The Despondency Of Arjuna Yoga

909 Words 4 Pages
All of modern psychology recognizes human beings as operating on the triple dimensions of ABC, i.e., Affect, Behavior and Cognition. Accordingly, broadly speaking, there are three kinds of people having the three kinds of orientations in their lives – the emotionally-oriented, the action-oriented, and the intellectually oriented. Even so, there are three types of Yoga – Bhakti Yoga (Devotion) for the emotional people, Karma Yoga (Action/Renunciation of Action) for the restless and active people and, Jnana Yoga (Discriminative Enquiry) for the rational, intellectual people. There’s a fourth path of Yoga, known as the Raja Yoga. The Raja Yoga (Meditation), often known as the royal path to enlightenment, is for the people with determination, willing …show more content…
Much philosophical and spiritual material has been compressed within these verses. . In the first chapter the Bhagavad Gita, titled- ‘The Despondency of Arjuna’, Arjuna is seen as being agitated by his attachments or Moha, experiencing helplessness and hopelessness, and using various defense mechanisms to justify his state (Rationalization, Denial, Intellectualization, etc.). The drama of Arjuna’s utter despondency and breakdown is finally resolved in triumphant self-mastery, strength and bold resoluteness, by the end of the Chapter 18, i.e., “The Yoga of Liberation by …show more content…
• To develop an understanding of the three paths of Yoga – Karma yoga, Bhakti Yoga and Jnana Yoga – that leads progressively to inner change and transformation of consciousness.
• To study the Bhagavad Gita to reveal the internalized psychological identities of various characters of the Mahabharata.
Method:
The present study is an attempt to explore the evolution and transformation of self from the perspective of the Bhagavad Gita. It is being designed as a theoretical work to study the important commentaries on the Gita to reveal the various incidents of the Mahabharata, which may eventually lead one to inner psychological and spiritual transformation.
The main method of study to be adopted is not just intellectual analysis but a more comprehensive Indian method of sravana, manana and nidhidha\yasana, i.e., listening or reading words, contemplating them, and meditating on them deeply. The aim is not just to collect information but represent real living dynamic ideas that make personal sense to the modern

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