Those who are not fixed up, they have got different desires. And because they have got different desires, they are getting different types of body. And because they are getting different types of body, they are rolling on, wandering in different situation, in different planets. But one who has come to the right conclusion of life, he is called vyavasāyātmikā buddhir eka. Eka means that Lord Viṣṇu. When our desire being . . . becomes fixed up in Lord Viṣṇu, then our life is perfect.
But that we do not know. Therefore, bahu-śākhā anantāś ca buddhi avyavasāyinām. Because our mind, because our desire, is not fixed up in Lord Viṣṇu, we are manufacturing different desires, because mind's business is concoction, accepting something, rejecting something. This is going on. But by intelligence we come to a certain conclusion.
So one who is above the activities of the mind, manaso parā buddhi, one who has learned how to use his intelligence, that art is called buddhi-yogam, yoga on the platform of intelligence. First of all in the beginning, our platform is sensuous. Indriyāṇi parāṇy āhur (BG 3.42). Material life means sensuous life.
So those who are little above, they are on the mental platform—poetry, philosophy, mental speculation. Above this there is intelligence. That intellectual life required. That means we have to transcend the position of the sensuous life, we have to transcend the position of concocted mental speculation, we have to come to the intellectual platform.
That intellectual platform is called brahma-jijñāsā. Athāto brahma jijñāsā. Just like Sanātana Gosvāmī, when he approached Lord Caitanya, he very intellectually asked Lord Caitanya, 'ke āmi' kene more jāpe tāpa-traya (CC Madhya 20.102): "Who am I? Why I am suffering these three kinds of material miserable condition of life?" This is intellectual platform. This is intellectual path. And when we exercise this intellectual part of our life, that is called buddhi-yogam. Buddhi-yogam.