By that very former practice he is borne on in spite of himself. Even he who merely wishes to know Yoga transcends the Vedic rituals.
In simple words
Krishna assures Arjuna: "The momentum of their previous practice carries them forward almost automatically — even against their will. Even someone who just wants to learn about yoga has already gone beyond mere rituals."
Word-by-word meanings
पूर्वाभ्यासेनformer practiceतेनby thatएवverilyह्रियतेis borneहिindeedअवशःhelplessअपिevenसःheजिज्ञासुःhe who wishes to know Yogaअपिevenयोगस्यof Yogaशब्दब्रह्मwordBrahmanअतिवर्ततेgoes beyond
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.
Commentaries
Contemporary scholarly and practical interpretations for modern seekers.
This interpretation draws on a specific tradition and may not represent the view of any single school. For authoritative guidance within a specific tradition, seek a qualified teacher.
Modern
The amount deposited in our bank account is exactly what is shown in the passbook. The bank cannot give us more than that amount, nor can it deceive us by showing less. Similarly, in the development of a person's heart, no deity can bestow upon that person more than what their own efforts merit, nor can anything be taken away. Just as the continuity experienced in daily life is unbroken, each birth is the next link in the chain of the previous life. As today is an extension of yesterday that has passed. When one reflects upon this verse with this truth firmly held in mind, its meaning becomes clear and simple.
The person who practiced yoga in their previous birth will, by virtue of that prior practice, be naturally drawn toward yoga without conscious effort. The truth of this is proven in the life of our world as well. In the conduct and speech of an educated and refined person, the influence of their education is naturally expressed without any deliberate effort on their part. No refined person can successfully pretend to be foolish for a long time, and similarly, a wicked person cannot maintain the behavior of a civilized person. Occasionally, both will inadvertently reveal their true nature through their speech, thoughts, and actions.
In the same way, one who has fallen from yoga will, upon taking birth again, be naturally drawn toward yoga. Even if adverse circumstances arise in life, the equanimity and peace with which they remain is itself a wonder to them.
This is not merely theory. Its truth is proven in the lives of all levels of society. The power of past impressions is extremely strong. Even a robber, through determined practice, became Valmiki, the ancient poet. We find many such examples in history. The only satisfactory explanation for all this is that the soul's existence is distinct from the body, and it takes on different bodies according to its karma. Therefore, the impressions it has acquired manifest themselves even in a particular body.
One who has fallen from yoga again advances on the path of practice. Whether placed upon a royal throne or seated in the marketplace's tumult or in some dishonorable place on a street, in all places their compassion and philosophical nature cannot remain hidden. Whether they become the master of all the world's wealth, whether they attain the limitless power of sovereignty, whether they receive abundant honor and affection—yet through all these temptations, they cannot be diverted from the yoga path. If the entire world watches their peculiar behavior and extraordinary conduct with wonder, they themselves are also regarding themselves with the greatest wonder.
Demonstrating the greatness of this meditation yoga, the Lord says that one who is merely an inquirer into yoga transcends shabda-brahman. According to Sri Shankara, shabda-brahman refers to the ritualistic portion of the Vedas, where various sacrifices and rituals are prescribed to obtain different fruits. This means that one who is merely an inquirer becomes free from the desire for all these fruits. Then what of the wise one? For what reason is the yogi supreme? On this, He speaks: