Buddhiyoga in Geeta - Chapter 12 - Hindu Religion and Geeta and Buddhiyoga

12. Hindu Religion, Geetaa and Buddhiyoga
12.1 Religion and Dharma
At the outset in Chapter 1, I said that I want to pass on to you my understanding of Hindu religion as I have gathered it from the study of Geetaa. Many say that Hinduism is not a religion but a way of life. Now let's understand why that makes sense.
Dharma means religion, but only in the original sense of either word. Here is how.
Religion has a modern conventional divisive connotation, the exact opposite of the meaning it ought to derive from its etymological root. Religion derives from “re+legare” meaning to bind back or bind together. A religion, thus, ‘binds’ the society together and upholds it. However, religion has come to mean a particular set of beliefs that binds a particular subset of humanity together. And in that sense the different sets of beliefs have given rise to different religions. To the extent that each one holds itself to be the only valid set of beliefs regarding the “supreme”, it fails to bind the total human race together as one, which ought to be the real meaning and purpose of “religion”.

The Samskrut (or Sanskrit as English would have it) word “Dharma” derives from the root “dhru” which means to uphold. The meaning of “Dharma” is very close to that of “Religion” in its truly fundamental sense. I am not about to compare religions. Nor am I going about elevating Hindu religion above others. Yet, I cannot even begin to describe the Hindu Dharma in all its diamond-like multi-faceted brilliance.
My purpose here is to go the root of the Hindu religion and understand how it can come closer to being a Dharma or a religion that it is supposed to be in the true sense of the word, or in other words ‘a way of life that can hold humanity together and lead it on the path to Yoga that is the logical and natural destination of the long journey’. My basic contention is that Hindu Dharma has become Hinduism or just another ‘religion’, because it has abandoned its connection to Buddhi and to yoga practice as a routine way of life.
I see Dharma or a religion as akin to a climber's rope laid out from the foothills of worldly life to the peak of spiritual Self-Realization that is forever concealed above clouds of self-delusion. The rope is anchored along the way by means of examples of yogis and saints whose life and message serve as beacons. And what is unique about the Hindu religion is that its yoga tradition lays out many ropes from the same foothills to the One peak, but along different routes of different difficulty and different directness to the peak. The most direct ones demand the most difficult, steep ascents, and the less direct ones are along the winding hillsides. Followers are free to choose any rope to grasp. I resist the temptation to try to extend this analogy to other religions; I don’t have the requisite knowledge to do so.

Where does that leave the atheist or non-believer? In this analogy, the atheist looks down upon the rope as something for the weak to hold on to, and for those with blind faith to follow. Atheists too believe in climbing the hill, but just because it's there, i.e., being good without a well-founded or well-articulated reason or purpose, or in other words, just for the excitement of it. And they don't believe there is any reachable peak above the clouds, and that anyone who claims to have reached above the clouds and seen or reached the peak cannot prove it, and is therefore not to be believed. Actually, they would not even concede the existence of ‘clouds’, but simply treat the human limits of life span and abilities as just so much closed-end world in itself. To me, that view with self-imposed limits seems rather closed-minded and disabusing any possibility of exceeding our own limits in talent, senses and knowledge.
12.2 Dharma and Geetaa
Geetaa has used the word “Dharma” in its various shades of meaning, all of which pertain to duty in one way or another and none of them pertains to ritualistic religion. “Dharmya” is another word – an adjective - Krishna used in Geetaa that derives from “Dharma”. It means arising from following Dharma or that which upholds Dharma. This adjective is used in Geetaa (1) for the war itself, (2) for the dialog between Krishna and Arjun, and (3) for his immortal advice articulated in Adhyaaya 12 that gives a description of the “most beloved devotee” (or Yogee, or Jnyaanee (Knower) or Sannyaasee).
“Dharmya” dialog was one in which the participants – Krishna and Arjun - were discussing the resolution to Arjun's dilemma arising from his confusion regarding his Dharma or duty.
“Dharmya” war arose because the Paandavas, who meticulously followed their Dharma for the “well-being of all”, tried every possible recourse short of confrontation and were left no other course of action.
The “Dharmya” dialog is so called because its study and practice will lead one on the proper path of Dharma leading to the destination of Yoga.
Nowhere in the use of the word “Dharma” or “Dharmya” is there any allusion to rituals or sectarianism. It's all about duty and yoga and about nothing else. Note, too, that ritualism is mentioned in Geetaa (Adhyaaya 2 and 9) in an unflattering way.
Now you may see why Hinduism is not a “religion” but a way of life. Then again, any true religion is a way of life and not a divisive, sectarian, holier-than-thou profession, a way of life for spiritual uplifting of all its adherents. In that fundamental sense Hinduism is a religion that is a way of life. As the vedic scripture says, “The Truth is but one. Sages speak of it differently”. Just because sages have spoken differently, there is no sane reason for strife among the followers of the sages. I believe that you get the gist of what I am saying. Thus, I believe that Hinduism is a religion that is a way of life for spiritual uplifting, with the ultimate goal of attaining Yoga that is Self-Knowledge, Self-Realization, Unity with the Supreme One.
Now let’s take another look at Dharma from a different angle. There is a verse in Mahaabhaarat that sets humans apart from animals thus: “Food, sleep, fear and sexual intercourse are common to humans and animals. Dharma is what’s special to them (humans). Those without Dharma are (living) like animals.” Animals live by their primal instincts and for basic, primal needs. There is no need to discuss at length the limits of animals’ mental abilities, but suffice it to say that they are very limited. Human mental abilities seem limitless. Humans take their instincts to a whole new level beyond the primal instincts and needs by first searching past the immediate physical vicinity and the immediate future. They model the surroundings in terms of cause-and-effect behaviors and project the future outcomes. Then they act purposefully to harness their knowledge to recast their surroundings in the ways nature never seemed to intend. Let me clarify this.
The Wheel for instance does not exist in nature as a natural device, but human being invented it a few years ago and life was never the same again. I say a few years, because that’s how long it has been in the life of the universe, a mere flash in the pan.
When I watch a National Geographic wildlife show on TV, I see lions and deer, or predators and preys in general, living in one general area. Lions routinely hunt among deer for their food. Deer do not seem to do anything more than run for their life, let one or a few of them fall prey and go on with life if they don’t end up in the lions’ jaws. Threat to life is nothing personal, but just a numbers game. Some fall prey but others – enough - survive and go on, without any clue as to what they can or should do about the threat, or even to conceive the idea of being able to do anything about the threat.
Humans in similar situation have devised means and weapons to overcome physically more powerful predators (I say ‘physical more powerful’ because humans have become the most prolific predators even with their physical inferiority); they organize and build fortifications; they consciously recognize the threat, don’t accept it as the way nature intended, and act to eliminate it. This difference underscores the human abilities not to just take nature ‘as is’ but to try to understand it and work it to their advantage. Of course, its modern implication is that we have abused nature so much that it will take its sweet revenge upon us, but that’s whole another ecological issue and not the topic of discussion here.
Just in passing, I mentioned TV above as if that’s just another natural part of life. Take a pause and think how it is part of human’s way of harnessing the elements above and beyond what nature ‘intended’ in terms of primal instincts and basic needs.

Vedic sages went deeper in search of the meaning even behind the human ability and propensity to “better” their worldly life with physical safety and security, with amenities and comforts, with sensual pleasure and indulgence, etc, i.e., with the knolwledge just for the sake of knowledge. The sages developed the discipline of yoga to search for the meaning of life and have told us that this search is very individual and must be accomplished by each one on his/her own. They showed how one can yoke one’s abilities that transcend the obvious physical abilities and harness their natural powers that are not even known in the normal course of life. They have shown systematic ways of controlling the human faculties that are taken for granted as ‘involuntary’ by the modern science. They have stated that the very real culmination of such effort is in a Self-Realization that transcends all knowledge of physical existence as we come to perceive and know it through our senses. They went on to formulate the practices that would help one progress in this search effort. They have stated that this pursuit is not limited to one lifetime, but rather spans many lifetimes of hard work. These practices prescribed by the sages form the core of the Hindu religion.
Human beings are creatures of habit, forming or inventing practices above and beyond primal instincts, converting them into habits, which they then practice as extensions of their instincts. They have done the same to the sages’ prescription for life to transcend the mere physical self and to attain the ultimate joy or bliss of knowing our true identity. The Dharma so prescribed slowly crystallized into individual practices and habits, and social customs and traditions. With this reasoning, a question that comes to my mind is, “Can a religious practice that is more a habit than a purposeful pursuit be really a Dharma?” But then again, who am I to ask what constitutes purpose that makes the practice a Dharma in the truest sense, and what doesn’t. The trouble with “purpose” is that, when the “purpose” of one religion clashes with that of another, all hell breaks loose.

So let me get back to the topic of this last chapter of the book. The purpose here is to give a bird’s eye view of the Hindu religious practices and how they relate to the Yoga, or Buddhiyoga to be more specific.

12.3 Dharma and Religious Practice
Dharma is hard to sustain in practice in its pristine form. The human being is a creature of habit, and the individual has the habit of reducing repetitive work to a habit. It is actually efficient to do so. On an individual level, habit implies that Buddhi is given a rest – often well-deserved. Society as a whole also reduces common practices to social habits called customs, which, over time, becomes tradition. This is also efficient in that each generation doesn’t have to reinvent the customs and traditions. Society implicitly gives the collective Buddhi a rest, but often at the peril of distancing the tradition from its Dharma and yoga roots and making the tradition devoid of sustaining meaning.
Hindu religion is arguably the most ancient religion. Its innumerable facets are often derided as anachronisms and irrelevant. However, the religion that is founded on the most scientific discipline of yoga cannot be so easily dispatched. What we need to do is to revisit the moorings and rebuild the practices to be relevant in modern times and yet fully consistent with the eternal yoga discipline.
Buddhiyoga on the individual level comprises comprehension, analysis, decision and execution, as I already discussed in the last chapter. Execution, in turn, comprises action, self-monitoring and self-correction. On the social level, Buddhiyoga implies a constant monitoring of the course of the customs and traditions and consequent diagnosis and collective self-correction. Buddhiyoga does this on an individual level as I have argued extensively before. The collective Buddhi must similarly take up the reins of the social psyche and drive the “chariot” of society on the yoga path. What I propose then is the role for the collective Buddhi to wake up and take charge of its rightful place as the pilot.
I had mentioned in an earlier chapter the role of Raajarshi, a king who is a yogi or is advnced on the yoga path. But Raajarshi as a real person is now an anachronism, like monarchy. However, the role of Raajarshi is still real and must be played by intellectual leaders who have not buried their heads in the sands of disbelief in or cynicism of all that is ancient knowledge.
Customs and traditions cannot be allowed to take on a life and meaning of their own. They must be scrutinized by Buddhi by using the Yoga lens and diagnosed for the defects and aberrations that then need to be corrected.
I am sure that the true intellectual leaders will rise up to this task and do much better justice to it than I can.
I will now turn my attention to describing the many facets of Hindu religion, its customs and traditions, its institutions and their relation to yoga as I understand both. I will start with what you are familiar with and gradually lead towards the unfamiliar including what you may have read or heard of, even if in unflattering mentions in the modern English writings both in the East as well as in the West.

12.4 Hindu Religious Practice - Traditions, Customs and Rituals
“UNDER CONSTRUCTION”

Topics to be discussed:

Family customs: respect for parents, elders, teachers, Righteousness, duty, and numerous basic values.
Daily worship and prayers, daily ‘purification’ rituals, charity, ...
Holidays, epics and scriptures: idols and ideals. Examples and illustrations.

Traditions:
Four Varnas
Four Ashrams
Sixteen Samskaaras

Multi-deities and One Supreme: Paradox of One Supreme vs may gods. Idol worship in relation to worship of the ‘formless’. (Golden calf of the Old Testament – idols as the object of worship)
Regular worship: daily, weekly, monthly
Occasional celebrations and holidays
Bhajan, Keertan, satsang, Lectures,
Epics: Ramayan, Mahabharat
Scriptures: Vedas, Upanishats, Puraanas
History, great kings and kingdoms
Sages, saints and their literature: This is my connection to all of the scriptural heritage.

Buddhiyoga in Geeta - Chapter 11 - Buddhi-yoga - Yoga of Active Intellect

11. Buddhi Yoga – Yoga of Active Intellect
11.1 Re-Introduction
Buddhiyoga is an intrinsic part of all yoga practice. It is overlooked because it is taken for granted, like the heartbeat from birth till death. Buddhi, like heartbeat, is at work whether or not you take note of it. Consciously practicing Buddhiyoga is like taking up the breathing exercise and advancing to gaining control over what are normally considered involuntary functions. Buddhiyoga seizes control over the part of our nature that is normally considered to rule over us. Buddhiyoga takes charge of our actions from the beginning of yoga practice - any yoga practice - till its successful culmination.

Krishna taught Buddhiyoga in what seems to be ancient times, and yet it may be the most appropriate modern day remedy in the era of science and information, nay, for all times.

Let’s visit Krishna’s concluding remarks in Geetaa Adhyaaya 18, in the reverse order, which will tell us convincingly what Krishna was leading Arjun to. We will then study somewhat in depth the development of Buddhiyoga from the beginning of the Geetaa dialog. Finally, we will revisit the various yoga paths and reconcile their practice with the unavoidable element of Buddhiyoga.
Remember my earlier remark in the first chapter about some Hindus’ (myself included) claim that “Hinduism is not a religion but a way of life”, without being able to properly articulate what we mean. Buddhiyoga gives that claim a real substance and gives us guidance on how to live that “way of life”. This will be the most important part of this concluding chapter in that it gives us the blueprint for practicing Buddhiyoga or Hinduism, if you will.

The following subsection titles in the rest of this section are Krishna’s words in Geetaa that epitomize his advice to Arjun.
11.1.1 “Arjun, Were you listening?”
The very last words Krishna spoke to Arjun, in Geetaa, were questions: “Did you listen to this (yoga discussion) with single-minded attention? Is your confusion (about your duty) arising from ignorance (of this dharma that is yoga) dispelled (Geetaa 18:72)?”
After answering Arjun’s questions patiently, Krishna finally asked him to give an accounting. After all, Arjun had asked Krishna to tell him what was shreyas, i.e., for his eternal well-being. Arjun had repeatedly reminded Krishna, as if he might forget what Arjun was after.

Krishna had sowed the seed of Buddhi yoga early on in the discussion, long before Arjun even realized it. Krishna never let Arjun forget that he was appealing to Arjun’s buddhi, and challenging Arjun to make the most difficult choice for the right reason.

11.1.2 The Ultimate Promise – “I will free you of all sins ...
Here is the very last counsel that Krishna gave to Arjun just before posing the questions:
Completely put aside all Dharma (standards for deciding your duty) and surrender to Me alone. I will free you of all sins. Grieve not (Geetaa 18:66).
To a cynic, this seems like a blank check, and, it may read, “Do anything you wish. Do it in my name and I will free you of all sins. Don’t worry.” Yet this came at the very end of elucidation of all yoga practices and Arjun’s duty in that light. It came with the repeated dose of “use your Buddhi”. Thus, this was not a mindless surrender in order to be absolved of doing whatever mind desired. This was within the realm of Buddhiyoga. Krishna merely personalized, in the form of a promise, the consequence of yoga and of karma bondage that is applicable to all people and at all times without exception.
"I will free you of all sins (only) when you surrender unto me alone”. There are two parts to this promise.
First, recall what surrender to Krishna means in light of the discussion of Sannyaasa and Bhakti, and all the yoga practices. This surrender requires putting the 'well-being of all' above any selfish concern whatsoever and making the attainment of Self-Knowledge the direct or indirect goal of all decisions and actions. To realize Self-knowledge, I must be able to actually witness the Truth of my own spirit in all beings and all in my Self. This Knowledge translates into the ultimate in unselfish attitude in thought and behavior. There must not be the faintest thought that is selfish, self-centered, self-promoting, self-serving in deciding the course of action and in its execution.
Second, any decision is necessarily based on available information, knowledge and ability to think through the problem, including the counsel available from well-wishers. After all is said and done, I must put my best foot forward. No one else can do it for me. If the dilemma is as daunting as Arjun’s, I have to do the best I can. It is entirely possible that I may choose a course of action that others may deem wrong or sinful. Even in mundane situations, I have to make choices, on which others can differ more or less strongly. In such cases, I just proceed with my decisions and take the consequences without any attitude of gloating on success or regretting any failure. I must keep working at it, fully knowing and acknowledging my shortcomings and fallibility; my only selfishness is in overcoming my imperfections. I must not be afraid of making a mistake; the fear can freeze me. I must be prepared to learn from my mistakes; my buddhi must be vigilant in this regard. I must be able to acknowledge my mistakes publicly if necessary; this builds strength of character. I must at all times be perfectly honest with myself about my intentions and my abilities.

In summary, Krishna’s promise is that I won’t incur sin if I pass two tests: One, my decision and its execution were totally free of any selfish thought and were done for nothing but the well-being of all; and two, I did the best I could given my abilities, knowledge and information. To the extent that I don’t fully satisfy the conditions, I incur sin, which is nothing other than the Karma bondage. The sin accrues not to the act but to the intent and the deliberation behind it, and to my efforts - in other words, to the degree of selfishness and to my diligence or lack of it. The only personal benefit I expect is a step forward on the yoga path, i.e. improvement in my own nature. My step forward has immense personal benefits and benefits to the society.

This is the heart of Buddhiyoga. This is the commoners’ access to all yoga activity. My basic premise is that Geetaa gives guidance mainly for those who are struggling to reach the destination of Yoga, and only a reminder for those who have already arrived. I also assume that the advice is not limited to those who are advanced on the yoga path, but is meant for everyone, including one who takes even the first step on the path. The basis for this assumption is in Geetaa 2:40, “No effort on this path is wasted. There is no fear of adverse results. Even a little practice of this Dharma (yoga) protects from the great fear (of degradation to oblivion).”

11.1.3 “Think Thoroughly”
Geetaa 18:64: “I expounded before you the most subtle knowledge (of yoga). Think it over thoroughly, leaving nothing out, and then do as you wish.”
This is how Krishna concluded the discussion of yoga just before making, or rather reiterating, the ultimate promise stated above. The ultimate promise was veiled in the preceding dialog as we will see later; Krishna just removed the covers.
Krishna asked Arjun to take into consideration everything that was said, not just some parts selectively. Again, the spotlight was on Arjun’s thinking and making a considered decision. This also meant setting aside any prior notions while giving Krishna’s advice the due thought. Very early in the introduction of Buddhiyoga, Krishna had stated, “When your Buddhi, confused by hearing conflicting statements (in all you have learned so far), becomes steady and firm in meditation, then you will attain to Yoga (Geetaa 2:53)”. This affirms the reality that we all experience that everything we learn gives us mixed messages regarding the rights and wrongs. Then we are left to struggle with untangling the rules and exceptions.

Let’s take a couple of examples. Being self-righteously truthful at the expense of innocent victims is hardly a commendable exercise of truthfulness. So who determines the exceptions? Who can judge which exceptions are acceptable and which aren’t? I have to venture here that the two-fold rule of Buddhiyoga just before captures the criteria for truthfulness and possible exception.
Another example is the principle of non-violence, on the surface such a noble virtue. Are there exceptions? How commendable is the non-violence of the weak? When does apparent non-violence amount to violence by reason of permitting violence against the meek and the innocent? Same rule applies.
We can take one virtue after another and analyze how it must be practiced with discretion.
Buddhiyoga demands exercise of this discretion in everyday life with yoga practice as the guiding principle and Yoga, the Self-Knowledge, as the ultimate goal. Buddhiyoga expects that we fearlessly take the consequences of our decisions. At the same time the Ultimate Promise is reassuring that we can safely put our best foot forward.
11.1.4 “Embrace Buddhiyoga”
Geetaa 18:57: “Surrendering all deeds unto me with Chetas (with mind and Buddhi), making (attaining to) me the ultimate goal, and embracing Buddhiyoga, forever establish your Chetas (mind and buddhi) in me.”
Krishna told Arjun most unmistakably to practice Buddhiyoga - this with the admonition to purposefully surrender all actions unto Krishna. This was immediately followed (Geetaa 18:58-59) by a warning that even if Arjun adamantly ("egotistically") tried to act contrary to his nature, his nature would exercise its power over him and make him do its bidding. This nature is nothing but the sum-total of the inheritance, upbringing, education, experiences and personal goals. Krishna warned that even if Arjun decided to remove himself from the battlefield (or just disarm himself and wait to be slain), his nature would force him back to participate. (I wonder if the modern psychiatric concept of “denial” attempts to capture this power of our nature over us. The professionals may be well advised to learn the principles of Buddhiyoga, even if stripped of their yogic or spiritual content, and adopt them in modern practice.)
Just think about it. If Arjun were to leave the battlefield, and his brothers were to dutifully continue with the war, would he be able to think of anything other than his brothers’ and his side’s fate? Could he possibly meditate with any peace of mind? Would he not forever remember that he and Bheema were the mainstays of the Paandav army and therefore with him gone, a certain defeat and death would be the consequence for them? Could he bear the thought? Could he possibly concentrate on anything else no matter how spiritually high-minded? Wouldn’t he be drawn back to the battlefield if for nothing other than just to defend and protect his beloved brothers and relatives? What kind of example would that set for others?
Krishna asked Arjun to rise above selfish considerations in his decision and perform the duty, howsoever unpleasant or horrible. Remember that Arjun was very confident of his victory. He had said to Krishna that “even the kingdom of the heavens, let alone that on earth, would not be able to soothe my senses and drive away my grief” (Geetaa 2:8) and had asked to be advised what was for his eternal benefit (shreyas). Arjun was never in doubt that he would be victorious. He was fearful of the cost of victory.

Next, let us study at length how Geetaa presents Buddhiyoga right at the beginning of the discussion of Yoga.
11.2 Prelude to the Dialog – Recap
As the two armies stood ready to join the battles at the signal from their chiefs-of-staff, Arjun wanted for one last time to measure up the task ahead. As he directed Krishna to take the chariot into the middle ground between the two armies, Arjun declared his resolve to vanquish the ill-willed Duryodhan and his supporters.
Krishna was ready to remove Arjun’s misunderstanding or miscalculation of the task. He asked Arjun to look both ways and see who were there to lay down their lives for their respective sides.
Arjun realized the impending carnage and was grief-stricken. He told Krishna that he wanted no part of the kingdom won at the expense of his revered elders and his kith and kin. Arjun made an argument that it would incur sin for him and all his ancestors. He said that he would rather be slain by the cousins. He laid down his famous bow and sat down totally disheartened, dejected, despondent.
Krishna woke him up with rather harsh words, to which Arjun responded with a plea to teach him what was in his eternal benefit.
11.3 Buddhiyoga in Saankhya - Early Introduction in Geetaa
At the outset, Krishna said that Arjun was grieving for the wrong reasons and challenged his Buddhi (Prajnyaa). The first words on yoga were on ‘Buddhi on Even Keel’: “Contact with the elements produces pleasures and pains that are transient. Endure them. He, whom these duals (of pain and pleasure) do not agitate and who is thus equally disposed to happiness and sorrow, can attain to immortality (amrutattwa = freedom from death and therefore from the cycles of birth and death, i.e., Nirvaana). (Geetaa 2:14-15).”
This was the seed of Buddhiyoga. Arjun asked for his eternal well-being (Shreyas), choosing it over the kingdom on Earth or even the heavens. Krishna gave him the key to that eternal peace. However, Arjun would be too overwhelmed with grief to grasp it just yet.
Krishna put forth a logical argument based on the Saankhya approach to the eternal peace. In doing so, he even pleaded with Arjun to consider the war as the most unique opportunity for a warrior to fight to protect Dharma. Krishna concluded the Saankhya argument with: “Be equally disposed to happiness and sorrow, to gain and loss, to victory and defeat. Thus prepared for war, you will not incur sin (Geetaa 2:38). If this first pledge resembles the Ultimate Promise, it’s not a mere coincidence. Here, in closing the Saankhya argument, Krishna again resorted to the Yoga argument; no wonder that later he would reconcile Saankhya and Yoga approaches (contrary to the conventional wisdom that they are divergent).

Krishna made the transition to the Yoga argument with these words: “This was the wisdom according to Saankhya. Now listen to wisdom according to Yoga. When you are imbued with this wisdom you will cast away the Karma bondage (Geetaa 2:39). The word "buddhi" in the verse is loosely translated here as wisdom as it is in most authoritative books on Geetaa. However, "thought process" is a more accurate shade of meaning of "Buddhi" here that is consistent with Krishna's teachings in Geetaa. This would then mean that Krishna had just explained how Arjun would have thought through the problem if he had followed the Saankhya argument, and Krishna was now going to show Arjun the same by way of Yoga argument.

Krishna immediately followed with this assurance: “Once on this path (of yoga), there is no loss of effort and no adverse result. Even a slight practice of this (yoga) protects from the great fear (of degradation to oblivion) (Geetaa 2:40).

11.3.1 Buddhiyoga as The Unifying Principle of Yoga Practices
When I first read the volumes on Geetaa, I had formed the impression that Geetaa philosophy was for those who have advanced on the spiritual path, and that I was to do my pre-ordained duty till I qualified to take up the yoga practice. I also had the impression that the various “interpretations” of Geetaa were meant to guide people in different eras according to their social circumstances. The message of Geetaa seemed much too pliable.
And even with all the seemingly different interpretations, the great commentators – saints and sages – were unanimous in their praise of Geetaa. I could not ignore their life’s message and their written words. Yet, I could not come to any conclusion as to what was in it for me. I was searching for a principle that would guide me, and all people like me, at all levels of spirituality and at all times.
With the advice and blessings of my guru, Swami Harihar Maharaj of Geetaa Ashram (Mathura, India - his life’s mission has been to encourage people to study and practice the message of Geetaa), I took up the self-study. I did not set out to invent any new interpretation. I was not predisposed to any one particular yoga path as the supreme path. I was only dedicated to the goal of Self-Knowledge that, on the word of my guru and that of all the sages and saints, seems to me to be achievable – in another lifetime if not in this - if I just get going. Upon searching ceaselessly, I found a unifying principle that would tie all yoga practices together as a complete comprehensive discipline with many facets. I was looking for Krishna’s advice to Arjun that would stand the test of time. I believe that I have found it in Buddhiyoga that I am handing off to you.

11.4 Tracing Buddhiyoga in Geetaa - Continued
Krishna wasted no time or words to come straight to the point: “Arjun, the Buddhi that is resolved to take the (yoga) path is uniquely focused, whereas the Buddhi not so resolved takes off on numerous, endless detours (Geetaa 2:41)”. This resolve depends on the faith that the goal of Self-Knowledge exists and is attainable, and that shreyas, i.e., the eternal well-being that transcends mere worldly material well-being, is really worth pursuing. Lacking the faith, the buddhi can choose any of a number of worldly ways of finding worldly happiness.
Next, Krishna denounced the ritualistic practices taken up for gaining worldly and heavenly fleeting pleasures. Then he immediately set about defining first the nature of a Yogee and then the most famous tenets of Karmayoga. The indispensable role of Buddhi in practicing Karmayoga followed.

11.4.1 Yogee - The Perfected One
Krishna asked Arjun “to transcend the three Gunas (Sattwa, Rajas and Tamas), to rise above the duals (of happiness and sorrow), to be established in Saattwik nature and deeds, to be carefree regarding his worldly and spiritual needs, and to take full control of self (Geetaa 2:45)” – easy for Krishna to say. Arjun was not going to assume such qualities instantly. Nor can I imagine Krishna asking him to perform such miracle. The only clear meaning and advice was that Arjun should immediately set out trying to earn those qualities. This interpretation is important just a few verses down the road for a comprehensive understanding of Buddhiyoga.

11.4.2 Karmayoga - The Four Tenets
Now the famous verse from Geetaa: “Your right is only to (decide and to do) the work [1]. Never lay claim to (determining or dictating) the outcome [2]. Don’t let the outcome of the action be your (self-centered) objective (or motivation) [3], nor be attached to inaction [4] (Geetaa 2:47).” If Arjun already had these qualities, he wouldn’t need this advice, nor would he have the bewildering dilemma to which he was seeking resolution from Krishna.
These tenets may seem demanding at first sight, and they are if I were to presume to practice them at the level of a Yogee. But the fact that I am not there yet can't possibly preclude me from practicing the tenets, for that would give a lie to Krishna's assurance given just a few moments before. Therefore, it is my right to practice these to the extent I can with faithful dedication to the path of yoga. Although I may make mistakes at first, I will get better with practice. This is what I believe the tenets mean for me and all the common folk.
I can only decide what I will do and why I will do it. I shouldn’t let the ‘why’ be self-centered. The actual outcome may be different from what I intended in spite of my best efforts or it may turn out to be exactly what I wanted to accomplish and then some. In either case, I must avoid gloating on success or being dejected in failure. I must take either outcome in stride. My focus is on attaining the higher nature described before. Needless to say, doing nothing is not an option. Doing nothing is indolence, laziness and degradation of my nature.
My buddhi must be in complete control. It decides what to do and why, gets it done, accepts whatever outcome, contemplates the effect on my nature, learns, makes adjustments and moves on to the next decision and action (this is Buddhiyoga practice in a nutshell). Although the course of action is not self-centered, it must necessarily be purposeful. The purpose must then be the well-being of all.
Can I act this way every waking moment of my life? If I could, I would already be a Yogee. To the extent that I cannot, my goal is to do increasingly more along these lines and less for selfish reasons. (How? Through yajnya, tapas daana, of course – no surprise here.)

Karmayogee is conventionally said to be someone who performs all deeds without any selfish motive. Such a person already has the qualities of a Yogee, the perfected one. Then where does that leave me, i.e., someone trying to get to that goal? Where would that leave Arjun, who was trying to find just such path to the real eternal well-being? Thus, it is easy to see that Karmayoga as a path is for all common folk like me, who want purposefully to strive to reach the goal of Yoga. And that is exactly why buddhi must play the critical role of chariot-driver or pilot for my life’s vehicle on the path of my choice.

11.4.3 Buddhiyoga – First Words
After giving the four tenets, Krishna gave Arjun the formula for practicing them. “Arjun, be established in yoga. Discard (egotistical) attachment (to actions and covetousness regarding the outcome). Be equally disposed to success and failure. Thus perform your duty. Equal disposition (of buddhi toward worldly success and failure) is called ‘yoga’ (Geetaa 2:48).” Arjun was asked to be established in yoga, to perform his duty, without allowing the decision to be selfish or actions egotistical, and without letting the outcome, favorable or otherwise, distract him from the real goal of attaining Yoga that was the shreyas he had asked for.
The terse statement "equal disposition is yoga" is oft quoted as of enormous import. And it is so because this disposition refers to Buddhi's attitude toward determining and executing one's course of action. Krishna left no doubt about this meaning in the very next two verses. These, in my opinion, are the most important verses, although in my own indecisive way, I find so many pronouncement of Krishna of utmost importance.

11.4.4 Buddhiyoga – Kernel of Truth
Geetaa 2:49: “Arjun, Karma is by far inferior to Buddhiyoga. Take refuge in Buddhi(yoga). Wretched (miserly) are those who crave for the fruit of the action.” This is an important verse, and is typically given short shrift, because Buddhiyoga is hardly ever the focus of any discussion or discourse. Here, the word Karma can be easily taken to mean all actions dutiful or otherwise. However, it is totally needless, nay superfluous, to say that the "otherwise" is inferior to Buddhiyoga – of course it is. It is the dutiful karma that is in focus here. Thus, it says that just performing one's duty is fine, but Buddhiyoga is superior. Taking refuge in Buddhi means doing my duties while being very mindful of why I am doing my duties and of how I do them. It is not enough to set the right course for the chariot of life, only to let the horses somehow run the course on their own. Buddhi must constantly rein in and guide the horses to make sure that they don't stray from the charted path.
The last part of the verse is a subtle warning to put the human life to good use. We as humans have a wealth of mental capacities far exceeding those of animals. A more accurate substitute for wretched in the above verse is miserly. It implies that if we don't use our special human abilities for our eternal well-being that spans more than one life-time, then we are conserving and really wasting that extraordinary wealth like a miser saves up material wealth only to leave it behind.

Geetaa 2:50: “He, whose Buddhi is established in yoga, rids himself of the bonds of both good and evil deeds. Therefore arise to perform (all deeds on the path of) yoga, for (your) well-being (that you asked me to tell you) is in employing (Buddhi)yoga in all actions.”
This needs an extended discussion, since there are other common interpretations of this verse that obscure the true meaning and importance of these words. The word kaushalam is translated either as well-being or welfare on one hand and skill or dexterity on the other. The alternative meanings of the verse are given as "yoga in action is a great skill" which sounds convincing and "yoga is skill in action" which I believe trivializes yoga. Here is my explanation of the meaning I have presented above, that is very consistent with the central message of Geetaa.
Krishna used the adjectives kushal and akushal for agreeable and disagreeable actions respectively, Shubha and Ashubha for good and evil results of actions, ishta and anishta for desired or undesired results of actions, and priya and apriya for desirable and undesirable results of actions. A person's skill or ability level is absolutely never on the radar in this discussion. If skill in action were to suffice, Arjun the greatest archer of his time would be practicing yoga just by the virtue of being the best archer, and so would others who were the best in their respective areas of expertise, regardless of their egregious personal flaws or vices. None of them would need any special yoga discipline over and above their skill or dexterity.
But yoga is not about skill level at all. It's about my attitude and efforts. It's about the degree of my dedication. It's not about how well I perform an action, but rather about why I do it and how well I try to do it to the best of my ability, even if I am clumsy and error-prone. It's about my dedication to selecting a course of action unselfishly, and performing it diligently. Therefore, the meaning "yoga is skill in action" is really contrary to Krishna's teachings.

Now let's revisit my interpretation in light of Arjun's question to make the meaning perfectly clear. This meaning also makes clear why I think this is the single most important verse in Geetaa.
Arjun's concerns were about committing the most grievous sin and going to hell. He asked Krishna specifically to be advised as to his Shreyas, i.e. eternal well-being. He did not need instruction in the science of war or the art of individual battle, nor did Krishna even remotely insinuate that Arjun was short of such knowledge and skills. Krishna actually reminded Arjun how he was held in the highest esteem by all and how he would meet unbearable ignominy if he were to lay down his arms. Arjun was concerned that he was doing the most wrongful thing in fighting the war.
Krishna told Arjun in most direct words that if he were established in Buddhiyoga, he would not accrue the burden of any deeds - good or evil. And he said that "arise to perform yoga, for your well-being is in (employing) yoga in karma (all actions) " or as I translated "arise to perform yoga, for your well-being is in employing Buddhiyoga in (in determining and executing) all actions."
The dictionary meanings of “kaushal” are (1) “well-being” and (2) “skill”. The proposed true meaning is the direct answer to Arjun’s request, “Tell me that which is definitely for my Shreyas (eternal well-being)” (Geetaa 2:7). Just to assure you that I am not out on a limb with this interpretation, the great Marathi saint Jnyaaneshwar wrote this meaning in his famous book that I had mentioned before. I just gave an extended logic as to why this meaning, rather than the simplistic alternative, is appropriate.
This is not just a matter of interpretation. It brings forth the most forceful statement in Geetaa for the embracing yoga in all of our activities. This too has the flavor of the Ultimate Promise, which is not so much a personal favor to Arjun as it is an assurance to all of us who would follow this advice.

In 20/20 hindsight, having all the time in the world to think about it, the meaning and importance of Buddhiyoga seem clear. But Arjun, given his mindset at the time, took this to mean that he could decide to quit the war; then why would Krishna insist that his duty to fight the war superseded such a decision? His question soon after was exactly along these lines. Only after a long dialog would Arjun concede that Buddhiyoga required that he perform the duty to fight the war confronting him.

In the next two verses, Krishna told Arjun the benefits of undertaking Buddhiyoga: “Never be confused by all that is (traditionally) learned. Shed (the shackles of) both good deeds and bad deeds. Transcend the cycle of births (and deaths). Reach the ultimate abode of the Aatman. Attain the ultimate enlightenment, Yoga, Self-Knowledge.”

Upon hearing this lesson on Buddhiyoga, Arjun wanted to know how he could recognize someone who has attained Steadfast Buddhi established in Yoga. In reply, Krishna described to him the nature of a Yogee (See Chapter 2). Arjun knew the mahaatmaas of his time who had attained that stature, namely Maharshi Vyaasa and Mahaatmaa Vidur – the younger brother of Dhrutaraashtra and Paandu – who had forever sought to instill in Dhrutaraashtra some sense of his duty as a king above that of a father. Arjun took all that in, but the nature of a Yogee was still too distant for Arjun on a personal level. He was struggling with his task on hand. He had not forgotten what Krishna had said just prior to the detailed description of a Yogee.

Arjun had heard that ‘action is inferior to buddhiyoga’, which he must have taken to mean that he would be entitled to applying his Buddhi to decide to retreat from the war. He said, “If you deem Buddhi to be superior to actions, then (while I decide purposefully to retreat from the war) why do you appoint me in this horrendous task? You are confusing my Buddhi with your mixed message. Therefore, make up your mind and tell me the one way by which I will attain Shreyas (eternal well-being) (Geetaa 3:1-2)”

Krishna realized that Arjun was confusing Buddhiyoga with the use of Buddhi in pursuit of Knowledge in peaceful times (Jnyaanayoga). Thus started an extended explanation of all aspects of yoga practice and the role of Buddhi in all the efforts.

Krishna did not want to leave anything out that Arjun might construe to be an escape. Contrary to conventional treatment, I assume that Arjun was trying all along to get Krishna to agree that his decision to abandon the war as sinful was right. Krishna had to close all loopholes, and therefore had to engage Arjun in the discussion of all yoga practices which were appropriate at other times and in other places. This is why the dialog spanned the discussion of all yoga practices that seem so unrelated to the question before Arjun.

The first suggestion as to the role of Buddhi is in reply to Arjun's question given above and it's by way of saying what it should and shouldn't do. Geetaa 3:6-7: "He, who reins in the(physical) faculties but sits (idly) thinking (day-dreaming) about objects of sense-gratification, is deluded and is called a hypocrite. However, he who reins in the (physical) faculties by means of mind, and embarks on (practicing) Karmayoga by means of the faculties without (egotistical) attachments excels (on the yoga path)." It's Buddhi that brings in the faculties under control using reins of mind.
There are primarily two aspects of yoga practice: One, own progress on yoga path, and two, leading others on the yoga path. The first is by means of Yajnya, which in a generic sense as used in Geetaa in Adhyaaya 3 and 4 includes the threefold activities of sacrifice, austerity and charity. The second is not done as much as it happens when we practice the true Buddhiyoga. Leading others on the yoga path is to be done not so much by way of persuasion and arguments but rather by way of setting an example.
11.4.4.1 Yajnya - for own progress
Krishna told Arjun that, "Any activity other than for Yajnya causes (karma) bondage. Therefore, perform (all) actions for Yajnya without any (egotistical) attachment (Geetaa 3:10)". Krishna repeated this admonition to perform yajnya, which means to sacrifice something in order to gain something, except that the desire is not for a worldly material gain, but rather a step toward ultimate perfection, i.e., Yoga.
More on Yajnya in the next section.
11.4.4.2 Lead by Example
Geetaa 3:25-26: "One who can discern duties still must act for the well-being of all while those who are not so discerning regarding duties act in their worldly ways. The discerning one should not unsettle the Buddhi of those that are attached to action, but instead conduct own life while established in yoga and inspire others to act similarly."
"Lead by example" was the directive after explaining the basics of Karmayoga in Adhyaaya 3. Krishna gave his own example saying that "there is nothing that I need to have that I don't already have, but act I must (per my duty). Because if I don't, then others will follow my example and the people will not perform their duties either and will perish (Geetaa 3:27-29). The word "sankar" Geetaa 3:29 is traditionally translated as admixture of castes. However, that makes no sense, especially when Krishna is refuting all of Arjun's ill-founded arguments presented in Geetaa 1:32-46. Instead I translate it to mean admixture of duties, or in other words shirking one's tough duties to take the easy way out.
Yoga practice, thus, is not just about performance of my own duties but also about being constantly mindful of my responsibility to those that follow in my footsteps. I have always held the view that kids don't do what their parents say, but do what they see their parents do. This simple fact of life easily lends one of the rare generalizations without an exception. Yoga is not just about attaining Self-knowledge, but about leading others on that wholesome path. This is why Krishna made "well-being of all" a requirement even for the Yogee who has nothing left to achieve for self. I have used this awkward phrase "well-being of all" throughout this book because I can't find a simple and adequate substitute for it that captures its full spirit. Leading by example is for everyone - from one who has only taken the first two steps on the Yoga path to the Yogee who has reached the destination.
11.4.5 Karmayoga
Yajnya and Karmayoga are inseparable. In mathematical terms, performing any Karma as Yajnya or an offering is a necessary and sufficient condition for it to be Karmayoga.
Geetaa 3:9: “Any karma (activity) not performed as an offering (Yajnya) causes Karma bondage. Therefore, perform all actions unto Yajnya without any attachments.” This sets up the necessary condition: If not for Yajnya, then the karma is binding.
Geetaa 4:23: “All karma bondage disappears for one who is without attachments (covetous and egotistical) and free (from the disturbance by the duals of pleasure and pain), has mind fixed on Self-Knowledge and performs actions unto Yajnya (as offerings).” This is the sufficient condition. If for Yajnya, then karma is not binding.
Krishna spoke of Yajnya in the most comprehensive way, and denounced the ritualistic Yajnya as undesirable and contrary to the goal of yoga practice. In a later section we will discuss the various facets of Yajnya and how they relate to our daily lives even in the most modern times of science and technology.
Karmayoga is very simple to describe and most difficult to practice.
In short, Karmayoga requires actions to be chosen without selfish motivation for material gains or sense-gratification, and done without obsessive attachment and for the well-being of all.
The difficulty of practicing Karmayoga comes from being in the midst of all the lures of modern pleasures and comforts of modern amenities. The detachment mentioned repeatedly is the dissociation from the lures and from the comforts. It is relatively easy to be steadfast in adversity. It is far more difficult to be not detracted by good times. Buddhi has to be on the highest alert in good circumstances in order not to be overcome by ego, pride and even insecurity of losing the good things in life.
Karma-Sannyaasa is removing oneself from the world of lures and living a life of few wants and desires. Karmayoga means living an ordinary-looking life with extraordinary fortitude by means of which one can remain free of hold that lures and comforts have over us.
11.4.6 Sannyaasayoga
First a reminder: The path of Karma-Sannyaasa is conventionally called Sannyaasa, which is taken to mean relinquishing activities that beget fulfillment of worldly desires. This path in the Hindu tradition is that of shunning the normal family life and taking up the hermit-like life-style devoted solely to the pursuit of Self-knowledge.
When Arjun said that Krishna was confusing him by praising both Sannyaasa and Karmayoga, Krishna placed Karmayoga a notch above Karma-Sannyaasa, i.e., renouncing worldly ways (Geetaa 5:1-2). However, Krishna immediately set about equating Karmayoga with Saankhya, leaving no doubt that both lead to the same goal of Yoga, and no doubt about the distinction between Karma-Sannyaasa and Sannyaasa.
Geetaa differentiates between Karma-Sannyaasa and Sannyaasa, a point that is not clarified in most of the commentaries on Geetaa at least as I understood them, although Krishna seemed to make the distinction very clear.
When Arjun asked Krishna to clarify (Geetaa 18:1) the distinction between Tyaaga and Sannyaasa (these two words have two different shades of meaning akin to "sacrifice"), Krishna replied that, "Kavees (the wise ones) hold that Sannyaasa means renouncing the actions that beget fulfillment of desires.... (Geetaa 18:2). Earlier in Geetaa 4:16, Krishna had stated that, "Even the Kavee (the wise one) is confused about what is action and what is inaction. Therefore I will explain to you what action is, knowing which you will be freed from its evil effects."
Simply put, Krishna said first that even a Kavee (a wise one) is confused regarding Karma and later that a Kavee equates Sannyaasa and Karma-Sannyaasa.

Krishna dispelled the then conventional wisdom (which even now seems to be the conventional wisdom) that clings to narrow meanings. Krishna's advice was clear: Sannyaasa means giving up all selfish resolutions or undertakings for which the word he used in Geetaa was "Sankalpa" (whose dictionary meaning is “resolution”). Geetaa 4:19 states that, "Those, whose undertakings are free of (selfish) resolutions for (the fulfillment of) desires (Kaama-Sankalpa) and whose Karma-bondage is consumed by the fire of Self-knowledge, are the true Knowers according to the learned ones. Also Geetaa 6:4, "He who is not attached (covetously) to objects of sense-gratification nor (egotistically) to actions, and who has renounced selfish undertakings (sankalpa) has attained to Yoga", And in Geetaa 6:24 in describing the Dhyaana process, "Totally abandoning all desires (for gratification) arising from selfish undertakings (sankalpa) and mentally reining in the faculties from the surroundings ...".

Krishna left no doubt whatsoever that Sannyaasa, i.e., renunciation, has to do with the Sankalpa, i.e., selfish undertakings, and not with actions that are done for the well-being of all and that incidentally might accrue sense gratification. Conventional wisdom holds that Sannyaasa means abandoning actions that beget any sense-gratification. In my reading, Krishna construed that to be an easy way out. Krishna made a clear distinction between Karma-Sannyaasa (i.e., abandoning actions that beget sense-gratification) and Sannyaasa (abandoning selfish resolutions or motivations i.e., Sankalpa); he discounted the former somewhat, while elevating the latter to Yoga. This is exactly why he cautioned repeatedly to transcend pleasures as well as pains. One must not avoid actions that are for the well-being of all, but which might incidentally produce worldly pleasure. The incidental pleasure is to be taken in stride and not allowed to detract one from the true goal of the actions, namely well-being of all, in other words Karmayoga. Actions for the well-being of all must not be avoided for the fear that they might produce pleasures and therefore harm progress on the yoga path. If Buddhi is alive and well and forever alert, and Shraddha (faith in yoga endeavor) is firm, such fear is really totally misplaced at best and too self-conscious and even consciously self-serving at worst.

Thus comes the role of Buddhiyoga in exercising Sannyaasayoga and attaining to Sannyaasa, i.e., freedom from selfish desires in any and all undertakings. Buddhi has to strive to take up activities that lead to progressively less selfishness in actions and therefore in thought and attitude. The culmination of such efforts is total unselfishness, i.e. renunciation of all selfish motivations and resolutions. Sannyaasayoga is a practice. Sannyaasa is the ultimate state of mind attained through the practice. It's by means of Buddhiyoga that one reins in the misplaced fear of adverse effects of incidental pleasures or pains and frees oneself to take up the actions for the well-being of all without any adverse effect on own progress on yoga path.
It must now be clear from the above discussion that practice of Buddhiyoga is inevitable in the practice of sannyaasayoga.
11.4.7 Dhyaanayoga
Geetaa 6:11-14 and Geetaa 6:24-26 describe the process of meditation which has been well articulated as Paatanjala Yoga in numerous other writings. This is a very personal and solitary effort to attain to the ultimate experience of the Self that transcends material existence. The role of Buddhi in the first two steps of Dhyaanayoga is apparent. The method is to consciously practice behaviors and thoughts and monitor their effects on own nature in order to attain self-purification. The next two steps are physical exercises again under the supervision of Buddhi. The role of Buddhi in the next two steps is akin to that in Geetaa 6:25-26: "Gradually, through practice, fix the mind on Self by means of steadfast buddhi, and think of nothing else. Whatsoever makes the wavering and unsteady mind wander, pull it back under control from the very objects by repeatedly concentrating on the Self". Buddhi is active in the entire process, but only up to a point, probably till the seventh and eighth steps when the self-consciousness itself dissolves into the experience of the Self. Yogees have tried to describe this experience in words, admitting all along that it is beyond description and explanation. Therefore, I will just have to leave it at the thought, that Buddhiyoga in Dhyaana constitutes the conscious efforts that finally cease in the state of super-consciousness.
The principles or elements of Dhyaanayoga that apply to all yoga practices are systematic, step-by-step progress, constant, focused effort to gain control of own faculties or nature, patience and perseverance. Yes, patience is necessary because there is no fast track to nirvana, and perseverance because the path is not a cakewalk. You have to put in your time and efforts and expect gradual progress.
11.4.8 Jnyaanayoga
The pursuit of Self-knowledge through study of scriptures and formal studies requires an obviously active role by Buddhi.
Determination, conscious efforts, perseverance are inherent in Jnyaanayoga. The principles or elements of Jnyaanayoga that apply to all yoga practices are awareness of what one’s knowledge and of one's ignorance.
11.4.9 Bhaktiyoga
To some in modern day, Bhakti or faith necessarily runs counter to the exercise of one's intellect. If one starts with the premise that only that which can be materially demonstrated or proven is science and everything else is blind faith, then this view is understandable. However, if one were to grant that there is a realm of knowledge that transcends material science, the faith is an acknowledgment of ignorance in the area. The biggest problem is then the basis of such viewpoint that grants an assumption regarding the unknown.
The first basis is the life and message of innumerable saints and sages who have told us over and over again that there is a realm of being that transcends the material self and that knowing that realm is blissful. The question then becomes, "Is it reasonable to assume that which cannot be demonstrated or proven in a medium known to material science?".
This debate has always lead to mutual recriminations and denouncements. There is no real resolution to the debate in any worldly or material sense of the word. It finally boils down to each individual making up his own mind and conducting himself accordingly.
As for me, the word of the saints and sages would not be enough were it not for the practical guidance that can be derived from their advice and example.
Bhakti is the faith in the Self and the strong attraction for its knowledge. Bhakti, as I said before is what energizes the yoga practice.
Bhaktiyoga, conventionally, is the expression of bhakti through devotional activities. Krishna says little about bhaktiyoga while mentioning repeatedly, nay requiring, undivided bhakti to properly tread the yoga course.
The role of Buddhi in Bhaktiyoga is one of first assessment of one's own position vis a vis Self. I, for instance, have accepted the evidence of history, and the message in the saints' life and literature, to decide that I believe in Self and have the desire for its knowledge. Then it's left to me to decide which of the many ways I will take up to proceed towards it. At the same time, not only that faith does not preclude the use of Buddhi, but instead Krishna demands its use every waking moment of life while being faithful to the yoga path.
11.4.10 “I give them Buddhiyoga”
Geetaa 10:10 states: "Upon them, that are constantly engaged in yoga and lovingly worshipping me, I confer Buddhiyoga, by mean of which they attain to me. Because I feel compassion for them, I destroy the darkness born of their ignorance from within with the shining light of Self-knowledge". This is the most instructive use of the word Buddhiyoga in Geetaa. Krishna bestows first Buddhiyoga and then the light of Self-knowledge.
It is difficult to speculate what Krishna could have meant by this in light of his explanation of Buddhiyoga.
11.4.11 The Science of Yoga
Krishna concluded the science of yoga in Geetaa 15:20 with these words: "Thus ends the most mysterious science of yoga that I have explained to you. Knowing this makes one enlightened and filled with the sense of complete accomplishment".
"Enlightened" above is a loose translation of "Buddhimaan" which literally means "one endowed with Buddhi". The choice of words would be curious without the focus on Buddhiyoga. Krishna could easily have called such a person a Knower or a Yogee that he is. But by his choice of words, Krishna indicated that the knowledge is not an idle state but rather the highest position of responsibility for performing one's worldly duties purposefully and leading others on the same path.
"Science" is a loose translation of the word "shaastra" in the verse. This word is alternately translated as "scripture", giving it the meaning of traditional, written word. Shaastra as written scriptures and their literal meaning leads to inflexible, ritualistic religion. Krishna pointed out the shortcomings of ritual religion in Geetaa 2:42-44 and 9:20-21 and explained the true meaning of religious practice in terms of Yajnya (sacrifice), Tapas (austerity) and Daana (charity) and of Knowledge as evident in the one's nature, thoughts and actions of a Yogee. I complained earlier about the present-day misuse or abuse of the word Fundamental in the context of religion. Shaastra regarded as the scriptural rules and rituals qualifies for the epithet “fundamentalist”.
However, the true fundamental science is the science of yoga in the area of human life. Modern science is reluctantly acknowledging the scientific character of yoga. Krishna reintroduced Shaastra as the Science of Yoga which is eternal. Its derivative rituals and religion are changeable with time and social circumstance. At any time the contemporary religion, at least Hinduism as far as I am concerned, must be judged for its validity by its adherence to the principles spelled out in the Science of Yoga.
The uniquely human faculty of Buddhi has a central role in the Science of Yoga.

11.4.12 Degraded Buddhi
One important topic remains before we begin the discussion of the real how-to of Buddhiyoga.

Twice before, in Geetaa 7:15 and 9:12, Krishna alluded to the evil-doers and demonic nature, but had not elaborated on it. His discussion of yoga would be incomplete indeed if he did not clarify evil and demonic personality. Hindu scriptures are replete with bad guys and the victory of good over bad. However, the bad guys are mostly described as ugly or horrible or monstrous looking.
Adhyaaya 16 of Geetaa describes the evil in great detail. Not once in the description is there the remotest allusion to physical appearance. I have given a summary of the demonic nature in Chapter 2 of this book. Selfishness, self-aggrandizement, self-promotion, self-gratification, everything that is the exact opposite of the nature of a Yogee describes the evil. There is no care for anyone but the individual self set apart from all others. If there is any apparent, it must be to further some self-interest.
In general, demonic nature is nothing but Buddhi gone berserk. It's when buddhi follows the whims of the desiring, wandering mind. Nobody accuses a demonic person of being stupid; the mental powers are used for nothing but self-gratification in a numerous ways. Harm to others is of no consequence. An evil person would take another person's harm in stride (i.e., not lose sleep over it) as easily as a yogee would take own pain in stride (i.e., not make an issue of it). Such is the contrast between a Yogee and an evil person.
A word of caution: A purely evil person is as difficult to encounter as a Yogee. Most common is the mix of the good and evil in our own nature, in different proportions.
However, it's one thing to live with our own nature and live the best we can without being a burden on the society. It's altogether different thing to want to take control of our own nature and mend it for the better. The first step is the recognition of our own share of evil nature, step two is the confidence arising from faith in Self that we are able to bring it under control, and step three is choosing and embarking on the yoga path to do exactly that.
11.5 Buddhiyoga – Step-by-Step
Finally, we come to the rubber-meets-the-road description of Buddhiyoga. I have understood these to be the methods of Buddhiyoga by putting two and two together. And since Buddhiyoga permeates through all yoga practices, I assert these to be the methods of all yoga practices - without an exception. Let me spell out how that comes about and then conclude this chapter by discussing what these methods mean to a common man in the daily life.

Let us revisit Arjun’s last question and Krishna’s unequivocal answer in the beginning of the closing Adhyaaya of Geetaa.
Arjun asked Krishna to clarify the basic principles of and distinction between Tyaaga and Sannyaasa (these two words have two different shades of meaning akin to "sacrifice") (Geetaa 18:1). Tyaaga literally means letting go of something you have as a possession including a task in hand. Sannyaasa ( i.e., the conventional Karma-Sannyaasa that Arjun seemed to asking about) means laying down or relinquishing desires and motivations, and as a consequence letting go of a lifestyle that engenders such desires and motivation.
This question followed Krishna’s elaboration of the levels of Yajnya, Tapas and Daana (in the previous Adhyaaya 17). Remember that each of these – yajnya (sacrifice), tapas (austerity), daana (charity) – involves giving up something to gain something as we will discuss later. Arjun asked Krishna – for one last time as it turned out – to educate him on what kind of sacrifice he was being asked to make.
In reply, Krishna used a variety of words for “the wise one”, again with different shades of meaning. He first mentioned what the various wise ones say in regards Tyaaga and Sannyaasa and then went on to make a very definitive statement of his own opinion as his “most considered” and “best” opinion. Suffice it to say that Krishna’s reply took the words of wisdom a giant step beyond the restrictive conventional wisdom toward the practice of yoga, by any and all, in any place and at all times.
Krishna replied (Geetaa 18:2-6), "[2] Kavees (the wise ones) hold that Sannyaasa means renouncing the actions that beget fulfillment of desires. Vichakshanas (seers, wise ones) say that giving up the fruit of actions is Tyaaga. [3] Some Maneeshees (the learned, wise ones) say that all Karma is flawed (in spiritual sense) and therefore to be abandoned, whereas others say that Yajnya, Daana and Tapas are not to be abandoned. [4] Hear, O’ Arjun, my definitive opinion about Tyaaga. Tyaaga, O’ Brave One, is known to be of three types. [5] Karma of the nature of Yajnya, Daana and Tapas ought to be performed. Yajnya, Daana and Tapas purify (even the) wise ones. [6] However, these acts ought to be done after abandoning (egotistical and covetous) attachment to the acts themselves and to their fruit: This is my most considered and best opinion.”
There is room for learned commentary (which I am in no way qualified to provide) on how Yajnya, Tapas and Daana should be practiced. There is however, no room for interpretation of Krishna’s intent. What I have read in the great commentaries are learned interpretations, which is why I believe there is such discord regarding the core message of Geetaa.
Let me clarify, lest I sound overly critical of the spiritual giants on whose shoulders I stand and claim to have a clear view of what Geetaa means for me and all the other common folks like me. By “interpretation” I mean a viewpoint other than what Krishna most explicitly said was his opinion and fitting all of Krishna’s argument to that interpretation. “Supremacy” of Bhaktiyoga or Sannyaasayoga or Karmayoga or any other individual yoga practice over others falls in this category of interpretations. I can safely say that regardless how clear the commentator is regarding their interpretation, they leave me thoroughly confused because of the multiplicity of “supremacy” arguments.
It’s not enough to say that I should go to a “guru” to learn the “truth”. The question that begs an answer is “guru in which yoga tradition?” Even more important question is “what about those who aren’t inclined to approach a guru but would like to that first step on the yoga path? Krishna promised them safe progress. Didn’t he?” Therefore, I claim that those of us who have not “graduated” to selecting a particular yoga path to get in the fast lane still have the same legitimate right to get on the yoga trail.


11.5.1 Buddhiyoga – four-wheel drive
Recall that I said before that Buddhi comprehends, analyzes, decides and executes - this regardless of whether one is on the yoga path or not. These four charters of Buddhi are akin to four wheels of a car. I defined earlier that an act or a practice is yoga if and only if the ultimate motive is one of Self-Knowledge, Self-Realization. Now let’s bring this definition down to earth.
Recall that a Yogee “sees” self in all and all in self. Recall that, for a Yogee, doing anything for the benefits of all is synonymous to doing things for the ultimate selfish benefit. Recall that the gradual reduction of selfishness in all its various appearances – physical, mental, intellectual, verbal – is the path to Self-Realization. Therein lies the key to making Buddhiyoga an everyday practice for every individual at any stage of progress on the yoga path. Recall one more claim that I had made earlier: Buddhiyoga is active overtly or covertly, knowingly or unknowingly in all yoga practice. One additional claim is that exercising Buddhiyoga knowingly and overtly is far more beneficial to oneself and to all those who would follow than any other combination.
Buddhiyoga is a four-wheel drive: Comprehension, Analysis, Decision and Execution are the four wheels. The front-wheels of Comprehension and Analysis steer the car. The rear-wheels of Decision and Execution power the vehicle. When the four wheels are aligned and vehicle is aimed at the goal of Self-Knowledge, we can say Buddhiyoga is in charge.
Know that the goal of yoga is not some unknown benefit in the “hereafter”. For the eternal soul, the “hereafter” is just another, later “here” on the time continuum. Therefore, if there is no benefit “here” from Buddhiyoga, there is little likelihood that there will be any in the “hereafter”. The million-dollar question is “ what is the benefit that is here and carried hereafter?”
Let me define without much ado what I mean by four-wheel alignment. First of all, only a Yogee’s vehicle is running with proper alignment; the rest of us are struggling and sputtering along with more or less misalignment. By proper alignment, I mean the following:
Comprehension is un-self-conscious.
Analysis is un-self-centered.
Decision is un-selfish.
Execution is un-self-gratifying.
This full four-wheel alignment is the goal. Attaining it requires constant re-alignment of the wheels to stay on the yoga course. To the extent that any wheel is pointing to some worldly self-interest, the progress is halting.
Now let’s discuss what the “wheel-alignment” is about, which will lead us to the clues as to the daily practice of Buddhiyoga. First we need to understand the four “wheels”.
11.5.1.1 Comprehension:
First we take in any situation and put it in the context of all our current knowledge, information, and needs and desires. By nature or habit, all information is processed within our own framework. We become the reference point. All this happens quite reflexively - consciously or subconsciously.
A perfectly aligned Comprehension is un-self-conscious, i.e., opposite of self-conscious in its usual negative sense. We see ourselves at the center of the universe, even if it is just a tiny niche in the larger universe. We see everything in relation to ourselves and in the context of our own interests.
There is a condition called “autism”, which in relation to our ‘normalcy’ means to experience anything and everything in own context in the strictest sense of the word. I suspect that my ‘normalcy’ must seem like ‘autism’ at another level to a perfected Yogee. The difference between the autistic condition and our ‘normalcy’ is that the former is an unfortunate, uncorrectable physical condition (some miswiring in the brain?), whereas the latter is self-inflicted and correctable.
We see and feel every big and small event and subconsciously categorize it as good or bad or of no consequence. If it doesn’t affect me directly, it doesn’t matter. If it affects me, I peg it as good or bad. If I get a promotion, that’s good; if someone else gets it, it can be bad or indifferent. If my car is damaged in an accident, that’s bad; if I get pain-and-suffering compensation that’s good; if either of these happen to someone else, I am indifferent. Without trying to trivialize it, I want to make the point that all the good-bad-indifferent treatment is in relation to my interest, my happiness, my sense of security, etc.
The ‘normal’ life is devoted to maximizing worldly happiness and maximizing the future continuation of worldly happiness for myself. Even the uncertainty of future happiness is bad; it makes us insecure and sad. Thus begins the vicious circle of happiness and sadness.
Aligning Comprehension: Alignment of Comprehension means to remove this self-infatuation and to place others in the center of our universe, or rather simply see all others at the center of the universe. When we notice someone's predicament or empathize with someone else’s pain, we put them at the center of our universe, even if ever so briefly. When we acknowledge someone’s aspiration, we let them take the center-stage. Remember we are still talking of comprehension only. When in so empathizing or acknowledging, if there is a lurking, reflexive thought of sacrifice of or harm to own comfort or aspirations, we have refused to give up being the focal point of our comprehension. Even so, we must start somewhere.
The practice of yajnya, tapas of daana ( Y-T-D ) first makes us place someone else at the center of our universe. Then during the practice, we begin to take note of or comprehend, subtle happiness or peace of mind we experience in seeing someone else happy. We then tend to notice others' pain that would give us the opportunity to practice more Y-T-D in order to increase the inner happiness. This is a cycle of positive self-reinforcement, if I may call it that.
11.5.1.2 Analysis:
We assess what we comprehend. We analyze based on our understanding, this too, instinctively or reflexively. Analysis tells us how our goals and desires fit in with our resources and what desires we can fulfill and how. We judge what we can have and prioritize our needs and wants. We consume and convert our resources to fulfill in the present and engage in amassing of wealth to assure fulfillment in the future. Before we know, our wants become needs and our analysis keeps changing. This is in normal times.
When our desires are powerful and resources inadequate, we can rationalize overstepping ethical, social, moral and legal, norms. The analysis then includes assessing the worldly risks of violating the “social contract” to fulfill our desires with limited resources. This may or may not beget adverse worldly consequences, but certainly has a degrading effect on our nature, even if no one else may know it.
Once again, all Analysis is done with ourselves in the focus, in order to meet our own needs and wants. For the indigent, this is a daily struggle, and not having to struggle would be a luxury. For the well-to-do, this is a self-inflicted source of pain and insecurity.

Aligning Analysis: When Analysis dwells on our own needs and desires, we are just being selfish, which is a normal or common state of living. As we begin to take note of others' needs and the inner happiness gained in helping their fulfillment, we begin to consciously think of ways to ease others' pain and meet their needs. When we dwell on others' needs or aspirations, we align Analysis. Others' needs can be tangible to be satisfied by practicing (Saattwik) daana, or they can be intangible that can be met by speaking softly and pleasantly, showing respect, etc. These are also Y-T-D practices.

11.5.1.3 Decision:
Next we decide upon an action toward a specific result to fulfill a need or a want. Our life consists of a stream of needs and wants, daily, periodic, occasional, etc. And it doesn’t seem that we are “making decisions”; they just seem to happen. Nevertheless, a decision is inherent in each action. Each decision also engenders certain degree of selfish motivation. Some decision are for necessities as in meeting basic needs, and others simply habits to chase after escalating needs. The decision-making set on auto-pilot in a way simplifies life and, looked at differently, yields control to desires that rule the Manas (mind).
It's difficult to imagine the indigent having the time or energy to contemplate Buddhiyoga. However, in Hindu society, the poor are predominantly the practitioners of Bhaktiyoga, by way of regular prayer meetings (Bhajan). They are also looked down upon by the high-minded ones as "falling prey to blind faith". In general, however, the traditional Hindu religious practice is more cultural and habitual than deliberate. In this sense, decision to follow yoga path is meant to be a "decision" to follow Bhakti or Sannyaasa in the apparent sense. Decision-making as a frequent or regular process for yoga practice is unheard of, which is a sad situation.
As I said above, a decision is inherent in every action. It can be conscious or subconscious or just a matter of following a routine. However, every action has results from which we can learn. Again most activities are mundane and not much to mull on. It is the keen Buddhi that can filter the unusual from the routine and pay attention to the comprehension and analysis that went in it, either consciously or otherwise. This means, we need to pay heed to how much of our activity is merely done routinely and habitually just to sustain our livelihood and living standard. In the process we step on many toes and crush many dreams, knowingly or otherwise.

Aligning Decision:
A perfectly aligned decision wheel is one that makes all decision devoid of selfish resolutions (Sankalpa) and for the well-being of all, and thus exemplifies the Sannyaasa state of mind (without the need for saffron robes). Aligning Decision means reducing and finally eliminating any trace of selfishness in choosing the actions, or in other words deciding to take up acts that address others' needs and dreams. It means following up on aligning Comprehension and Analysis with purposeful decisions to undertake Y-T-D activities, i.e., resolve to perform yajnya, tapas and daana. It means to resolve to be truthful, to resolve to do charity, to resolve to sacrifice own interest in order to serve others, to resolve to practice purity in thought and action. Remember that the highest state of Sannyaasa is synonymous with totally unselfish resolve. Aligning Decision means working on ridding ourselves of selfishness in our decisions, our resolutions.
11.5.1.4 Execution:
Without execution, comprehension, analysis and decision would seem idle exercise. This seems all about actual practice that others get to observe. But execution in yoga path is especially about activities that are not visible to others; comprehension, analysis and decision are activities that are invisible to others. Execution gives them visibility only through their effect on visible behaviors. An activity is a yoga practice only by way of the intention and diligence. Which means, what we do is important, but not as much as why we do it and how we do it. For instance, a religious ritual I perform is not a spiritual or yoga practice, if the intent is one of duping others into thinking highly of myself, or if my mind wanders while my body goes through the motions of the ritual.

Aligning Execution: This means aligning our behaviors - self-monitoring and self-correction. This encompasses all the previous three, i.e., constantly yoking the powers of comprehension, analysis and decision to the yoga exercise.

Speaking softly and pleasantly is for some people a normal habit, and for others a difficult exercise. Not reacting to unpleasantness in kind is equally difficult and needs to be practiced. It helps build fortitude and self-control that yields dividends for self and others. This is a form of verbal tapas or austerity. Self-monitoring here means being sensitive to others' reaction to my words and behavior, and taking steps to avoid repeating the errors of my ways (of speaking).

Giving (Daana) can take a number of forms. Giving to charity organizations is the present day form. Besides giving moneys, one can give personal time and talent to help, guide and teach those in need. One can take part in activities for building homes for the less fortunate. In general, there are many ways to give. But as I said before, it's not just the act of giving that constitutes yoga practice, but more importantly, our attitude and intention. Unselfishness, humility, thoughtfulness are the mark of Saattwik or pure giving. Offensive, overbearing and arrogant giving are the lowest type, that may be easy to avoid. The difficulty is in rising above lurking selfish tendencies – just returning a favor, expecting tangible or intangible reward, total avoidance of the pain of giving.

Purposeful study of scriptures and writings of sages is also a form of yoga exercise. This reinforces our dedication to yoga practice in all other activities. Such study can take the form of individual reading and writing, group discussions, prayer meetings, etc. It may seem odd to include prayer meetings in here; it is conventionally seen as a Bhaktiyoga practice. However, I believe that Bhakti is not something to be "done" but rather a faith in Universal Self and dedication to the attainment of Self-Knowledge. In that sense, a prayer meeting done in the spirit of yoga reinforces our resolve to practice yoga at all times. It is said that the prayers by themselves have a subtle effect on ourselves, even if we don't consciously think of them as yoga practice, and that a collective practice strengthens our individual resolve. This would be true if we had the individual resolve to strengthen. The downside is a mental separation of the prayer activity from the all other daily activities, which runs counter to Krishna's advice "to pray through performance of duties".

Now let's see an example of what we must consciously overcome.

Having a hidden agenda is exact the opposite of the straightforwardness. We all have hidden agendas or ulterior motives behind our actions. The secretiveness is deemed necessary to get an edge in attaining success for some personal gain, be it financial gain or personal victory. Going confidently into a situation with all one's personal strengths and no hidden agenda is the Saattwik, i.e., pure, way. To the extent that we can reduce and eliminate the secretiveness, we become straightforward, honest and trustworthy. These qualities take us closer to total unselfishness that we must strive for.
A caution is warranted. Like the exceptions for truthfulness and non-violence, this too must be exercised wisely. Being straightforward with someone crooked who is about to do harm to others is unwise. In dealing with a crook, cunning must at times be employed to safeguard the interest of the innocent who would otherwise be defenseless. Again the criteria for making the exception are absence of any trace of selfish motive and only the thought of the well-being of all; obviously "all" here excludes the crook whose selfish interests are at odds with the well-being of all.
This was just one instance and I don't find it necessary to elaborate on this. What is to be avoided has, without exception, an element of selfish interest, be it tangible or intangible. We can't just cast away selfishness on the whim, since it is ingrained. But while we reconcile with our selfishness and resolve to vanquish it, we must be very vigilant about sliding backward to Taamasic acts, i.e., acts that are harmful to others. The one Taamasic act not harmful to others is idleness.

Execution requires self-monitoring and correction. We need to become sensitive to the effect of our actions on others, both desirable and undesirable. Increasing such awareness is the first step in that direction. Second step is a dispassionate analysis that leads to deciding what should be reinforced and repeated, and what ought to be done differently. Third step is to own up to one's responsibility for faults and dedicating to reduction of the same mistakes in future.

After all is said and done, others only see our actions. If we perform our duties in the spirit of continuous self-improvement, others are bound to take note. I am confident that this effort has definite effect of happiness and peace of mind that others can also witness. For one, such efforts also promote well-being of others and improve our surroundings for all to see. If others actually see improvement, they would also be induced to imitate to gain the same benefits. And we are not even talking about the conventional transcendental meditation or such physical exercises.

The deliberative approach is Buddhiyoga. Its so-called other-worldly benefits begin to take root here and now, both for self and for those around us. All this discussion was pretty much devoid of Hindu religion, except the fundamental belief in Brahman (and not necessarily by that name either), in spiritual evolution to Self-knowledge and in multiple lifetimes of yoga practice for reaching the goal.
What do we deliberate on how do we do it? Is it really enough to say that "one should try to behave progressively more unselfishly"? How does one cultivate the practices of awareness and comprehension, of contemplation and analysis, of assessment and decision, and finally, of execution and constant self-monitoring and self-improvement.?
The long list of Yogee qualities and Divine qualities (in Adhyaaya 16) provide the goal or the target. How do we put our life and activities in their perspective to live a "normal" life simultaneously dedicated to yoga practice?

I will discuss two Divine qualities at length, as I understand them. This gives the guideline as how you may go about making these determinations on your own regarding these and all other qualities you want to incorporate in your own nature.
11.6 Two Examples of Divine/Yogee Qualities
Buddhiyoga requires that we take charge of as much of the “Subconscious” as possible. This means paying attention to the effect of our activities on ourselves and those around us, i.e., not just on our standard of living. Buddhiyoga requires that we consciously increase the practice of yajnya, tapas and daana (sacrifice, austerity and charity) in our regular seemingly routine activities. As discussed before, these are not practices outside the daily routines, such as jobs or social interactions. These practices can and ought to be integral part of everything we do.

I will discuss just a couple of the divine qualities named in Adhyaaya 16 to show what it means to practice Buddhiyoga in everyday life to try to attain those qualities. Actually, I will just discuss some facets of these simple-sounding labels for the qualities. Then I will leave it to you to contemplate further on these and other qualities. After all, such contemplation is a sure way to learn to practice Buddhiyoga.

Abhaya = Fearlessness: This is a very potent quality at the top of the list of divine qualities. It is an overarching quality because its opposite, fear, is at the root of most problems. Fear has many faces: Fear for physical safety. Fear of physical harm or pain. Fear of death. Fear of not meeting the basic needs – food, clothes and shelter. Fear of losing the means we amass to assure ourselves of fulfilling our the needs in the foreseeable future. Fear of losing the means of fulfilling lot more than just needs. Fear of losing face. Fear of shame. The list is endless. Fear can be real or imagined or it can be exaggerated. We build for ourselves such a long list of needs and wants and desires, and then fear that we would have to do without.
One may ask, "what's wrong with the fear of shame? Doesn't that prevent us from behaving in socially offensive and harmful ways?" Behaving properly so that we may not be shamed in front of others smacks of selfishness. I have always remembered a one-liner I read that I don't know whom to attribute to. It captures the thought of doing the right things for the right reason. It says, "Integrity is doing the right thing when nobody is looking." That just about sums up my answer to the above doubts. The practice of Buddhiyoga is to get us to behave thus with an even higher goal that transcends the outward living.

Getting back to fear, I have used the following example in one of my essays before. When I didn't know swimming, I had mortal fear of water, i.e., deep water in which I could drown. When I was first thrown in water by my trainer (my brother's friend) I thrashed around feverishly somehow to "push" the water "down" so that I might keep my head above water. I remember well. However, after learning to swim, I am able to use my arms and legs in the gentlest of motions to float almost effortlessly. Same physical body in the same deep water draws two vastly different reactions before and after learning to swim.
Reaction to fear is much like thrashing about in order to overcome the source of fear. Sometimes, fear is our savior by energizing our physical abilities to ward off harm. That instinctive, visceral reaction is wholesome and necessary for self-preservation in every normal sense of the word. But the more common and less recognized fear is of our own making, i.e., it comes not from external dangers but from internal self-inflicted desires and needs, and insecurities associated with not fulfilling them.

So, how do we cultivate fearlessness? First we must understand (comprehend) and acknowledge our fear. In the case of immediate danger, we must confront the danger and confront our own fear. We must decide how to face the situation, and then just do it. This is far easier said than done. However, the point is that once we decide how to face the situation, our focus ought to be on the plan of action and not on the outcome, in the sense that we must not become preoccupied or obsessed with the consequence of unwanted outcome. If we do that, we may not even execute the plan to the best of our ability, which is what we ought to fear in the first place. Thus fear is a good element when used keep us on the high alert in our best efforts, but in excess, it will detract us from doing our best. Fear as a "good element" is focused on the task and on the intended outcome, and not on our personal stake in it. Paralyzing fear looks past our performance and the intended outcome, and dwells on the undesirable outcome. The famous verse Geetaa 4:47 that I have discussed before warns against such preoccupation without mentioning fear at that point.

Other fears about future uncertainty and insecurities must be handled differently. First we must know what our "appetite" is and how much of it is needless burden on ourselves. It's one thing to have a good life as a natural outcome of our abilities and pursuant actions. It's altogether different thing to be hankering after better life while compromising the fundamental goal of life as yoga discipline sees it.
This is where there can be a serious dispute as to what is desirable pursuit of better life and what is an undesirable pursuit. Again, going back to the "ultimate promise", it's not what we do as much as how and why we choose to do what we do and then how best we go about doing it.
I now leave it to you to contemplate this further. I believe that you will come to the conclusion that accruing good life as an outcome exercising our best abilities that bring a lot of good to the society at large can't be bad. It's how much we emphasize our selfish interest over "well-being of all" that we ought to be concerned about. Also, being able to take the success and good life in stride is a difficult exercise, and Buddhi has to be on high alert. I have discussed this before in the context of Karmayoga and Sannyaasa before. I will conclude this discussion by repeating the most succinct characterization of Sannyaasee and Yogee in Geetaa 6:1: “He is a sannyaasee and a yogee, who performs all dutiful actions without taking shelter in their results (i.e., without dependence on the outcome - for sustenance)”.

Akrodha = Absence of Anger: This is such a commonplace reaction to an unpleasant encounter, it seems "natural". I feel that it reflects a level of frustration for having the unpleasant encounter, or worse, a higher level of frustration of not having an effective remedy or counter-measure.
Let me first say that there is wholesome anger and there is unwholesome anger. Anger is wholesome if it is not self-centered. That is, I am not angry because of a slight or an offense or a personal harm, physical otherwise. Wholesome anger militates against an "evil" influence that harms the well-being of all. The result of such anger should be to act against the "evil" to prevent the harm to others. Remember the meaning of "evil" that represents the epitome of selfishness as discussed before. Otherwise, one can define as "evil" anything that one doesn't agree with; that would be a very self-centered and self-serving perception.
So, what is unwholesome anger that we ought to conquer? Irritations over little things are the most commonplace, that boil over into higher levels of anger. I must admit that I have personally found this to be very difficult, and god knows I keep trying. I really don't need to elaborate on this, since this is the most common experience that anyone can relate to.
Another unwholesome anger arises from failure, which in turn traces back to selfish desires. Geetaa 2:62-63 gives the genesis of anger and its consequence thus: “Constant dwelling upon objects (of gratification) creates attachment to them. Attachment leads to desire (for gratification). Desires generates anger (from non-fulfillment). From anger arises delusion, which lead to forgetfulness (of one's sense of right and wrong). Forgetfulness leads to loss of reasoning ability. This loss leads to self-destruction. ”
We must conquer anger by first accepting out propensity to be angry, then understanding what irritates us or makes us angry. Next we must analyze the order of magnitude of the cause of our anger and the "size" of our anger. We will probably come to a conclusion that we over-reacted or that we could have handled the situation differently, etc. In short, we must revisit our anger, its root-cause and its aftermath. Most critical, our analysis must be honest and not self-serving or trying to find justification; that would be contrary our own Self-interest.

Now you can take these and other qualities and what role their cultivation can play in our lives and those of others around. You can then determine your course of action, without missing a stride in your otherwise "normal" life.

Here we can conclude the discussion of Buddhiyoga “theory” and turn our attention to its practice. Even the discussion above was more in the nature of a framework, and not very specific. In fact, determining the specifics is part of the exercise of Buddhiyoga.
I hope that this has helped you to better understand the underpinnings of the Hindu religion, above and beyond the traditions, customs and rituals, that I am about to discuss next. In the next, and last, chapter we turn our attention to Hindu religion as a framework for practicing Buddhiyoga.