Devanagari
अर्जुन उवाच
अयति: श्रद्धयोपेतो योगाच्चलितमानस: ।
अप्राप्य योगसंसिद्धिं कां गतिं कृष्ण गच्छति ॥ ३७ ॥
Verse text
arjuna uvāca
ayatiḥ śraddhayopeto
yogāc calita-mānasaḥ
aprāpya yoga-saṁsiddhiṁ
kāṁ gatiṁ kṛṣṇa gacchati
Synonyms
arjunaḥ uvāca
—
Arjuna said
;
ayatiḥ
—
the unsuccessful transcendentalist
;
śraddhayā
—
with faith
;
upetaḥ
—
engaged
;
yogāt
—
from the mystic link
;
calita
—
deviated
;
mānasaḥ
—
who has such a mind
;
aprāpya
—
failing to attain
;
yoga-saṁsiddhim
—
the highest perfection in mysticism
;
kām
—
which
;
gatim
—
destination
;
kṛṣṇa
—
O Kṛṣṇa
;
gacchati
—
achieves.
Translation
Arjuna said: O Kṛṣṇa, what is the destination of the unsuccessful transcendentalist, who in the beginning takes to the process of self-realization with faith but who later desists due to worldly-mindedness and thus does not attain perfection in mysticism?
Translation (Visvanatha Cakravarti Thakura)
37. Arjuna said: O Kṛṣṇa, what is the destination of one who, though having faith, does not continue the endeavor, because of unsteady mind, and does not attain the goal of yoga, samādhi?
Translation (Baladeva Vidyabhusana)
37. Arjuna said: O Kṛṣṇa, what is the destination of one who, though having faith, does not fully endeavor, because of unsteady mind, and does not attain the goal of yoga, seeing ātmā?
Purport
The path of self-realization or mysticism is described in the Bhagavad-gītā. The basic principle of self-realization is knowledge that the living entity is not this material body but that he is different from it and that his happiness is in eternal life, bliss and knowledge. These are transcendental, beyond both body and mind. Self-realization is sought by the path of knowledge, by the practice of the eightfold system or by bhakti-yoga. In each of these processes one has to realize the constitutional position of the living entity, his relationship with God, and the activities whereby he can reestablish the lost link and achieve the highest perfectional stage of Kṛṣṇa consciousness. Following any of the above-mentioned three methods, one is sure to reach the supreme goal sooner or later. This was asserted by the Lord in the Second Chapter: even a little endeavor on the transcendental path offers a great hope for deliverance. Out of these three methods, the path of bhakti-yoga is especially suitable for this age because it is the most direct method of God realization. To be doubly assured, Arjuna is asking Lord Kṛṣṇa to confirm His former statement. One may sincerely accept the path of self-realization, but the process of cultivation of knowledge and the practice of the eightfold yoga system are generally very difficult for this age. Therefore, despite constant endeavor one may fail, for many reasons. First of all, one may not be sufficiently serious about following the process. To pursue the transcendental path is more or less to declare war on the illusory energy. Consequently, whenever a person tries to escape the clutches of the illusory energy, she tries to defeat the practitioner by various allurements. A conditioned soul is already allured by the modes of material energy, and there is every chance of being allured again, even while performing transcendental disciplines. This is called yogāc calita-mānasaḥ: deviation from the transcendental path. Arjuna is inquisitive to know the results of deviation from the path of self-realization.
Purport (Visvanatha Cakravarti Thakura)
You have said that yoga can be attained by a person who endeavors through practice and detachment. What happens to the person who does not endeavor, who does not practice, and does not have detachment? He puts in only a little effort (ayatiḥ). [Note: The prefix a in the word ayatiḥ indicates “a little” rather than “no”, as in a phrase like “colorless porridge,” which actually means “porridge with insufficient color.”] He starts the practice of yoga with faith in the yoga scriptures, and is therefore not an imposter. But, he deviates from yoga, for his mind turns to objects of enjoyment because of lack of practice and detachment. Thus he does not attain complete perfection (saṁsiddhim). [Note: Sam stands for samyak, complete.] But he has attained some results, since he has begun the first stage of progressing in yoga, after the stage of aspiring for yoga.
Purport (Baladeva Vidyabhusana)
It has been repeatedly said that niṣkāma karma which contains within it jṣāna, and which culminates in aṣtāṅga yoga, destroys all miseries and enables one to see oneself and paramātmā. Previously Kṛṣṇa spoke of the power of niṣkāma karma when he said nehābhikrama-nāśo’sti. Arjuna now asks a question to hear again the powers of karma yoga.
Man attains yoga with effort, through renunciation and practice. What is the fate of one who in the beginning is endowed with faith in the scriptures describing yoga (śraddhayā), but who puts only a little effort (ayatiḥ) into the practice of his dharma and whose mind is disturbed by sense objects (calita mānasaḥ) because of the lax effort in practice of aṣṭaṅga yoga, who does not attain fully the final result of yoga in the form of purification of the heart and seeing ātmā, though he gets some result (yoga saṁsiddhim)? After death, what is the destination of the person who has faith and practices a little, who begins but not does get the final result, O Kṛṣṇa?
Ayatiḥ means little effort rather than no effort, as in anudārā yuvatiḥ, a young girl with slender waist. (Pāṇini 2.2.6) (The word aprapya has been similarly treated in this verse.)
Surrender Unto Me
The person who Arjuna is talking about he has practiced but his mind has defeated him before his success. But he has made some progress. He is got some away from material life due to his practice but his mind ultimately, or at least temporarly, defeated him ‑ what happens to such a person?
Then Arjuna clarifies his question further,