Bhagavad Gita - Chapter 6 - Shloka (Verse) 42

व्याख्या--[साधन करनेवाले दो तरहके होते हैं वासनासहित और वासनारहित। जिसको साधन अच्छा लगता है, जिसकी साधनमें रुचि हो जाती है और जो परमात्माकी प्राप्तिका उद्देश्य बनाकर साधनमें लग भी जाता है, पर अभी उसकी भोगोंमें वासना सर्वथा नहीं मिटी है, वह अन्तसमयमें साधनसे विचलित होनेपर योगभ्रष्ट हो जाता है, तो वह स्वर्गादि लोकोंमें बहुत वर्षोंतक रहकर शुद्ध श्रीमानोंके घरमें जन्म लेता है। (इस योगभ्रष्टकी बात पूर्वश्लोकमें बता दी)। दूसरा साधक ,जिसके भीतर वासना नहीं है, तीव्र वैराग्य है और जो परमात्माका उद्देश्य रखकर तेजीसे साधनमें लगा है, पर अभी पूर्णता प्राप्त नहीं हुई है, वह किसी विशेष कारणसे योगभ्रष्ट हो जाता है तो उसको स्वर्ग आदिमें नहीं जाना पड़ता, प्रत्युत वह सीधे ही योगियोंके कुलमें जन्म लेता है (इस योगभ्रष्टकी बात इस श्लोकमें बता रहे हैं)।]

अथवा श्रीमानोंके कुलसे अन्य जो बुद्धिमान् दरिद्र योगियोंका कुल है उसीमें जन्म ले लेता है। परंतु ऐसा जन्म अर्थात् जो उपर्युक्त दरिद्र आदि विशेषणोंसे युक्त योगियोंके कुलमें उत्पन्न होना है वह इस लोकमें पहले बतलाये हुए श्रीमानोंके कुलमें उत्पन्न होनेकी अपेक्षा अत्यन्त दुर्लभ है।

Regarding the excess of auspicious attributes like faith and dispassion, He states another alternative—with 'Athava' (Or else). 'Yoginam' (Of Yogis)—lest 'Karmis' (performers of rituals) be understood by this, He qualifies it with 'Dhimatam' (of the wise).

Birth in the family of those possessing knowledge of Brahman, who are pure and 'poor' (daridra - implying free from the arrogance of wealth), is rarer than rare because of the absence of causes for negligence (pramada)—this He states with 'Etaddhi' (This indeed).

Relative to what is this birth stated to be 'more difficult to obtain' (duhkhalabhyataram) than even that which is 'difficult to obtain'? To that he says—'Purvam' (the previous one). Although birth in the house of the prosperous and pure is also 'difficult to obtain', yet compared to that, this birth is 'more difficult to obtain'—which is the birth about to be described in this world in a family endowed with the qualifications of being pure, poor, and possessed of knowledge.

In the case of an excess of dispassion, He states another alternative—with 'Athava' etc.

'Of Yogis indeed'—meaning those possessing the Yoga characterized by worship of the Lord. Since the state of being a Yogi is not possible when one is distracted by the protection of wealth and enjoyment of objects etc., and because 'Shrimatam' (of the prosperous) was mentioned in the previous alternative (Verse 41), the term 'Daridranam' (of the poor/ascetics) is used in the Bhashya.

Therefore, he comes to be—is born—in the family of those possessing intelligence fit for the inquiry into Reality (Tattva). Because such a birth is 'durlabhataram'—exceedingly rare—in this world, due to the absence of obstacles again.

The meaning is that birth in the family of the 'poor' (ascetic yogis) is superior to the family of the 'prosperous'.

If that Yogi is dispassionate or has practiced Yoga for a long time, He states his path (destination) with 'Athava' (Or else).

If one of 'mature Yoga' has fallen, he is born in the family of 'Dhiman' (wise) Yogis—meaning those who are practicing Yoga and are 'themselves' instructors of Yoga.

That, this twofold (type of birth)—birth in the family of those fit for Yoga (pure/prosperous) and in the family of Yogis—is 'durlabhataram' (exceedingly difficult to obtain) in the world for 'prakrita' (ordinary) people; this, however, is caused by the glory of Yoga.

This path (in verse 41) was described for one fallen from Yoga practiced for a short time; but regarding the fall from Yoga practiced for a long time, He states another alternative with 'Athava'.

He is born in the family of the 'Yoganishtha' (established in Yoga)—the 'Dhiman'—the Knowers (Jnanis) alone, and not in the family of the previously mentioned 'Anarudha-yogas' (those not yet ascended to Yoga).

He praises this birth—such a birth as this is indeed 'durlabhataram' (more difficult to obtain) in the world, because it is the cause of Liberation.

(Connecting to previous verse): Since a birth even more superior to this is to be described, and due to the specific force of adjectives like 'Shuchinam' (pure) etc., it was stated (in 6.41 commentary) as "fallen at the commencement of Yoga".

'Athava' (Or else)—this is in the sense of a 'settled option' (vyavasthita vikalpa). To show that the mention of a superior birth implies the expectation of a superior cause, it is stated (in the Bhashya): "If one of mature Yoga falls".

'Yoginam kule' (In the family of Yogis)—this does not merely mean birth as the offspring of just any Yogi, because that much alone is not extremely helpful for Yoga; but to show that he is born as a son etc. to true Yogis for the sake of being fit for instruction, the designation 'Yogam kurvatam' (of those practicing Yoga) is used in the present tense.

Regarding 'Shuchinam Shrimatam' (6.41), only the favorability towards attaining Yoga from 'another' instructor was stated; but here, by the word 'Dhimatam' (of the wise), the qualification of those very family members to be instructors is stated—this (the commentator) says with 'Svayameva' (themselves).

"Be it a beast, a man, or a bird, whoever are in the shelter of Vaishnavas, by that alone they go to that supreme abode of Vishnu"... "Let my birth be even as a worm in the homes of those attached solely to the happiness of Your servitude, but let not my birth be even as the Four-faced (Brahma) in the abodes of others" (Stotra Ratna 55)—the 'greatness' endowed with the glory propounded in such verses (is intended here).

Because it has a meaning similar to the word 'Geha' (house) in the previous verse, here too the word 'Kula' denotes 'Griha' (home).

'Etad ubhayavidham' (This two-fold)—the idea is that it is appropriate for the reference 'Idrisham' (such as this) to connect with both (types of birth).

Regarding the word 'Loke' (in the world) which refers to people who see only material nature, he states the intention to exclude seekers of liberation (Mumukshus) with the word 'Prakritanam' (of ordinary people).

Regarding how 'Durlabhataram' (more difficult to obtain) is obtained—he explains the meaning intended by the word 'Idrisha' (such) with 'Etattu' (This, however).

इस श्लोक में ऐसे निष्काम साधक की गति दर्शायी गयी है जिसे स्वर्गादि लोकों की कोई आवश्यकता नहीं रहती। निष्कामभाव से की गई उपासना के फलस्वरूप योगी को शुद्धान्तकरण तथा एकाग्रता प्राप्त होती है जिसके द्वारा वह ध्यान की उच्च साधना करने योग्य बन जाता है। इस प्रकार के श्रेष्ठ साधक को ऐसा अवसर प्रदान करना चाहिए कि वह देहत्याग के पश्चात् सीधे ही पुन इस लोक में जन्म लेकर अपने मार्ग पर अग्रसर हो सके। उसे स्वर्ग जाने की आवश्यकता नहीं क्योंकि वह वैराग्यवान् है जबकि स्वर्ग भोग भूमि है। भगवान् कहते हैं कि ऐसा निष्काम साधक मृत्यु के पश्चात् तत्काल ही ज्ञानवान् योगियों के कुल में जन्म लेता है जहां वह अप्ानी साधना को निर्विघ्न पूर्ण कर सकता है।आजकल मनुष्य के दुराचरण के लिए बाह्य वातावरण एवं परिस्थितियों को ही दोषी बताकर सबको अपने आसपास के वातावरण के विरुद्ध उत्तेजित किया जाता है परन्तु उपर्युक्त श्लोकों में कथित सिद्धांत इस प्रचलित मान्यता का खण्डन करता है। निसन्देह ही मनुष्य एक सीमा तक बाह्य परिस्थितियों से प्रभावित होता है परन्तु दर्शनशास्त्र की दृष्टि से देखने पर ज्ञात होगा कि सभी मनुष्य वर्तमान में जिन वातावरण एवं परिस्थितियों में रह रहे हैं उनका कारण भूतकाल में किये गये उन्हीं के अपने कर्म ही हैं। बाह्य परिस्थितियों के परिवर्तन मात्र से व्यक्ति में वास्तविक सुधार नहीं हो सकता। यदि मदिरापान के अभ्यस्त व्यक्ति को किसी ऐसे नगर में ले जाये जहाँ सुरापान वर्जित है तो वह व्यक्ति वहां भी छिपकर मदिरापान करता ही रहेगा।श्रीशंकराचार्य ईसामसीह गौतम बुद्ध तथा अनेक अन्य महापुरुषों के उदाहरण विचाराधीन श्लोक में कथित सिद्धांत की पुष्टि करते हैं। इसमें कोई संदेह नहीं कि ऐसे मेधावी पुरुष विरले ही होते हैं जिनमें कुमार अवस्था में ही अलौकिक बुद्धिमत्ता एवं ईश्वरीय ज्ञान के दर्शन होते हैं। भगवान् स्वयं कहते हैं कि इस प्रकार का जन्म लोक में अति दुर्लभ है। पूर्व श्लोक में कहा गया है कि रागयुक्त योगी स्वर्ग प्राप्ति के पश्चात् जन्म लेता है जबकि यहाँ वैराग्यवान् योगभ्रष्ट के विषय में कहते हैं कि वह सीधे ही ज्ञानी योगी के घर में जन्म लेकर पूर्णत्व प्राप्ति के मार्ग पर अग्रसर होता है।योगाभ्यास के लिए अनुकूल वातावरण में जन्मे हुए योगभ्रष्ट पुरुष की स्थिति क्या होती है भगवान् कहते हैं

'Athava'—But if, by gradation (degrees of progress), his liberation is destined to take place, then he is born in the family of Yogis alone.

That is why He said, 'This indeed is more difficult to obtain' (durlabhataram).

For in the home of the wealthy, there are certainly obstacles.

Regarding the second (type of fallen Yogi), He states another alternative. But when there is an excess of auspicious qualities like faith and dispassion, due to the absence of latent desires for enjoyment, without even attaining the worlds of the meritorious, he is born in the family of 'Dhimatam'—knowers of Brahman—'Yoginam' (of Yogis)—meaning poor Brahmins, not prosperous kings.

By this, it is meant that 'Yoginam' does not refer to 'Karmis' (ritualists).

The birth of a fallen Yogi in the home of pure and prosperous kings, that too is rare because it is achieved by many good deeds and culminates in Liberation.

But the birth in the family of pure, poor Brahmins possessing knowledge of Brahman—'Etaddhi' (This indeed)—is 'durlabhataram' (more difficult to obtain/rarer) in the world, like that of Shuka etc. 'Yadidrisham' (which is such)—a birth devoid of all causes of negligence; thus the second (birth) is praised.

Because, being devoid of desires for enjoyment, it is fit for the renunciation of all actions.

He states another alternative—'Athava'—he comes to be, attains birth, in the family of 'Dhimatam'—those possessing knowledge of the Essence (Swarupa).

By the mention of 'Dhimattva' (wisdom), the arising of knowledge merely by birth in that family is implied.

He distinguishes this birth—with 'Etat' etc. 'Hi'—with certainty—this is 'durlabhataram' (more difficult to obtain), which is 'Idrisham' (such) a birth in the world—characterized by the knowledge of the Lord's Essence.

'Athava' (Or else)—in a family 'anyasmin' (other) than the family of the prosperous—he comes to be, is born, in the family of 'Yoginam' (Yogis) alone—meaning the poor (ascetics)—who are 'Dhimatam'—wise. 'Etat hi' (This indeed) birth—which is in the family of poor Yogis—is 'durlabhataram'—more difficult to obtain; compared to the previous (birth in a wealthy family), the birth in the world which is 'Idrisham' (such)—in a family with the aforementioned qualifications.

'Athava' (Or else)—the birth of one who fell after commencing takes place again for the sake of spiritual practice, due to latent impressions, in the family of Yogis alone. Of what kind of Yogis? Those possessing 'Yoga-intelligence'. If such a birth occurs, that indeed is more difficult to obtain in this world.

And here, previously (in 6.41) "he is born in the house of the pure and prosperous"—this birth is described like that of Bharata; it is stated to be for accomplishing the Yoga followed by previous impressions, where perfection of Yoga comes again only to one striving through effort.

But here in 'Athava', it should be understood that for one born in the home of those established in Yoga—like Jadabharata (born) as a Brahmin's son—fulfillment comes through the perfection of Yoga even without (strenuous) effort.

अथवा or? योगिनाम् of Yogis? एव even? कुले in the family? भवति is born? धीमताम् of the wise? एतत् this?,हि verily? दुर्लभतरम् very difficult? लोके in the world? जन्म birth? यत् which? ईदृशम् like this.Commentary A birth in a family of wise Yogis is more difficult to obtain than the one mentioned in the preceding verse.

Athava, or; bhavati, he is born; kule, in the family; dhimatam, of wise; yoginam, yogis; eva, only, who are poor-which is different from the family of the prosperous. Etat janma, such a birth; yat idrsam, as is of this kind-a birth that is in the family of poor yogis, in a family as described; is hi, surely; durlabha-taram, more difficult to get, as compared with the earlier one; loke, in the world.
Becuase,

If one swerves from the right path at an advanced stage of Yoga, he will be born in a family of wise Yogins who practise Yoga and are themselves capable of teaching Yoga. Thus, these two types of birth - one in the family of those who are fit to practise Yoga and the other in that of accomplished Yogins - are hardly met with among common people in this world. But Yoga is of such great potentiality that even this rare blessing is achieved through it.