Bhagavad Gita - Chapter 6 - Shloka (Verse) 44

व्याख्या--पूर्वाभ्यासेन तेनैव ह्रियते ह्यवशोऽपि सः--योगियोंके कुलमें जन्म लेनेवाले योगभ्रष्टको जैसी साधनकी सुविधा मिलती है, जैसा वायुमण्डल मिलता है, जैसा सङ्ग मिलता है, जैसी शिक्षा मिलती है, वैसी साधनकी सुविधा, वायुमण्डल, सङ्ग, शिक्षा आदि श्रीमानोंके घरमें जन्म लेनेवालोंकोनहीं मिलती। परन्तु स्वर्गादि लोकोंमें जानेसे पहले मनुष्यजन्ममें जितना योगका साधन किया है, सांसारिक भोगोंका त्याग किया है, उसके अन्तःकरणमें जितने अच्छे संस्कार पड़े हैं, उस मनुष्य-जन्ममें किये हुए अभ्यासके कारण ही भोगोंमें आसक्त होता हुआ भी वह परमात्माकी तरफ जबर्दस्ती खिंच जाता है।

पहले शरीरकी बुद्धिसे उसका संयोग कैसे होता है सो कहते हैं क्योंकि वह योगभ्रष्ट पुरुष परवश हुआ भी पूर्वाभ्यासके द्वारा अर्थात् जो पहले जन्ममें किया हुआ अभ्यास है उस अति बलवान् पूर्वाभ्यासके द्वारा योगकी ओर खींच लिया जाता है। यदि योगाभ्यासके संस्कारोंकी अपेक्षा अधिक बलवान् अधर्मादि कर्म न किये हों तो वह योगाभ्यासजनित संस्कारोंसे खिंच जाता है और यदि अधिक बलवान् अधर्म किया हुआ होता है तो उससे योगजन्य संस्कार भी दब ही जाते हैं। परंतु उस पापकर्मका क्षय होनेपर योगजन्य संस्कार स्वयं ही अपना कार्य आरम्भ कर देता है। बहुत बालतक दबे रहनेपर भी उसका नाश नहीं होता। जो योगका जिज्ञासु भी है अर्थात् जो योगके स्वरूपको जाननेकी इच्छा करके योगमार्गमें लगा हुआ योगभ्रष्ट संन्यासी है वह भी शब्दब्रह्मको अर्थात् वेदमें कहे हुए कर्मफलको अतिक्रम कर जाता है फिर जो योगको जानकर उसमें स्थित हुआ अभ्यास करता है उसका तो कहना ही क्या है। यहाँ प्रसंगकी शक्तिसे जिज्ञासुका अर्थ संन्यासी किया गया है।

If the past impression (samskara) does not induce his desire and thus does not cause him to engage, and consequently the engagement would be involuntary—anticipating this, He says with 'Purva' etc. That fallen Yogi, by the force of the latent impression formed in the preceding immediate birth, is attracted towards Yoga in the subsequent birth even though unwilling—this is the meaning.

He introduces the 'Kaimutika Nyaya' (a fortiori argument) with 'Jijnasuh' (desirous of knowing). He divides the first half (of the verse) with 'Yah purva' etc. Therefore, his engagement is not by desire—this is the completion.

Even with the obstacle of adharma etc. for the fallen Yogi, would the connection with the intellect still occur by the force of past practice? Anticipating this, He says with 'Na' etc. If the Yogi fallen from Yoga had not performed a deed in the form of 'adharma' stronger than the power of the impression generated by Yoga practice, then, being subjugated by that impression, he becomes a partaker of the connection with the intellect even without desire etc.—this is the meaning.

In the contrary case, since the Yoga impression is overpowered, it will not initiate action—He says with 'Adharmashchet' (If there is Adharma). Anticipating that the Yoga impression, being overpowered by adharma, would perish with the dominance of the overpowering cause without producing its fruit, He says 'Tat kshaye tu' (But upon its destruction). The doubt about cessation due to the intervention of time is removed by saying 'Na' (No). The idea is that the permanence of the impression is understood from the Shruti example of the 'Trinajalayuka' (leech on a blade of grass).

He divides the second half (of the verse), which sets forth the Kaimutika Nyaya, with 'Jijnasurapi' (Even the desirous of knowing) etc. Here too, the qualification 'Sannyasi' should be noted as before—this He states with 'Samarthyat' (due to the context/implication). For a Karmi (ritualist) engaged in the path of action, it cannot be suspected that he has fallen from it. Therefore, the Yogabhrashta intended is a Sannyasi endowed with the previously mentioned qualifications. Even he transcends Vedic action and its fruit; how much more must one transcend action and its fruit who, having known Yoga, is devoted to it and constantly practices—this is the construction. The transcendence of action and its fruit by the one established in Yoga means the attainment of a fruit greater than that.

What kind of connection with the intellect does he attain? To this question, He says with 'Purva' etc. that it is of the nature of drawing the 'Yogabhrashta', even though 'avashah' (involuntary/helpless), towards the intellect itself, by that very past practice. The practice performed in previous births—by that powerful force, 'hi' (since) even though he is 'avashah' (helpless) and subservient to father etc., that fallen Yogi is 'hriyate'—is drawn/subjugated—by the impression of Yoga practice. This happens in the absence of an obstacle in the form of adharma stronger than the impression of Yoga; even if there is an obstacle, the past practice waits for its destruction.

(Question): Does he not perish? This very point is strengthened by the 'Kaimutika Nyaya' (a fortiori argument). Even the 'jijnasuh' (one desiring to know) of Yoga—who is not yet a striving Yogi—even he transcends the fruit of performance of Vedic action ('Shabda Brahma'), i.e., he renounces it; what then of the one who knows Yoga, is devoted to it, and practices constantly?

By this (a fortiori argument), the doubt is also refuted that "While there might be connection with the intellect for one born in the family of poor Yogis, for one born in the house of the pure and prosperous, there will be no connection with the intellect due to the obstruction caused by enjoyment generated by wealth."

Even the 'jijnasuh' (desirous of knowing) of Yoga.

He who has an intense desire that "Yoga must be known by me," even he transcends 'Shabda Brahma' (the fruit of Vedic rituals). The meaning is that he attains the Supreme Brahman.

(Question): Why does he strive even after being instructed? To this He says 'Purva' etc.

Even though 'avashah' (helpless/involuntary)—even though led otherwise by his father etc., like Prahlada and others—he is 'hriyate' (is drawn) by that very powerful 'Paurvabhyasa' (past practice), and is made inclined towards Yoga.

'Yatah' (Since) even the 'Jijnasuh' (desirous of knowing) of Yoga, who only desires knowledge, even he transcends 'Shabda Brahma' (the Vedic ritual section of the Veda); what then of the command of his father etc.?

The meaning is that the power of past practice is such that it renders futile even the great effort of the father etc.

By that 'paurvabhyasena' (past practice)—meaning by the past practice regarding Yoga—that fallen Yogi is 'hriyate' (is drawn) toward Yoga alone, even though he is 'avashah' (helpless/involuntary); 'hi' (since) this glory of Yoga is well-known—this is the meaning.

Even the 'Yogajijnasuh' (one desiring to know Yoga), who has not yet commenced Yoga, having swerved from that (path), attaining that same desire (for Yoga) again, performs Karma Yoga and other kinds of Yoga and 'ativartate' (transcends) 'Shabda Brahma'.

'Shabda Brahma' means the Brahman (Prakriti/material nature) that is worthy of being described by words like 'god', 'man', 'earth', 'interspace', 'heaven' etc.; (transcending it) means he attains the Self, which is unconnected to Prakriti and unworthy of being described by words like 'god' and 'man', and is solely fixed in knowledge and bliss.

Since the glory of Yoga is thus, therefore (in the next verse...).

The reason for that (re-engagement) is 'Purva' etc. By that very practice performed in the previous body, even though 'avashah' (involuntary) and unwilling due to some obstacle, he is 'sanhriyate'—turned away from sense-objects and made steadfast in Brahman.

Thus, by the force of past practice, striving causes one to be gradually liberated—this meaning is clarified by the 'Kaimutika Nyaya' (a fortiori argument) in the verse and a half starting with 'Jijnasuh'.

Even one who is merely a 'jijnasuh' (desirous of knowing) of the nature of Yoga, who has not yet attained Yoga; such a one, even if merely entered into Yoga and fallen from Yoga due to the force of sin, 'ativartate' (transcends) 'Shabda Brahma'—the Veda—meaning he transcends the fruits of actions prescribed in the Veda. The meaning is that he attains a result greater than those (fruits) and is liberated.

'तेन' (उससे)—इसका अर्थ है 'योग-विषयक' (अभ्यास से)। 'तेनैव' (उससे ही)—इस निश्चय का फल (परिणाम) कहते हैं—'योग एव ह्रियते' (योग के प्रति ही खींचा जाता है)। 'हि' शब्द का अर्थ कहते हैं—'प्रसिद्धम्' (प्रसिद्ध है)। 'प्रसिद्धि' जड़भरत, विदुर, भीष्म आदि के वृत्तान्तों में देखनी चाहिए। 'पार्थ' और 'कुरुनन्दन' शब्दों से दोनों कुलों की शुद्धता आदि सूचित होती है, जिससे अर्जुन का भी 'शुचीनां श्रीमताम्' (पवित्र और श्रीमानों) इत्यादि से अन्वय सूचित होता है।

'जिज्ञासुः' इत्यादि—इस प्रकरण के वश से, वासना के द्वारा (पिछले जन्म की) विच्छिन्नता (टूटने) के घटक को प्रदर्शित करने के लिए कहते हैं—'अप्रवृत्त' इत्यादि। 'जिज्ञासुः अपि'—इस (जिज्ञासु) में 'सन्' प्रत्यय और 'अपि' शब्द के सामर्थ्य से—'अप्रवृत्तयोगः' (जिसने योग आरंभ नहीं किया) यह कहा गया है। यद्यपि "न लोकाव्ययनिष्ठाखलर्थतृणाम्" (अष्टाध्यायी २.३.६९) इस सूत्र से कर्म में षष्ठी विभक्ति का निषेध है, तथापि यहाँ सम्बन्ध-सामान्य की विवक्षा (इच्छा) से 'योगस्य' (योग का) यह षष्ठी विभक्ति (का प्रयोग) है।

(विभिन्न अवस्थानों में समाधान): चलित हुए योगी का 'योगः' (तत्कालीन योग); प्रक्रान्त (आरम्भ किए गए) योग वाले के चलित होने पर उसका 'तत्-प्रक्रमः' (उसका आरम्भ); और योग आरूढ़ होने की इच्छा वाले के चलित होने पर उसकी 'आरुरुक्षा' (आरूढ़ होने की इच्छा)—इस प्रकार उन-उन अवस्थाओं के अनुरूप (समाधान) है—यह भाव है।

'कर्मयोगादिकम्'—अर्थात कर्मयोग और ज्ञानयोग। अथवा कर्मयोग जिसका उपक्रम (आरंभ) है ऐसे आत्म-साक्षात्कार रूपी योग को 'कर्मयोगादिक' कहा गया है।

'ब्रह्म' शब्द यहाँ परब्रह्म विषयक नहीं है, क्योंकि उसका 'अतिवर्तनीयत्व' (अतिक्रमण किए जाने योग्य होना) उपपन्न नहीं होता, और 'शब्दब्रह्म' इस विशेषण के अयोग (असंगत) होने से भी (परब्रह्म विषयक नहीं है)। अतएव वह 'जीव' विषयक भी नहीं है, न ही 'वेद' विषयक है, क्योंकि उसका भी 'अनिवर्तनीयत्व' (अतिक्रमण न किए जाने योग्य होना) निरूपित है। न ही वह लक्षणा (गौण वृत्ति) से वेद द्वारा प्रतिपाद्य कर्म विषयक है, अथवा उसके फल विषयक है; क्योंकि वहाँ (वेद के कर्म विषयक अंश में) भी 'ब्रह्म' शब्द का गौण प्रयोग है, और उसके बाद लक्षणा और उपनिषद् अंश से संकोच (अर्थ का सिकुड़ना) होता—इस प्रकार बहुत दोषों का प्रसंग आएगा। न ही वह शब्द से उत्पन्न ज्ञान मात्र है, क्योंकि योग के जिज्ञासु के लिए उसका (ज्ञान का) अतिक्रमण करना विरुद्ध होगा। और "स्वाध्यायाद् योगम् आसीत, योगात् स्वाध्यायम् आमनेत्" (विष्णु पुराण ६.६.२) इत्यादि के प्रकोप (बाधा) का प्रसंग आएगा। (शंका): योग पर आरूढ़ होने की इच्छा वाला पुरुष शब्द-श्रवण से जनित ज्ञान मात्र वाले पुरुष से अधिक होता है, जैसे "ब्राह्मणों में भी विद्वान्, विद्वानों में कृतबुद्धि, कृतबुद्धि वालों में कर्ता और कर्ताओं में ब्रह्मवादी श्रेष्ठ होता है" (मनुस्मृति १.९७)—इस प्रकार है? (उत्तर): वह भी नहीं है, क्योंकि (उससे) अध्याहार (शब्द जोड़ना) आदि का प्रसंग आएगा, अप्रस्तुत (असंगत विषय) का कथन होगा और पूर्व-उत्तर वाक्यों का अन्वय (सम्बन्ध) नहीं होगा।

अतः 'प्रकृति' में भी 'ब्रह्म' शब्द का प्रयोग यहाँ प्राचुर्य (अधिकता) के कारण और 'अतिवर्तनीयत्व' (अतिक्रमण किए जाने योग्य होने) के औचित्य के कारण होता है। 'ब्रह्म' शब्द यहाँ प्रकृति विषयक है। उसी (प्रकृति) के भोग्य, भोगोपकरण और भोगस्थान नामक परिणामों को प्रदर्शित करने के लिए 'शब्दब्रह्म' यह व्यपदेश (कथन) है। "धीर पुरुष सभी रूपों को चुनकर, नाम करके" (तैत्तिरीय आरण्यक ३.१२.७) इत्यादि श्रुति के अनुसार। विभक्त रूप वाली प्रकृति ही देव आदि शब्दों से अभिलप्य (कहने योग्य) है। यह सब अभिप्रेत मानकर 'देवमनुष्य' इत्यादि कहा गया है।

'प्रकृति-अतिवर्तन' शब्द का अर्थ और उसका फल 'प्रकृति-सम्बन्ध से' इत्यादि से दर्शाते हैं। 'देवमनुष्य' इत्यादि से "पुमान् न देवो न नरः" (विष्णु पुराण २.१३.९८) इत्यादि का स्मरण कराया गया है। और 'ज्ञानानन्दैकतानम्' (ज्ञान और आनन्द में एकमात्र स्थित) पद से "न चाहं देवो न मर्त्यो वा न तिर्यक् स्थावरोऽपि वा। ज्ञानानन्दमयस्त्वात्मा शेषो हि परमात्मनः" (पाञ्चरात्र) इत्यादि का (स्मरण) कराया गया है।

बैंक में हमारे खाते में जमा राशि वही होगी जो पासबुक में दर्शायी गयी होती है। बैंक से हमे उस राशि से अधिक धन नहीं प्राप्त हो सकता और न ही कम राशि दिखाकर हमें धोखा दिया जा सकता है। इसी प्रकार व्यक्ति के हृदय के विकास में भी कोई भी देवता उस व्यक्ति को उसके प्रयत्नों से अधिक न दे सकता है और न कुछ अपहरण कर सकता है। प्रतिदिन के जीवन में अनुभूत अखण्डता के समान ही प्रत्येक जन्म पूर्व जीवन की अगली कड़ी है। जैसे आज का दिन बीते हुए कल का विस्तार है। इस तथ्य को सम्यक् प्रकार से ध्यान में रखकर इस श्लोक का मनन करने पर इसका तात्पर्य सरलता से समझ में आ जायेगा।जिस व्यक्ति ने अपने पूर्व जन्म में योग साधना की होगी वह उस पूर्वभ्यास के कारण अपने आप अवश हुआ योग की ओर आकर्षित होगा। हमारे इस लोक के जीवन में भी इस तथ्य की सत्यता प्रमाणित होती है। एक शिक्षित तथा सुसंस्कृत व्यक्ति के व्यवहार और संभाषण में उसकी शिक्षा का प्रभाव सहज ही व्यक्त होता है जिसके लिए उसे कोई प्रयास नहीं करना पड़ता। कोई भी सुसंस्कृत व्यक्ति दीर्घकाल तक सफलतापूर्वक मूढ़ पुरुष का अभिनय नहीं कर सकता और उसी प्रकार न हीं एक दुष्ट व्यक्ति सभ्य पुरुष जैसा व्यवहार कर सकता है। कभीनकभी वे दोनों अनजाने ही अपने वास्तविक स्वभाव का परिचय सम्भाषण विचार और कर्म द्वारा व्यक्त कर देंगे।इसी प्रकार योगभ्रष्ट पुरुष भी जन्म लेने पर अवशसा हुआ स्वत ही योग की ओर खिंचा चला जायेगा। यदि जीवन में प्रतिकूल परिस्थितियाँ आती हैं तब भी उन सभी में जिस सम और शान्त भाव में वह रहता है वह स्वयं उसके लिए भी एक आश्चर्य ही होता है।यह मात्र सिद्धांत नहीं है। समाज के सभी स्तरों के जीवन में इसका सत्यत्व प्रमाणित होता है। पूर्व संस्कारों की शक्ति अत्यन्त प्रबल होती है। एक लुटेरा भी दृढ़ निश्चयपूर्वक की गई साधना के फलस्वरूप आदि कवि बाल्मीकि बन गया। ऐसे अनेक उदाहरण हमें इतिहास में देखने को मिलते हैं। इन सबका सन्तोषजनक स्पष्टीकरण यही हो सकता है कि जीव का अस्तित्व देह से भिन्न है जो अपने कर्मों के अनुसार विभिन्न शरीर धारण करता है। इसलिए उसके अर्जित संस्कारों का प्रभाव किसी देह विशेष में भी दृष्टिगोचर होता है।योगभ्रष्ट पुरुष पुन साधना मार्ग पर अग्रसर हो जाता है। उसे चाहे राजसिंहासन पर अभिषिक्त कर दिया जाय अथवा बाजार के कोलाहल या किसी गली के असम्मान पूर्ण स्थान पर बैठा दिया जाय सभी स्थानों पर उसकी सहृदयता और उसका दार्शनिक स्वभाव छिपा नहीं रह सकता। चाहे वह संसार की समस्त सम्पत्ति का स्वामी हो जाये चाहे राजसत्ता की असीम शक्ति उसे प्राप्त हो जाये चाहे अपार आदर और स्नेह उसे मिले किन्तु इन समस्त प्रलोभनों के द्वारा उसे योगमार्ग से विचलित नहीं किया जा सकता। यदि सम्पूर्ण जगत् उसके विचित्र व्यवहार एवं असामान्य आचरण को विस्मय से देखता हो तो वह स्वयं भी अपनी ओर सबसे अधिक आश्चर्य से देख रहा होता है इस ध्यानयोग की महत्ता को दर्शाते हुए भगवान् कहते हैं कि जो केवल योग का जिज्ञासु है वह शब्दब्रह्म का अतिक्रमण कर जाता है। श्रीशंकराचार्य के अनुसार शब्दब्रह्म से तात्पर्य वेदों के कर्मकाण्ड से है जहाँ विभिन्न प्रकार के फल प्राप्त करने के लिए यज्ञयागादि साधन बताये गये है। अर्थ यह हुआ कि जो केवल जिज्ञासु है वह इन सब फलों की कामना से मुक्त हो जाता है तब फिर ज्ञानी के विषय में क्या कहनाकिस कारण से योगी श्रेष्ठ है इस पर 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'.

Due to the prohibition of the genitive case by the rule 'lokavyayanisthakhalarthtrinam' (Ashtadhyayi 2.3.69) with the use of the 'u' suffix, someone has explained (the verse) by supplying the word 'yogasya swarupam' (the nature of Yoga). Since there is non-eternality of that which is indicated by the negative particle ('na') in 'shramah vritha eva' (effort is futile). Therefore, with the intention that Katyayana said 'dvishah shaturva vachanam' (Vartika on Ashtadhyayi 2.3.69) etc., he says 'Yogasya' etc.

To remove the doubt of 'inquiry' being the meaning here, as in 'Brahmajijnasa' (Brahmasutra 1.1.1) etc., he explains it as 'Jnatavyah' (must be known). 'Ativa' (intensely) is the meaning of the 'u' suffix. Since that (suffix) is enjoined in the sense of 'such a nature' by the rule 'sanashamsabhikshu' (Ashtadhyayi 3.3.168), there is no obstruction to the meaning of 'desire'—this is the idea.

The interpretation that 'shabda brahma ativartate' means "he is superior to performers of Vedic rituals"—is incorrect. With the sense derived from the implication of the meaning "Tato yati param gatim" (Gita 16.22), he says 'shabda' etc. By the word 'shabda brahma' here, the Vedic injunctions and prohibitions are meant. The transcendence of that happens only to one who attains the Supreme Brahman; therefore, it is stated thus.

(Question): The one who is born in a void family due to the total negligence of the Brahma-knowings—Brahmins—may benefit from the knowledge practice due to the awakening of the impressions from the previous birth without any obstruction to worldly enjoyment; this is acceptable. However, the one who is born in the family of great kings (Chakravartis) with various obstructions to worldly enjoyment, how will he awaken the impressions of knowledge which are very distant due to the strong desire for worldly enjoyment and negligence? And how will he, being a Kshatriya, benefit from the knowledge practice which is unfit for total renunciation of all actions?

In response, it is said that from the 'Paurvabhyasa' accumulated over many obstructed births; even while being 'avashah' (helpless) due to the previously acquired knowledge impressions, he is drawn towards the means of liberation without making any effort. Suddenly, he is directed towards the means of liberation, lifted from the desires for enjoyment. (This happens because) the desire for knowledge, even after a short period of practice, becomes stronger than the desires for worldly objects.

Look, just as you yourself were engaged in battle, even without striving for knowledge, you were suddenly directed towards knowledge in the battlefield due to the strength of past impressions. Therefore, it has been said earlier that "nehaabhikramanasho'asti" (there is no destruction of the beginning here). The implication is that the knowledge impressions accumulated over many thousands of births also perform their function by overcoming all opposing elements.

Even in the absence of total renunciation of all actions, the Kshatriya's right to knowledge is established. Just as a thief, amidst many guards, takes away horses and other valuables, even while being unwilling, by overpowering all of them with his special strength, and later there is discussion on 'when was it stolen'; similarly, the fallen Yogi, amidst many knowledge-obstructing factors, even while being unwilling, is made self-controlled by the powerful knowledge impressions—this is indicated by the use of the root 'Hri'.

Therefore, due to the strength of impressions, even the 'Jijnasuh'—the one desirous of knowing—who is in the first stage of renunciation, is the one who desires the knowledge of Brahman, which is the means of liberation. He, even after dying in that stage, having enjoyed many worldly things in the interim, is born in the family of great kings, and due to the strength of previously accumulated knowledge impressions, transcends the 'Shabda Brahma'—the Vedic injunctions regarding actions. The meaning is that he becomes entitled to knowledge by transcending the right to action.

This should also be understood as the resolution of the knowledge-action conjunction. Because in the conjunction aspect, even the knowledgeable one does not transcend the ritual actions.

(Question): If striving repeatedly results in the same outcome as before, what is the use of birth or effort? Anticipating this, He says 'Paurvabhyasena' etc. By that very 'Shraddhamaya' (full of faith) past practice, even though 'avashah' (involuntary/helpless), by attaining birth in such a family, he is turned away from other states (worldly attachments) even by the custom of the family, and is made steadfast in the essence of union with the Lord—this is the idea.

(Question): If perfection did not occur previously even with engagement accompanied by faith, how will perfection occur now with the same means? Anticipating this, He says 'Jijnasurapi' (Even the desirous of knowing) etc. Even the one who is merely desirous of knowing the nature of Yoga 'ativartate' (transcends) 'Shabda Brahma'—which is of the nature of name and form and is the cause of temporary existence during separation (from God). Due to the manifestation of extreme affliction, by abandoning the singing of glories etc., and by abandoning the mundane body, he attains a divine body (alaukika deha)—this is the idea.

And the meaning is this: the one who engaged previously with faith was not motivated by the desire to know Yoga, but was engaged merely by common faith in the scriptures, thus perfection did not occur. But now, by attaining birth in an excellent family, he performs its inherent nature, and hence will attain perfection.

The practice performed in the previous birth is 'Paurvabhyasa'; by that powerful force, 'hi' (since) even though he is 'avashah' (helpless/involuntary), that fallen Yogi is 'hriyate' (is drawn) towards perfection. If action characterized by 'Adharma' etc. were not performed, which is stronger than the impression generated by Yoga practice, then he is drawn by the impression generated by Yoga practice. And 'Adharmashchet' (If Adharma) is performed which is stronger, then even the impression born of Yoga is overpowered. But 'Tat kshaye tu' (upon its destruction), the impression born of Yoga begins its work by itself; the meaning is that the one lasting for a long time also does not perish.

Therefore, even the 'Jijnasuh' (desirous of knowing), who desires to know the nature of Yoga—the Sannyasi engaged in the path of Yoga, who is fallen from Yoga—'Samarthyat' (by the force of the context)—even he 'ativartate'—transcends, surpasses, or rejects the fruit of performance of Vedic action ('Shabda Brahma'); what then of the one who, having known Yoga, is devoted to it and practices constantly?

By virtue of the practice performed in the previous body, even if helpless and even if unwilling due to some obstacle, he is forcibly drawn; turning away from sense objects, he is made steadfast in Yoga.

Moreover, He strengthens this point through the kaimutya logic (the argument of "how much more so") with the phrase "even the seeker" (jijñāsurapi). Whosoever is even merely desirous of knowing Yoga, he too transcends the Shabda Brahman (Vedic ritualistic injunctions); he crosses beyond the Shabda Brahman and becomes revered like a Paramahamsa.

What then need be said about the fact that one established in that [Yoga] transcends the Shabda Brahman? Alternatively, "transcends Shabda Brahman" implies that by the power of that [Yoga], he indirectly knows the Supreme Brahman, which is the ultimate purport of the Shabda Brahman.

पूर्वाभ्यासेन former practice? तेन by that? एव verily? ह्रियते is borne? हि indeed? अवशः helpless? अपि even? सः he? जिज्ञासुः he who wishes to know Yoga? अपि even? योगस्य of Yoga? शब्दब्रह्म wordBrahman? अतिवर्तते goes beyond.Commentary The man who fell from Yoga is carried to the goal which he intended to reach in his previous birth? by the force of the Samskaras of the practice of Yoga though he may not be conscious of them and even if he may not be willing to adopt the course of Yogic discipline on account of the force of some evil Karma. If he had not done any great evil action which could overwhelm his Yogic tendencies he will certainly continue his Yogic practices in this birth very vigorously through the force of the Yogic Samskaras created by his Yogic practices in his previous birth. If the force of the evil action is stronger? the Yogic tendencies will be overpowered or suppressed for some time. As soon as the fruits of the evil actions are exhausted? the force of the Yogic Samskaras will begin to manifest itself. He will start his Yogic practices vigorously and attain the final beatitude of life.Even an enirer in whom a desire for information about Yoga is kindled goes beyond the Brahmic word? i.e.? the Vedas. He rises superior to the performer of the Vedic rituals and ceremonies. He is beyond the entanglement of forms and ceremonies. He is not satisfied with mere ritualism. He thirsts for a satisfaction higher than that given by the sensual objects. He who simply wishes to know the nature of the principles of Yoga frees himself from the SabdaBrahma? i.e.? from the effects of the Vedic rituals and ceremonies. If this be the case of a simple enirer? how much more exalted should be the condition of a real practitioner or knower of Yoga or of one who is established in Nirvikalpa Samadhi He will be absolutely free from the effects of the Vedic rituals and ceremonies. He will enjoy the eternal bliss and the everlasting peace of the Eternal.An aspirant who is desirous of obtaining Moksha alone is not affected by the sin of nonperformance of action even if he renounces all the obligatory and optional or occasional duties. He goes beyond the word of Brahman (the scripture or the Vedas).When such is the case of an aspirant who is without any spiritual inclinations or Samskaras of the previous birth? how much more exalted will be the state of that student who has done Yogic practices in his previous birth? who has fallen from Yoga in his previous birth? and who has taken up Yoga in this birth? renouncing all the worldly activitiesImpelled by the strong desire for liberation he practises rigorous Sadhana in this birth. He is constrained? as it were? by the force of the good Samskaras of his previous birth to take to Yogic practices in spite of himself.In this verse the Lord lays stress on the fact that no effort in the practice of Yoga goes in vain. Even the smallest effor will have its effect sooner or later in this birth or another. Therefore there is no cause for disappointment even for the dullest type of spiritual aspirant.

Hi, for; tena eva, by that very; purva-abhyasena, past practice-the powerful habit formed in the past life; hiryate, he, the yogi who had fallen from Yoga, is carried forward; avasah api, even inspite of himself. If he had not committed any act which could be characterized as unrigtheous etc. and more powerful than the tendency created by the practice of Yoga, then he is carried forward by the tendency created by the practice of Yoga. If he had committed any unrighteous act which was more powerful, then, even the tendency born of Yoga gets surely overpowered. But when that is exhausted, the tendency born of Yoga begins to take effect by itself. The idea is that it does not get destroyed, even though it may lie in abeyance over a long period.
Jijnasuh api, even a seeker; yogasya, of Yoga from the force of the context, the person implied is a monk who had engaged in the path of Yoga with a desire to known his true nature, but had falled from Yoga-; ;even he, ativartate, trascends-will free himself from; sabda-brahma, the result of the performance of Vedic ritual. What to speak of him who after understanding Yoga, may undertake it with steadfastness!
And why is the state of Yoga higher?

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: