A focal point of the Yoga of Intelligence section is BG 2.41 – necessitating a single-pointed intelligence (vyavasāyātmikā buddhi) for success in life. This steady intelligence maintains the clarity of the goal and the purity of motivation.
At this point, Arjuna wants to delve further into the understanding of steady intelligence. Arjuna asks 4 pertinent questions.
What is the language of one having a fixed intelligence (sthita-prajñasya kā bhāṣā) and a fixed focus (samādhi-sthasya)? How (kiṁ) does one with a fixed intelligence (sthita-dhīḥ) speak (prabhāṣeta), sit (kim āsīta), and walk (vrajeta kim)? (BG 2.54)
These questions essentially correspond to the following questions. How does such a person of steady intelligence (sthita-prajña) …
- conduct oneself? (language)
- respond to various dualities of material life? (speak)
- not engage the senses with the objects of attachment? (sit)
- properly engage the senses? (walk)
Krishna responds to the first three questions in BG 2.55 through BG 2.61. The last question is answered in the ensuing section.
When (yadā) one gives up (prajahāti) all (sarvān) the mental (mano-gatān) desires for sense gratification (kāmān), and finds satisfaction (tuṣṭaḥ) in the self alone (ātmany eva) by dint of the self (ātmanā), then (tadā) one is said to be (ucyate) steady in intelligence (sthita-prajñas). In other words, a person of steady intelligence conducts with 2 qualities: one is (1) indifferent to the objects of sense gratification (beyond attachment and detachment) and (2) always internally satisfied. (BG 2.55) This answers the first question.
One whose mind is not disturbed (anudvigna-manāḥ) in miseries (duḥkheṣv) and free from desires (vigata-spṛhaḥ) for happiness (sukheṣu), and who is free from attachment, fear, and anger (vīta-rāga-bhaya-krodhaḥ), is called (ucyate) a sage of steady intelligence (sthita-dhīr munir). (BG 2.56) One who is (yaḥ) indifferent (anabhisnehas) everywhere (sarvatra) – upon (tat tat) getting (prāpya) good or evil (śubhāśubham), one neither praises it (nābhinandati) nor despises it (na dveṣṭi) – one’s intelligence is fixed (tasya prajñā pratiṣṭhitā). (BG 2.57) Thus, a person of steady intelligence remains steady and indifferent in the presence of various dualities of life. This is the answer to the second question.
The third question is how one is able to not engage the senses with the objects of attachment for one’s enjoyment? Krishna covers this in the next four verses. When (yadā) one completely (sarvaśaḥ) withdraws (saṁharate cāyaṁ) one’s senses (indriyāṇī) from the sense objects (indriyārthebhyas), like (iva) the limbs (aṅgāni) of a tortoise (kūrmo), one’s (tasya) intelligence (prajñā) is fixed (pratiṣṭhitā). (BG 2.58) How is one able to do that? The sense objects (viṣayā) withdraw (vinivartante) for the embodied soul (dehinaḥ) who withdraws oneself from them (nirāhārasya). Although (apy) one’s (asya) taste [for the sense objects] (raso) is there even upon one’s withdrawal (varjaṁ), the [lower] taste (rasa) ceases to act (nivartate) on experiencing (dṛṣṭvā) a higher taste (paraṁ). (BG 2.59) Just like a tortoise, one is able to withdraw the senses from the sense objects at will because of experiencing a higher taste.
This is extremely hard to achieve because our senses are so impetuous that they can overpower the intelligence of the most intelligent. The senses (indriyāṇi) are so strong (pramāthīni) that they forcibly (prasabhaṁ) rob away (haranti) the mind (manaḥ) even (hy api) of a person (puruṣasya) of discrimination (vipaścitaḥ) who is endeavoring (yatato) [to withdraw them from the sense objects]. So, what’s the secret? That is revealed in BG 2.61.
One should stay (āsīta) connected (yukta) in relation to Krishna (mat-paraḥ) keeping all (sarvāṇi) these (tāni) [senses] under control (saṁyamya) – one whose senses (yasyendriyāṇi) are thus (hi) under control (vaśe), one’s (tasya) intelligence (prajñā) is considered to be fixed (pratiṣṭhitā). (BG 2.61) Lord Krishna (for the first time in the Gita) personally invites us to engage all our senses in His service (yukta āsīta mat-paraḥ). That’s how the higher taste is cultivated. This is the only way to control our senses.
