FolioCorpusBhagavad-gītā

Bhagavad-gītā 6.40

శ్రీభగవానువాచ పార్థ నైవేహ నాముత్ర వినాశస్తస్య విద్యతే । న హి కల్యాణకృత్కశ్చిద్దుర్గతిం తాత గచ్ఛతి ॥ ౪౦ ॥
śrī-bhagavān uvāca
[shree-bhagavaan uvaacha]
pārtha naiveha nāmutra
[paartha naiveha naamutra]
vināśas tasya vidyate
[vinaashas tasya vidyate]
na hi kalyāṇa-kṛt kaścid
[na hi kalyaana-krit kashchid]
durgatiṁ tāta gacchati
[durgatim taata gachchati]
Word-for-word
śrī - bhagavān uvāca — the Supreme Personality of Godhead said pārtha — O son of Pṛthā na eva — never is it so iha — in this material world na — never amutra — in the next life vināśaḥ — destruction tasya — his vidyate — exists na — never hi — certainly kalyāṇa - kṛt — one who is engaged in auspicious activities kaścit — anyone durgatim — to degradation tāta — My friend gacchati — goes .
Blended reading (Sanskrit + English inline)
śrī-bhagavān uvāca
śrī - bhagavān uvāca
the Supreme Personality of Godhead said
pārtha naiveha nāmutra
pārtha
O son of Pṛthā
na eva
never is it so
iha
in this material world
na
never
amutra
in the next life
vināśas tasya vidyate
vināśaḥ
destruction
tasya
his
vidyate
exists
na hi kalyāṇa-kṛt kaścid
na
never
hi
certainly
kalyāṇa - kṛt
one who is engaged in auspicious activities
kaścit
anyone
durgatiṁ tāta gacchati
durgatim
to degradation
tāta
My friend
gacchati
goes .
Important Words
  • pārtha — O son of Pṛthā
    Vocative — Kṛṣṇa calls Arjuna by his mother's name, an affectionate address. The reassurance that follows is wrapped in tenderness, not lecture. The form of the address signals the warmth of the answer.
  • iha na amutra — neither here nor in the next life
    Iha — 'in this world'; amutra — 'in the other world.' Arjuna had asked (6.38) about both worlds being lost. Kṛṣṇa answers in the same vocabulary: neither here nor there — neither lost.
  • vināśaḥ — destruction
    Vi-nāśa — 'utter ruin.' The negation of the naśyati Arjuna used in 6.38. Kṛṣṇa picks up the exact word the disciple feared and places na in front of it. Precise pastoral surgery.
  • kalyāṇa-kṛt — one who is engaged in auspicious activities
    Kalyāṇa — 'welfare, the good'; kṛt — 'doer.' The well-doer. Note: the verse describes him by what he does, not by what he has achieved. The promise rests on the doing, not on the outcome.
  • durgatim — to degradation
    Dur-gati — 'bad destination, ill fate.' The opposite of the gati Arjuna asked after in 6.37. Kṛṣṇa names the destination Arjuna feared and removes it from the table.
  • tāta — My friend / My dear
    Affectionate address. Originally meaning 'father' but used as an endearment to a younger man — 'my son, my dear.' The single word does as much work as the doctrine: Arjuna is being held, not corrected. The closing verb gacchati echoes Arjuna's gatim gacchati in 6.37; the conversation's grammar mirrors its emotional arc.
The Supreme Personality of Godhead said: Son of Pṛthā, a transcendentalist engaged in auspicious activities does not meet with destruction either in this world or in the spiritual world; one who does good, My friend, is never overcome by evil.
Purport

In the Śrīmad-Bhāgavatam (1.5.17) Śrī Nārada Muni instructs Vyāsadeva as follows: tyaktvā sva-dharmaṁ caraṇāmbujaṁ harer bhajann apakvo ’tha patet tato yadi yatra kva vābhadram abhūd amuṣya kiṁ ko vārtha āpto ’bhajatāṁ sva-dharmataḥ “If someone gives up all material prospects and takes complete shelter of the Supreme Personality of Godhead, there is no loss or degradation in any way. On the other hand a nondevotee may fully engage in his occupational duties and yet not gain anything.” For material prospects there are many activities, both scriptural and customary. A transcendentalist is supposed to give up all material activities for the sake of spiritual advancement in life, Kṛṣṇa consciousness. One may argue that by Kṛṣṇa consciousness one may attain the highest perfection if it is completed, but if one does not attain such a perfectional stage, then he loses both materially and spiritually. It is enjoined in the scriptures that one has to suffer the reaction for not executing prescribed duties; therefore one who fails to discharge transcendental activities properly becomes subjected to these reactions. The Bhāgavatam assures the unsuccessful transcendentalist that there need be no worries. Even though he may be subjected to the reaction for not perfectly executing prescribed duties, he is still not a loser, because auspicious Kṛṣṇa consciousness is never forgotten, and one so engaged will continue to be so even if he is lowborn in the next life. On the other hand, one who simply follows strictly the prescribed duties need not necessarily attain auspicious results if he is lacking in Kṛṣṇa consciousness. The purport may be understood as follows. Humanity may be divided into two sections, namely, the regulated and the nonregulated. Those who are engaged simply in bestial sense gratifications without knowledge of their next life or spiritual salvation belong to the nonregulated section. And those who follow the principles of prescribed duties in the scriptures are classified amongst the regulated section. The nonregulated section, both civilized and noncivilized, educated and noneducated, strong and weak, are full of animal propensities. Their activities are never auspicious, because while enjoying the animal propensities of eating, sleeping, defending and mating, they perpetually remain in material existence, which is always miserable. On the other hand, those who are regulated by scriptural injunctions, and who thus rise gradually to Kṛṣṇa consciousness, certainly progress in life. Those who are following the path of auspiciousness can be divided into three sections, namely (1) the followers of scriptural rules and regulations who are enjoying material prosperity, (2) those who are trying to find ultimate liberation from material existence, and (3) those who are devotees in Kṛṣṇa consciousness. Those who are following the rules and regulations of the scriptures for material happiness may be further divided into two classes: those who are fruitive workers and those who desire no fruit for sense gratification. Those who are after fruitive results for sense gratification may be elevated to a higher standard of life – even to the higher planets – but still, because they are not free from material existence, they are not following the truly auspicious path. The only auspicious activities are those which lead one to liberation. Any activity which is not aimed at ultimate self-realization or liberation from the material bodily concept of life is not at all auspicious. Activity in Kṛṣṇa consciousness is the only auspicious activity, and anyone who voluntarily accepts all bodily discomforts for the sake of making progress on the path of Kṛṣṇa consciousness can be called a perfect transcendentalist under severe austerity. And because the eightfold yoga system is directed toward the ultimate realization of Kṛṣṇa consciousness, such practice is also auspicious, and no one who is trying his best in this matter need fear degradation.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
40. O son of Pṛthā, he does not meet destruction in this life or the next. One who has done the auspicious work of yoga does not meet an unfortunate end, O My son.
Commentary

He does not have destruction in this life (iha) or the next (amutra). Having performed yoga which gives auspiciousness (kalyāṇa-kṛt), he does not attain a destination of suffering.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
40. The Lord said: O son of Pṛthā, he does not fail to attain material or spiritual goals. One who has done the auspicious work of yoga is not deprived of the benefits, O My son.
Commentary

Being asked, the Lord answers. Such a yogī has no loss of the happiness of svarga in the material world or seeing paramātmā in the spiritual world. It is certain that eventually he will attain all of this, for (hi) one who begins this performance of yoga, which is the correct method for attaining the highest benefit (kalyāṇa-kṛt), is not deprived of either the material or spiritual benefits (durgatim). Kṛṣṇa addresses Arjuna as tāta to express affection, because He regards him as His son. Tata means father. Lengthening the first syllable so that it becomes tāta indicates “someone dear to the father.” The father or senior addresses the junior son or pupil as tāta out of mercy.

Bhūrijana Dāsa Gauḍīya
Commentary

There are a few interesting sanskrit words here: 'Kalyana‑krt' ‑ one who is engaged in any auspicious activities (not only engaged in the practice of yoga). What he gains, he keeps it, is his. Auspicious refers to any yoga path not just astanga‑yoga. 'Tata' ‑ 'my friend'. But in a special affectionate means like a father addressing his son, or a spiritual master very affectionately addresses his disciple. Because Arj questions has made Krsna's heart very soft. And very affectionately, He says: "Don't worry, don't worry. One who does good is never overcome. Don't worry!" But what happens to him? He is never overcome and he does dissipate, but what does happen to him? There are two stages depending upon the advancement of a transcendentalist. In Text 41, the less advanced stage is described and in Text 42, the more advanced stage is described.

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

Lord answers – A transcendentalist engaged in auspicious activities meets no destruction either in this

world or in the spiritual world

Focus of Learning

(a) Why only Krishna and no one else can satisfy this doubt

Because He knows past, present and future
Also no-one is equal to or above Krishna, certainly the so-called great sages and philosophers who are at the mercy of material nature cannot equal Him
Conclusion – Verdict of Krishna is the final and complete answer to all doubts, because He knows everything but no-one knows Him

(b) On what basis does Arjuna expect Krishna to know everything

Because Krishna in Bg. 2.12 explains the eternal individuality of every living entity
This shows that Krishna must be the knower of past, present and future
Thus Arjuna expects Him to reveal the future of unsuccessful transcendentalists

(c) Conclusion of the purport

Krishna and Krishna conscious devotees alone can know what is what

(a) Two ways of progress in life – material and spiritual

Materialistic path – No interest in transcendence, but more interest in material advancement by economic development or promotion to higher planets
Path of transcendence – On this path one has to ceases all activities and sacrifice all forms of so-called material happiness

(b) Arjuna compares failed transcendentalist to a ‘riven cloud’ – because he apparently loses both

connections, material happiness or spiritual success, just like a cloud deviated from a small cloud,

does not even join a big one and it is blown away by the wind

(c) “Brahmanah pathi” – This phrase refers to the “Path of transcendental realization”

It involves knowing oneself to be spiritual and...
To be a part and parcel of the Supreme Lord, who is manifested as Brahman, Paramatma and Bhagavan

(d) Ultimate goal of successful transcendentalists – Surrender unto Supreme Personality of Godhead

Because Lord Krishna is the fullest manifestation of the Absolute Truth
To reach this goal of life through Brahman and Paramatma realizations takes many many births (Ref. Bg. 7.19 “bahunam...”)
Conclusion – Supermost path of transcendental realisation is bhakti-yoga, the direct path

(a) Supporting verse to emphasize the all-auspicious nature of transcendental path – Ref. SB 1.5.17

“tyaktva sva-dharmam...”. It can be explained as follows:

Role of material duties – For material prospects there are many activities, both scriptural and customary
Expectation of this verse from a transcendentalist – He is supposed to give up all material activities for the sake of spiritual advancement
Argument offered by conditioned soul – Krishna consciousness may offer the highest perfection if completed, but if one does not attain the perfectional stage, then he loses both materially and spiritually
Scriptural understanding:
One has to suffer – Scriptures recommend that one has to suffer the reaction for not executing prescribed duties, therefore one who fails to discharge transcendental activities properly becomes subjected to these reactions
Still no loss – Because the Bhagavatam assures that ▪

Even though one may be subjected to the reaction for not perfectly

executing prescribed duties, he is still not a loser,

▪

Because auspicious Krishna conscious activities is never forgotten and one

so engaged will continue to be so even if he is low born in the next life

Material perfection without Krishna consciousness – On the other hand one who simply follows strictly the prescribed duties, need not necessarily attain auspicious results if he is lacking in Krishna consciousness

(b) Two divisions of humanity

Regulated – Those who follow the prescribed duties according to scriptural injunctions
Their activities are all auspicious, because these activities gradually elevate them to Krishna consciousness
Non-regulated – Those who are engaged simply in bestial sense gratification without any knowledge of next life or any concept of spiritual salvation
Their activities are never auspicious because while enjoying animal propensities they perpetually remain in material existence and thus they are always miserable
They can be civilized or uncivilized; educated or uneducated; strong or weak

(c) Followers of path of auspiciousness can be further divided into three sections:

Followers of scriptural rules and regulations for enjoying material prosperity – Two Types:
Fruitive workers – They may be elevated to higher planets, but because they are not free from material existence, they are not following the truly auspicious path
Those who desire no fruit for sense gratification
Seekers of ultimate liberation from material existence
Devotees in Krishna consciousness

(d) The only auspicious activities in real sense are those which lead one to liberation – any activity

not aimed at ultimate self-realisation or liberation from material bodily concept is inauspicious

(e) Only auspicious activity – Factually only activities in Krishna consciousness are auspicious

Eightfold yoga system – even such a yogi, being directed towards the ultimate realisation of Krishna consciousness is also following the auspicious path and need not fear degradation

(f) “The perfect transcendentalist under severe austerity” – Anyone who voluntarily accepts all

bodily discomforts for the sake of making progress on the path of Krishna consciousness

LINK BETWEEN TEXTS 6.40 & 6.41: After allaying Arjuna’s fears that a fallen yogi loses everything,

Krishna next describes the ‘destiny of such a transcendentalist’ in Texts 6.41 – 6.45

Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
6.40 O Partha, eva vidyate, there is certainly; na vinasah, no ruin; tasya, for him; iha, here, in this world; or amutra, hereafter, in the other world. Ruin means a birth inferior to the previous one; that is not there for one who has fallen from Yoga. Hi, for; na kascit, no one; kalyana-krt, engaged in good; gacchati, meets with; durgatim, a deplorable end; tata, My son! A father is called tata because he perpetuates himself (tanoti) through the son. Since the father himself becomes the son, therefore the son also is called tata. A disciple is called putra (son). [Sri krsna addressed Arjuna thus because the latter was his disciple.] But what happens to him?
Śrī Rāmānujācārya Classical
Translation
6.40 The Lord said Neither here nor there is destruction for him who has begun Yoga with faith and has then fallen away from it. The meaning is that there is no destruction either in the form of failure of attainment of desires or in the form of Pratyavaya, which means the attainment of what is undesirable because of defects in the performance of works. Therefore no one who practises this incomparably auspicious Yoga ever comes to an evil end in the present, past or future. Sri Krsna explains how this is so:
Śrī Abhinavagupta Classical
Translation
6.40 Partha etc. The idea [here] is : There is no [estion of] destruction for the fallen-from-Yoga, either is this world or in the other; because his faith is not lost. He has indeed performed as auspicious act of seeking the Bhagavat, and that act is not of perishing nature as the Agnistoma sacrifice etc., are.
Swami Sivananda Classical
Translation
6.40 The Blessed Lord said O Arjuna, neither in this world, nor in the next world is there destruction for him; none, verily, who does good, O My son, ever comes to grief.
Commentary

6.40 पार्थ O Partha, न not, एव verily, इह here, न not, अमुत्र in the next world, विनाशः destruction, तस्य of him, विद्यते is, न not, हि verily, कल्याणकृत् he who does good, कश्चित् anyone, दुर्गतिम् bad state or grief, तात O My son, गच्छति goes.Commentary He who has not succeeded in attaining to perfection in Yoga in this birth will not be destroyed in this world or in the next world. Surely he will not take a birth lower than the present one. What will he attain, then? This is described by the Lord in verses 41, 42, 43 and 44. Tata: son. A disciple is regarded as a son.

Swami Gambhīrānanda Classical
Translation
6.40 The Blessed Lord said O Partha, there is certainly no ruin for him here or hereafter. For, no one engaged in good meets with a deplorable end, My son!
Shri Purohit Swami Classical
Translation
6.40 Lord Shri Krishna replied: My beloved child! There is no destruction for him, either in this world or in the next. No evil fate awaits him who treads the path of righteousness.
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)Abhaya (Fearlessness)
Related verses
BG 9.31 BG 18.66 BG 2.40 SB 1.5.17 SB 5.19.27 SB 11.14.18 CC Madhya 22.65 CC Madhya 22.145 CC Antya 3.86 Kaṭha Upaniṣad 1.1.27Śvetāśvatara Upaniṣad 2.16
Related lectures
Personal Guidance
Kṛṣṇa replies: there is no destruction for the well-doer, here or hereafter; one who works for spiritual elevation never meets evil.
Practical Applications
  • Trust this guarantee — sincere effort is never wasted.
  • Read this verse during dark moments of self-doubt.
  • Encourage others who fear half-finishing.
Reflection Questions
  • Where do I doubt the guarantee 'no destruction for the well-doer'?
  • What would believing it allow?
Analogy

A seed sown in good soil and then washed away in a flood is not lost — it sprouts somewhere downstream, often in better ground than it was planted in. The well-doer's effort, Kṛṣṇa says, has exactly this resilience. No flood erases it. The verse is one of the most reassuring lines in the whole Gītā and is meant to be carried in the pocket of every faltering devotee.

Stories
Bharata Mahārāja and the Deer

Bharata Mahārāja, the great king who renounced his throne for spiritual practice, became attached at the end of his life to a small orphan deer he had rescued. Dying with the deer on his mind, he took a deer's body in his next life — apparently a fall from yoga.

But the Bhāgavatam shows that even as a deer he remembered his sādhana, kept away from bad association, and in his next human birth (as Jaḍa Bharata) emerged as a fully realized saint. Na hi kalyāṇa-kṛt kaścit durgatim gacchati — even a yogī seemingly fallen does not, in the end, fall to durgati. The seed sprouted downstream.

📝 My note

Source: vedabase.io

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