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Chapter 2
Appendix:-One division is of those who are of unsteady intellect while the other division is of those of steady intellect. The Lord has described the men of unsteady intellect from the forty-first verse to the flirty-fourth verse; now He describes the men of steady wisdom from the fifty-fifth verse to the seventy-first verse. When a striver having renounced the worldly inclination is established in the self, he is said to be stable in wisdom.
He, who has the aim of God-realization, has a determinate and single pointed intellect because God is also only one. But he who has the worldly aim, his intellect is full of numberless desires because worldly objects are numberless (Gita 2/41).
In order to attain equanimity, steadiness of intellect is very necessary. In Patanjala Yogadarsana importance has been attached to stability of mind (concentration of the mind). But the Gita attaches importance to the stability of intellect (steadfastness of aim). The reason is that in God-realization the steadiness of the mind is not so important as is the steadiness of intellect. By the steadiness of mind worldly `siddhis' (accomplishments or occult powers) are gained but by the steadiness of intellect, spiritual perfection (salvation) is attained. In Karmayoga steadiness of intellect is important. if the mind becomes concentrated, how will a Karmayogi discharge his duty? The reason is that when the mind becomes steady, the outward activities stop. The Lord also orders Arjuna to discharge his duties being steadfast in Yoga (equanimity)—'yogastha luau karmani' (Gita 2/48).
The Lord by using the terms `prajapati' and `kamansarvan' means that there shouldn't be even a trace of desire, but it should be renounced totally. The reason is that this desire is the main stumbling block to God-realization.
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