__Seek this wisdom by doing service, by strong search, by questions, and by humility; the wise who see the truth will communicate it unto thee, and knowing which thou shalt never again fall into error, O son of Bharata. By this knowledge thou shalt see all things and creatures whatsoever in thyself and then in me.

Baghavad Gita, IV

__In this depiction of the perfect posture of the chela, Krishna stresses the humility of the wise and the silence of the strong, virtues of the Sage whose portrait was given in the second chapter of the Gita. Having conveyed this ideal posture, Krishna proceeds in the seventh chapter to present Buddhi as an element in cosmic manifestation. Here he goes beyond the teachings of the Sankhya School, which holds that Buddhi is a kind of radiant matter or substance present throughout all Nature. Krishna affirms Buddhi as wisdom itself and inseparable from himself, something that no human being can develop except by the grace of the Lord.

__In all creatures I am the life, and the power of concentration in those whose minds are on the spirit. Know me, O son of Pritha, as the eternal seed of all creatures. I am the wisdom [Buddhi] of the wise and the strength [tejas] of the strong.

Ibid., VII

__To understand this a human being must be able to insert himself or herself into the whole of humanity, recognizing that there is a cosmic force working in human evolution. This is Mahabuddhi, connected with Mahat and Akasha, the alkahest of the hierophants and magicians. It is the universal solvent and the elixir of life. It is the basis of self-conscious immortality and self-conscious transmutation of the linga sharira and the sthula sharira. It is the Light of the Logos. All expressions of intelligence – whether latent, partial or highly specialized, whether precise, diffused or merely potential, whether in a dog or an Adept – are drops in one universal shoreless ocean of cosmic Buddhi. Therefore, no human being can develop Buddhi Yoga on the basis of individualistic conceptions of progress. One cannot simply say to oneself that because one has seen through one's illusions, one is now going to become an apprentice in Buddhi Yoga. To say that is to misapprehend the nature of the quest. All forms of yoga require, at some level, what M.K. Gandhi called anashakti, egolessness; this is supremely true in Buddhi Yoga.

__In the practice of spiritual archery one must forget oneself. One can do this meaningfully only if, at the same time, one remains spiritually awake. One must become intensely conscious of one's kinship with all of creation, capable of enjoying its beauty and intelligence without any sense of 'mine' or 'thine'. Wherever there is a display of wisdom, one must salute it. Wherever one finds an exhibition of that true common sense which is helpful in the speech of any human being, one must acknowledge and greet it. This does not mean merely saying "Namaste" outwardly, but inwardly bowing down, prostrating oneself before others. At night, before falling asleep, one must count all the benefactors and teachers that one met during the day. No matter how they are disguised, you must be so taken up in rejoicing that you have learnt from other human beings that you have no time to complain of injustice or to become discontented, let alone contentious and cantankerous. In the Uttara Gita, long after the Mahabharata War had ended, Krishna told Arjuna that every time one speaks unnecessarily or falsely, one's astral shadow lengthens. If one speaks unwisely, harshly or without thought and deliberation, one expands and fattens the linga sharira. So one creates a smoky obscuration of the power of tejas, the light within the spiritual heart. The true yogin does the opposite, becoming very conscious and deliberate in the exercise of mental and therefore uttered speech. He learns the art of what D.K. Mavalankar calls self-attenuation. Through this stripping away of inessentials, one becomes capable of maximizing one's every use of life-energy.

__Paradoxically, one cannot acquire this self-mastery without recognizing that one cannot do it on one's own. Therefore, Krishna teaches that the power of universal Buddhi is an omnipresent essence. Krishna is the radiance in all that is radiant and the intelligence in all the intelligences in the universe. Thus it is only by Krishna's gift that one can arouse that power of devotion which brings the disciple to him. This ultimate paradox, which can be understood in relation to music and love, is vital to spiritual life. It is not only that one must strive and try; a moment comes when one is so absorbed in the object of the quest that one feels the magnetic attraction of that which one seeks. Therefore, the more one enjoys being drawn towards the Lord, the more one can recognize and receive His gift of Buddhi Yoga. To prepare oneself to use the gift of the Lord, one must, as the second chapter of the Gita teaches, become a spiritual archer, skilled in the art of action. One must become perfected in the precise performance of one's self-chosen duty or svadharma. Initially, when Krishna uses the term svadharma in the second chapter of the Gita, he uses it in relation to the duties of birth, of calling and of caste. He chides Arjuna for forsaking the svadharma of a Kshatriya. He suggests that if one does not fulfil one's own obligations, chosen and accepted over lifetimes, and if one does not come to terms with the limits, possibilities and opportunities of one's birth, one is moving in the wrong direction and will accrue much evil. Even this initial definition of svadharma in terms of one's starting-point in life is much more than a reference to mere occupation and caste.

__In the early years of life, most human beings have so little meaningful choice with regard to circumstances that it is difficult to talk credibly of freedom at an early age. Nonetheless, there is for every human being a clear opportunity to accept or not accept that which one cannot alter. In that context, one may be said to choose one's svadharma. The concept of choosing that which one cannot change is not fatalism. Rather, it is a critical assessment in consciousness of those elements in one's life which are innate. In the very act of understanding and in the attempt to give meaning to these initial parameters, one must develop and apply some understanding of the karmic field. Moreover, by understanding the karmic tendencies in one's own constitution and confronting one's likes and dislikes, one may come to sense something about one's lower nature and gain some understanding of one's possible behaviour in other lives. Thus, one will recognize that in one's family, for all its obvious limitations, there may be many opportunities for enjoyment and for learning. All true soul-education is an unfoldment through worship and affection, and it is open to every human being to make all life a celebration of learning.

__If one really wishes, through the power of worship coupled with affection, to become skilled in the performance of duties, one must recognize that there are those who have gone beyond the initial stages of Buddhi Yoga. They have become constant in the power of Jnana Yoga, men and women of ceaseless meditation and contemplation. They are the Buddhas and Bodhisattvas of ceaseless contemplation, constantly ideating and thereby sustaining the possibility of human aspiration. They are able to do this through their conscious choice of mental solitude and their freedom from attraction and repulsion. Above all, they exemplify perfection of mental devotion. They have become supremely steadfast, like the immovable Himalayas. They are rock-like in their strength of tapas, bhakti and dhyana. Krishna repeatedly gives encouragement to all beginners making their first tentative steps on the path by urging them to discern in themselves something in common with the highest beings who have ever existed. He offers to Arjuna a living portrait, in potent words, of the true Sage. Whilst it is difficult for modern man to understand, there are in fact many more sages, munis and yogins than guessed by human beings incarnated on earth. Whilst there are billions upon billions of human beings, there are also galaxies of adepts and Bodhisattvas. Whilst they are invisible to the physical senses, they nonetheless exist and they all have their roles in the task of cosmic and human evolution.

__To become capable of recognizing them and saluting them means that it is possible to gain some light with regard to one's own svadharma. Hence, Krishna affirms that it is even better to die in one's own svadharma than to be concerned with the duty of another. Even if little is going to change significantly in one's life, the acquisition of wisdom always remains possible and worthwhile. It is a useful mental exercise just to imagine that one is going to die in exactly one's present situation. Then, without giving any room to fantasy and expectation, one must understand how, through this acceptance of immediate svadharma, one may strengthen the power of mental devotion or Buddhi Yoga. Growth in the power of sacrifice or Jnana Yajna is always possible in every circumstance. But that growth requires a turning away from the region of separative consciousness towards the realm of the united hosts of perfected performers of yoga who reside within the universal form of Krishna.

__To begin to apprehend this is to begin to prepare for the opening of the Wisdom-Eye, a process that is beatified by the realization of the universal vision given to Arjuna by Krishna in the eleventh chapter of the Gita. At the end of that vision Krishna makes a statement which is the foundation of all self-conscious transcendence: "I established this whole universe with a single portion of myself, and remain separate." Here Krishna is the paradigm of the Pythagorean spectator, the Kutashtha, he who is aloof and apart from all manifestation. He is the fount of those great Dhyanis who descend in the dawn of manifestation, knowing its limits and uninvolved while performing their tasks in manifestation. Maintaining their continuity of consciousness and self-transcendence in the Logos, they remain free from the hypnotic spell of Mahamaya. What is exemplified by Dhyanis in the dawn of manifestation is repeatedly re-enacted in the course of human evolution when human beings, by the power of vairagya – true dispassion established by the power of a vow of fixed determination – are able to generate a continuous current of Buddhic insight. Establishing and maintaining this current, testing it in action and correcting themselves by it, individuals may become constant witnesses to the truth. After a while, their minds become so firmly yoked to Buddhic discrimination that it becomes as natural as breathing. In many Buddhist schools and sanctuaries, particularly in the Hinayana tradition, neophytes are taught to observe their breathing. When coupled with the Mahayana refinement of motive, this can serve as the enduring basis of bare mindfulness and pure attention.

__Vinoba Bhave sums up the whole teaching of svadharma in the Gita in terms of the concept of chittashuddhi – purity of consciousness. All human beings, even in Kali Yuga, and even surrounded by pollutions, are capable of mental purification. All are capable of maintaining unbroken and intact a stream of pure consciousness, but this requires spiritual food. One must learn to devise one's own rituals and sacrifices, to treat one's body as a temple in which one will greet and bathe in the Light of the Logos. One must learn to consecrate one's own vesture, becoming wholehearted, uncalculating and without expectation in one's relationship with Krishna. When through self-consecration bhakti and buddhi come together, jnana is released. From jnana one may eventually rise to dhyana, ceaseless contemplation. Then it is possible to return to svadharma and understand it in the salvific sense expressed by Krishna in the eighteenth chapter of the Gita. There Krishna puts svadharma in terms of a universal formula, independent of birth, of early circumstances, of vocation and calling. It is the art of discovering one's true nature, and therefore becoming creative in one's capacity for self-expression.

__Each human being is an original, and each act is unique. Out of enjoyment of the cosmic lila and out of veneration for the universal form and omnipresent light of Krishna, a human being can become unrestricted and spontaneous in enacting and delivering svadharma. There is a great joy in this and such ananda is so all-absorbing that there is no time to interfere with other people or to criticize them. There is no distraction in relation to the demands of dharma. Instead, there is full concentration on becoming a servant and instrument of the universal Logos in the cosmos, the God in man, Krishna in the heart.

__With thy heart place all thy works on me, prefer me to all else, exercise mental devotion [Buddhi Yoga] continually, and think constantly of me. By so doing thou shalt by my divine favour surmount every difficulty which surroundeth thee; but if from pride thou wilt not listen to my words, thou shalt undoubtedly be lost. And if, indulging self-confidence, thou sayest 'I will not fight', such a determination will prove itself vain, for the principles of thy nature will impel thee to engage. Being bound by all past karma to thy natural duties, thou, O son of Kunti, wilt involuntarily do from necessity that which in thy folly thou wouldst not do. There dwelleth in the heart of every creature, O Arjuna, the Master – Ishvara – who by his magic power causeth all things and creatures to revolve mounted upon the universal wheel of time. Take sanctuary with him alone, O son of Bharata, with all thy soul; by his grace thou shalt obtain supreme happiness, the eternal place.

Ibid., XVIII.

__To become a true votary of Buddhi Yoga through the performance of svadharma is to become ready to serve the divine will of the Atman, the workings of the Logos and the Avatar behind all the turbulent sifting and chaos of the historical process. The Buddhi Yogin recognizes the intimations of the divine dialectic in maturing human beings, mellowing minds and hearts, broadening and expanding their quintessential humanity. Cooperating with the Light of the Logos within, they are able to rediscover the germ of purity of consciousness and thereby enter the family of the wise, the fraternity who know all of this and exemplify it ceaselessly. The true hallmark of these Rishis and Mahatmas is the power of devotion and adoration. They are constant in adoration of Krishna, His lila, His wisdom, the joy of His dance, the beauty of His unconditionality. They understand from within themselves the way in which Krishna may be seen in Arjuna, in Arjuna's aspiration to reach up to Krishna, and also in Krishna's enjoyment of the seeming separation of himself from himself in Arjuna. This is the mysterious art of the universal diffusion of the one Light, the problem of the One and the many, and the participation of the many in the One. Through Buddhi Yoga, bhakti and svadharma there can be a self-conscious return to the One, but only on behalf of the many. This is the sacred Teaching of Lord Krishna in the Bhagavad Gita, given to sustain humanity throughout Kali Yuga. All may benefit from the Teaching, returning to it again and again, using it in individual ways, enjoying and appreciating its beauty. Those who are perceptive and appreciate this great gift will make resolute vows to be steadfast in maintaining unbroken a sacred relationship with the Teaching and its great Giver.