FolioCorpusBhagavad-gītā

Bhagavad-gītā 6.37

అర్జున ఉవాచ అయతి: శ్రద్ధయోపేతో యోగాచ్చ‍‍లితమానస: । అప్రాప్య యోగసంసిద్ధిం కాం గతిం కృష్ణ గచ్ఛతి ॥ ౩౭ ॥
arjuna uvāca
[arjuna uvaacha]
ayatiḥ śraddhayopeto
[ayatih shraddhayopeto]
yogāc calita-mānasaḥ
[yogaach chalita-maanasah]
aprāpya yoga-saṁsiddhiṁ
[apraapya yoga-samsiddhim]
kāṁ gatiṁ kṛṣṇa gacchati
[kaam gatim krishna gachchati]
Word-for-word
arjunaḥ uvāca — Arjuna said ayatiḥ — the unsuccessful transcendentalist śraddhayā — with faith upetaḥ — engaged yogāt — from the mystic link calita — deviated mānasaḥ — who has such a mind aprāpya — failing to attain yoga - saṁsiddhim — the highest perfection in mysticism kām — which gatim — destination kṛṣṇa — O Kṛṣṇa gacchati — achieves .
Blended reading (Sanskrit + English inline)
arjuna uvāca
arjunaḥ uvāca
Arjuna said
ayatiḥ śraddhayopeto
ayatiḥ
the unsuccessful transcendentalist
śraddhayā
with faith
upetaḥ
engaged
yogāt
from the mystic link
yogāc calita-mānasaḥ
calita
deviated
mānasaḥ
who has such a mind
aprāpya yoga-saṁsiddhiṁ
aprāpya
failing to attain
yoga - saṁsiddhim
the highest perfection in mysticism
kāṁ gatiṁ kṛṣṇa gacchati
kām
which
gatim
destination
kṛṣṇa
O Kṛṣṇa
gacchati
achieves .
Important Words
  • ayatiḥ — the unsuccessful transcendentalist
    A-yati — literally 'one without endeavor' or 'one whose endeavor has failed.' From √yat, the same root as 6.36's yatatā. Arjuna asks about the one whose striving has slackened.
  • śraddhayā — with faith
    Instrumental of śraddhā — 'placed-heart, trust.' Crucial: the man in question is not faithless. He began with śraddhā. The fear is about the faithful who fall short, not the indifferent.
  • upetaḥ — engaged
    Past participle of upa-√i, 'gone-up-to, approached.' The seeker had approached the path. He was inside it. The question is what happens to one who has entered and not finished.
  • calita-mānasaḥ — who has such a deviating mind
    Bahuvrīhi — 'one whose mind has wavered.' The same root √cal that names the chapter's central enemy. The mind that Kṛṣṇa diagnosed in 6.26 has won the round in this hypothetical case.
  • aprāpya — failing to attain
    A-prāpya, 'not having reached.' Gerund. The very prāpya that 6.36 said was śakya (possible) here remains aprāpya — unreached. The verse asks what becomes of one who falls inside that gap.
  • gatim — destination
    From √gam — 'going, destination.' Where does he land? The question is post-mortem. Arjuna is asking after the last gate, not the next milestone. The same word will appear in 6.40 (durgatim) and 6.45 (parām gatim) — three uses, three different destinies hinging on the seeker's effort.
Arjuna said: O Kṛṣṇa, what is the destination of the unsuccessful transcendentalist, who in the beginning takes to the process of self-realization with faith but who later desists due to worldly-mindedness and thus does not attain perfection in mysticism?
Purport

The path of self-realization or mysticism is described in the Bhagavad-gītā. The basic principle of self-realization is knowledge that the living entity is not this material body but that he is different from it and that his happiness is in eternal life, bliss and knowledge. These are transcendental, beyond both body and mind. Self-realization is sought by the path of knowledge, by the practice of the eightfold system or by bhakti-yoga. In each of these processes one has to realize the constitutional position of the living entity, his relationship with God, and the activities whereby he can reestablish the lost link and achieve the highest perfectional stage of Kṛṣṇa consciousness. Following any of the above-mentioned three methods, one is sure to reach the supreme goal sooner or later. This was asserted by the Lord in the Second Chapter: even a little endeavor on the transcendental path offers a great hope for deliverance. Out of these three methods, the path of bhakti-yoga is especially suitable for this age because it is the most direct method of God realization. To be doubly assured, Arjuna is asking Lord Kṛṣṇa to confirm His former statement. One may sincerely accept the path of self-realization, but the process of cultivation of knowledge and the practice of the eightfold yoga system are generally very difficult for this age. Therefore, despite constant endeavor one may fail, for many reasons. First of all, one may not be sufficiently serious about following the process. To pursue the transcendental path is more or less to declare war on the illusory energy. Consequently, whenever a person tries to escape the clutches of the illusory energy, she tries to defeat the practitioner by various allurements. A conditioned soul is already allured by the modes of material energy, and there is every chance of being allured again, even while performing transcendental disciplines. This is called yogāc calita-mānasaḥ: deviation from the transcendental path. Arjuna is inquisitive to know the results of deviation from the path of self-realization.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
37. Arjuna said: O Kṛṣṇa, what is the destination of one who, though having faith, does not continue the endeavor, because of unsteady mind, and does not attain the goal of yoga, samādhi?
Commentary

You have said that yoga can be attained by a person who endeavors through practice and detachment. What happens to the person who does not endeavor, who does not practice, and does not have detachment? He puts in only a little effort (ayatiḥ). [Note: The prefix a in the word ayatiḥ indicates “a little” rather than “no”, as in a phrase like “colorless porridge,” which actually means “porridge with insufficient color.”] He starts the practice of yoga with faith in the yoga scriptures, and is therefore not an imposter. But, he deviates from yoga, for his mind turns to objects of enjoyment because of lack of practice and detachment. Thus he does not attain complete perfection (saṁsiddhim). [Note: Sam stands for samyak, complete.] But he has attained some results, since he has begun the first stage of progressing in yoga, after the stage of aspiring for yoga.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
37. Arjuna said: O Kṛṣṇa, what is the destination of one who, though having faith, does not fully endeavor, because of unsteady mind, and does not attain the goal of yoga, seeing ātmā?
Commentary

It has been repeatedly said that niṣkāma karma which contains within it jṣāna, and which culminates in aṣtāṅga yoga, destroys all miseries and enables one to see oneself and paramātmā. Previously Kṛṣṇa spoke of the power of niṣkāma karma when he said nehābhikrama-nāśo’sti. Arjuna now asks a question to hear again the powers of karma yoga. Man attains yoga with effort, through renunciation and practice. What is the fate of one who in the beginning is endowed with faith in the scriptures describing yoga (śraddhayā), but who puts only a little effort (ayatiḥ) into the practice of his dharma and whose mind is disturbed by sense objects (calita mānasaḥ) because of the lax effort in practice of aṣṭaṅga yoga, who does not attain fully the final result of yoga in the form of purification of the heart and seeing ātmā, though he gets some result (yoga saṁsiddhim)? After death, what is the destination of the person who has faith and practices a little, who begins but not does get the final result, O Kṛṣṇa? Ayatiḥ means little effort rather than no effort, as in anudārā yuvatiḥ, a young girl with slender waist. (Pāṇini 2.2.6) (The word aprapya has been similarly treated in this verse.)

Bhūrijana Dāsa Gauḍīya
Commentary

The person who Arjuna is talking about he has practiced but his mind has defeated him before his success. But he has made some progress. He is got some away from material life due to his practice but his mind ultimately, or at least temporarly, defeated him ‑ what happens to such a person? Then Arjuna clarifies his question further,

Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

COMMON THEME: Arjuna inquires about the fate of one fallen from the path of self realization. Is he a

failure, both materially and spiritually?

One may begin the process with faith, but later desist due to worldly mindedness (6.37)
Analogy: Does such a man perish like a riven cloud with no position in any sphere? (6.38)
Arjuna expresses that only Krishna can dispel this doubt completely (6.39)

PLEASE NOTE: Purports for Texts 6.37 – 6.39 are presented in their individual ‘Focus of Learning’ boxes

below

LINK BETWEEN TEXTS 6.37 & 6.38:

Arjuna clarifies his question in the next verse

Focus of Learning

(a) Basic principle of self-realisation

Knowledge that the living entity is not this material body
He is different from the body and his happiness is in eternal life, bliss and knowledge
This eternal like is transcendental, beyond both body and mind

(b) How to pursue self-realisation – 3 possible paths:

Path of knowledge (Jnana-yoga)
Practice of eight-fold yoga system (Astanga-yoga)
Devotional service (Bhakti-yoga)

(c) Similarities in these paths

In each of these processes one has to realize:
The constitutional position of the living entity
His relationship with God
And the activities whereby he can re-establish the lost link and achieve the highest perfectional stage of Krishna consciousness
All 3 processes assure success sooner or later (This reassures the point made in Bg. 2.40: “Even a little endeavor on the transcendental path offers great hope for deliverance”

(d) Bhakti-yoga is the most suitable path in this age – Because it is the most direct method of God

realisation

(e) Why does Arjuna ask this question – Although Bg. 2.40 provides full guarantee on the

transcendental path, still Arjuna wants to be reassured because one may sincerely accept the

process but still fail for many reasons

Especially the jnana-marg and the astanga-yoga are very difficult for this age
First of all one may not be sufficiently serious about following the process
Even after constant endeavor one may deviate because to pursue the transcendental path is more or less to declare war on the illusory energy

(f) Importance of “Yogac calita-manasah” – Deviation from transcendental path

A conditioned soul is always allured by the modes of material energy
And there is every chance of being allured again even while performing transcendental disciplines
Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
6.37 O krsna, aprapya, failing to achieve; yoga-sam-siddhim, perfection in Yoga, the result of Yoga, i.e. full Illumination; kam gatim, what goal; gacchati, does one attain; who, though upetah sraddhaya, possessed of faith, belief in God and in the other world; is ayatih, not diligent, devoid of effort on the path of Yoga; and, at the time of death, too, calita-manasah, whose mind becomes deflected; yogat, from Yoga, (i.e.) whose memory has been lost?
Śrī Rāmānujācārya Classical
Translation
6.37 - 6.39 Arjuna said What way does he go, who has embarked on Yoga endowed with faith, but who by inadeacy of exertion in practice, does not gain success in Yoga and has his mind wandering from Yoga? Does he not perish like a small piece of cloud torn from a large mass of cloud - perish without reaching another large mass of cloud? Now does he not fall away from both (sides)? He has no support and is confused on the path leading to the Brahman. He is without any support in the sense that Karma or rituals which constitutes the means of heaven etc., does not give support for a person who is devoid of attachment to fruits; for Karma is the means for generating its own fruits. He is also confused in the path leading to the Brahman on which he has just begun to traverse; He has lost his way. Does he then get lost by falling down from both sides, these being attainment of heaven on the one hand and liberation on the other. Does he not thus perish? You should remove this doubt altogether from my mind; for there is no other remover of this doubt than You, who always perceive directly all matters simultaneously.
Śrī Abhinavagupta Classical
Translation
6.37 See Comment under 6.39
Swami Sivananda Classical
Translation
6.37 Arjuna said He who is unable to control himself though he has the faith, and whose mind wanders away from Yoga, what end does he, having failed to attain perfection in Yoga, mee,t O Krishna?
Commentary

6.37 अयतिः uncontrolled? श्रद्धया by faith? उपेतः possessed? योगात् from Yoga? चलितमानसः one whose mind wanders away? अप्राप्य not having attained? योगसंसिद्धिम् perfection in Yoga? काम् which? गतिम् end? कृष्ण O Krishna? गच्छति meets.Commentary He has faith in the efficacy of Yoga but he is not able to control the senses and the mind. He has no concentration of mind. His mind wanders away when the last breath departs from his body and he loses the memory also. Having failed to achieve perfection in Yoga? i.e.? Selfrealisation or the knowledge of the Self? what path will he tread? and what end will such a man,meet

Swami Gambhīrānanda Classical
Translation
6.37 Arjuna said O krsna, failing to achieve perfection in Yoga, what goal does one attain who, though possessed of faith, is not diligent and whose mind becomes deflected from Yoga?
Shri Purohit Swami Classical
Translation
6.37 Arjuna asked: He who fails to control himself, whose mind falls from spiritual contemplation, who attains not perfection but retains his faith, what of him, my Lord?
Related values & verses
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Ahimsa (Non-violence / Compassion)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Maitri (Friendship / Goodwill)
Related verses
BG 4.40 BG 6.38 BG 9.22 SB 1.5.17 SB 5.19.27 SB 11.29.22 CC Madhya 22.145 CC Madhya 22.65 CC Antya 3.83 Kaṭha Upaniṣad 1.1.21Muṇḍaka Upaniṣad 1.2.10
Concepts
Dharma
Related lectures
Personal Guidance
Arjuna asks: what happens to the seeker who has faith but fails to attain perfection — does he lose both worlds?
Practical Applications
  • Honor the question — many seekers worry about half-finished journeys.
  • Bring this fear to Kṛṣṇa rather than letting it stop you.
  • Notice that even Arjuna voiced this concern.
Reflection Questions
  • Have I feared half-finishing the spiritual journey?
  • What does Kṛṣṇa's reply offer?
Analogy

A traveler who sets out toward a distant city but, weary, sits down at noon by the road — Arjuna asks whether such a one has lost both the home he left and the city he aimed for. The fear is honest. The verse honors it: the chapter will end with Kṛṣṇa's answer, but first the fear must be spoken in clear words.

📝 My note

Source: vedabase.io

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