Bhagavad Gita - Chapter 6 - Shloka (Verse) 41

व्याख्या--'प्राप्य पुण्यकृतां लोकान्'--जो लोग शास्त्रीय विधि-विधानसे यज्ञ आदि कर्मोंको साङ्गोपाङ्ग करते हैं, उन लोगोंका स्वर्गादि लोकोंपर अधिकार है, इसलिये उन लोगोंको यहाँ 'पुण्यकर्म करनेवालोंके लोक' कहा गया है। तात्पर्य है कि उन लोकोंमें पुण्यकर्म करनेवाले ही जाते हैं, पापकर्म करनेवाले नहीं। परन्तु जिन साधकोंको पुण्य-कर्मोंके फलरूप सुख भोगनेकी इच्छा नहीं है, उनको वे स्वर्गादि लोक विघ्नरूपमें और मुफ्तमें मिलते हैं! तात्पर्य है कि यज्ञादि शुभ कर्म करनेवालोंको परिश्रम करना पड़ता है, उन लोकोंकी याचना--प्रार्थना करनी पड़ती है, यज्ञादि कर्मोंको विधि-विधानसे और साङ्गोपाङ्ग करना पड़ता है, तब कहीं उनको स्वर्गादि लोकोंकी प्राप्ति होती है। वहाँ भी उनकी भोगोंकी वासना बनी रहती है; क्योंकि उनका उद्देश्य ही भोग भोगनेका था। परन्तु जो किसी कारणवश अन्तसमयमें साधनसे विचलितमना हो जाते हैं, उनको स्वर्गादि लोकोंकी प्राप्तिके लिये न तो परिश्रम करना पड़ता है, न उनकी याचना करनी पड़ती है और न उनकी प्राप्तिके लिये यज्ञादि शुभ कर्म ही करने पड़ते हैं। फिर भी उनको स्वर्गादि लोकोंकी प्राप्ति हो जाती है। वहाँ रहनेपर भी उनकी वहाँके भोगोंसे अरुचि हो जाती है; क्योंकि उनका उद्देश्य भोग भोगनेका था ही नहीं। वे तो केवल सांसारिक सूक्ष्म वासनाके कारण उन लोकोंमें जाते हैं। परन्तु उनकी वह वासना भोगी पुरुषोंकी वासनाके समान नहीं होती।जो केवल भोग भोगनेके लिये स्वर्गमें जाते हैं, वे जैसे भोगोंमें तल्लीन होते हैं, वैसे योगभ्रष्ट तल्लीन नहीं हो सकता। कारण कि भोगोंकी इच्छावाले पुरुष भोगबुद्धिसे भोगोंको स्वीकार करते हैं और योगभ्रष्टको विघ्नरूपसे भोगोंमें जाना पड़ता है।

तो फिर इस योगभ्रष्टका क्या होता है योगमार्गमें लगा हुआ योगभ्रष्ट संन्यासी पुण्यकर्म करनेवालोंके अर्थात् अश्वमेध आदि यज्ञ करनेवालोंके लोकोंमें जाकर वहाँ बहुत कालतक अर्थात् अनन्त वर्षोंतक वास करके उनके भोगका क्षय होनेपर शास्त्रोक्त कर्म करनेवाले शुद्ध और श्रीमान् पुरुषोंके घरमें जन्म लेता है। प्रकरणकी सामर्थ्यसे यहाँ योगभ्रष्टका अर्थ संन्यासी लिया गया है।

Since there is an absence of ruin in both worlds for the one fallen from Yoga, what happens to him?—he asks 'Kintu' (But...) etc. Regarding that, He gives the answer with the verse—'Prapya' etc.

(Objection): How is he specified as a 'Sannyasi'? To that he says—'Samarthyat' (due to the force of context/implication). Because for a 'Karmi' (performer of rituals) engaged in action, entry into the path of Yoga (Dhyana Yoga) is not appropriate; and even if there is entry, for one who is devoid of desire for fruit and has dedicated all actions to the Lord, there is no room for the fear of falling from that—this is the meaning.

The 'eternality' of the 'years' (sama) implies a nature distinct from human years.

With the intention of expressing the absence of (total) dispassion, it is specified that birth takes place in the house of the 'Vibhutimatam' (the prosperous/glorious).

Having stated the absence of a bad state, He speaks of the good state—with 'Prapya' etc. The 'Yogabhrashta'—who had engaged in the path of Yoga, renounced all actions, and died without indeed attaining Knowledge of Reality—

having attained the worlds of the 'Punyakritam'—of those who perform sacrifices like Ashvamedha etc., i.e., worlds like Brahmaloka etc. attainable by them—and having dwelt there for 'shashvatih samah'—countless years—experiencing residence;

upon the exhaustion of that enjoyment, (he is born) in the house of 'Shrimatam' (the prosperous). He excludes those blind with the wicked arrogance of wealth (by adding)—

'Shuchinam'—of the pure, i.e., those sanctified by the practice of their own Dharma (Swadharma) as prescribed; in their family, 'jayate'—he is born.

He states that he possesses greatness indeed both here and hereafter—with 'Prapya' etc.

'Ushitva'—having dwelt. 'Shashvatih samah'—eternal years.

If the one fallen from Yoga is 'Ragi' (possessing attachment/desire) and has practiced Yoga for a short time, he is born in the house of 'Shrimatam' (the prosperous).

Even there, fearing that "a wealthy person goes downwards" (spiritually), it is said 'Shuchinam' (of the pure). For the pure, utilizing their wealth only in good deeds, attain a station greater than the previous one—this is the meaning.

Due to the desire for whichever kind of enjoyment this one fell from Yoga; having attained the worlds attainable by the 'Atipunyakritam' (exceedingly meritorious); enjoying those extremely auspicious pleasures of that specific kind solely due to the glory of Yoga—which is the means to Knowledge;

having dwelt there for 'Shashvatih samah' (endless years)—until the cessation of the thirst for that enjoyment; (then) becoming free from thirst for that enjoyment,

he is born due to the glory of Yoga in a family of 'Shuchinam Shrimatam'—(pure and prosperous)—who are fit for the commencement of Yoga, (this applies to) one who had fallen at the commencement of Yoga.

"Then what does he attain?"—in anticipation of this question, He says—'Prapya' etc. Having attained the worlds of the 'meritorious'—the performers of Ashvamedha and other sacrifices; and having dwelt there for 'Shashvatih samah'—many years—experiencing the happiness of residence;

that fallen Yogi attains birth in the house of 'Shuchinam'—those of good conduct—(and) 'Shrimatam'—the wealthy.

Regarding 'Athava' (Or else)—He expands on the connection with both (worlds) stated for the refutation of being 'fallen from both', beginning with 'Prapya' etc. up to 'Param gatim' (6.45). He demonstrates: the connection with unsurpassable material human goals caused by the attainment of the worlds of the meritorious—which corresponds to the specific kind (of desire) that was the cause of the fall from Yoga; the fact that even in the absence of the means called 'Karma' (ritual action), the glory of Yoga alone is the means; and having generated the dispassion which is the cause of the cessation of enjoyment, the fact that the glory of Yoga alone is the cause for birth in a family fit for the commencement of Yoga—all this is shown with 'Yajjatiya' (referencing Ramanuja's commentary) etc.

Although the state of being a 'doer of merit' exists in all in some measure, the use of the word 'Punyakrit' (meritorious) for some is due to their 'excessive' meritorious nature—this he states with 'Atipunyakritam' etc. Although being of the same kind, it is called 'Atikalyanan' (exceedingly auspicious enjoyments) to show they are superior to that. For, gradation is seen even in things of the same kind like form, taste, smell, etc., even in the earthly world. Similarly, there is the distinction between divine and non-divine.

(Objection): If attainment of meritorious worlds is by past merits, then attainment of sinful worlds should also happen by past sins? To this he says 'Yogamahatmyadeva' (By the glory of Yoga alone). The idea is: like the utilization of wealth earned for the sake of Dharma (ritual purposes) for the sake of enjoyment. It (the residence) does not cease due to the exhaustion of merit (like ordinary karma), but due to the "exhaustion" (completion of purpose) of the glory of Yoga, because that (Yoga glory) is imperishable—to show this, 'Yavat' (as long as) etc. is stated.

The possibility of dispassion arising due to the dawn of discrimination caused by the awakening of Sattva (whose root implies karmas ripening at uneven times), and due to the intensity of continuous enjoyment, should be contemplated in stories like that of Saubhari.

Purity (Shuchitva) and Prosperity (Shrimattva) are helpful to Yoga through unseen and seen means respectively—this he states with 'Yogopakramayogyanam'. The meaning is: those whose nature is favorable to the commencement of Yoga due to the specific lineage/connection of the fallen yogi. Or 'in the family of Yogis indeed' (referring to 6.42).

परलोक की गति इहलोक में किये गये कर्मों तथा उनके प्रेरक उद्देश्यों पर निर्भर करती है। कर्म मुख्यत दो प्रकार के होते हैं पाप और पुण्य। पापकर्म का आचरण करने वालों की अधोगति होती है केवल पुण्यकर्म का आश्रय लेने वाले ही आध्यात्मिक उन्नति करते हैं। हमारे शास्त्रों में इन पुण्यकर्मों को भी दो वर्गों में विभाजित किया गया है (क) सकाम कर्म अर्थात् इच्छा से प्रेरित कर्म और (ख) निष्काम कर्म अर्थात् समर्पण की भावना से ईश्वर की पूजा समझकर किया गया कर्म। कर्म का फल कर्ता के उद्देश्य के अनुरूप ही होता है इसलिए सकाम और निष्काम कर्मों के फल निश्चय ही भिन्न होते हैं। स्वाभाविक है पूर्णत्व के चरम लक्ष्य तक पहुँचने के इन पुण्यकर्मियों के मार्ग भी भिन्नभिन्न होगें। इस प्रकरण में उन्हीं मार्गों को दर्शाया गया है।जो लोग स्वर्गादि लोकों को प्राप्त करने की इच्छा से ईश्वर की आराधना यज्ञयागादि तथा अन्य पुण्य कर्म करते हैं उन्हें देहत्याग के पश्चात ऐसे ही लोकों की प्राप्ति होती है जो उनकी इच्छाओं को पूर्ण करने के लिए अनुकूल हों। उस लोक में वास करके वे पुन इस लोक में शुद्ध आचरण करने वाले धनवान पुरुषों के घर जन्म लेते हैं। संक्षेप में यदि दृढ़ इच्छा तथा समुचित प्रयत्न किये गये हों तो मनुष्य की कोई भी इच्छा हो वह यथासमय पूर्ण होती ही है।परन्तु निष्काम भाव से पुण्य कर्म करने वालों की क्या गति होती है भगवान् कहते हैं

'Prapya' etc. 'Samah' of 'Shashvata' (the Eternal Vishnu)—meaning three Vaishnava years.

'Shuchinam'—meaning those whose mind touches a portion of the Divine (Bhagavan).

So thus, since there is no ruin in either world for the fallen Yogi due to being a 'doer of good', what happens to him is stated—

A renouncer of all actions engaged in the path of Yoga, performing hearing of Vedanta etc., dying in the interim: someone desires sense-objects due to the manifestation of latent impressions (vasanas) of enjoyment accumulated previously. And another does not desire (objects) but falls due to the lack of firmness in the feeling of dispassion.

Of these two, the first one (who has desires)—'Prapya' (having attained) the worlds of the 'Punyakritam'—the performers of Ashvamedha sacrifices, i.e., Brahmalokas through the Path of Light (Archiradi). The plural number (Worlds) is used regarding the difference in planes of enjoyment, even though it (Brahmaloka) is one.

And 'Ushitva' there—having experienced residence; for 'Shashvatih'—imperishable by the standard of Brahma's measurement; 'Samah'—years. At the end of that, in the 'Gehe'—family—of 'Shuchinam'—pure—and 'Shrimatam'—prosperous great emperors (Maharaja Chakravartis)—due to the presence of the residue of enjoyment-vasanas, that fallen Yogi is born ('abhijayate') like Ajatashatru, Janaka, etc. Due to the strength of the vasanas for enjoyment, at the end of (residence in) Brahmaloka, he becomes a great king unfit for the renunciation of all actions—this is the meaning.

Thus having stated the absence of ruin, He describes the nature of his goal/path—with 'Prapya' etc.

That fallen Yogi—fallen from the path being practiced due to ignorance of the Essence (Swarupa) and absence of practice and dispassion—'Prapya' (having attained) the worlds of the 'Punyakritam'—performers of sacrifices etc.; by the means of engagement through faith alone, for the sake of the knowledge of the nature of the previously followed path, generated by the curiosity/doubt (vichikitsa) regarding the enjoyment of those fruits; and 'Ushitva'—having dwelt—there for 'Shashvatih samah'—many years—and having performed the enjoyment of those fruits; there, with a mind devoid of that curiosity/doubt, he comes to be (is reborn) through that very means of previous faith.

Through the prayer for birth, 'Abhijayate'—he attains birth—in the home of 'Shuchinam'—devoid of defects like deceit etc.—and 'Shrimatam'—devotees endowed with divine splendor.

By the prefix ('Abhi' in Abhijayate), attainment accompanied by (memory/recollection) is indicated.

The Sannyasi engaged in the path of Yoga—by the force (of the context)—'prapya' (having attained), i.e., having gone to, the worlds of the 'punyakritam' (meritorious), i.e., the performers of Ashvamedha and other sacrifices;

and 'ushitva' (having dwelt) there, i.e., having experienced residence for 'shashvatih'—eternal—'samah'—years;

upon the exhaustion of that enjoyment, the one fallen from Yoga 'abhijayate' (is born) in the 'gehe'—house—of 'shuchinam'—those acting according to prescribed rules—(and) 'shrimatam'—the prosperous.

But having attained the worlds of the meritorious, and having dwelt there for 'shashvatih samah'—years—as long as the enjoyment of the fruit of auspicious actions lasts;

due to falling in the middle, and because of the very cause (effort) performed earlier, the one fallen from Yoga is born here.

However, he becomes possessed of birth in the house of 'shrimatam' (prosperous) and 'shuchinam'—those of good conduct.

The sentiment is that since he has not performed inauspicious deeds, he does not partake of their fruit.

प्राप्य having attained? पुण्यकृताम् of the righteous? लोकान् worlds? उषित्वा having dwelt? शाश्वतीः everlasting? समाः years? शुचीनाम् of the pure? श्रीमताम् of the wealty? गेहे in the house? योगभ्रष्टः one fallen from Yoga? अभिजायते is born.Commentary Yogabhrashta one who has fallen from Yoga? i.e.? one who was not able to attain perfection in Yoga? or one who climbed a certain height on the ladder of Yoga but fell down on account of lack of dispassion or slackness in the practice (by becoming a victim to Maya or his turbulent senses).The righteous Those who tread the path of truth? who do virtuous actions such as charity? Yajna? rituals? worship of the Lord? and who act in accordance with the prescribed rules of the scriptures.Everlasting years means only a considerably long period but not absolutely everlasting.The pure those who lead a pure? moral life those who have a pure heart (free from jealousy? hatred? pride? greed? etc.). (Cf.IX.20?21)

Prapya, attaining, reaching, lokan, the worlds; punya-krtam, of the righteous, of the performers of the Horse-sacrifice, etc.; and usitva, residing there, enjoying the stay; for sasvatih, eternal; samah, years; (then,) when the period of enjoyment is over, the yoga-bhrastah, man fallen from Yoga, the one who had set out on the path Yoga, i.e. a monk-as understood from the force of the context [From Arjuna's estion it minght appear that he was asking about the fate of people who fall from both the paths, viz that of Karma and of Meditation. But the possibility of getting ruined by performing actios (rites and duties) according to Vedic instructions does not arise, since their results are inevitable. However, the estion of ruin is relevant in the case of a monk, for on the one hand he has renounced actions, and on the other he may fail to attain perfection in Yoga in the present life. Hence, the Lord's answer relates to the fall and ruin of a monk alone.]; abhijayate, is born; gehe, in the house; sucinam, of the pious, who perform actions according to scriptural instructions; and srimatam, who are prosperous.

This person, who had wandered away from Yoga because of desire for whatever kind of enjoyments, he will gain those very enjoyments through the excellence of Yoga alone. Having attained to the worlds of those who do meritorious acts, he will dwell there for a long time, i.e., till his desire for such enjoyments gets exhausted. Then, devoid of desire for these enjoyment, this person who has swerved from Yoga at the very beginning of Yoga, is born, by virtue of the excellence of Yoga, in a family of those who are competent to practise Yoga.