Bhagavad Gita - Chapter 6 - Shloka (Verse) 43

व्याख्या--'तत्र तं बुद्धिसंयोगं लभते पौर्वदेहिकम्'--तत्त्वज्ञ जीवन्मुक्त महापुरुषोंके कुलमें जन्म होनेके बाद उस वैराग्यवान् साधककी क्या दशा होती है? इस बातको बतानेके लिये यहाँ 'तत्र' पद आया है।

क्योंकि वहाँ योगियोंके कुलमें पहले शरीरमें होनेवाले उस बुद्धिके संयोगको पाता है अर्थात् योगीकुलमें जन्म लेते ही उसका पूर्वजन्ममें प्राप्त हुई बुद्धिसे सम्बन्ध हो जाता है और हे कुरुनन्दन वह उस पूर्वकृत संस्कारके बलसे पूर्ण सिद्धि प्राप्त करनेके लिये फिर और भी अधिक प्रयत्न करता है।

Regarding the 'superior' birth that was described, He states another reason for its superiority—with 'Yasmat' (Because) etc.

With 'Buddhya' (with the intellect)—meaning 'regarding the Self'; this is the completion (of the sense). 'Born in the previous body'—meaning endowed with the specific spiritual practices performed there; this is the meaning.

Then, (anticipating the doubt) "In the said birth, would the connection with the intellect occur even without the performance of spiritual practices?"—anticipating this, He says 'Yatate cha' (and he strives). The 'effort' concerns the performance of Hearing (scriptures) etc.

Why is such a birth 'more difficult to obtain'? Because there, in the family of Yogis, he 'labhate'—attains—that 'paurvadehikam'—existing in the previous body—'buddhisamyogam'—connection with the intellect; meaning connection with the intellect purified by desireless action and endowed with Hearing (scriptures) etc.

'Tatah'—from that impression of the practice of the previous body, 'bhuyah'—meaning 'more' (abundantly)—he 'yatate' (strives) for 'samsiddhau'—for the sake of Liberation; meaning he accomplishes the realization of Truth through effort.

Now, regarding the interpretation (of some): "Why is the rarity of these two types of birth? Because there in both types of birth..."—that should be disregarded.

Because, for the assertion of superiority of the alternative stated by 'Athava' etc. (in 6.42), a reason is necessary. Otherwise, if it applied equally to both, there would be the contingency of contradicting the assertion (that the second is rarer).

Just as for one born in the family of prosperous Yogis (or Yogis and prosperous), the state of being a Yogi and possessing wisdom occurs, similarly for you too, born in the lineage of 'Kuru' who was exceedingly skilled in Kshatriya-dharma, the connection with the duty appropriate to your own lineage is necessary—implying this, He says 'O Kurunandana'.

There, in both types of birth, he attains the 'paurvadehikam'—obtained in the previous body—'buddhisamyogam' (connection with the intellect). And whatever 'Yoga-plane' was conquered in the previous birth and whatever 'gain of wisdom' had occurred there, he attains that much connection with wisdom with only a little practice due to the previous practice.

And for 'samsiddhau' that is 'bhuyasyam'—meaning 'greater' (higher) than that, i.e., for the attainment of the higher planes—he 'yatate' (makes effort).

In that birth, he attains that very 'paurvadehikam'—belonging to the previous body—connection with the intellect regarding Yoga.

Thereafter, like one awakened from sleep, he strives again for perfection. He strives in such a way that he is not struck by obstacles.

"Then what happens?" To this He says—'Tatra' etc., with a verse and a half.

'Tatra'—in those births of both types, he attains that very 'paurvadehikam'—existing in the previous body—connection with the intellect regarding Brahman.

And 'tatah' (thereafter), he makes effort 'bhuyah'—more—for perfection, i.e., for Liberation.

"Then what comes of Liberation (Apavarga), since the Yoga commenced in the previous body was slack, and mere birth in a family of Yogis is not a cause for Moksha?"—Here is the answer: 'Tatra tam' etc.

To dispel the illusion that the word 'Tatra' refers to the 'house' (geha) due to the similarity of the locative case, he states the connection with the meaning of the previously mentioned sentence—with 'Tatra janmani' (in that birth).

Since there exists also the intellect which is the cause of (worldly) impressions in the previous body, to exclude that, the word 'Tam' (that very) is used; this he explains as 'Yogavishayam' (regarding Yoga).

'Tatah'—meaning, from that connection with the intellect.

In another birth, the disappearance of all impressions is seen; raising the doubt "How is this possible?", to demonstrate that for the meritorious there is no such loss of impressions, the example 'suptaprabuddhavat' (like one awakened from sleep) is stated.

Regarding 'Samsiddhau', he states the meaning intended by the prefix ('Sam')—with 'Yatha' (so that... no obstacles).

किसी को यह आशंका हो सकती है कि पुनर्जन्म लेने पर उस साधक को पुन प्रारम्भ से साधना का अभ्यास करना पड़ेगा। यह आशंका निर्मूल है। भगवान् कहते हैं कि योग के अनुकूल वातावरण में जन्म लेने के पश्चात् वह पुरुष पूर्व देह में अर्जित ज्ञान से सम्पन्न हो जाता है जिनके कारण अन्य लोगों की अपेक्षा वह अपनी शिक्षा अधिक सरलता से पूर्ण कर लेता है। कारण यह है कि उसके लिए यह कोई नवीन अध्ययन नहीं वरन् पूर्वार्जित ज्ञान की मात्र पुनरावृत्ति या सिंहावलोकन ही होता है। अल्पकाल में ही वह अपने हृदय में ही ज्ञान को सिद्ध होते हुए देखता है जो अव्यक्त रूप में पूर्व से ही निहित था।इतना ही नहीं कि वह पौर्वदेहिक ज्ञान से युक्त होता है किन्तु वह फिर संसिद्धि के लिए पूर्व से भी अधिक प्रयत्न करता है। उसमें उत्साह क्षमता तथा प्रयत्न की कमी नहीं होती। प्रयत्न रहित ज्ञान साधक के लिए दुखदायी भार ही बनता है। भगवान् श्रीकृष्ण कहते हैं कि हे कुरुनन्दन योगभ्रष्ट पुरुष संसिद्धि के लिए और भी अधिक प्रयत्न करता है।पौर्वदेहिक बुद्धि संयोग का प्रभाव बताते हुये कहते हैं

'Tatra' etc. up to 'Param gatim' (is explained). 'Samsiddhau'—in that which is of the nature of Liberation. 'Avashah'—helpless indeed; verily by that previous practice, he is carried forcibly towards the practice of Yoga.

And this is not common. For, merely by the desire to know Yoga, there is the transcendence of the Shabda-Brahman (Vedic ritualistic portion); and he transcends the Shabda-Brahman consisting of Mantras and study of Vedas etc., he does not accept it.

'Tatah'—after the desire to know—becoming diligent, through the sequence of practice, at the end of the body, he attains the state of Vasudeva. And it should not be thought that he has become perfect by that very body (one life) alone; rather, it should be thought that he has practiced it for many births.

Therefore, he whose attachment is to the activity of the Lord through exclusive engagement, he is to be ascertained as a 'Yogabhrashta'.

Why is this twofold birth rare? (Answer): 'Yasmat' (Because), 'Tatra'—in those two types of birth—he 'Labhate' (attains/receives) that 'Paurvadehikam'—belonging to the previous body—'Buddhisamyogam'—connection with the intellect whose object is the unity of Brahman and Atman; meaning he attains that collection of means (sadhana) practiced up to whatever limit, amidst Renunciation of all actions, approaching the Guru, Hearing, Reflection, and Meditation. Not only does he attain it, but 'Tatah'—after that attainment—'Bhuyah' (more)—in order to accomplish the stage subsequent to the stage already attained—he 'Yatate cha' (and makes effort) for 'Samsiddhau'—for Perfection, i.e., Moksha, for the sake of that. The meaning is that he accomplishes the stages up to Moksha.

'He Kurunandana'—Mentioning the glorious 'Kuru' is to suggest: "A fallen-yogi birth has happened to you too in the family of the pure and prosperous; therefore, due to the force of past impressions (vasanas), the attainment of Knowledge will happen effortlessly." This meaning is clear in the words of Lord Vasistha.

Just as Sri Rama asked: "O Lord! What is the fate of one who dies having ascended the first, or the second, or the third stage (bhumika)?" (Vasistha replied): "Seven stages have been explained earlier. Among them—the desire for Liberation preceded by discrimination between eternal and non-eternal, dispassion for enjoyments here and hereafter, and accompanied by Shama, Dama, Shraddha, Titiksha, and renunciation of all actions etc.—is the 'First Stage' named 'Subhechha' (Good Desire); meaning the wealth of the fourfold means. Then, approaching the Guru and inquiring into Vedanta sentences is the 'Second Stage'; meaning the wealth of Shravana and Manana. Then, the state of freedom from doubt regarding the Knowledge of Truth fully accomplished by Shravana and Manana is the 'Third Stage' named 'Tanumanasa' (Thinning of the mind); meaning the wealth of Nididhyasana. The 'Fourth Stage' is the direct realization of Truth itself. The fifth, sixth, and seventh stages are internal distinctions of Jivanmukti alone, as explained before in the third chapter."

"There, for one who dies after reaching the fourth stage, even in the absence of Jivanmukti, there is absolutely no doubt regarding Videha-Kaivalya (bodiless liberation). And for one who has reached the three stages subsequent to that, he is liberated even while living; what to speak of when bodiless? Thus, there is no doubt in the (last) four stages. The doubt arises only in the (first) three stages which are the means, due to the renunciation of action and the non-attainment of Knowledge; hence the question is regarding them only."

Sri Vasistha says: "The embodied soul whose life departs from a Yoga stage, his past evil deeds are destroyed in accordance with the portion of the stage (attained). Then, accompanied by celestial damsels, he enjoys in celestial chariots, in the cities of the Lokapalas, and in the bowers of Mount Meru. Then, upon the exhaustion of the accumulated merit (for enjoyment) and the evil deeds done in the past, due to the exhaustion of enjoyment, the Yogis are born on earth. Being born in the 'Gupta' (protected/secret) home of the pure, prosperous, virtuous and good people, these 'Yoga-vasitah' (impressed with Yoga) serve Yoga alone. There, the wise ones, seeing the order of Yoga stages practiced by past impressions, run quickly towards the higher order of stages."

Here, the one who is a renouncer of all actions, having desire for enjoyment manifested at the time of death due to the strength of accumulated past enjoyment-vasanas and the weakness of dispassion-vasanas practiced for a short time—he is the one described (in verse 41). But he who, due to the strength of dispassion-vasanas and by the force of the Lord's grace revealed by excellent merit, has 'unmanifested desire for enjoyment' at the time of death; such a Sannyasi is born without the intervention of enjoyment, in the very family of Brahmins who are knowers of Brahman and devoid of all causes of negligence. Since the manifestation of his past impressions happens effortlessly, there is no doubt regarding his liberation unlike the former (who goes through enjoyment)—therefore, he was not mentioned by Vasistha; but the Lord (Krishna), being supremely compassionate, has indeed mentioned him by making another alternative with 'Athava' (in verse 42). The rest is clear.

What would happen after such a birth? To this He says—'Tatra tam' etc. 'Tatra'—in that (both types of) birth too—he 'labhate' (attains) that 'paurvadehikam'—connection with the intellect related to the first body obtained after the state of Jiva was attained by the Lord's grace—which is of the nature of knowledge revealed for the sake of the Lord's service, merely by birth in a divine family.

'Cha' (And)—having attained that, 'bhuyah' (again/more)—for 'siddhau'—for perfect accomplishment, i.e., for the attainment of the Lord—he 'yatate' (makes effort).

'Kurunandana'—this address is for the sake of (inspiring) confidence.

'Tatra'—there, in the family of Yogis, he 'labhate'—attains—'buddhisamyogam'—connection with the intellect—the connection of intellect. 'Paurvadehikam'—that which exists in the previous body is 'paurvadehikam'.

'Yatate cha'—and he makes effort; 'tatah'—from that previously formed impression, 'bhuyah'—more (abundantly)—for 'samsiddhau'—for the sake of perfection; O Kurunandana.

How does the connection with the intellect of the previous body occur? That is stated (in the next verse).

Then what? To that He says—

'Tatra tam' etc. By 'Yatate' (he strives), effort is stated.

तत्र there? तम् that? बुद्धिसंयोगम् union with knowledge? लभते obtains? पौर्वदेहिकम् acired in his fomer body? यतते strives? च and? ततः than that? भूयः more? संसिद्धौ for perfection? कुरुनन्दन O son of the Kurus.Commentary When he takes a human body again in this world his previous exertions and practice in the path of Yoga are not wasted. They bear full fruit now? and hasten his moral and spiritual evolution.Our thoughts and actions are left in our subconscious minds in the form of subtle Samskaras or impressions. Our experiences in the shape of Samskaras? habits and tendencies are also stored up in our subconscious mind. These Samskaras of the past birth are revivified and reenergised in the next birth. The Samskaras of Yogic practices and meditation and the Yogic tendencies will compel the spiritual aspirant to strive with greater vigour than that with which he attempted in the former birth. He will endeavour more strenuously to get more spiritual experiences and to attain to higher planes of realisation than those acired in his previous birth.

Tatra, there, in the family of yogis; labhate, tam buddhisamyogam, he becomes endowed with that wisdom; paurva-dehikam, acired in the previous body. And yatate, he strives; bhuyah, more intensely; tatah, than before, more intensely than that tendency acired in the previous birth; samsiddau, for, for the sake of, perfection; kuru-nandana, O scion of the Kuru dynasty.
How does he become endowed with the wisdom acired in the previous body? That is being answered:

There, in that existence, he regains the mental disposition for Yoga that he had in the previous birth. Like one awakened from sleep, he strives again from where he had left before attaining complete success. He strives so as not to be defeated by impediments. This person who has fallen away from Yoga is borne on towards Yoga alone by his previous practice, i.e., by the older practice with regard to Yoga. This power of Yoga is well known.
Even a person, who has not engaged in Yoga but has only been desirous of knowing Yoga, i.e., has failed to follow it up, acries once again the same desire to practise Yoga. He then practises Yoga, of which the first stage is Karma Yoga, and transcends Sabda-brahman (or Brahman which is denotable by words). The Sabda-brahman is the Brahman capable of manifesting as gods, men, earth, sky, heaven etc., namely, Prakrti. The meaning is that having been liberated from the bonds of Prakrti, he attains the self which is incapable of being named by such words as gods, men etc., and which comprises solely of knowledge and beatitude.
After thus describing the glory of Yoga the verse says: