An intellectual understanding does not constitute wisdom in the view of the Gita. The focus on the abstract, the pursuit of the unknowable, constant, unchanging that is not affected by the exigencies of daily life, is not the highest result. This pursuit may be necessary for a time by certain natures, to help them separate themselves from their attachments to the desires and objects of the world, and refocus themselves on the Eternal, but in the end, it is a stage, not a destination.
Sri Aurobindo has provided a clear description of what “wisdom” is in the sense used by the Gita: “He is aware of his spirit’s transcendence of the cosmic order, but he is aware also of his oneness with it by the divine Yoga…. And he sees each aspect of the transcendent, the cosmic and the individual existence in its right relation to the supreme Truth and puts all in their right place in the unity of the divine Yoga. He no longer sees each thing in its separateness,–the separate seeing that leaves all either unexplained or one-sided to the experiencing consciousness. Nor does he see all confusedly together,–the confused seeing that gives a wrong light and a chaotic action. Secure in the transcendence, he is not affected by the cosmic stress and the turmoil of Time and circumstance. Untroubled in the midst of all this creation and destruction of things, his spirit adheres to an unshaken and untrembling and unvacillating Yoga of union with the eternal and spiritual in the universe.”
“By this Yoga once perfected, undeviating and fixed…he is able to take up whatever poise of nature, assume whatever human condition, do whatever world-action without any fall from his oneness with the divine Self, without any loss of his constant communion with the Master of existence.”
Sri Aurobindo, Essays on the Gita, Second Series, Part I, Chapter 7, The Supreme Word of the Gita, pg. 338