Sanskrit · Devanagari
पूर्वाभ्यासेन तेनैव ह्रियते ह्यवशोऽपि सः। जिज्ञासुरपि योगस्य शब्दब्रह्मातिवर्तते ॥
Sanskrit · IAST
pūrvābhyāsena tenaiva hriyate hyavaśo.api saḥ jijñāsurapi yogasya śabdabrahmātivartate
English witness
Kashinath Trimbak Telang, 1882and then again O descendant of Kuru ! he works for perfection. For even though reluctant he is led away by the self-same former practice and although he only wishes to learn devotion he rises above the (fruits of action laid down in the) divine word. But the devotee working with great efforts
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29 translations and commentaries are aligned to this verse. Choose up to three; the root verse and Telang witness stay above them.
Śaṅkarācārya
।।6.44।। यः पूर्वजन्मनि कृतः अभ्यासः सः पूर्वाभ्यासः तेनैव बलवता ह्रियते संसिद्धौ हि यस्मात् अवशोऽपि सः योगभ्रष्टः न कृतं चेत् योगाभ्यासजात् संस्कारात् बलवत्तरमधर्मादिलक्षणं कर्म तदा योगाभ्यासजनितेन संस्कारेण ह्रियते अधर्मश्चेत् बलवत्तरः कृतः तेन योगजोऽपि संस्कारः अभिभूयत एव तत्क्षये तु योगजः संस्कारः स्वयमेव कार्यमारभते न दीर्घकालस्थस्यापि विनाशः तस्य अस्ति इत्यर्थः। अतः जिज्ञासुरपि योगस्य स्वरूपं ज्ञातुमिच्छन् अपि योगमार्गे प्रवृत्तः संन्यासी योगभ्रष्टः सामर्थ्यात् सोऽपि शब्दब्रह्म वेदोक्तकर्मानुष्ठानफलम् अतिवर्तते अतिक्रामति अपाकरिष्यति किमुत बुद्ध्वा यः योगं तन्निष्ठः अभ्यासं कुर्यात्।।कुतश्च योगित्वं श्रेयः इति
1c788dbfd8fd…Rāmānuja
6.43 - 6.44 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:
53fee7e23356…Swami Sivananda
6.44 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.
6705f8b78fb4…These supplied texts come from the pinned VedicScriptures dataset under GPL-3.0 and await independent alignment review.