Buddhiyoga in Geeta - Chapter 1

1. Why Study Geetaa?

1.1. Let's Begin

Aneesh and Nikhil,

I adress this book to you so that you will become acquainted with Hinduism as I, your father, know it. I was born and raised a Hindu in a predominantly Hindu society. The question of what Hinduism is or what it means to be a Hindu never really arose. I, like all others around, practiced the Hindu customs, celebrated Hindu holidays, read bits and pieces from the Hindu scriptures, and generally followed what amounted to Hindu religion.

However, when I came to this country and had to answer the simple questions about Hinduism, I found myself giving very general and vague answers that I found very unconvincing. As I searched for the answers that I could believe and therefore practice, I ended up studying Geetaa in a different light. What I am going to present to you is simultaneously my understanding of Hindu religion and of Geetaa. I really believe that the two are inextricably related.

What is life? Who am I? These questions have been tackled by philosophers all over the world. Vedic rushis (sages) were no different. They, too, pondered these questions. Their methods included very special kind of introspection through the yogic discipline and practice. Their conclusion has been that this knowledge, i.e., the answers to these questions, is attainable only on an individual level, that it cannot be documented or learned from books, that this knowledge is also synonymous with a blissful state.

The Hindu religion is basically a recipe for living life that is a leg on the long journey whose destination is this ultimate blissful knowledge. It has been propounded in various forms - through prayers and stories, epics and philosophical discourses, mythology and history - through the ages. This has come about over a span of many thousand years. The Hindu religion and culture have survived the onslaught of other religions and cultures for one reason alone - it contains certain universal truths and systematized, teachable methods of verifying them. This is as close to science, as we know it, as any religion can come. Behind the apparently mystifying beliefs and rituals lie verifiable, undeniable truths that cannot be swept away by sword nor by modern physical science.

Modern science is the search for truth as it can be modeled and described in terms of the perceptible. Even bringing the distant galaxies within the realm of observation is extending our powers of perception by means of physical devices. The search for the ultimate truth transcends the perceptible and therefore cannot be modeled nor described by physical sciences. That is not to say that the search for the ultimate truth is not science. Instead, the nature of science must be understood to include that which cannot be demonstrated by physical devices. Specifically, it must include that which can be systematically taught to another, to anyone, without prejudice and can be verified by that person. Repeatability and lack of prejudice as to who may learn and verify the truth for oneself are most certainly the characteristics of science. Public demostrability is not a necessary condition, although it is currently required in physical sciences.

You have probably guessed what I am leading up to. The science of yoga is already acclaimed for the physical and mental wellbeing it brings to its practitioner. Then there is the realm of wellbeing that transcends what is conventionally recognized as the physical and mental wellbeing. The spiritual wellbeing is still in the realm of mysticism in the eyes of modern science. However, the Hindu sages and saints transcended the mere physical and mental wellbeing and demonstrated a higher state of living that we can only witness in their life and literature. If we were to believe them, and I firmly do, the mysticism is so only until one reaches the level of experiencing the ultimate truth for oneself. Enough on this subject at this point.

Now I turn my attention to the subject of this book. This book is about Hindu religion as I came to learn all over again from the study of Geetaa. Although I won't mention Hinduism in the discussion, I want you to know that my understanding of Geetaa and of Hinduism are one and the same. I no longer have to give general or vague answers to questions of Hinduism nor do I find it hard to relate worldly Hindu practices, as prescribed in Geeta, to the highest spiritual goals that Geeta and Hindusim prescribed for all mankind.

1.2. Shreemad Bhagawad Geetaa

Geetaa is a unique book that contains a recipe for living a life in search of answers to the questions about the meaning and purpose of life. Many a great philosopher-sage has written great commentaries to shed light on the knowledge that is contained in this very concise work. One may read these tomes and try to fathom the depths of the spiritual knowledge. However, the most useful and satisfying pursuit of that knowledge is feasible by own efforts by means spelled out in Geetaa.

Geetaa is said to be difficult to read and understand, and even more difficult to practice. In fact, Geetaa is very easy reading in its conversational form. The language is easy and very direct. Understanding is not merely an intellectual exercise or achievement; it is more a living exercise. And practice requires both patience and perseverence. One must start at the beginning and expect to progress gradually - over lifetimes according to Geetaa; there is no quick fix nor a fast track to Nirvana.

My objective is to present Geetaa to you as a guide for how to live a Hindu way of life that is fulfilling in ways that cannot be measured by any material criterion. My objective is also to present Geetaa to you as a personal counselor who gives you advice that is unadulterated by excuses and face-saving devices, and a source of inner strength that will carry you through the roughest times. Geetaa will prepare you for making difficult choices in life when you must choose the better of two goods or the lesser of two evils. Your inner peace will be undisturbed when you make the apparently tough or harsh decisions, because you will know that you will not make the choices for any personal gain or convenience but for a much higher purpose.

Geetaa has both the description of and prescription for the meaning and purpose of life. The description is often very abstract, due to the very nature of the subject of description. However the prescription is very concrete and easy to comprehend. Let me give you a glimpse of both.

The Self-Knowledge is characterized in the sixth chapter as follows: "He who sees all beings in self and self in all being sees the Truth. He who sees me in all and all in me never loses me nor do I lose him." This same idea is repeated in other places in other contexts in Geetaa.

The worldly expression of this Self-Knowledge is characterized in the thirteenth chapter as follows: "Lack of conceit, lack of hypocrisy, non-violence, forgiveness, serivce of one's Guru, purity (of thought and action), steadiness (of purpose), self-restraint, ..."

As you can see the description of Self-Knowledge can be abstract or concrete depending which aspect of it one focuses on. For this writing, I focus on the aspect that is directly of practical application and at the same time totally consistent with the practice of yoga.

Geetaa is useful in modern life, especially because it focuses your attention on attributes that transcend the boundaries of time and geography and culture and language and any others that divide humankind. It asks you to be honest with yourself at all times even if it means doing what may be contrary to your immediate benefit. It invigorates your actions with the full confidence that what you decide is not a self-centered course of action but always factors in the well-being of all, to the extent of your ability. It enables you to take an unpopular stand with the conviction that your thought is not adulterated by self-serving concerns, including self-importance.

Geetaa prescribes a very specific course of action that can be adopted while engaged in absolutely any worldly endeavor. Action in yoga is more a discipline for how one goes about choosing worldly goals and deciding and executing a worldly course of action to attain the worldly goals.

1.3. Introduction to Yoga

Geetaa is about attaining Yoga, the ultimate perfection and oneness with the Brahman, the Universal Soul. The primary mode of attaining Yoga is Buddhiyoga spelled out very early in Geetaa and repeatedly emphasized to the end.

Yoga practice can be culled from Geetaa in summary form as follows:
worshipping at all times with one's actions for the well-being of all,
leading others by example, and not mere words, toward actions in yoga,
learning constantly from one's yoga practice and experiences to bring oneself closer to the qualities of the Knower,
becoming unselfish in the ultimate, in that, self encompasses all, such that acting for the well-being of all is embedded in one's nature and is synonymous with acting for one's own ultimate, spiritual well-being.


Our total self as we see it in this life consists of the Shareer (physical body), Indriyas (the faculties or organs of perception and action), Manas (the feeling mind), Buddhi (the thinking mind), Ahankar (ego), Jeeva (the individual soul), and Paramaatman (The Universal Soul who abides in all beings).

Attaining Yoga means for the Jeeva to discard ego, i.e., stop identifying our true self with the physical self, and to realize our true identity with the Paramaatman. This Yoga is the state of ultimate self realization, self knowledge, unification of the Jeeva with Paramaatman. This unification or joining is Yoga; the word yoga derives from the root yuj whose principal meaning is to join or unite. The vedic rushis (seer, sage), right up to the present times, have described this as the ultimate, permanently blissful state of being.

Attaining Yoga is the goal of life according to Vedic philosophy and Geetaa. Here is my 10-point summary of the goal of life and the premises behind it.

I am not the physical self, but instead I am Jeeva, who am one with Paramaatman, the all-pervading Universal Soul.
I am unaware of my identity with Paramaatman. This unawareness is caused by the clouding of my Self-Knowledge by the external world perceived through sense organs, and by my identification with my physical self.
Yoga or Self-Knowledge is a real, attainable goal, and not fiction.
Yoga or Self-Knowledge is the ultimate, blissful state. It is the most desirable goal of life. There is nothing better worth attaining.
Yoga is attainable by anyone who strives for it. There is no bar of gender, religion, caste, creed, culture, geographical origin or any other worldly distinctions as we make them. Anyone can.
Yoga is attained through incessant efforts also called yoga. Joining or yoking oneself to this endeavor is called yoga. Since the practice can vary in outwardly efforts, the various modes or ways are known conventionally by different names, Karmayoga (Yoga of Selfless Action), Saankhyayoga (Yoga of Analytical, Direct Experience), Bhaktiyoga (Yoga of Devotion), Dhyaanayoga (Yoga of Meditation, Direct Experience), Jnyaanayoga (Yoga of Knowledge), Abhyaasayoga (Yoga Through Practice, Perseverence), Buddhiyoga (Yoga of Intellect, Determination), Sannyaasayoga (Yoga of Renunciation).
Attaining Yoga through yoga practice is an unstoppable process. Once started, it progresses inexorably to its ultimate goal, Yoga.
Yoga is not attainable in one lifetime. It takes many lifetimes of yoga efforts to attain Yoga.
The progress continues from one life to the next; one resumes in another life where one leaves off in the current one at death.
The inheritance of the yoga progress in next life is also accompanied by the inheritance of Karma, the baggage of deeds and unfulfilled desires that are the cause of clouding of Self-Knowledge. Karma comprises both the good and the bad. The reduction of Karma baggage or burden is the flip side of the yoga coin. The complete disappearance of Karma is synonymous with attainment of Yoga, the blissful Self-Knowledge.

The most important ingredients in the practice and attainment of Yoga are the decision to pursue this goal, and the determination and perseverence to stay on the yoga path to the goal. The mental faculty of making the decision and pursuing its determined implementation is called Buddhi. Yoking one's Buddhi to this endavor is called Buddhiyoga, which is not usually the focus of the classical discussion of yoga practices. However, it is the central theme of Krishna's teaching. Yoga is a conscious, deliberate process presided over by the Buddhi (the thinking mind).

Buddhi is loosely translated as intellect with its connotation of the thinking prowess of mind. However, intellect is only one half of Buddhi that is essential to making a considered decision. The other half, that is presiding over implementation, is equally important, because without it the decisions would become idle mentation. This aspect is very lucidly brought out in Geetaa. Buddhiyoga is not a mere intellectual exercise in the conventional sense, but must necessarily include practice that can often be inconvenient at best and painful at worst.

Another essential ingredient of the yoga practice is Shraddhaa, the dreaded blind faith, or so it is mistakenly called. Shraddhaa should neither be blind nor be mere faith. Our sages and rushis have written credibly about what is attainable. Their lives are exemplars of yoga practice. Their writings are the expressions of their love for all, so that all can attain what they had attained.

A cognizance of what has been handed down by the likes of Vyaasa (author of Mahaabhaarata) and Vaalmeeki (author of Raamaayana), Shankaraachaarya (the fifth century sage who rescued Hindu religion from the clutches of ritualism) and Jnyaaneshwar (the thirteenth century child prodigy - Yogi who wrote the first treatise on Geetaa in Marathi), Raamdaas (the seventeenth century sage who awakened the masses and also gave guidance to Shivaji, the soul of Mahaaraashtra) and Tukaaraam (a Marathi saint - and contemporary of Raamdaas - whose writings fascinate the most learned today), Narsibhagat (a Gujarati saint) and Meeraabaai (a Raajput princess and saint), Tulsidaas (a saint who wrote the expanded Raamaayana in Hindi) and Surdaas (a blind saint), Naanak (the preceptor of Sikh religion) and Kabir (a saint who was Muslim by birth), Raamkrishna (a nineteenth century saint and yogi whom the British "studied" to satisfy their scientific curiosity) and Vivekaanand (Raamkrishna's disciple and Yogi who toured the world and was the first messanger of the Yoga discipline to the Western world in modern times) and Tilak (the grandfather of India's independence who wrote a modern treatise on Geetaa declaring it to be the guide for Karmayoga, i.e., the Yoga of Action); the endless list of great ancestors, leads me to dedicate myself to the same Yoga goal by the yoga path. That dedication is Shraddhaa. My credence in the wisdom and soundness of their advice is Shraddhaa. It is very deliberate. It is adopted and incorporated with wide open eyes. It is an inseparable element of Buddhiyoga.

Finally, Sannyaasa, i.e., renunciation, is not some saffron-robed livelihood. It is the same as Yoga the ultimate state of self-knowledge, whose flip side is the disappearance of the Karma baggage, in other words Sannyaasa.

Sannyaasa is an inner state of being. It is how the Yogis manifest themselves. The great ones in whom I put my faith ( I am not afraid to use this word, now that I have stated what it means to me) show by their words and consistent deeds what Sannyaasa really is.

I may appear to put Buddhiyoga at the center of yoga practice. However, I want to state clearly that according to Geetaa, all yoga practices are of equal status and benefit, although they vary in difficulty level of putting them in practice. Different modes of yoga should be seen like different lanes of an open highway leading to a destination: All lanes lead to the same destination and changing lanes alters neither the direction of progress nor the destination.

I focus on Buddhiyoga for three reasons: One, it is very clearly stated and restated in Geetaa from beginning to end. Two, it provides the handle for common folks in all walks of life regardless of the gender, race, culture, etc., at all times. Three, Buddhiyoga is at the core of any other yoga practice.


1.4. Introduction to Buddhiyoga in Geetaa

Geetaa is about attaining Yoga, the ultimate perfection and oneness with the Brahman, the Universal Soul. The primary mode of attaining Yoga is Buddhiyoga spelled out very early in Geetaa and repeatedly emphasized to the end.

Geetaa is a dialog between Arjun and Krishna on the battlefield of Kurukshetra. Krishna's opening remark in Geeta was in response to Arjun's somewhat boastful order to his beloved friend and chariot driver. Arjun asked Krishna to place the chariot in the middle of the two armies, so that he could survey who was present to further Duryodhan's cause. Arjun called Duryodhan durbuddhi, one of rotten determination.

Krishna simply responded, "Arjun, see all these Kurus gathered here." (Geetaa 1:25) Krishna clearly pointed out both sides, judging from Sanjay's narration to Dhritaraashtra, both in his own words and in Arjun's words that he repeated to the King. Further, during the dialog, Krishna addressed Arjun as Kurunandan, Kurushreshtha and Kurusattama (A Kuru son, the best among Kurus, etc.).

It is important to note in this context, allowing for a slight digression, that the only warrior on the battlefield who could claim lineage from King Shantanu (a Kuru), and therefore be called a Kuru, was Bheeshma, Shantanu's own son. Dhritaraashtra and Paandu were sons of Maharshi Vyaasa from the princesses Ambikaa and Ambalikaa. They were brough up as Shantanu's grandsons. Vyaasa was himself the son of Sage Paraashar and Matsyagandhaa, who was later married as Satyawati to Shantanu. Thus the title of Kuru did not rightfully belong to anyone except Bheeshma, unless the title was not bestowed by birth but rather by the upbringing; that is the only possible way to call the Dhaartaraashtra (sons of Dhrutaraashtra) and Paandavas as Kurus. Those who cling to caste by birth will do well to really understand this. One additional point, the sons of Dhritaraashtra were called Dhaartaraashtras, literally Sons of Dhritaraashtra, and the sons of Paandu were called Paandavas, literally Sons of Paandu. Together, they were all Kauravas, i.e. of the Kuru dinesty.

Krishna had just challenged Arjun's Buddhi, to make him think of the terrible task confronting him and the real reason behind it. When Arjun saw what Krishna wanted him to see, he went into a shock. He foresaw the terrible carnage that was to follow, especially taking the toll of all he loved and respected. He made a tormented argument to Krishna why he could not fight, and then shed his bow and arrows. The invincible, fearless Arjun rejected the war as sinful and decided that he would have no part of that sin.

Krishna's first salvo at Arjun's buddhi was right on the mark, i.e., to make Arjun take another look at the difficult task ahead. Krishna was going to put Arjun through the paces, so that such misplaced and untimely attack of compassion would not overcome his sense of duty and dharma, which Krishna would explain later.

Krishna's second salvo at Arjun's buddhi was a verbal slap, the kind administered to a semiconscious person, not to hurt but to awaken. The very harsh words - "unworthy of a noblehero, precluding heaven, causing disgrace, unmanliness, petty faintheartedness" (Geetaa 2:2-3) must have shaken Arjun, because although he continued with his argument, his words were of someone who had regained some composure, and had acknowledged his own confusion. He surrendered to Krishna and asked him to instruct him in the true nature of dharma that would be shyeyas (Eternal well-being ), that is of eternal benefit and not just in the mortal world.

The third salvo was again at Arjun's buddhi in the opening remark of what now started as the main dialog of Geetaa. Krishna put down Arjun's weak logic with the words, "You grieve for those for whom you should not grieve, and you speak words of wisdom (as if you know what you are talking about) (Geetaa 2:11)." Krishna once again challenged Arjun's buddhi to attend to the cause before him and its underlying root-cause, and not the apparent one of regaining a lost kingdom.

Krishna first summarized Saankhya (Geetaa 2:11-39) and then proceeded with the long discussion of Yoga. In the latter, the opening remark was one about the buddhi determined to stay on the path of yoga to attain Yoga. Krishna immediately described the primacy of Buddhiyoga (Geetaa 2:40-52). Then in response to Arjun's question, he described the person who has attained it (Geetaa 2:55-72). Throughout the dialog, Krishna repeatedly required buddhi to be in charge to stay on the path of yoga. Finally, in the concluding remarks, he reminded Arjun thus,

"With your focusing mind (chetas) surrender all your deeds unto me, do everything to attain to me, undertake buddhiyoga and forever dedicate yourself unto me (Geetaa 18:57)."

The words are very clear, unequivocal and repeated to leave no doubt in the listener's and readers' minds.

One last point: Krishna first summarized Saankhya, yet the words that enveloped this summary were unmistakably those from the Yoga discipline that he discussed later. Then again, the Saankhya ideas permeate throughout the discussion of Yoga. This would seem confusing, and it did so to Arjun. Therefore he asked in his inimitable openness, true to his name,

"Krishna, you praise Saankhya (approach) and then again you praise Yoga (approach). Tell me which one of these two you definitely hold to be Shreyas (that is of eternal benefit) (Geetaa - 5:1)."

Krishna went on to clarify how the two approaches are really the same and not separable, one from the other. And just in case Arjun, and later readers, might not draw that conclusion, Krishna removed all doubt about what he meant with these words in direct response to Arjun's request above:

"Children (i.e. those of childish buddhi), and not the Panditas (the Knowers), say that Saankhya and Yoga are apart. One firmly established in either (of these two) attains the (same) fruit of both. What is attained by Saankhya is also attained by yoga. One who sees that Saankhya and Yoga are one and the same, sees (the Ultimate Truth) (Geetaa - 5:4)."

Krishna hardly leaves anything to misinterpretations which arise mainly from tortuous attempts to fit the message of Geetaa into one's own preconceived notion of the Truth.

The nature of Buddhiyoga is to determine the yoga practice to be undertaken and to focus the physical and mental energies on the practice. This requires the Buddhi (intellect) to be vigilant regarding the lessons of life and incorporating them in one's nature and practice.

Buddhiyoga focuses on purifying one's nature and then transcending even the purity to realize the eternal self beyond that is considered free of qualities. This approach gives a new meaning to being kind and compassionate and all other good things. These qualities are not the end in themselves but rather the means of attaining the goal of self-realization as will be defined in the discussion of what realization means according to Geetaa.

1.5. Overview of Geetaa
1.5.1. Backdrop for the Geetaa Dialog
This chapter is a condensed adaptation of an earlier article called Arjun Geetaa, written a few years ago. It will give an overview of Geeta from the reader's point of view, represented in Geetaa itself by Arjun. The dialog form of Geetaa is most often overlooked in the intense effort to study Krishna's message. However, Arjun's questions provide the backdrop for Krishna's discourse.

Maharshi Vyaasa wrote the Mahaabhaarat epic as the account of the life and times of the Paandav brothers. The Great War was the culmination of the lifelong animosity and envy of the Dhaarta-raashtras (Sons of Dhrutaraashtra) towards the Paandavas, and the former' pursuit of most ignoble attempts for the destruction of the latter. The war was inevitable. The armies were assembled.

Geetaa as recorded in the great epic Mahaabhaarat begins with King Dhritaraashtra' question posed to his chariot-driver attendant Sanjay. After this question, Dhritaraashtra listened to Sanjay's uninterrupted narration of the events on the battle field. Actually, Geeta was the dialog on the battlefield between Arjun, the charioteer, and Krishna, his chariot-driver, friend and protector.

The recorder of Geetaa and the author of Mahaabhaarat, Maharshi Vyaasa, could simply have included the dialog in the flow of other events of the war as they occurred before, during and after the Geetaa Dialog, in the order in which they occurred. Instead Vyaasa chose to present Geetaa to us in a setting that draws attention to the dialog's special circumstances. Something else was happening that would be of immense value to future readers. Vyaasa used this other scene and its participants to present the dialog to us in a form that would be instructive especially to the beginning students of Geetaa. Vyaasa recorded the Geetaa dialog as a narration by Sanjay to Dhritaraashtra who asked the first question.

Geeta chapters 1-18 are actually chapters (Adhyaaya) 25-42 of the Bheeshma Parva of Mahaabhaarat that is written in eighteen Parvas (volumes). The story until chapter 24 and leading up to the 25th chapter (Chapter 1 of Geetaa) is as follows.

The armies were arrayed on the first day of the war. Battle was about to be joined. Just then Arjun wanted to inspect the scene. When he did, he was overcome with grief, compassion and self-pity. He wanted to leave the war scene. Krishna wanted Arjun to face up to his duty, howsoever horrible. A dialog ensued between Arjun and Krishna. Geetaa is the record of the dialog between Arjun and Krishna on the first day of the Great War.

Just prior to the war, Vyaasa visited his son Dhrutaraashtra in his palace. After the customary honors, Vyaasa offered his son Dhrutaraashtra the gift of divine sight by which he would be able to witness the mayhem that he would be responsible for by not reining in his hateful and greedy son, Duryodhan. Dhrutaraashtra politely declined the offer. Vyaasa conferred the boon on Sanjaya, Dhrutaraashtra's chariot driver, attendant and companion, and instructed him to narrate the war happenings to the king. Sanjay started narrating the events as he was told to.

Both sides had diligently assembled vast armies, the Dhaartaraashtra side with 11 divisions (akshauhini), and Pandav side with 7 divisions. Many kings of the land had brought their armies to one side or the other. Camps were laid. Deliberations were taking place. A specially disturbing event was when Duryodhan deceived king Shalya, Pandavs' uncle (brother of Maadri, the mother of the youngest Pandavs, Nakul and Sahadev), into comitting himself to fight on Duryodhan's side and against his own nephews.

The generals from both sides had gathered to agree on the conventions by which the battles would be fought: The rules included who would fight with whom, who would not be attacked (suppliers of weapons and those attending to the wounded, etc.), when the battle would start and end every day, etc. On the first day of the war, the two Chiefs of Staff, Bheeshma and Dhrushtadyumna, had arrayed their armies in their chosen battle formations.

Dhrutaraashtra, expecting the battles to begin and therefore expecting Sanjay to begin narrating to him the bloody goings on, asked Sanjay, "Who were the greatest kings and emperors in this great land of Bharat?". Dhrutaraashtra didn't care to hear the horrible stories of war any more than he wanted to witness them himself. Sanjay, a very knowledgeable man, obliged the king by answering that and a stream of follow up questions regarding the great land of Bharat. This went on for ten days.

The battlefield was hardly awaiting a signal from King Dhrutaraashtra to start the battle. The dialog occurred, followed by the war that went on day after day with a mounting casualty list of heroes, both famous and anonymous. On the tenth day, a messenger from the battlefield arrived in the palace to announce the bad news, the unthinkable, that Bheeshma had fallen. This hit Dhrutaraashtra like a bolt of lightning from a clear blue sky. He fell unconscious. When he came to, he wailed loudly, "How could the invincible Bheeshma have fallen? There was not an armed warrior on the battlefield who could possibly defeat him (Krishna was unarmed, and driving Arjun's chariot). Who felled him? Who will now protect my sons? Aren't they facing a more certain death? No one could fell Bheeshma in a fair battle. Did something untoward happen on the battlefield? Afterall, the great warrior Bheeshma was unconquerable and was blessed to be the master of his own destiny and death, when he willed it." All this wailing is in chapters preceeding Geetaa in the Bheeshma Parva. Dhrutaraashtra once again became unconscious and once again he was brought back to his senses.

When he came to again, he asked The Question, which is the first verse of Chapter 25 of Bheeshma Parva, i.e., Chapter 1 of Geetaa.

"My sons and those of (brother) Paandu have gathered on the sacred field of the Kurus for the war. What did they do, O' Sanjay?" (Geetaa 1:1)

Dhrutaraashtra fell silent after asking this question and listened sorrowfully and helplessly to the answer that was the narration of the battlefield goings-on. Sanjay resumed his narration exactly where he had left off when he was interrupted by Dhrutaraashtra's questions of the irrelevant. The Question was about how the unthinkable came about, and he wanted to learn what had transpired after it was too late to do anything about it.

1.5.2. Two Dialogs, Two sets of Questions
Let's analyse and try to understand the two dialogs and two scenarios. Arjun was a willing and intent listener, and so should we be to get the best out of the dialog.

One, the dialog took place on the battlefield, and its narration in the cozy confines of the palace.

Two, the dialog was between Arjun, a great warrior, and his cousin, beloved friend and guru, Lord Incarnate Shree Krishna. The chrioteer was the pupil; his attendant the chariot-driver was the teacher. The narration was to the "charioteer" king by his attendant servant Sanjay. The attitudes of the pupil in the battlefield dialog and the listener in the palace are in stark contrast.

Three, the dialog was in fact a conversation between Arjun and Krishna. Arjun was listening intently and asking very pointed questions and raising doubts that came to his mind. Krishna answered them patiently and completely. Arjun and Krishna were participants in the dialog between a teacher and his pupil. The narration, on the other hand, was just that, a one-sided talk. Sanjay described past events and Dhritaraashtra listened, helplessly, passively.

Four, the dialog took place on the first day of the war, before the first strike. Arjun saw the armies and anticipated terrible consequences. He argued against fighting and resolved not to fight. On Krishna's rebuke, he sought Krishna's advice. Arjun sought to make the best decision when he still had the choice. The narration, on the other hand, took place on the tenth day of the war. Sanjay told the King all that happened to-date and continued to tell what was going on during the rest of the war. The King had no more choice. He could have prevented the war before it started. Now he could only linsten to the inevitable unfolding before his mind’s eye.

Five, Krishna, Arjun's all-knowing chariot driver gave his beloved friend and pupil the knowledge of Yoga by which he removed all doubts in Arjun's mind regarding his duties. Sanjay, also a chariot driver and a man of wisdom, had counseled the King often against the war that would be disastrous for him and his sons. The King Dhritaraashtra ignored Sanjay's counsel and also the counsel of even greater minds such as Vidura, Bheeshma, Drona, Vyaasa and Krishna.

Six, and finally, there is yet another dialog that must take place, one that we must hold with ourselves. Like Arjun, we can do this while we have the choice of actions, of discerning the right from wrong. Our own battles sometimes present daunting dilemmas. But for the most part, we need to learn how we want to conduct our lives to reach a higher goal than a happy life in a merely worldly sense. Our dialog will guide ourselves in routine as well as difficult situations.

I will present in this book the Buddiyoga as the central theme of Geetaa in that Arjun had to use his Buddhi to understand what Krishna was trying to teach him, to determine what course action he would take and finally to execute his decision to the best of his ability. Krishna had specifically instructed Arjun to use his buddhi to think over everything he was told and then to make up his own mind.

My motivation in writng this book is to pursuade and lead you in holding a timely dialog first with yourself. You will use your own Buddhi to arrive at your own conclusion. Plunging into this discussion is much like jumping into water to learn to swim, except that learning to stay afloat is fairly easy in these waters. Also, once you learn the basic stroke of using your own intellectual ability in an area that transcends the mundane life, the so-called mundane life assumes a new richness that is just not possible with mere worldly accomplishments and riches. This has to be experienced. And once your develop a taste for this subtle and lasting joy, you will conduct your worldly life in the "normal", rewarding, worldly manner, yet staying above the mire of frustations and depressions.

So take a deep breath and take the plunge.