jitva va bhokshyase mahim thasmad utthistha kaunteya yuddhaya krta - nischayah ( if you die you will go to heaven , winning will get you kingdom so get up and decide to fight .  
ii    37 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 mma phalesu kaddacana ma karma - phala - hetur bhur ma te sangostv 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 .
uddharedatmanatmanam atmanam avasadayet atmaiva hy atmano bandhur atmaiva ripur atmanah(self - empowerment , no inferiority , your  self  can be your friend or your own enemy )   vi   
hy atmano bandhur atmaiva ripur atmanah ( self - empowerment , no inferiority , your  self  can be your friend or your own enemy )   vi    .5 viswarupa - darsanam - ?
hypnosis : is the therapist inducing a state of hypnotic trance at this point ! 

..(arjuna , look at my hundreds and thousnds of forms  )   xi   
x chapter pasyame pardha rupani sathasotha sahashrasu  .. ( arjuna , look at my hundreds and thousnds of forms  )   xi    ..5 trust ( bhakthi ) : trust ( faith ) remains a single most important element in the therapeutic relationship ; not just in psychology but the medical practice in general . 

sarvadharman parithyajya mamekam saranam vraja aham thva sarvapapebhyo mokshaishyami ma suchah(leave everything and trust me , i will rescue you from all the problems , do not worry )   xviii 
sarvadharman parithyajya mamekam saranam vraja aham thva sarvapapebhyo mokshaishyami ma suchah ( leave everything and trust me , i will rescue you from all the problems , do not worry )   xviii  .66 guru 
sishya relationship : gurukul tradition 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 . therapeutic components : 
 satisfactory premorbid personality of the patient with adequate coping skillstherapist is a trusted friend , philosopher , guidecatharsis , ventilation!cognitive and rational emotive approach ! cognitive distortions , misinterpretations ( sankhya yoga)emphasis on work with renunciation ( karma yoga ) , smart action without performance anxiety ( gnana karma sanyasa yoga)behavior therapy - flooding! prolonged , continuous exposure to the anxiety provoking situation as the therapy was in the battle field itselfinsight oriented ! ( gnana vignana yoga)viswa rupam  hypnosis ! ( viswaroopa sandarshan yoga)trust ( bhakthi yoga ) 
  satisfactory premorbid personality of the patient with adequate coping skills therapist is a trusted friend , philosopher , guide catharsis , ventilation ! cognitive and rational emotive approach ! cognitive distortions , misinterpretations ( sankhya yoga )
emphasis on work with renunciation ( karma yoga ) , smart action without performance anxiety ( gnana karma sanyasa yoga ) behavior therapy - flooding! prolonged , continuous exposure to the anxiety provoking situation as the therapy was in the battle field itself insight oriented ! ( gnana vignana yoga ) viswa rupam  hypnosis ! ( viswaroopa sandarshan yoga )  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 ) 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 .
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 .
. 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  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 therapist when applied judiciously for some patients with specific problems of distress .
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 .
no past history of psychological decompensation in spite of major psychological stressors ( aranyavasam , agnathavasam , humiliation in the royal court  ) in the preceding years .
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 .
descriptive psychopathology of arjuna : 
 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   .. 29gandivam sramsate hastat tvakchaiva paridahyate na cha saknomy avasthatum bhramati va cha me manah(gandivam slips from the hand ,  burning  of skin , unable to stand , 
  30 
  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 , 
  30 
 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  .32guilt : ahobatha mahatpapam karthum vyavasatha vayum yadrajya sukhaobhena hanthum swajana mudyatham(preparing for the sinful act of killing our own kin  )   i   .. 44death 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 
  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 ahobatha mahatpapam karthum vyavasatha vayum yadrajya sukhaobhena hanthum swajana mudyatham ( preparing for the sinful act of killing our own kin  )   i 
 .. 44 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

 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   ..
29gandivam 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 
  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 , 

 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 
.32guilt : ahobatha mahatpapam karthum vyavasatha vayum yadrajya sukhaobhena hanthum swajana mudyatham(preparing for the sinful act of killing our own kin  )   i   .. 44death 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 
  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 ahobatha mahatpapam karthum vyavasatha vayum yadrajya sukhaobhena hanthum swajana mudyatham ( preparing for the sinful act of killing our own kin  )   i   .. 44 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 
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 .
asochyan anvasochastvam pragna - vadams cha bhashase gatasun agatasumscha n anusochanti panditah(you worry about events you are not supposed , and speak like a learned man , wise people do not worry about things that are perishable , or immortal )   ii 
.11vasamsi jirnani yatha vihaya navani grhanti naro parani tatha sarirani vihaya jirnany - anyani samyati navani dehi(as you remove torn clothes and wear new ones atma also leaves  and occupies new bodies )   ii    22nainam chindanti sastrani nainam dahati pavakah na chainam kledayanty apo na soshayati marutah(atma can never be torn by arrows ( bullets ) , burnt by fire , washed away by floods ( tsunami ) lifted by winds ( typhoon , hurricane )   ii  
.. 23jatasya hi dhruvo mrtyuh dhruvam janma mrtasya cha tasmaad apariharye rthe na tvam sochitumarhasi(every thing born must die , every thing dead must get born again and you should not worry about these events )   ii  
.. 27atha chethva mimam dharmyam sangramam na karishyasi thatha swadharmam keerthin cha hitva papamavasyasi(your  dharma  is to participate in war , if not you lose your dharma , fame and commit a sin )   ii.33.sambhavitasya chakeerthi hi maranadathirichyathe(for a noble man disgrace is worse than death )   ii    34hathova prapsyasi swargam jitva va bhokshyase mahim thasmad utthistha kaunteya yuddhaya krta - nischayah(if you die you will go to heaven , winning will get you kingdom so get up and decide to fight .  
ii    37 
  asochyan anvasochastvam pragna - vadams cha bhashase gatasun agatasumscha n anusochanti panditah ( you worry about events you are not supposed , and speak like a learned man , wise people do not worry about things that are perishable , or immortal )   ii 
.11 vasamsi jirnani yatha vihaya navani grhanti naro parani tatha sarirani vihaya jirnany - anyani samyati navani dehi ( as you remove torn clothes and wear new ones atma also leaves  and occupies new bodies )   ii    22 nainam chindanti sastrani nainam dahati pavakah na chainam kledayanty apo na soshayati marutah ( atma can never be torn by arrows ( bullets ) , burnt by fire , washed away by floods ( tsunami ) lifted by winds ( typhoon , hurricane )   ii   .. 23 jatasya hi dhruvo mrtyuh dhruvam janma mrtasya cha tasmaad apariharye rthe na tvam sochitumarhasi ( every thing born must die , every thing dead must get born again and you should not worry about these events )   ii   .. 27 atha chethva mimam dharmyam sangramam na karishyasi thatha swadharmam keerthin cha hitva papamavasyasi ( your  dharma  is to participate in war , if not you lose your dharma , fame and commit a sin )   ii    .33  .sambhavitasya chakeerthi hi maranadathirichyathe ( for a noble man disgrace is worse than death )   ii    34 hathova prapsyasi swargam jitva va bhokshyase mahim thasmad utthistha kaunteya yuddhaya krta - nischayah ( if you die you will go to heaven , winning will get you kingdom so get up and decide to fight .  
ii    37 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 mma phalesu kaddacana ma karma - phala - hetur bhur ma te sangostv 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 .
 
 uddharedatmanatmanam atmanam avasadayet atmaiva hy atmano bandhur atmaiva ripur atmanah(self - empowerment , no inferiority , your  self  can be your friend or your own enemy )   vi   
avasadayet atmaiva hy atmano bandhur atmaiva ripur atmanah ( self - empowerment , no inferiority ,
your  self  can be your friend or your own enemy )   vi    .5 viswarupa - darsanam - ?
hypnosis : is the therapist inducing a state of hypnotic trance at this point ! 

..(arjuna , look at my hundreds and thousnds of forms  )   xi  
.   x chapter pasyame pardha rupani sathasotha sahashrasu  .. ( arjuna , look at my hundreds and thousnds of forms  )   xi 
  ..5 trust ( bhakthi ) : trust ( faith ) remains a single most important element in the therapeutic relationship ; not just in psychology but the medical practice in general . 

sarvadharman parithyajya mamekam saranam vraja aham thva sarvapapebhyo mokshaishyami ma suchah(leave everything and trust me , i will rescue you from all the problems , do not worry )   xviii 
sarvadharman parithyajya mamekam saranam vraja aham thva sarvapapebhyo mokshaishyami ma suchah ( leave everything and trust me , i will rescue you from all the problems , do not worry )   xviii  .66 guru 
sishya relationship : gurukul tradition 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 . therapeutic components : 
 satisfactory premorbid personality of the patient with adequate coping skillstherapist is a trusted friend , philosopher , guidecatharsis , ventilation!cognitive and rational emotive approach !
cognitive distortions , misinterpretations ( sankhya yoga)emphasis on work with renunciation ( karma yoga ) , smart action without performance anxiety ( gnana karma sanyasa yoga)behavior therapy - flooding! prolonged , continuous exposure to the anxiety provoking situation as the therapy was in the battle field itselfinsight oriented ! ( gnana vignana yoga)viswa rupam  hypnosis ! ( viswaroopa sandarshan yoga)trust ( bhakthi yoga ) 
  satisfactory premorbid personality of the patient with adequate coping skills therapist is a trusted friend , philosopher , guide catharsis , ventilation ! cognitive and rational emotive approach ! cognitive distortions , misinterpretations ( sankhya yoga ) emphasis on work with renunciation ( karma yoga ) , smart action without performance anxiety ( gnana karma sanyasa yoga ) behavior therapy - flooding! prolonged , continuous exposure to the anxiety provoking situation as the therapy was in the battle field itself insight oriented ! ( gnana vignana yoga ) viswa rupam  hypnosis ! ( viswaroopa sandarshan yoga )  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 ) 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 .
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 .
lord krishna seem to have succeeded in making arjuna rediscover his emotional balance and power as described in the last sloka of bhagavad gita .
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  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 therapist when applied judiciously for some patients with specific problems of distress .
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 mma phalesu kaddacana ma karma - phala - hetur bhur ma te sangostv 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 .
uddharedatmanatmanam atmanam avasadayet atmaiva hy atmano bandhur atmaiva ripur atmanah(self - empowerment , no inferiority , your  self  can be your friend or your own enemy )   vi   
.5 
  uddharedatmanatmanam atmanam avasadayet atmaiva hy atmano bandhur atmaiva ripur atmanah ( self - empowerment , no inferiority , your  self  can be your friend or your own enemy )   vi    .5 viswarupa - darsanam - ?
hypnosis : is the therapist inducing a state of hypnotic trance at this point ! 

..(arjuna , look at my hundreds and thousnds of forms  )   xi   
.   x chapter pasyame pardha rupani sathasotha sahashrasu  .. ( arjuna , look at my hundreds and thousnds of forms  )   xi    ..5 trust ( bhakthi ) : trust ( faith ) remains a single most important element in the therapeutic relationship ; not just in psychology but the medical practice in general . 
 sarvadharman parithyajya mamekam saranam vraja aham thva sarvapapebhyo mokshaishyami ma suchah(leave everything and trust me , i will rescue you from all the problems , do not worry )   xviii 
sarvadharman parithyajya mamekam saranam vraja aham thva sarvapapebhyo mokshaishyami ma suchah ( leave everything and trust me ,
i will rescue you from all the problems , do not worry )   xviii 
sishya relationship : gurukul tradition 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 . therapeutic components : 
 satisfactory premorbid personality of the patient with adequate coping skillstherapist is a trusted friend , philosopher , guidecatharsis , ventilation!cognitive and rational emotive approach !
cognitive distortions , misinterpretations ( sankhya yoga)emphasis on work with renunciation ( karma yoga ) , smart action without performance anxiety ( gnana karma sanyasa yoga)behavior therapy - flooding! prolonged , continuous exposure to the anxiety provoking situation as the therapy was in the battle field itselfinsight oriented ! ( gnana vignana yoga)viswa rupam  hypnosis ! ( viswaroopa sandarshan yoga)trust ( bhakthi yoga ) 
  satisfactory premorbid personality of the patient with adequate coping skills therapist is a trusted friend , philosopher , guide catharsis , ventilation ! cognitive and rational emotive approach ! cognitive distortions , misinterpretations ( sankhya yoga ) emphasis on work with renunciation ( karma yoga ) , smart action without performance anxiety ( gnana karma sanyasa yoga ) behavior therapy - flooding! prolonged , continuous exposure to the anxiety provoking situation as the therapy was in the battle field itself insight oriented ! ( gnana vignana yoga ) viswa rupam  hypnosis ! ( viswaroopa sandarshan yoga )  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 ) 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 .
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 .
 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  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 therapist when applied judiciously for some patients with specific problems of distress .
 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
THE THERAPY
Probable diagnosis
Anxiety
Depression
Therapeutic process
Action and renunciation