Bhagavad Gita - Chapter 6 - Shloka (Verse) 37

व्याख्या--'अयतिः श्रद्धयोपेतो योगाच्चलितमानसः'--जिसकी साधनमें अर्थात् जप, ध्यान, सत्सङ्ग, स्वाध्याय आदिमें रुचि है, श्रद्धा है और उनको करता भी है, पर अन्तःकरण और बहिःकरण वशमें न होनेसे साधनमें शिथिलता है, तत्परता नहीं है। ऐसा साधक अन्तसमयमें संसारेमें राग रहनेसे, विषयोंका चिन्तन होनेसे अपने साधनसे विचलित हो जाय, अपने ध्येयपर स्थिर न रहे तो फिर उसकी क्या गति होती है?

योगाभ्यासको स्वीकार करके जिसने इस लोक और परलोककी प्राप्तिके साधनरूप कर्मोंका तो त्याग कर दिया और योगसिद्धिका फल मोक्षप्राप्तिका साधन पूर्ण ज्ञान जिसको मिला नहीं ऐसे जिस योगीका चित्त अन्तकालमें योगमार्गसे विचलित हो गया हो उस योगीके नाशकी आशङ्का करके अर्जुन पूछने लगा हे कृष्ण जो साधक योगमार्गमें यत्न करनेवाला नहीं है परंतु श्रद्धासे अर्थात् आस्तिकबुद्धिसे युक्त है और अन्तकालमें जिसका मन योगसे चलायमान हो गया है वह चञ्चलचित्त भ्रष्ट स्मृतिवाला योगी योगकी सिद्धिको अर्थात् योगफलरूप पूर्ण ज्ञानको न पाकर किस गतिको प्राप्त होता है ।

He raises another question with 'Tatra' etc. Having raised the doubt about the mind control being difficult to achieve, and that being answered/removed, the questioner (Arjuna) finding an opportunity again, spoke—this is the connection.

(Doubting): When actions leading to both worlds are possible, why is there a fear of the Yogi's ruin? Anticipating this, the commentator says 'Yogabhyasa' etc. (implying renunciation of karma). (Doubting): Even so, since Moksha is reasonable through the power of Right Vision obtained by the maturity of Yoga practice, why fear his ruin? If this is asked, (we say) not so; because Yoga is possessed of many obstacles, failure to attain perfection is generally the case in this birth—having this intention, he says 'Yogasiddhim'.

'Nasha' (Ruin) implies being outside of both prosperity (heaven) and the highest good (liberation), because the fruit of the path of Yoga—Right Vision—has not been seen (attained); this is the completion (of the thought).

Then, has he turned completely outward from it? Anticipating this, he says 'Shraddhaya' (endowed with faith). Then does he resort to the path of Yoga? No, he says 'Yogat' (swerved from Yoga).

At the time of death, due to the agitated senses and the lack of opportunity to practice the means of knowledge, it is only logical that his mind swerves—anticipating this, he says 'Bhrashta' etc. 'Gati' (Goal) is that which is gone to—meaning the human goal. Including the general question, the specific question should be seen here.

Fearing the absence of both Heaven and Moksha for the one fallen from Yoga, Arjuna spoke. 'Ayatih'—one who is not striving (slack in effort); though endowed with 'Shraddha'—belief in the scriptures/God—and 'Yuktah' (engaged) in the path of Yoga; whose 'manasa'—mind—has swerved from Yoga at the time of death, such a one is of 'lost memory' (bhrashta-smriti); having not attained 'Yogasamsiddhim'—the fruit of Yoga which is Right Vision (Samyagdarshana)—to which 'Gati' (path/goal) does he go?

The intention is this: Because of the renunciation of all rituals (karmas) by accepting the practice of Yoga, there is an absence of the destination of Heaven etc. (which is the fruit of karma); and due to the mind swerving from Yoga, there is non-attainment of Right Knowledge which is the fruit of Yoga; therefore, he asks "to which path does he go?"

Now, regarding what some (commentators) say here—that Arjuna asks about the path of those who have not taken Sannyasa ('Ayatih' interpreted as non-ascetic), who have a superficial discrimination of Self and non-Self arising from scripture, who possess both kinds of dispassion, who are performing necessary duties solely with the intellect of offering to God, who have set out on the path of Moksha, if in the middle, due to death etc., obstacles arise in liberating knowledge without having attained Sannyasa... and they explain 'Ayatih' as "one not endowed with Sannyasa and liberating knowledge, O Krishna, to what path does he go?"—this connection is questionable.

(Because) if the objection is "What is there to ask here? He will go to the path according to his respective actions," to this (those commentators) say—'Shraddhayopetah'. Shraddha means belief in Moksha and God; endowed with that. The sense is: performing necessary actions for the purification of existence (sattva) for the sake of Moksha with the intellect of offering to God. Then (the doubt arises) he will attain Moksha only? To this, he says—'Aprapya' (Not attaining). Yoga means Jnana Yoga; that itself is 'Samsiddhi', because figuratively it is called Samsiddhi as it is the means to Moksha which is denoted by the word Samsiddha; having not attained that. The meaning is: liberating knowledge not having arisen. The idea is: in the absence of knowledge, how can there be attainment of Moksha?

Then, why was Yoga-perfection not attained despite being endowed with said faith? To that he says—'Yogacchalitamanasah'. Here some interpret 'Yogacchalitamanasa' as 'dead'. Some say 'attached to objects'. Others describe the explanation as one whose mind has exerted/thought: "What use do I have for Moksha? I will perform desire-prompted sacrifices etc. to attain those respective worlds." This is contrary to the Bhashya (of Shankara), imagined by others, and thus questionable (to be rejected).

Thus, according to the manner stated (by other commentators)—if the mind swerves from Yoga thinking "What use do I have for Moksha, I will do desire-prompted sacrifices" for one who was initially performing necessary duties with an attitude of offering to God for purification—then, since the performance of desire-prompted Agnistoma etc. becomes possible, his 'Gati' (destination) is already spoken of (as Heaven etc.); thus, there would arise the contingency of inconsistency in the subsequent verse which details the question and in the (Lord's) answer. By this, the explanation of 'Ayatih' (as non-Sannyasi) etc. is also refuted. (Because) only he who has renounced all actions and has not attained Right Vision is 'fallen from both'.

And regarding the interpretation of 'Yoga' as 'Jnana Yoga' etc., that is also not correct; when the primary meaning is possible, figurative usage is not appropriate. And regarding the display of other explanations, that is also not correct; because the first explanation is unsubstantial and the second is included in the third. This is the direction (indication).

'Ayati' means 'aprayatnah' (effortless or lacking effort).

Seeing obstacles in the perfection of Yoga due to the difficulty of restraining the mind, Arjuna said.

'O Krishna'—'Yogat' means from Karma Yoga; 'chalitamanasah' means one whose mind has moved away, meaning he is a 'tyaktakarma' (one who has renounced actions), i.e., a Sannyasi—this is the meaning. 'Shraddhaya upetah' (Endowed with faith)—though having entered the path of Yoga, he is 'Ayatih'—meaning one of 'little effort' ('alpa-prayatna') due to shortness of lifespan or weakness of dispassion.

Just as in the phrase "alavana yavagu" (unsalted/low-salt gruel), the negative particle is used in the sense of 'little' ('alpa'), so it is here (in 'ayati').

If he, not having attained 'Yogasamsiddhim'—the fruit of Yoga which is Right Vision—dies sometime, to which goal does he go?

Arjuna said—

Having engaged in Yoga with faith, but not having attained the perfection of Yoga due to the deficiency of effort in the form of firmer practice, and thus having his mind swerved from Yoga, to which goal does he go?

"What fruit does one attain who, due to the absence of practice and dispassion, has somehow not attained Right Knowledge?"—asking this, Arjuna said 'Ayatih' etc.

Initially, he engaged in Yoga endowed with faith indeed, not out of hypocrisy. 'Tatah parantu' (But thereafter)—he is 'Ayatih'—he does not strive properly; the meaning is he is 'shithilabhyasa' (slack in practice).

Similarly, 'Yogat chalitam manasam'—he whose mind is inclined towards sense-objects; the meaning is he is 'mandavairagya' (of weak dispassion). Thus, due to the slackness of practice and dispassion, not having attained the perfection of Yoga—the fruit, Knowledge—what goal does he attain?

Thus, the previously stated 'means of Yoga' has been heard properly; now, (Arjuna) asks to hear in detail, endowed with all aspects, the very 'glory of Yoga' mentioned earlier—this is stated (by the commentator) with 'Atha'. By the word 'Yogamahatmyam' (glory of Yoga), the word 'Yogasiddhi' found in the summary verse is explained. For 'glory' is indeed the cause of 'perfection' (siddhi). And 'Siddhi' here is of this form: for even a slack Yoga, the attainment of many meritorious worlds for a long time, rebirth in a family of Yogis fit for Yoga again, through that again the fullness of Yoga, and from that Liberation. And this 'Siddhi' is due to a glory uncommon to anything else.

(Objection): In verses like "Nehabhikramanasho'sti" (2.40), the glory of Karma Yoga was stated; but here (the question is about) Yoga which is of the nature of Self-realization, which is the fruit of that (Karma Yoga); so how is it said "it has been heard"? To this he says—'Antargata' etc. "What of that?"—to this he says 'Taccha' etc. The glory of Karma Yoga was spoken there (in 2.40) because it contains the sprout of Self-knowledge within it and because it is the means to the nature of full Yoga. Therefore, when the glory of Karma Yoga—which is a limb (anga) and has Yoga as its attribute/qualifier—is stated, the glory of Yoga, which is the principal (angi), is indeed stated—this is the idea.

The connection of words like 'Ayatih' is shown with a different order due to the propriety of meaning. For, swerving from it can be predicated only of one who has engaged in it, not of one merely endowed with faith; therefore, with the intention that the effect (action) is indicated by faith, it is said 'Yoge pravrittah' (engaged in Yoga). Or the idea is that the word 'Upeta' (endowed/approached) itself here refers to the undertaking of Yoga caused by faith. 'Yogasamsiddhim aprapya'—meaning before the perfection of Yoga itself. 'Yogacchalitamanasah'—meaning one whose mind is not favorable to perform full Yoga. Which (destination) among enjoyment of desires, liberation, or hell does he go to?—this is the meaning. 'Kam gatim gacchati'—this general indication is elaborated by 'Kacchit' (6.38) etc.

In the example (Simile in 6.38) also, he shows the manner of being 'fallen from both'—with 'Yatha' etc. Since it is an elaboration of being fallen from both, and because only one phrase 'deluded in the path of Brahman' is mentioned, by elimination (parishesha), the term 'Apratistha' (supportless) refers to the fall from Karma which is the means to worldly fruits—this he states with 'Yathavasthitam' etc. In the effort of the performance of the nature of Karma etc., there is nothing lacking, but due to the difference (inequality/desirelessness) of intention, it has become fruitless (in a worldly sense)—this is the intention. 'Vimudho Brahmanah pathi'—here 'ignorance' regarding the path of Brahman is not intended, because the question is asked regarding one who, having known and started, has turned back. Therefore, the 'cessation of Yoga', which is the effect of delusion, is indicated here by the word 'Vimudha'—with this intention, it is stated from 'Prakranta' (started) up to '...prachyuta' (fallen). 'Brahmanah pathi'—meaning in Yoga, which is the means to attain Brahman.

'Etam me samshayam' (6.39)—he states the other side (consequence) established by implication of the doubt being pointed out—with 'Kimayam nashyatyeva' (Does he certainly perish?). 'Arhasi'—meaning You are fit (to answer) being endowed with omniscience, compassion, and being a dear friend. The meaning intended by the word 'Krishna' and 'Tvat' (You) is stated—with 'Svatah' etc. The knowledge of others (other than You) is dependent on instruments, mostly vague like inference, sequential, covering few objects, and occasional—this is the sentiment. By this, the statement of Bhagavan Nathamuni Mishra is recalled: "He who knows everything, simultaneously, by direct perception, always, by Himself—bowing to that Hari, we expound the scripture Nyaya Tattva." 'Na hyupapadyate' (For it is not appropriate)—by this, contradiction to reason is intended.

इस स्थान पर वेद व्यासजी अर्जुन के मुख से एक अत्यन्त उपयुक्त प्रश्न उठाते है जिससे भगवान् को वेदान्त के महान् आशावादी तत्त्वज्ञान को प्रकाश में लाने का पुन एक अवसर प्राप्त होता है। योग के दिव्य मार्ग पर चलने वाला कोई भी साधक कदापि नष्ट नहीं होता जो कोई उपलब्धि या सफलता वह प्राप्त कर चुकता है वह धरोहर के रूप में उसके साथ इहलोक और परलोक में भी उपलब्ध रहती है। असंख्य व्यतीत हुए कल की दीर्घश्रंखला में प्रत्येक आज एक कड़ी के रूप मे जुड़ जाता है। इस प्रकार यह श्रंखला निरन्तर बढ़ती ही जाती है। जीव के अस्तित्वकाल की असंख्य घटनाओं में मृत्यु भी मात्र एक घटना है और आने वाला कल न कोई आकस्मिक घटना हाेगी और न कोई अनिर्धारित प्रारम्भ। वर्तमान के विचारों तथा प्रयत्नों से प्रभावित एवं परिवर्तित भूतकाल ही भविष्य के रूप में प्रकट होता है।अर्जुन का भगवान् से सावधानी पूर्वक पूछा गया कुछ अस्पष्ट सा प्रश्न यह है कि जो पुरुष पूर्ण श्रद्धा से योग साधना करता है परन्तु अपने जीवन काल में पूर्ण आत्मसंयम को प्राप्त नहीं होता अथवा पर्याप्त प्रयत्न के अभाव में योग से उसका मन चलायमान हो जाता है उसकी गति क्या होगी तात्पर्य यह है कि योगाभ्यास में भोग का त्याग करने से उसे विषयों का सुख नहीं मिलेगा तथा उसी प्रकार योग में सफलता न मिलने के कारण योग का अनन्त आनन्द भी प्राप्त नहीं होगा। यद्यपि वेदान्ती केवल विषय भोग के जीवन की निन्दा करते हैं तथापि वे इस तथ्य को कभी नहीं नकारते कि विषयों में क्षणिक सुख तो होता ही है। परन्तु उनके मतानुसार विषयानन्द भी वस्तुत ब्रह्मानन्द का ही अंश है या आभास है। अर्जुन को भय है कि सम्भवत श्रीकृष्ण द्वारा उपदिष्ट योग के पालन में मनुष्य अल्प विषयानन्द और अनन्त ब्रह्मानन्द दोनों से ही वंचित रह जायेगा।ऐसा योगी प्रयत्नपूर्वक स्वयं को लौकिक विषयों के प्रलोभनों से सुरक्षित रखेगा। परन्तु यदि साधना में रत उस योगी के जीवनसूत्र को अनिश्चित काल की कैंची द्वारा काट दिया जाय तो वह ब्रह्मानन्द को पाने का अवसर खो देगा जिसे गीता में जीवन के लक्ष्य के रूप में निर्देशित किया गया है। अथवा हो सकता है कि योगी का मन किसी कारण से विचलित हो जाये। योग में सफलता पाना निसन्देह ही महान् विजय है सर्वोत्कृष्ट उपलब्धि है। परन्तु यदि अदृश्य कामुक वृत्ति रूपी गदा के द्वारा साधक धराशायी हो जाये तो उसे इहलोक और परलोक का भी सुख नहीं मिलेगा। अत अर्जुन ऐसे साधक की गति जानना चाहता है।इस श्लोक में कथित श्रद्धा को अन्धविश्वास नहीं समझना चाहिए। बुद्धि की उस क्षमता को श्रद्धा कहते हैं जिसके द्वारा शास्त्र और आचार्य के उपदेशों के तात्पर्य को समझ कर तत्त्व को पहचाना जा सकता है। बुद्धि के निश्चय से हृदय में उमड़ने वाली भक्ति की उस प्रबल शक्ति को श्रद्धा कहते हैं जो पर्वतों को हिला सकती है और स्वर्ग को पृथ्वी पर उतार सकती है।योगभ्रष्ट पुरुष के चित्र को और अधिक स्पष्ट करने के लिए अर्जुन आगे कहता है

'Ayatah' (variant for Ayatih) etc. up to 'na hyupapadyate'. If the mind swerves from the Yoga that has been attained (started), (but) faith is not lost. For one whose faith is destroyed renders everything fruitless even if he is a 'Siddhayoga' (perfected in Yoga).

It is indeed said: "When, even after attaining Vijnana (knowledge), it is defiled by mental confusion, then immediately it is destroyed like a heap of cotton by fire."

The question is: When the perfect success of Yoga has not arisen, having exited from the worlds (worldly paths), and not being properly merged in Brahman, would he perish? Or does he perish because of being unestablished in Brahman, leading to the obstruction of the higher worlds?

To refute the understanding that he is a 'non-fourth-ashrami' (not a Sannyasi), he says—'Ayatih' (meaning this term does not negate his status as a Sannyasi).

Thus, by the preceding text, it has been stated that one in whom Knowledge of Reality has arisen but Jivanmukti (liberation while living) has not, is considered a lower (aparama) Yogi. And one in whom both Knowledge of Reality and Jivanmukti have arisen is considered a supreme (parama) Yogi.

For both of them, even though ignorance is destroyed by knowledge, there is no doubt whatsoever regarding bodiless liberation (Videha Kaivalya) because the body-senses complex remains as long as Prarabdha karma lasts, and upon the exhaustion of Prarabdha karma, the current body-senses complex perishes and there is absence of any cause to produce a new one.

However, one who has attained purity of mind up to the desire to know (vividisha) through actions done in the past; who, having done what was to be done, has renounced all actions and attained the state of a Paramahamsa Parivrajaka (supreme wandering ascetic); who, having approached a Guru—who is a Paramahamsa Parivrajaka, Jivanmukta through Self-realization, and skilled in awakening others—and having received the instruction of the Vedanta Mahavakyas from him; and to remove the obstacles named 'impossibility' (asambhavana) and 'contrary notion' (viparitabhavana), starts to perform Hearing (Shravana), Reflection (Manana), and Meditation (Nididhyasana) through the grace of the Guru, by means of the four-fold Mimamsa (inquiry) beginning with "Athato Brahmajijnasa" and ending with "Anavrittih shabdat"; If he, though faithful ('shraddhadhana'), due to the shortness of life and having 'little effort', does not attain the maturity of knowledge, and dies in the middle while Shravana, Manana, and Nididhyasana are being performed;

He, being devoid of the maturity of knowledge and thus his ignorance not destroyed, is not liberated. Nor does he experience the 'World of Gods' (Devaloka) which is the fruit of Action combined with Meditation (Upasana) through the path of light (Archiradi), nor does he experience the 'World of Fathers' (Pitriloka) which is the fruit of Action alone through the path of smoke (Dhumadi), because actions and meditations have been renounced.

Therefore, does such a 'Yogabhrashta' (one fallen from Yoga)—being ignorant and thus unconnected to the paths of Devayana and Pitriyana, and being like one fallen from the conduct of Varna and Ashrama—go to a 'miserable state' like worms etc.? Or, does he not go to a miserable state like Vamadeva because he is devoid of actions condemned by scripture?—with a mind confused by such doubt, Arjuna said 'Ayatih' etc.

'Yatih'—one who strives. 'Nañ' (negative particle) is in the sense of 'little'. Like 'unsalted gruel' (alavana yavagu), 'Ayatih' means 'one of little effort'. 'Shraddhaya'—endowed with faith which is the belief in the Guru and Vedanta sentences. Faith implies its associates like Shama (control of mind) etc. The Shruti says: "Having become calm, self-controlled, withdrawn, patient, and possessed of faith, one sees the Self in the self alone." Therefore, endowed with the four-fold means—discrimination of eternal and non-eternal, dispassion for fruits here and hereafter, the wealth of Shama, Dama, Uparati, Titiksha, Shraddha etc., and burning desire for liberation;

approaching a Guru and performing hearing of Vedanta sentences etc.; but due to the shortness of the maximum lifespan and the agitation of senses at the time of death, impossible to practice the means; 'Yogacchalitamanasah'—one whose mind has swerved from Yoga, i.e., from the realization of Truth born of the maturity of hearing etc., meaning whose mind has not attained that fruit; he, 'Aprapya' (not attaining) 'Yogasamsiddhim'—the perfection of Yoga which is the cessation of ignorance and its effects along with non-return (moksha), caused by Tattvajnana—due to the very accomplishment (completion) of Yoga (being absent); dying as a non-knower of Truth, O Krishna, 'Kam gatim gacchati'—to a good state or a bad state? Because of the renunciation of actions, the non-arising of knowledge, (yet) being a performer of the means of Moksha prescribed by scripture and being devoid of actions condemned by scripture.

Now, Arjuna submits to the Lord whether one making effort solely by 'faith' due to trust in Your words, but devoid of practice and dispassion, attains perfection later or not—

Arjuna said 'Ayatih' etc. 'Shraddhaya'—endowed merely with faith in Your words, engaged for the sake of Yoga which is of the nature of union with God; (but) 'Ayatih'—of slack effort regarding practice and dispassion; due to the absence of knowledge of the essential nature, he becomes 'Yogat chalitamanasah' (one whose mind has swerved from Yoga). Therefore, he might not attain the perfection of Yoga;

this he states—'Yogasamsiddhim aprapya' (not attaining the perfection of Yoga). 'Krishna'—O Sadananda (Eternal Bliss)! Having submitted that perfection is indeed proper for one engaged through trust in Your words, he asked 'Kam gatim gacchati' (to which goal does he go?).

'Ayatih'—meaning one lacking effort; who is 'Upetah' (endowed) with 'Shraddha'—meaning belief in the scriptures—in the path of Yoga;

and whose 'Manasa'—mind—has swerved from Yoga at the time of death, he is 'Chalitamanasah', meaning one of lost memory.

He, 'Aprapya' (not attaining) 'Yogasamsiddhim'—the fruit of Yoga which is Right Vision (Samyagdarshana)—O Krishna, to which goal does he go?

Doubting what fruit one attains who is devoid of both yet possessed of the disposition for Yoga, Arjuna said 'Ayatih' etc.

'Na Yatih' (Ayatih)—meaning a non-Sannyasi, or one devoid of the effort of practice—to what 'Gati' (goal/fruit) does he go? 'O Krishna'—O One who draws away (sins etc.)—this meaningful address is significant.

अयतिः uncontrolled? श्रद्धया by faith? उपेतः possessed? योगात् from Yoga? चलितमानसः one whose mind wanders away? अप्राप्य not having attained? योगसंसिद्धिम् perfection in Yoga? काम् which? गतिम् end? कृष्ण O Krishna? गच्छति meets.Commentary He has faith in the efficacy of Yoga but he is not able to control the senses and the mind. He has no concentration of mind. His mind wanders away when the last breath departs from his body and he loses the memory also. Having failed to achieve perfection in Yoga? i.e.? Selfrealisation or the knowledge of the Self? what path will he tread? and what end will such a man,meet

O krsna, aprapya, failing to achieve; yoga-sam-siddhim, perfection in Yoga, the result of Yoga, i.e. full Illumination; kam gatim, what goal; gacchati, does one attain; who, though upetah sraddhaya, possessed of faith, belief in God and in the other world; is ayatih, not diligent, devoid of effort on the path of Yoga; and, at the time of death, too, calita-manasah, whose mind becomes deflected; yogat, from Yoga, (i.e.) whose memory has been lost?

Arjuna said What way does he go, who has embarked on Yoga endowed with faith, but who by inadeacy of exertion in practice, does not gain success in Yoga and has his mind wandering from Yoga? Does he not perish like a small piece of cloud torn from a large mass of cloud - perish without reaching another large mass of cloud?
Now does he not fall away from both (sides)? He has no support and is confused on the path leading to the Brahman. He is without any support in the sense that Karma or rituals which constitutes the means of heaven etc., does not give support for a person who is devoid of attachment to fruits; for Karma is the means for generating its own fruits. He is also confused in the path leading to the Brahman on which he has just begun to traverse; He has lost his way. Does he then get lost by falling down from both sides, these being attainment of heaven on the one hand and liberation on the other. Does he not thus perish? You should remove this doubt altogether from my mind; for there is no other remover of this doubt than You, who always perceive directly all matters simultaneously.