Pranam
KRITHAKAM
1 Kṛtaka (कृतक).—a. [kṛta-kan]
1) Done, made, prepared; (opp. naisargika); यद्यत्कृतकं तत्तदनित्यम्
(yadyatkṛtakaṃ
tattadanityam) Nyāya Sūtra.
2) Artificial, done or prepared artificially; अकृतकविधि सर्वाङ्गीणमाकल्प-
जातम् (akṛtakavidhi sarvāṅgīṇamākalpa- jātam) R.18.52.
3) Feigned, pretended, false, sham, assumed; कृतककलहं कृत्वा (kṛtakakalahaṃ
kṛtvā) Mu.3; Ki.8.46.
2 The perfectibility of the human nature east and west:
Sarvasastraprayojanamatmadarshanam
*“The end of all the scientific pursuit and endeavor is to know our own
self.”*
Human existence on earth, as per the Hindu mythology, dates back to over 8
million years. These years have been divided into four “yugas,” viz.
Satyuga (5.6 million years), Treta (1.4 million years), Dwapar (4.68 lakh
years) and the present yug “Kalyug” that started approximately 5000 years
ago. Ancient Indian literature was considered to be written around
5000–1000 BC. Ancient Indian literature was considered to be written around
5000–1000 BC(1).{ARABINDO}
Indian thinkers placed enough emphasis on consciousness as the primary
reality. This also led to the conjecture that first and foremost, we are
conscious self, one with *Brahman*. The proof in psychology was considered
to be subjective experience. The Indian tradition has approached the
problem by focusing on the quality, purity, and concentration of the
*antahkarana*, the inner instrument of knowledge used by the person who has
experience. The Indian tradition has developed a plethora of methods to
enhance the quality and reliability of inner observation. The relook in
Indian conceptualization of human nature reveals interesting observations
about the doctrines of mind, personality and self. Indian writing has
placed enough emphasis on the positive view of human nature. The human
nature is viewed to be having strong inwardly character. Human nature is
kaleidoscopic; this has been amply stated by both eastern and western
scientists. Western literature referred to experiences of self nearly 6000
years ago; the experiences during sleep and dreams were considered to be
wandering, shadow-like entities, which in Shamanism came to be known as
“spirits.” This idea of a wandering spirit capable of ethereal travel into
and outside the body has existed among cultures until 8th–5th century BC.
Homer explained the presence of these entities, i.e. spirit, as the “soul.”
Interestingly, the location of these spirits was considered to be head by
Hom
In Indian scriptures, the roots of psychology can be traced back to the
vast storehouse of ancient religious and philosophical text. The analysis
of various sources like Atharveda, the Upanishads, the Mahabharata and
others reveals the fine aspect of human nature. Ancient Indian thinkers
were characteristically synthetic in their views. According to Indian
conception, human nature is not the accidental offshoot of an unconscious
nature, but has its root like every other thing in the being of an absolute
self.
Transpersonal psychology as a developing branch, also referred to as fourth
force, has found in the Indian tradition a significant body of knowledge *on
transcendental dimension of human nature* Tart has referred to ancient
traditions like Buddhism, Christian mysticism, Hinduism, Sufism and others *as
spiritual psychologies*. He is categorical in asserting that modern
psychology developed in western context has nothing to offer about self and
one has to look toward these spiritual psychologies to fill the void. Thus,
transpersonalists have found Indian wisdom literature like Veda,
Upanishads, Yoga Sutra and others as spiritual psychologies and also as
consciousness disciplines] which offer insight into farther reaches of
human nature. The thought has close affinity to that of Maslow, who
referred to the transcendental dimension of human existence. Indian
tradition has much to offer by way of theoretical models and practical
techniques in enhancing human potential and optimal well-being. In fact,
the Holistic Therapy concept of body-mind-spirit has been influenced by the
Indian tradition, in particular by Ayurveda and Yoga.
The analysis of the ultimate reality can be traced back to the upanishadic
terms of *Brahman* and *Atman. Brahman* in Upanishads meant “prayer,” being
derived from a root (brh) meaning “to grow” or to burst forth. *Brahman* as
prayer is what manifests itself in audible speech. The philosophic
significance it bears in the Upanishads is the primary cause of the
universe that bursts forth spontaneously in the form of nature as a whole
and not as mere speech.
*Atman** originally meant “breath” and then came to be applied to whatever
constitutes the essential part of man, his self or soul. T*he distinctive
meaning of *Brahman* is the ultimate source of outer world while that of
*Atman* is the inner self of man. Though they seem to be having independent
significance, they were used interchangeably. The source of the central
essence of the individual is distinguished from the physical form leading
to the development of the word *Atman* as the meaning of soul or self.
*Atman* as the soul or self is the inmost truth of man; the method of
unveiling the truth was subjective and often it was based on introspection.
The concept of universal consciousness was universalized, i.e. the universe
was described as parts of *purusa* or a giant man. To exemplify few, the
departed soul was addressed in the funeral hymns as “let thin eye go to the
sun, thy breath, to the wind, etc.” The notion of parallelism between the
individual and the world runs throughout the literature of the later vedic
period. *Atman* as the self or inmost truth of man becomes the cosmic soul
or self. The concept of unity is so wonderfully integrated into the
upanishadic teaching that is expressed in the great saying (Mahavaka) like
“I am *Brahman*” or by the equation *Brahman–Atman*. The individual as well
as the world is the manifestation of the same reality and both are
therefore at bottom one. There is continuity between nature and man. The
Vedantic psychology asserts that *Brahman* is the innermost universal being
characterized by pure consciousness (*Chit*) and *Atman* (the self) is the
innermost individual being characterized by individual consciousness (
*Chitta*). The essence of personality is something beyond body, life, mind
and intellect. It is *Atman*, the self. Its chief attribute is
consciousness. The self exists before, in and after the various states of
consciousness: wakeful, dream and sleep. Denial of consciousness means
denial of everything else. Hence, mind and self are not identical. The self
is knower (*kshetrajna*), the seer (*drasta*), the witness (*sakshi*), and
the immutable (*kutastha*). The composite whole of chit and achit
(consciousness and matter), *kshetrajna* and *kshetra* (knower and known),
*karta* and *karana* (doer and its instrument) is the total personality
called *Jiva* and *Jivatman* – the embodied self. *Jiva* (the individual),
*Purusha* (the person), *Samsari* (the worldly person),
*Vijnanaghana/Vijnanatma,
Prajna, Atma/Pratyagatma, Sariri, Karta, Bhokta*, and *Kshetrajna* are
synonymous.
*This concept of manas had existed in the upanishadic teaching as* cosmic
soul. The Upanishads use two other terms for the soul, viz. *bhokta*
(experiment)
and *karta* (agent), they together emphasize the psychological or conscious
aspect of the activity. The principle of unconscious activity is termed
prana and that of conscious activity is termed as *manas*. The conscious
side activity of soul is carried out by the *manas* with the aid of the 10
*indriyas*: 5 of knowledge (*cakus, srota, tvak, ghrana*, touch, smell and
flavor) and 5 of action (vak, pana, pada, payu and upastha, which are
respectively the organs of speech, holding, moving, excretion and
generation).
*Cognition: In Indian psychology, the root of the word “mind” was
originally used in the sense of thinking and that of the “soul” in the
sense of a substantial principle different from it,* of which the physical
body and development are manifestations.
The Aitareya Upanishad gives the following as the names of *manas:
samjnana, ajana, vjana, prajnana, medhasdtisttidhrti, mati, manias, giti,
smuti, sankalp, kratu, asu, kama* and *vasa*. The cognitive aspect of human
nature was quantified in these descriptions. The functions of *manas* may
be translated as to determine knowledge, feeling of lordship, differential
cognition and intelligence. Besides the word *manas*, the word *citta* is
also used in this Upanishad. *Chitta* is what understands the pragmatic
value of things.
Mind in the Advaita is described as the internal organ (*antahkarna*). The
external organs are instruments of either action or perception. Hands,
feet, etc. are organs of activity; eye, ear, etc. are organs of sense
perception. The five sense organs have as their objects, sight, hearing,
touch, taste and smell. Mind is capable of establishing contact with all
the external organs. The entire apparatus of the internal organs consists
of four divisions: *manas, buddhi, ahanakara* and *citta*. The Advaitins
often include *ahankar* in *manas* and *citta* in *buddhi*, and divide
*antahkarna* into *budddhi* and *manas* only.
The theory of mind according to Purva mimansa is different from Advaita.
The two leading exponents of the mimansa are Prabhakara and Kumarila.
According to Prabhakara, *manas* is a substance (*dravya*), atomic (*anu*),
eternal and extremely mobile. Kumarila, like Prabhakara, treats *manas* as
an organ (*indriya*). It is never operative apart from the body. Advaita
treats *antehkarna* as being composed of four divisions; the mimansa as a
whole treats it as being composed of only one entity *manas*.
The Samkhya account of mind is akin to that of the Advaita; mind is called
*antahkarna* or inner organ and consists of only three divisions: *buddhi,
ahankara*, and *manas. Manas* is called an *indriya* or organ, the number
of *indriyas* thereby becoming 11 instead of 10. It has a special function
to perform, namely, perceiving *sukha* (pleasure) and *dukkha* (pain).
*Atman* or *purusa* is different from *antahkarana*. It is pure cit or
consciousness. *Antahkarna* is due to the reflection of *Atman* in *prakrti*,
which is composed of three *gunas* (constituents): *sattva* (purity),
*rajas* (activity) and *tamas* (insensibility). Out of *prakrti* comes
*mahat* or *buddhi*; out of *buddhi* comes *ahankara*; out of *ahankara*
comes *manas* and 10 organs of sense and action.
*Manas* is regarded as both an organ of sense and an organ of action, for
the reason that it directs the activities of both kinds of organs. All
these mental processes, i.e. *buddhi, ahankara, manas* and the senses can
operate either simultaneously or in succession.
*Atman*, according to the Upanishads, is *sat* (existence), *cit*
(consciousness)
and *anand* (bless). So, every form of happiness or pleasure, the Advaita
maintains, should be derived from the *ananda* of *Atman*.
According to Nyayavaisesika, *Atman* has 14 qualities: *buddhi*
(knowledge), *sukha* (pleasure), *dukha* (pain), *iccha* (desire), *dvesa*
(hatred), *yatna* (striving), *sankhya* (number), *pramiti* (size),
*prathaktva* (distinctness), *amyoga* (contact), *vibhya* (separation),
*bhavana* (imagination), *dharma* (merit) and *adharma* (demerit).
Buddhist literature has no conception of *manas* apart from *buddhi, citta*,
or *vjnana*. The concept of *atman* and *pudgala* are used interchangeably
in Buddhist school of thought. It designates self with soul (atman). They
regarded it as being composed of five *skandhas* (aggregates): *rupshandha* or
the aggregate of matter, *vednanshandha* or the aggregate of concept,
*sanskaraskandha* or the aggregate of latent forces like instincts third
skandha “samjna” means perception or the capacity to conceptualize things,
and *vijnanaskandha* refers to the aggregate of consciousness. Everything
except *rupshandha* is having psychological component. Personality is
viewed just as an aggregate of aggregates.
The concept of *manas* in Jainism is neither a single function nor a single
entity. The name is given to two different things – *dravyamanas* or
substantial *manas* and *bhavamanas* or ideal *manas*. The former is the
matter or *pudgale* and the latter is *jnana* or *buddhi* and so belongs to
*Atman*. There is a material as well as spiritual *manas*. If we look at
the analysis done by Indian authors, *manas* can be defined as a functional
concept constituted by mood, thought, and intellect, which are nicely
amalgamated and synchronized and cannot function in isolation. They always
function in unison.
Indigenous contribution theory in this sphere is the theory of *rasa. Rasa* is
esthetic pleasure, which is said to be taken to the sublime bliss of God
realization (Brahmasradesahodara). The Upanishads say that the nature of
*Braham* is *ananda* (bliss).
The writers on alankara (rhetoric, poetics) follow the upanishadic view and
say that rasa is one and is *Braham*. But it can take different forms,
which are usually accepted as nine corresponding to nine *bhavas* (emotions
or sentiments). They are *sringara* (love), *una* (heorism), *karuna*
(pity), *adhbuta* (wonder), *hasya* (laughter), *bhayanak* (dread),
*bibhatsa* (disgust), *raudra* (fury), and *snata* (quiet or peace). At
their base lie the corresponding dominant feelings of *rati* (sexual
craving), *utsaha* (energy), *soka* (sorrow), *vismaya* (astonishment),
*hasa* (mirth), *bhaya* (fear), *yugupsa* (aversion), *krodha* (anger) and
*nirveda* (self-disparagement). Besides the description of various *rasas*,
they have been given different symbolic meanings in consonance with their
respective nature. The furious, the terrible, the comic, the erotic, the
pathetic, the horrible, the marvelous and the heroic are supposed to be
red, black, white, dark gray, dark blue, orange and yellow, respectively.
Interestingly, pleasure (*sukha*), happiness (*pitti*), and bliss (*ananda*)
are supposed to form an ascending series. The neutral feeling which
characterizes the state of dispassion or indifference (*vairagya*) is
necessary for attaining the highest condition of the mind or soul. Higher
feelings are those connected with spiritual elevation, e.g. contentment,
peace, magnanimity, love, kindness, humility, honesty, etc. and those
proceeding from an enlightened interest in the well-being of fellow
greatness; they are classified under the four forms: *maître, karuna,
mudita* and *upeksa*. The training to master the feeling and achieving the
higher goals was inherent in our system, which is time and again reflected
in modern psychology under adaptability and emotional quotient.
There are four ideals of life which prompt a man to act. They are *dharma*
(duty), *artha* (wealth), *kama* (desire) and *moksa* (liberation). Though
a big part of voluntary action is connected with the obeying of scriptural
injunctions, performance of appointed duties are the cultivation of
spiritual disciplines. Conation occurs in the whole range of behavior of
human philosophy. Jainism gives the longest list of actions that men
perform for their moral elevation or undoing.
Medical man undertook studies on human nature in terms of two main habits –
the phthisis and apoplectic – or in terms of four humors, i.e. food,
phlegm, black bile and yellow bile. Indian medical classification
categorizes men according to the preponderance of *vayu* (mind),
*pitta* (bile),
and *kapha* (phlegm). The subsequent classification systems of Dr.
Kretshmer and Dr. W Sheldon are equally comprehensive.
The Dharma Sastra has given a psycho-sociological scheme of classification
in order to establish the fourfold social structure (*catuvana*) on
the *sattva,
rajas*, and *tamas*. Under the distinctive principle laws, *karma* and
heredity are the determining factors in the development of human nature,
Caraka: The exponent of the Ayurveda system of medicine has analyzed the
human constitution as a mind-body complex, with a view to discovering the
etiology of bodily and mental diseases and their remedies.
Caraka's classification
A)
1. *Brahmasattva* type - Highly intellectual and moral
2. *Aryasattva* type - Endowed with care perception
3. *Aindrasattva* type - Energetic powerful
4. *Yamyasattva* type - Endowed with presence of mind
5. *Varunassattva* type - Calm but courageous
6. *Kauberasattva* type - Fond of family life
7. *Gandharvasattva* type - Fond of music
B) Following are named after demonic and aggressive animal species in which
the element of *rajas* predominates:
1. *Asurasattva* type - Characterized by physical prowess
2. *Raksasa* type - Marked by enduring wealth, aggressively cruel
3. *Paisava* type - Cowardly
4. *Sarpa* - Heroic in anger
5. *Praithya* - Loving food
6. *Sakura* - Given to sensuous desires
C) The following are named after lower animals, vegetation. These are the
classes wherein the element of *tamas* predominates.
1. *Pasavasattva* type - Dirty in dress
2. *Matsyasattva* type - Given to anger
3. *Vanaspatya* type - Living a purely vegetative life
Classification of human nature in Bhagavad Gita is based on the main
faculties of human mind: thinking, will, feeling (knowledge, devotion and
action). They are being conceived as the *margas* or ways of life. The
individuals in whom will prevails take to *karma yoga. Bhakti marga* pursues
the path of devotion. The Gita attempts another classification of man's
nature according to his *sraddga* (preponderant desire), *sattviki,
rajasiki* or *tamasiki* resulting from the dominating influence of the
fundamental constituting components of *sattva, rajas* or *tamas* in life
of desire.
Indian cultural traditions call it religious rituals or customary
traditions. All of them are nicely woven into the system providing
cushioning impact. The supportive or reassuring aspect of Indian
psychological intervention is built in within the network of relationships.
The nurturant aspect of relationships is the most unique part of Indian
culture. The significant word in the therapy is “arise” (*uthishthe*). This
arousal is from their areas of inactivity, from ignorance to knowledge,
from apathy to a positive feeling and from inertia to purposeful activity.
Gita brings out the ingredients of the relationship so well that Krishna
considers his pupil as a friend capable of intelligent interrogation and
exercising the power of discrimination. There is on the part of Arjuna, a
total sense of surrender and readiness to be instructed and to be told what
is to be done. The master and the pupil in Gita display what is extremely
necessary for a rapport. The counseling on the battle field was akin to
crisis intervention and a noteworthy brief intervention. The immense
potentiality in resources of human mind is brought about in the discourse
on the battle field. These parameters indicate Gita as a masterpiece of
psychotherapy touching upon every aspect of mental activity.
Nasto Mohan Smritit Labdha
tvatprasadhanmayacyuta
Sthitosrigatsamsehah
Karisyecacnamtava
“My delusion is destroyed. I have regained my memory through your grace
Achyuta. I am firm. I am free from doubt. I shall act according to your
word.”
These psychotherapeutic traditions provided a global framework of physical
psychological and spiritual health. The rescue from *teen jap-addhi,
uyaadhi* and *upaadhi* was the goal of these traditions.
The buddhist tradition
The way of Nirvana was provided by the Buddhist tradition. Psychology of
Nirvana considered Nirvana to be the goal of mental health. Nirvana is
attained as a result of transformation – a transformation is a state of
self-fulfillment, realistic self-evaluation, freedom from inner conflicts
and a stable emotional life.
The yogic tradition
Yoga means union –union of the individual consciousness with cosmic
consciousness. The ancient Indians set a high value on introspection and
reflection. Through the meticulous study and practice of Yoga, they
perfected their faculty of intuition, attained serenity of mind, and made
very careful analyses of the constitution of the mind and the mental
processes. The Buddha synthesized and integrated the main ideas of the
Vedanta, Samkhya and Yoga schools, laying emphasis on the exercise of
concentration, and developed the most comprehensive psychology of
intuition, in which intuition was considered as a higher level/form of
consciousness or *Bodhi*.
The bhakti tradition
*Saheja* is seen as an ideal of mental health. *Saheja* is both a process
and a state characterized by spontaneity, bringing about harmony with
oneself and culminating into illumination.
Out of the analysis of people as above we find some krathakam do exist in
our society pretending to be the masters and acting miserly. LACK OF MIND
IS THE CAUSE OF THE LACK OF PSYCHIC TRAINING. SAMMOHAT BHAVATHI SANKATA:.
KR IRS 23522
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