पूर्वाभ्यासेन तेनैव ह्रियते ह्यवशोऽपि सः | जिज्ञासुरपि योगस्य शब्दब्रह्मातिवर्तते
pūrvābhyāsena tenaiva hriyate hyavaśo.api saḥ . jijñāsurapi yogasya śabdabrahmātivartate
کیونکہ پچھلے جنم کی اسی مشق کے ذریعے وہ بے بس ہو کر بھی آگے بڑھایا جاتا ہے۔ یوگ کا محض ایک متجسس بھی 'شبدا برہمن' (ویدک رسومات کے نتائج) سے آگے نکل جاتا ہے۔
For, by that very past practice, he is carried forward even in spite of himself! Even a seeker of Yoga transcends the result of the performance of Vedic rituals!
یہ شلوک اس بات پر زور دیتا ہے کہ روحانی کوششیں کبھی ضائع نہیں ہوتیں۔ پچھلے جنم کی یوگ کی مشقیں اس شخص کو خود بخود روحانی راستے پر آگے بڑھاتی ہیں، چاہے وہ اس سے بے خبر ہی کیوں نہ ہو۔ یہاں تک کہ جو شخص صرف یوگ کے بارے میں جاننے کی خواہش رکھتا ہے، وہ بھی ویدوں میں بیان کردہ رسومات کے نتائج سے بالا تر ہو جاتا ہے، یعنی اسے ان سے حاصل ہونے والے فوائد سے زیادہ اعلیٰ مقام حاصل ہوتا ہے۔
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.