When your understanding, made many-minded and scattered by the hearing of the many Vedic texts that set forth the connection of many things to be attained with their means, marked by engagement and turning-away, will stand firm and unmoving, free of the wavering of distraction, in absorption (samādhi), that is, in the Self, the place in which the mind is gathered, unmoving and free even there of doubt: then you will gain yoga, you will reach the insight of discernment, absorption. Gaining the seed of a question, Arjuna, wishing to know the marks of one whose insight is settled in absorption, said.

Your understanding, gained through hearing, hearing from us, an understanding that bears in a special way on the truth, eternal, unsurpassed, subtle, unlike all else, and that is of itself unmoving and one in form, when, in a mind made pure by the performance of unattached action, it shall stand unshaken, then you will attain yoga, the beholding of the self. This is what is said: the discipline of action preceded by knowledge of the self born of scripture brings about the standing in knowledge called steadiness of wisdom, and steadiness of wisdom, which is the standing in knowledge, accomplishes the beholding of the self called yoga. Thus addressed, Partha asks about the nature of the man of steady wisdom, who is the means to yoga and is to be accomplished by the discipline of action in the form of the performance of unattached action, and about the manner of his conduct.

Krishna makes this very point clear with 'when your buddhi, set at odds by what is heard'. The buddhi that was formerly set at odds with, opposed to, the Vedas heard, when by a determination of the truth in keeping with the Veda's own meaning it becomes unshaken even by speech that runs counter, and thereby stands unmoving in samadhi, sunk in the supreme bliss through the direct seeing of Brahman, untroubled even by the beating of drums and the like, then, the sense is, you will attain yoga, you will become accomplished in the means.