Not just increasing information, but determining the direction of intelligence.

The more one listens to various teachings, the more confusion can arise in intelligence. If today you agree with one viewpoint and tomorrow you lean towards another, then your heart cannot remain steadfast in a single decision.

When that scattered intelligence becomes firmly and unswervingly fixed in meditation on God, it is said to attain Yoga. Here, Yoga does not simply mean concentration; rather, it signifies an eternal and complete union with God, as explained in the commentary. It is important not only to continue gathering information but also to establish a single highest purpose for that intelligence.

Japanese Translation from the Gita Press Edition - Chapter 2, Section 53: "The Intellect That Remains Steadfast in Meditation on God."

Sanskrit original text

श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला ।
समाधावचला बुद्धिस्तदा योगमवाप्स्यसि ॥ ५३ ॥

Romanization

śruti-vipratipannā te yadā sthāsyati niścalā |
samādhāv acalā buddhis tadā yogam avāpsyasi || 53 ||

When your intellect, having listened to various teachings and feeling confused, firmly and steadfastly dwells in meditation on God, at that time you attain Yoga, which is the eternal union with God. (53)

Intelligence, when hearing various words about the pleasures of this world and the next life, and also about the means to obtain them, becomes scattered and confused.

Such intelligence cannot steadfastly remain in one determination or one thought.

Today it agrees with one viewpoint, and tomorrow it inclines towards another.

This kind of scattered and wavering intelligence is called Śrutivipratipannā in this section, which means an intelligence that has become confused by hearing conflicting words.

When that intelligence transcends the quagmire of delusion, completely withdraws from worldly and future pleasures, becomes free from the flaw of distraction, and practices meditation on God, establishing itself solely in God, it is said to be stable and unwavering in its meditation on God.

In this section, the term "Yoga" refers to an eternal and complete union with God. It occurs only when the mind is free from three defects: impurity, distraction, and ambiguity; and when it possesses discrimination and detachment, focusing firmly on God. Immediately after this, Arjuna asks the Lord about the characteristics of a soul that has attained stability of mind and realized God. This further confirms that in this context, "Yoga" is used to mean union with God, or realization of God.

In the 50th section, Arjuna was urged to engage in the practice of Yoga. Here, "Yoga" refers to the type of Yoga that is achieved after attaining mental stability. Therefore, in this section, "Yoga" is interpreted as meaning the realization of God.

In the Gita, the words "Yoga" and "Yogi" are used with different meanings depending on the context.

"Yoga" is used to mean things like Karma Yoga, Dhyana Yoga, Yoga of equanimity, the mysterious power or glory of God, Bhakti Yoga, the eight-limbed yoga, and Samkhya Yoga.

Similarly, "Yogi" is interpreted according to the context. In some places, it means God; in other places, it means one who knows oneself, a devotee who has attained perfection, a Karma Yogi, a Samkhya Yogi, a Bhakti Yogi, a practicing yogi, a Dhyana Yogi, and even someone who performs religious acts with worldly motives.