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The animals were tired of Leo’s constant hunting and decided to do something about it. They held a special meeting and bravely approached Leo.

“Sir Leo,” said the wise old elephant, “we don’t want you to hunt us anymore. We’ll take turns volunteering to be your meal, so the rest of us can live in peace.”

Leo, feeling proud and powerful, agreed to the animals’ proposal. “Very well,” he roared, “if you come voluntarily, I will sleep and not disturb the jungle.”

The animals were relieved, and a schedule was created to determine whose turn it was to be Leo’s meal. One day, it was the turn of a clever rabbit named Robbie.

Robbie had a plan. He decided to be a little late for his appointment with Leo. When he finally arrived, Leo was furious. “Why have you come late? I am very hungry, and you did not come on time,” roared Leo.

The clever rabbit, with a mischievous glint in his eyes, replied, “Sir, there was a danger on the way.”

Leo was intrigued. “What danger?” he asked.

“There is another lion,” Robbie said, laying on a bench and sprinkling pepper and salt on himself, “and he wanted to eat me. So, I protested, ‘No, sir, you cannot kill me! I am to be eaten by another lion.'”

Leo, growing angrier, demanded to know where this other lion was.

“Come, I will show you,” said Robbie, leading Leo towards an old well in the jungle.

“The other lion is living within this well,” explained Robbie.

Leo peered into the well and, to his surprise, saw another lion roaring back at him. The other lion looked just like him! What Leo didn’t realize was that it was his own reflection.

Enraged, Leo jumped into the well to confront the other lion. The animals watched in astonishment as Leo, in his foolishness, drowned in the water.

From that day forward, the jungle was peaceful, and the animals lived happily without the constant threat of Leo’s hunting. And they all learned a valuable lesson: one who has intelligence has true power. And so, the clever rabbit, Robbie, became a hero in the jungle, reminding everyone that brains can triumph over brawn.

Making (kṛtvā) happiness and distress (sukha-duḥkhe), gain and loss (lābhālābhau), victory and defeat (jayājayau) as equivalent outcomes (same) – Arjuna should thereafter (tato) engage (yujyasva) in fight (yuddhāya) and never incur sin (naivaṁ pāpam avāpsyasi). (BG 2.38)

This [the knowledge presented so far] has been described (eṣā te ’bhihitā) in terms of analytical study (sāṅkhye). However (tv), now, we should hear (śṛṇu) of it (imāṁ) in terms of buddhi yoga, or the yoga of intelligence (buddhir yoge). Being (yayā) engaged (yukto) with intelligence (buddhyā), we can get released from (prahāsyasi) the bondage of action (karma-bandhaṁ). (BG 2.39)

In this (iha) endeavor (abhikrama), there is (asti) no (na) destruction (nāśo) and there is (vidyate) no (na) diminution (pratyavāyo). Even a little (sv-alpam apy) application on this righteous path (asya dharmasya) releases (trāyate) one from the greatest fear (mahato bhayāt). (BG 2.40) What is the essence of this path of yoga of intelligence? Krishna reveals it now in this foundational verse of this chapter. The intelligence (buddhir) is resolute (vyavasāyātmikā) and the focus is one (ekeha). For the irresolute (avyavasāyinām), the intelligence (buddhayo) is surely (hi) many-branched (bahu-śākhā) and (ca) unlimited (anantāś). (BG 2.41)

In other words, in the yoga of intelligence, the intelligence carries (1) vyavasāyātmikā – the purity of purpose (resolute determination to act from our constitutional position as a spirit soul), and (2) ekeha – the clarity of goal (of extricating the soul from the clutches of matter).

Krishna explained in the previous section how He is the source of everything and everyone – the various states of our existence, the demigods, the sages, the progenitors, as well as their descendants.

Put more emphatically, Krishna (ahaṁ) is the source (prabhavo) of all spiritual and material worlds (sarvasya), and from Krishna (mattaḥ), emanates (pravartate) everything (sarvaṁ). What happens when one discovers Krishna as the source of one’s existence? The wise (budhā) who realize this (matvā) engage in the devotional service (bhajante) of Krishna (māṁ) filled with loving feelings (bhāva-samanvitāḥ). (BG 10.8) These loving feelings are accompanied by commensurate actions. Their thoughts dwell in Krishna (mac-cittā), their lives are fully devoted to Krishna’s service (mad-gata-prāṇā), and they derive great satisfaction (tuṣyanti ca) and bliss (ramanti ca) from always (nityaṁ) enlightening one another (bodhayantaḥ parasparam) and conversing (kathayantaś) about Krishna. (BG 10.9)

How does Krishna reciprocate with such a soul? To those who are thus constantly connecting with Krishna in love (teṣāṁ satata-yuktānāṁ), Krishna gives (dadāmi) the yoga of intelligence (buddhi-yogaṁ) by which they can come back to Krishna (yena mām upayānti te). (BG 10.10) Note that going back to Krishna or Krishna’s abode is maintained as a goal in whatever we receive from Krishna. For them alone (teṣām eva), to give them special mercy (anukampārtham), Krishna (aham) from within (ātma-bhāva-stho) destroys (nāśayāmy) the darkness born of ignorance (ajñāna-jaṁ tamaḥ) with the shining lamp of knowledge (jñāna-dīpena bhāsvatā). (BG 10.11)

Arjuna will reveal next how the enlightened conditions look like from his perspective.

Krishna is not only the source of the material element, water (BG 7.4) but also the essential quality of water, the taste, which quenches our thirst. The sunlight may be hot and the moonlight may be cold, but the essence of both, the light (prabhā), is Krishna. Krishna is oṁ (praṇavaḥ), the essence of all Vedic mantras and the sound (śabdaḥ), the essence of ether. The ability (pauruṣaṁ) of a man that makes him great is Krishna. (BG 7.8)

We learned that Krishna is the source of the element, earth (BG 7.4). Krishna is also the intrinsic quality of earth, i.e., its pure fragrance (puṇyo gandhaḥ). Likewise, He is also the heat (tejaś) within the element fire. Krishna is the life (jīvanaṁ) of every living object and the penance (tapaś) of all ascetics. (BG 7.9) In other words, Krishna adds a unique meaning to every single object, which translates into variety all around us.

Krishna is the original eternal seed (bījaṁ) of all existences, the intelligence (buddhir) of the intelligent, and the power (tejas) of the powerful. (BG 7.10) Of the strong, Krishna is the strength (balaṁ) that is free from desire and passion (kāma-rāga-vivarjitam). He is the desire (kāmo) that does not violate the well-established rules of conduct (dharmāviruddho). (BG 7.11)

In case we are wondering whether Krishna has diffused Himself within His creation by being the impersonal essence of everything, Krishna makes an important clarification. All the virtuous (sāttvikā), passionate (rājasās) and dark (tāmasāś) states of existence (bhāvā) are certainly sourced in Krishna (matta). But, He is not personally present within them (na tv ahaṁ teṣu). Rather, they are in turn resting in Krishna (te mayi), or their essential qualities are maintained by Krishna. In other words, everything is dependent upon Krishna for its essential sustenance. (BG 7.12)

How can we do that? We should perform our actions (kuru karmāṇi) situating in yoga (yoga-sthaḥ) – by giving up attachment (saṅgaṁ tyaktvā), and being equal in (samo bhūtvā) success and failure (siddhy-asiddhyoḥ). Such equanimity is called yoga (samatvaṁ yoga ucyate). (BG 2.48)

What kind of yoga? We should seek (anviccha) shelter (śaranam) in our intelligence [discrimination power] (buddhau). Certainly (hi), the action [that is motivated by its fruit] (karma) is by far (dūreṇa) inferior (avaraṁ) to the yoga of intelligence (buddhi-yogād). Those who are motivated by (hetavaḥ) the fruit of action (phala) are misers (kṛpaṇāḥ). (BG 2.49) One engaged with intelligence (buddhi-yukto) rids oneself of (jahātī) both (ubhe) good and bad reactions (sukṛta-duṣkṛte) in this life (iha). Therefore (tasmād), we should engage [in action] (yujyasva) for the sake of yoga (yogāya); yoga (yogaḥ) is the dexterity (kauśalam) in all actions (karmasu). (BG 2.50)

By thus engaging with intelligence (buddhi-yuktā hi) and thereby giving up (tyaktvā) fruit (phalaṁ) generated by action (karma-jaṁ), great sages (manīṣiṇaḥ) become liberated (vinirmuktāḥ) from the bondage of birth [and death] (janma-bandha) and go (gacchanty) to the position (padaṁ) beyond all miseries (anāmayam). (BG 2.51) Thus, pure actions performed in this life lead one to a pure destination at the end of life.

When (yadā) our (te) intelligence (buddhir) surpasses (vyatitariṣyati) the dense forest of delusion (moha-kalilaṁ), then (tadā) we shall become (gantāsi) indifferent (nirvedaṁ) to all that is to be heard (śrotavyasya) and has been heard (śrutasya ca). (BG 2.52) This ties back to the goal of going beyond the fruitive propositions of the Vedas, which is attained by engaging in the yoga of intelligence. Without getting influenced by (vipratipannā) the mundane fruit-inspiring sections of the Vedas (śruti te), when (yadā) one remains (sthāsyati) steady (niścalā) in full focus (samādhāv) with unmoved (acalā) intelligence (buddhis), then (tadā) one will attain (avāpsyasi) yoga (yogam). (BG 2.53)

In this section, the Bhagavad Gita professes all of us to engage in the yoga of intelligence, which constitutes the art of all work. The yoga of intelligence is characterized by engagement in practical actions with intelligence carrying the purity of purpose and clarity of the goal. This automatically enables us to go beyond the flowery promises of the Vedas for material enjoyment and brings us to a stable platform of equanimity (freedom from reactions to both success and failure). This eventually culminates in attaining a destination free from all miseries. That destination is further revealed in chapter 8.

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) …

1. conduct oneself? (language)
2. respond to various dualities of material life? (speak)
3. not engage the senses with the objects of attachment? (sit)
4. 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.