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Ch 6 · Dhyāna-Yoga
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Bhagavad Gītā Chapter 6, Verse 45: Krishna to Arjuna — Dhyāna-Yoga

Bhagavad Gītā 6.45Chapter 6 · Dhyāna-Yoga · Krishna → Arjuna · anuṣṭubh
प्रयत्नाद् यतमानस् तु योगी संशुद्धकिल्बिषः ।
अनेकजन्मसंसिद्धस् ततो याति परां गतिम् ॥
pray← prayatnaablative masculine singular nouneffort, endeavor (pra- + √yat)atnād yatamāna← √yat(10 verses)nominative masculine singular present participle verbwho, which (relative pronoun, variant of yad); also: to strive, exert (verbal root)s tu← tu(67 verses)but, on the other hand (particle) yogī← yogin(28 verses)nominative masculine singular nounyogi (yoga + -in 'possessor of')attested in commentariesadvaitaविद्वान् संशुद्धकिल्बिषः विशुद्धकिल्बिषः संशुद्धपापः अनेकजन्मसंसिद्धः अनेकेषु जन्मसु किञ्चित्किञ्चित् संस्कारजातम् उपचिviśiṣṭādvaitaचलितः अपि पुनः परां गतिं याति एव।अतिशयितपुरुषार्थनिष्ठतया योगिनः सर्वस्माद् आधिक्यम् आहśuddhādvaitaभ्रंशाभावात् संशुद्धकिल्विषोऽनेकजन्मसंसिद्धः अनेकजन्मसु तत्त्वज्ञानवान् सन् ततोऽन्तिमजन्मनि सिद्धज्ञानतः परांगतिमक्षरंbhaktiपरां गतिं याति तदा यस्तु योगी प्रयत्नादुत्तरोत्तरमधिकं योगे यतमानोadvaita-bhaktiपूर्वोपचितसंस्कारवांस्तेनैव योगप्रयत्नपुण्येन संशुद्धकिल्बिषो धौतज्ञानप्रतिबन्धकपापमलः अतएव संस्कारोपचयात्पुण्योपचयाच्च saṃśuddha← saṃ-√śudhcompound participle (compound member)to be fully purified (sam- + √śudh)-kilbiṣaḥ← kilbiṣa(3 verses)nominative masculine singular nounsin, stain, defilement
aneka← aneka(8 verses)compound (compound member)many, numerous (an- + eka 'one')-janma← janman(18 verses)compound (compound member)birth, originattested in commentariesadvaita-bhaktiलब्ध्वापि योगभ्रष्टः पूर्वोपचितज्ञानसंस्कारप्राबल्येन कर्माधिकारमतिक्रम्य ज्ञानाधिकारी भवति तदा किमु वक्तव्यं द्वितीयाय-saṃsiddha← saṃ-√sidh(2 verses)nominative masculine singular participle nounto be perfected, accomplished (sam- + √sidh)s tato yāti← √yā(25 verses)present indicative 3rd person singular verbto go (verbal root)attested in commentariesadvaitaपरां प्रकृष्टां गतिम्viśiṣṭādvaitaएव।अतिशयितपुरुषार्थनिष्ठतया योगिनः सर्वस्माद् आधिक्यम् आहdvaita। आह च अतीव श्रद्धया युक्तो जिज्ञासुर्विष्णुतत्परः। ज्ञात्वा ध्यात्वा तथा दृष्ट्वा जन्मभिर्बहुभिः पुमान्। विशेन्नारायणंśuddhādvaita। यद्वाऽनेकजन्मविपाकेन भक्तिमान् भवति। ततो भक्तितः परां गतिं भगवद्धाम वैकुण्ठाख्यं याति। एवमेवोक्तं निबन्धेईश्वरालम्बनंbhaktiतदा यस्तु योगी प्रयत्नादुत्तरोत्तरमधिकं योगे यतमानो parāṃ← para(58 verses)accusative feminine singular nounhighest, supreme, beyond, other gatim← gati(17 verses)accusative feminine singular noungoing, motion, path, destinationattested in commentariesadvaita।।यस्मादेवं तस्मात्
spokensingle-voice recital; rendered via IndicF5 conditioned on a Sanskrit reference clip
meaning

The yogi who strives with growing effort, burning through sin across many lifetimes, reaches the supreme destination.

Bhāṣyakāra purports

  • Śaṅkaraadvaita

    The yogin who strives with intensified effort (prayatnāt yatamānaḥ) across many births accumulates (upacitya) a growing mass of saṃskāra-s until the obstructing impurities (kilbiṣa) are completely burned away. Śaṅkara reads aneka-janma-saṃsiddhaḥ as the gain of samyag-darśana — correct seeing of the non-dual Self — not as a devotional culmination. The 'supreme course' (parā gatiḥ) is mokṣa as liberation into the witness-awareness that was always already present, not a destination reached but an obstruction removed.

    divergence: Śaṅkara: 'anekeṣu janmasu kiñcit-kiñcit saṃskāra-jātam upacitya tena upacitena... lābdha-samyag-darśanaḥ san yāti parāṃ prakṛṣṭāṃ gatim' — liberation is fruit of accumulated correct-seeing, not accumulated merit.

  • Rāmānujaviśiṣṭādvaita

    Even the yogin who has slipped (calitaḥ) returns, propelled by the merit-stores (puṇya-sañcaya) amassed across many births that scour away all defilement (saṃśuddha-kilbiṣaḥ); for Rāmānuja the 'supreme course' is arrival before Bhagavān in the mode of eternal service (kainkarya). The accumulated puṇya is itself the index of Bhagavān's grace already operative in the soul. No effort stands alone: striving (prayatna) and divine support (Bhagavat-kṛpā) are interwoven throughout the many-birth arc.

    divergence: Rāmānuja: 'aneka-janmārjita-puṇya-sañcayaiḥ saṃśuddha-kilbiṣaḥ saṃsiddhaḥ saṃjātaḥ prayatnāt yatamānas tu yogī calitaḥ api punaḥ parāṃ gatiṃ yāti eva' — the 'ever' (eva) signals inevitability grounded in accumulated puṇya.

  • Madhvadvaita

    Madhva anchors the verse in the jijñāsu (seeker of Viṣṇu-knowledge): one who, having inquired after Hari, strives across many births, attains aparokṣa-jñāna — direct, non-inferential vision of Viṣṇu as supremely distinct (viśeṣa) from the jīva — and thereby enters Nārāyaṇa. The Nāradīya citation makes the Dvaita non-negotiability explicit: entry is 'by no other means whatsoever' (na anyathā tu kathañcana). Jīva-identity is never dissolved; the 'supreme course' is eternal dependent dwelling in Hari's presence.

    divergence: Madhva cites Nāradīya: 'atīva śraddhayā yukto jijñāsur Viṣṇu-tatparaḥ | jñātvā dhyātvā tathā dṛṣṭvā janmabhir bahubhiḥ pumān | viśen Nārāyaṇaṃ devaṃ nānyathā tu kathañcana' — entry into Nārāyaṇa is the sole terminus.

  • Vallabhaśuddhādvaita

    For Vallabha the verse traces two possible culminations of the multi-birth arc: either the yogin attains tattva-jñāna (direct Kṛṣṇa-knowledge) in the final birth and reaches the akṣara — the imperishable form of Kṛṣṇa — or, through the ripening (vipāka) of many births, bhakti flowers, and through bhakti alone the yogin reaches the supreme destination, Bhagavān's own abode called Vaikuṇṭha. Striving (prayatna) is reframed as mānasa-vyāpāra — inner movement — which, when offered to Kṛṣṇa as prasāda-reception, is itself Puṣṭi-mārga devotion.

    divergence: Vallabha: 'yadvā aneka-janma-vipākena bhaktimān bhavati | tato bhaktitaḥ parāṃ gatiṃ Bhagavad-dhāma Vaikuṇṭhākhyaṃ yāti' — bhakti as the second culminating path beyond jñāna.

  • Śrīdharabhakti

    Śrīdhara begins from the prior verse's 'even the sluggish yogin reaches the supreme' and then heightens: how much more certain must the arrival of the intensely striving yogin be? Progressive, escalating effort (uttarottaram adhikaṃ yatamānaḥ) combined with the yoga itself as the purifying fire (vidhūta-pāpaḥ) across many births produces a yogin of right-knowledge (samyag-jñānī) who reaches a still nobler destination (śreṣṭhāṃ gatim). The rhetorical force is 'what needs to be said?' — the outcome is self-evident to anyone who has followed the previous verses.

    divergence: Śrīdhara: 'yo tu yogī prayatnāt uttarottaram adhikaṃ yoge yatamānaḥ... anekeṣu janmasu upacitena yogena saṃsiddhaḥ samyag-jñānī bhūtvā tataḥ śreṣṭhāṃ gatiṃ yāti iti kiṃ vaktavyam' — the rhetorical 'kiṃ vaktavyam' signals self-evident certainty.

  • Madhusūdanaadvaita-bhakti

    Madhusūdana deploys the three-stage (bhūmikā) scheme: a yogin who fell even at the first stage, reborn amid the distractions of a royal family, still transcends karma-adhikāra and enters jñāna-adhikāra by force of prior saṃskāra alone — so what need be said of one who fell at the second or third stage, born into a brahmin household of knowers, who then strives with even greater intensity than before? The purification (dhautajñāna-pratibandha-pāpa-malaḥ) is simultaneous with the accumulation of saṃskāra across the birth-arc, until the carama-janma (final birth) ripens and mokṣa arrives with absolute certainty (nāsty evātra kaścit saṃśayaḥ).

    divergence: Madhusūdana: 'prayatnāt pūrva-kṛtāt apy adhika-adhikaṃ yatamānaḥ... anekair janmabhiḥ saṃsiddhaḥ saṃskārātirekaṇa puṇyātirekaṇa ca prāpta-carama-janmā tataḥ sādhana-paripākāt yāti parāṃ prakṛṣṭāṃ gatiṃ muktim | nāsty evātra kaścit saṃśayaḥ' — no doubt whatsoever: liberation is the guaranteed culmination.

Sūtrakṛt-Gītā · v1.0 · gita.ekrasworks.com