2.53 When thy intellect, which is perplexed by the Veda text, which thou hast read, shall stand immovable and steady in the Self, then thou shalt attain Self-realisation.

2.52-53 Yada te etc. Sruti-etc. At the time, when the determining facult with regard to the Yoga is attained, the clear sign of recognizing it, is this : An attitude of futility about the revealed literature that has to be listened to, that has been listened to and that is being declared. What has been declared by the above is this : 'This present view of yours about the ruination of your race is out of place and it is due to the influence of your deceptive notion, born of mental impressions created by your listening to the teachings of those scriptures that favour the observers who are fallen deep into the course of ignorance. But, that view shall vanish when the respect for such a teaching disappears.

**2.53** When your intellect, once shaken by scriptural conflicts, becomes steady and immovably fixed in the Supreme Self, then you shall attain Yoga. **Commentary:** [Even after crossing the swamp of worldly attachment, there remains the delusion arising from various conflicting scriptural views. To cross this, the Lord gives inspiration in this verse.] 'When your understanding, confounded by hearing diverse scriptures... then you shall attain Yoga'— In Arjuna's mind, there is this scriptural conflict (śruti-vipratipatti): it is not proper to destroy his elders and family, nor is it proper to abandon his Kshatriya duty (to fight). On one side, there is the protection of the family, and on the other, the observance of Kshatriya dharma—if he protects the family, there will be no war, and if he wages war, the family will not be protected. Arjuna's intellect is agitated by this conflict between these two points. (Footnote p. 91) Therefore, the Lord inspires him to make the intellect steady (niścala) amidst scriptural conflicts and immovable (acala) regarding the attainment of the Supreme. First, the aspirant has this doubt: should worldly affairs be set right, or should the Supreme be attained? Then, he comes to this determination: "I must only serve the world and take nothing from it." As soon as this determination arises, the aspirant begins to develop detachment from enjoyments and dispassion (vairāgya). After this, when the aspirant proceeds towards the Supreme, various conflicting scriptural views regarding the goal (sādhya) and the means (sādhana) appear before him. It becomes very difficult to decide, "Which goal should I accept and by which method of practice should I proceed?" However, when through good company (satsaṅga) the aspirant determines his inclination, faith-conviction, and capability, or in a state where determination is impossible, takes refuge in and calls upon the Lord... To sever the connection with the world, the intellect must become 'steady' (niścala), as stated in the 23rd verse of the sixth chapter by the phrase 'duḥkha-saṁyoga-viyogam' (disconnection from union with sorrow). And to establish a connection with the Supreme Self, the intellect must become 'immovable' (acala), as stated in the 48th verse of the second chapter by the words 'samatvaṁ yoga ucyate' (equanimity is called Yoga). Here, the attainment of Yoga indicated by the words 'then you shall attain Yoga' is not such that there was previously disunion with the Supreme, and upon removing that disunion, union is achieved. On the contrary, Yoga is the name for the complete severance of the relationship mistakenly assumed with unreal (asat) objects. That is to say, Yoga is to abide in that state which is man's eternal, real condition (eternal union with the Supreme). That real condition is so extraordinary that disunion from it never occurs; it is simply not possible. Terms like connection, disconnection, or union do not apply to it. Here, only the renunciation of the falsely assumed relationship with the unreal has been given the designation 'Yoga'. In truth, this Yoga signifies the eternal union (nitya-yoga). The realization of this eternal union, when achieved through actions (service), is called 'Karma Yoga'; through discrimination and inquiry, 'Jñāna Yoga'; through love, 'Bhakti Yoga'; through contemplation on the dissolution of the world, 'Laya Yoga'; through breath control, 'Haṭha Yoga'; and through the eight limbs like yama and niyama, 'Aṣṭāṅga Yoga'. **Connection:** After the mire of delusion and scriptural conflict is removed, Arjuna asks about the man of steady intellect who has attained Yoga.