Bhagavad Gita - Chapter 6 - Shloka (Verse) 45

व्याख्या--[वैराग्यवान् योगभ्रष्ट तो तत्त्वज्ञ जीवन्मुक्त योगियोंके कुलमें जन्म लेने और वहाँ विशेषतासे यत्न करनेके कारण सुगमतासे परमात्माको प्राप्त हो जाता है। परन्तु श्रीमानोंके घरमें जन्म लेनेवाला योगभ्रष्ट परमात्माको कैसे प्राप्त होता है? इसका वर्णन इस श्लोकमें करते हैं।]

योगित्व श्रेष्ठ किस कारणसे है जो प्रयत्नपूर्वक अधिक साधनमें लगा हुआ है वह विद्वान् योगी विशुद्धकिल्बिष अर्थात् अनेक जन्मोंमें थोड़ेथोड़े संस्कारोंको एकत्रितकर उन अनेक जन्मोंके सञ्चित संस्कारोंसे पापरहित होकर सिद्ध अवस्थाको प्राप्त हुआ सम्यक् ज्ञानको प्राप्त करके परमगति मोक्षको प्राप्त होता है।

To state another reason regarding the superiority of one established in Yoga, He introduces the subsequent verse with "and from where" (kutaśca).

Anticipating the doubt that "If even one with mild effort is liberated gradually, then excessive effort, which is a cause of affliction, is of no consequence," He reveals another reason with the word "by effort" (prayatnāt).

It means: when there is an excess of effort regarding the subject of Yoga. "From that" (tataḥ) implies: from the aggregate of accumulated impressions (samskaras). Through the power of right vision generated [thereby], the supreme goal is attained by the renunciate (Sannyasi). Therefore, the meaning is that one desiring immediate liberation should be of intense effort, whereas one of meager effort partakes in liberation only after a long time.

And for this reason, the state of being a Yogi is superior, He says with "prayatnāt" (by effort). "Prayatnāt" means by excessive effort, i.e., striving with intense effort; the Yogi, being "saṃśuddhakilbiṣaḥ," meaning one whose sins are thoroughly washed away, having accumulated a small amount of samskaras (impressions) in each of many births, and being "samsiddhaḥ" (perfected) by that accumulated [merit] created over many births—i.e., perfected through many births—"tataḥ" (thereupon), having attained the direct realization of Reality, goes to the Supreme Goal known as Moksha.

However, regarding the view that the word "tataḥ" refers to the contextually relevant "wandering state of mind" (calita-mānasatva)—meaning "tataḥ" implies "because of that wandering mind"; the idea being: since the desire-prompted actions (kāmya karma) performed during the state of deviation each yield results, and since the simultaneous conjunction of the results of all actions is impossible, he experiences the fruit of each one, experiences birth in the homes of the pure and wealthy or of Yogis, strives again in Karma Yoga, experiences births corresponding to the number of those desire-prompted actions, becomes endowed with knowledge, and then attains liberation;

and that in "prayatnāt," the fifth case ending implies the elision of the 'lyap' suffix in the sense of the object, meaning "having attained effort"; and that the Karma Yogi is the performer of action; and "yatamānaḥ" qualifies the Yogi meaning

"one who has abandoned pride" (implied: abandons the arrogance of "I am born in the family of the pure/wealthy/Yogis")—this view is questionable (cintyam).

Because the hypothesis of the useless elision of 'lyap', the hypothesis of referring to a remote antecedent, the description of the Yogi (who is described in the next verse as superior to all) as merely a sequential/gradual Yogi (krama-yogi), and the explanation of the word "yatamāna" without accordance to the phrase "jijñāsurapi" (even the seeker)—are all improper. This is the indicated direction.

He states that it does not happen in a single birth with the words "by effort" (prayatnāt). The seeker, having known, makes an effort.

Thus, perfected through many births, becoming one with direct realization (aparokṣa-jñānī), he attains the Supreme Goal.

And it is stated in the Naradiya: "The seeker endowed with extreme faith, wholly devoted to Vishnu, having known, having meditated, and having seen [the Truth] through many births, enters into the Divine Narayana, but in no other way whatsoever."

Having thus described the destination of one fallen from Yoga, He states the destination of one who, even while being carried away by sense objects, engages in practicing Yoga alone with effort, using the word "by effort" (prayatnāt).

"By effort" (prayatnāt) means by intense Hatha—i.e., by the suppression of breath (vāyu-nirodha) of diverse forms (virūpāt), and by the special practice of Mudras like Khechari, etc.—he who is "striving" (yatamānaḥ) becomes "cleansed of sins" (saṃśuddhakilbiṣaḥ), i.e., sinless. As Manu has said: "One should burn sin by Pranayamas."

The meaning is that all Hatha Yoga practices are useful for the cessation of sins, but are not direct means for the direct realization of Reality (Tattva-sākṣātkāra).

Therefore, "perfected in many births" (anekajanmasaṃsiddhaḥ), i.e., having attained Yoga, he "thereupon" (tataḥ) goes to the Supreme Goal, Moksha.

By this, what was aphoristically stated at the end of the Fifth [Chapter] in "keeping the gaze between the two eyebrows" (cakṣuś caivāntare bhruvoḥ) has been explained.

"Cleansed of sins" (saṃśuddhakilbiṣaḥ) by the accumulation of merits earned over many births, and having become "perfected" (samsiddhaḥ); the Yogi who is "striving through effort" (prayatnād yatamānaḥ), even if he had "deviated" (calitaḥ), indeed attains the Supreme Goal again.

He states the superiority of the Yogi over all others due to his being established in the surpassing Goal of human life (Puruṣārtha).

When even a Yogi of mild effort attains the Supreme Goal in this manner, then what need be said about the Yogi who, "by effort" (prayatnāt)—meaning striving more and more progressively in Yoga—and being "cleansed of sins" (saṃśuddhakilbiṣaḥ), i.e., having his sins washed away by Yoga itself,

becomes "perfected" (samsiddhaḥ) by the Yoga accumulated over many births—i.e., becomes a possessor of right knowledge—and "thereupon" (tataḥ) attains the highest destination. This is the meaning.

Thus, regarding the re-perfection of the one fallen from Yoga, the description has been given up to the point of [his] effort. Now, with "by effort" (prayatnāt), the connection to the Supreme Goal of human life, characterized by the attainment of the Self, resulting from that very [effort], is stated.

Since there is no purpose in construing the word "tataḥ" (thereupon/than that) in its exact position [syntactically], he explains it as referring to the contextual cause, meaning "because" (yataḥ). "Perfected in many births" (anekajanmasaṃsiddhaḥ) means he has become fit for perfect Yoga through many births. The cause for this is the state of being "cleansed of sins" (saṃśuddhakilbiṣaḥ).

"Striving by effort" (prayatnād yatamānaḥ) means striving in Yoga through the effort of controlling the senses, etc.; thus there is no repetition [in using both words]. Or, it means striving excessively. To imply what was indicated by the word "tu" (but/indeed) mentioned before, the phrase "even though deviated" (calito'pi) is stated [in the explanation]. Or, the explanation of the word "tataḥ" is "even though deviated, yet again...".

By "Supreme Goal" (parāṃ gatim), either Yoga itself is meant, or the attainment of the Self, etc., which is accomplishable by that [Yoga], is stated.

मनुष्य अपने पूर्व जन्म में संचित संस्कारों के अनुसार स्थूल शरीर के द्वारा जगत् में कर्म करता है। ये वासनाएं ही उसके विचारों को दिशा प्रदान करती हैं और उन्हीं के अनुसार वर्तमान में कर्मों की योग्यता निश्चित होती है। मन और बुद्धिरूप अन्तकरण में स्थित इन वासनाओं को पाप अथवा चित्त की अशुद्धि कहते हैं। इनके क्षय का उपाय हैं कर्मयोग।सर्वप्रथम पाप वासनाओं का त्याग करते हुए पुण्यमय रचनात्मक संस्कारों का संचय करना चाहिए। ध्यानाभ्यास में ये पुण्य संस्कार भी विघ्नकारक सिद्ध हो सकते हैं। तथापि अभ्यास को निरन्तर बनाये रखने से जब मन अलौकिक आन्तरिक शान्ति में स्थिर हो जाता है तब पुण्य वासनाएं भी समाप्त हो जाती हैं। वासनाक्षय के साथ मन और अहंकार दोनों ही नष्ट हो जाते हैं और यही परम गति अथवा आत्म साक्षात्कार की स्थिति है।यद्यपि इस सिद्धांत का वर्णन पुस्तक के अर्ध पृष्ठ में ही किया जा सकता है परन्तु इसमें पूर्ण सफलता प्राप्त करना अनेक जन्मों के सतत प्रयत्नों का फल है। यहाँ अनेकजन्मसंसिद्ध शब्द का स्पष्ट प्रयोग किया गया है जो अत्यन्त उपयुक्त है क्योंकि मनुष्य का विकास कोई रंगमंच पर खेला गया संन्धयाकालीन नाटक नहीं वरन् अनेक युगों में की गई उन्नति का इतिहास है। तत्त्वदर्शी ऋषियों का यह सही विचार है।जिस पुरुष में जीवन को समझने की प्रवृत्ति आत्मसाक्षात्कार के लिए व्याकुलता विषय सुख की व्यर्थता को जानने की क्षमता ऋषियों के पदचिन्हों पर चलने का साहस परम शान्ति की इच्छा नैतिक जीवन जीने की सार्मथ्य और परम लक्ष्य को प्राप्त करने के लिए अपना सर्वस्व बलिदान करने की तत्परता होती है वही वास्तव में मनुष्य कहलाने योग्य होता है। ऐसा ही श्रेष्ठ साधक पुरुष सत्य के मन्दिर में प्रवेश पाने का अधिकारी होता है।यदि ध्यानाभ्यास में हमारी रुचि है तत्त्वज्ञान की जिज्ञासा है और दिव्य जीवन जीने का हममें साहस है तो इसी क्षण यही वर्तमान जन्म हमारा अन्तिम जन्म हो सकता है।गीता के अध्येता जानते हैं कि यह कोई नवीन मौलिक अर्थ नहीं बताया गया है। जो पवित्र शास्त्र ग्रन्थ पुन पुन सत्य की घोषणा करता हुआ मनुष्य में आशा और उत्साह का संचार करता चल आ रहा है जिसमें कहीं भी नरक में जाने का भय नहीं दिखाया गया है उसके सम्बन्ध में ऐसा नहीं माना जा सकता कि अकस्मात् उसने उपदेश में परिवर्तन करके मनुष्य को अनेक जन्मों के पश्चात् ही मुक्ति का आश्वासन दिया है। यद्यपि अनेक धर्म प्रवंचक इस प्रकार का विपरीत अर्थ करते हैं तथापि बुद्धिमान पुरुष को धोखा नहीं दिया जा सकता। यहाँ बताये हुए अनेक जन्म ज्ञान प्राप्ति के पूर्व के हैं और न कि भावी।इसलिए

From "tatra" (there) up to "parāṃ gatim" (supreme goal). Regarding "perfection" (samsiddhi), which is of the nature of Liberation. "Helpless" (avaśaḥ), indeed meaning dependent, he is forcibly led towards the practice of Yoga by that very previous practice.

And this is not ordinary. For, by the mere desire to know Yoga, there is the transcendence of the Shabda Brahman; he transcends the Shabda Brahman which takes the form of mantras and scriptural study, and does not accept [rely on] it.

"Thereupon" (tataḥ)—i.e., after the desire to know—becoming effortful, he attains the state of Vasudeva at the end of the body through the sequence of practice. And it should not be thought that he is perfected by that body alone. Rather, it should be considered that he has practiced it for many births.

Therefore, he whose devotion to the divine activity arises from having no other activity, is to be ascertained as the "one fallen from Yoga" (yogabhraṣṭa).

If the attainment of Supreme Brahman were to occur merely by the desire to know Yoga, then the performance of Yoga would become futile; anticipating this very objection, the answer has been given by the Lord Himself, so he [Madhvacharya] states with "not in one" (naika). The intention is: not merely by the desire to know Yoga.

Since there is no [explicit] reference to the seeker of Yoga (yogajijñāsu) here, how does this relate to him? To answer this, he explains by supplying the word (adhyāhāra) "seeker" (jijñāsu). "Having known" Yoga—this is the implied remainder.

To refute the alternative understanding that "he becomes perfected in many births after making effort," he says "thus" (evam). The idea is that once Yoga is complete, there is no cause for delay in perfection.

He cites the agreement of the Puranas regarding the explained meaning with "and it is said" (āha ca).

And when thus, even one who died in the first stage [of Yoga], despite being separated by many desires for enjoyment and despite obtaining birth in a royal family possessing various causes for negligence, the one fallen from Yoga—through the strength of previously accumulated impressions of Knowledge—transcends the qualification for Ritual Action (Karma) and becomes qualified for Knowledge (Jñāna); then what need be said about one who died in the second or third stage, who, having obtained birth in a royal family after the end of sense-enjoyments, or having obtained birth in the family of a Brahmin knower of Brahman without having experienced enjoyments at all, becomes qualified for Knowledge by transcending the qualification for Ritual Action, acquires its means, and through the attainment of its fruit, is liberated from the bondage of worldly existence?

This is what He states. "By effort" (prayatnāt)—meaning "striving" (yatamānaḥ) more and more than the effort made previously, i.e., making excessive effort—the Yogi, possessing previously accumulated impressions, becomes "cleansed of sins" (saṃśuddhakilbiṣaḥ) by that very merit of Yoga-effort, meaning the dirt of sin that obstructs Knowledge is washed away. Therefore, due to the accumulation of impressions and the accumulation of merit, being "perfected through many births" (anekajanmasaṃsiddhaḥ)—meaning having attained the final birth through the excess of impressions and excess of merit—"thereupon" (tataḥ), due to the ripening of spiritual means, he "goes" (yāti) to the "Supreme Goal" (parāṃ gatim), i.e., Liberation.

The meaning is that there is absolutely no doubt here.

Even given the birth in such a family [of the pure and wealthy], if a person of effort were to attain it, then what need be said about the attainment of one born in that kind of family [of Yogis]? He states this with "by effort" (prayatnāt).

He who is ordinary—and not necessarily one having that specific birth—being "striving by effort" (prayatnād yatamānaḥ) becomes "cleansed of sins" (saṃśuddhakilbiṣaḥ), i.e., a Yogi devoid of sins that obstruct the knowledge of His Being (Tad-bhāva), and becomes the possessor of the knowledge of the true nature of Yoga.

"Tu" means again.

"Perfected in many births" (anekajanmasaṃsiddhaḥ) means being striving through many births, he becomes "perfected" (siddhaḥ), i.e., one who has attained the form of Yoga.

"Thereupon" (tataḥ) he "goes" (yāti) to the "Supreme Goal" (parāṃ gatim) which is of the nature of Servitude (Dāsya); this is the meaning.

Since the Yoga consisting of union with Me is the best, therefore [He says] "You become a Yogi."

Striving through effort (prayatnāt yatamānaḥ) means striving more intensely.

There, the Yogi, the wise one, being "cleansed of sins" (saṃśuddhakilbiṣaḥ)—meaning having his impurities washed away, being purified of sins;

being "perfected through many births" (anekajanmasaṃsiddhaḥ)—meaning having accumulated a collection of impressions (samskaras) little by little over many births, and being perfected by that accumulation created over many births—i.e., perfected through many births;

"thereupon" (tataḥ), having attained Right Vision (samyag-darśana), he goes to the Supreme, the highest Goal. Since this is so, therefore...

And this indeed refers to the Ayati (the uncontrolled one who strives).

The Yogi, "striving through effort" (prayatnāt)—meaning through mental activity—due to the absence of falling away (bhraṃśa), becomes "cleansed of sins" (saṃśuddhakilbiṣaḥ); being "perfected through many births" (anekajanmasaṃsiddhaḥ)—meaning possessing knowledge of Reality over many births—"thereupon" (tataḥ), in the final birth, through perfected knowledge, he goes to the Supreme Goal, the Imperishable (Akṣara), My own Nature.

Alternatively, through the ripening of many births, he becomes endowed with Devotion (Bhakti). Then, through Devotion, he goes to the Supreme Goal, the Abode of the Lord known as Vaikuntha.

This very point has been stated in the Nibandha: "Yoga, which has the Lord as its support, having produced such a [seeker], generates Devotion without fail through the ripening of many births."

प्रयत्नात् with assiduity? यतमानः striving? तु but? योगी the Yogi? संशुद्धकिल्बिषः purified from sins? अनेकजन्मसंसिद्धः perfected through many births? ततः then? याति reaches? पराम् the highest? गतिम् path.Commentary He gains experiences little by little in the course of many births and eventually attains to perfection. Then he gets the knowledge of the Self and attains to the final beatitude of life.

The yogi, the man of Knowledge; yatamanah, applying himself; prayatnat, assiduously, i.e. striving more intensely; and as a result, samsuddha-kilbisah, becoming purified from sin; and aneka-janma-samsiddhah, attaining perfection through many births- gathering together tendencies little by little in many births, and attaining perfection through that totality of impressions acired in many births; tatah, thery coming to have full Illumination; yati, achieves; the param, highest, most perfect; ;gatim, Goal.
Since this is so, therefore.

Because of such excellence of Yoga, through accumulation of merit collected in many births the Yogin striving earnestly, becomes cleansed from stains. Having become perfected, he reaches the supreme state, even though he had once gone astray.
Sri Krsna now speaks of the superiority of the Yogin above all others because of his being devoted to the supreme goal of human existence.