अप्रतिष्ठो महाबाहो विमूढो ब्रह्मणः पथि।।6.38।।
6.38 O Mighty-armed one, fallen from both, without support, deluded on the path to Brahman, does he not get ruined like a scattered cloud?
6.38 Fallen from both, does he not perish like a rent cloud, supportless, O mighty-armed (Krishna), deluded on the path of Brahman?
6.38. Does he, fallen from both, get lost like a broken cloud ? Or, O mighty-armed ! having no support, does he meet total destruction ?
6.38 कच्चित् is it that न not? उभयविभ्रष्टः fallen from both? छिन्नाभ्रम् rent cloud? इव like? नश्यति perishes? अप्रतिष्ठः supportless? महाबाहो O mightyarmed? विमूढः deluded? ब्रह्मणः of Brahman? पथि in the path.Commentary Both the path of Karma or the path of ritualistic activity in accordance with the Karma Kanda of the Vedas on the one hand and the path of Yoga on the other.Path of Brahman the path by which Brahman can be reached or the way that leads to Brahman.The Yoga taught by the Lord here demands onepointed devotion to its practice. The aspirant turns away from the world and spurns heaven? too. Some people held that if he failed to attain the goal? he would have lost everything for nothing. Hence the estion.
6.38 Mahabaho, O Mighty-armed one; ubhaya-vibhrastah, fallen from both, having fallen from the Path of Action and the Path of Yoga; apratisthah, without support; vimudhah, deluded-having become deluded; brahmanah pathi, on the path of Brahman, on the path leading to Brahman; kaccit na, does he not; nasyati, get ruined; iva, like; a chinna-abhram, scattered cloud? Or is it that he does not?
6.38 See Comment under 6.39
6.37 - 6.39 Arjuna said What way does he go, who has embarked on Yoga endowed with faith, but who by inadeacy of exertion in practice, does not gain success in Yoga and has his mind wandering from Yoga? Does he not perish like a small piece of cloud torn from a large mass of cloud - perish without reaching another large mass of cloud? Now does he not fall away from both (sides)? He has no support and is confused on the path leading to the Brahman. He is without any support in the sense that Karma or rituals which constitutes the means of heaven etc., does not give support for a person who is devoid of attachment to fruits; for Karma is the means for generating its own fruits. He is also confused in the path leading to the Brahman on which he has just begun to traverse; He has lost his way. Does he then get lost by falling down from both sides, these being attainment of heaven on the one hand and liberation on the other. Does he not thus perish? You should remove this doubt altogether from my mind; for there is no other remover of this doubt than You, who always perceive directly all matters simultaneously.
Kvacit indicates only a question. Having failed on both sides, having given up the path of karma and taken completely to the path of yoga and given that up, does he disappear like a cloud which separates from the original cloud, and does not become another cloud, but instead disappears in the middle of the sky? The difficulty is that from having entered the path of yoga, one develops a desire of give up enjoyment of material objects, and because of lack of real detachment also, has a desire to enjoy those objects. Because of not doing activities leading to svarga loka and also not completing the practice of yoga leading to liberation, he attains neither svarga nor liberation. Thus, becoming bewildered in the method of attaining brahman, not having achieved the goal (apratisthah), does he get destroyed or not? This I ask you.
The import of the question is now being delineated. Firstly an aspirant having exclusively offered all activities unto the Supreme Lord without having performed any activities for attaining svarga loka or the heavenly spheres does not arrive there. Secondly failing to obtain success in yoga or the science of the individual consciousness attaining communion with the ultimate consciousness by dhyana or meditation one does not attain moksa or liberation from the material existence either. Thus not qualified for both and deluded on the path leading to the Brahman or the spiritual substratum pervading all existence and atma tattva or realisation of the soul. Does such a one perish or does such a one escape death? This is the question posed to Lord Krishna. A metaphor concerning the destrution of such a one is given by the example of a detached cloud in the sky being disconnected from the mass and unable to attach to another is dissolved in the interval is it not so for such a one.
There is no commentary for this verse.
There is no commentary for this verse.
Now before Lord Krishna answers him. Arjuna also wishes to know what becomes of the person who is performing actions for the Supreme Lord without any consideration of personal gains and does not succeed in perfecting yoga or the science of the individual consciousness attaining communion with the ultimate consciousness. Because such a person was not performing any actions for entering heaven they will subsequently be unqualified for access to heaven and hence not connected anywhere. This is what Arjuna is meaning in his analogy of a cloud split off from a greater cloud but unable to join an even greater cloud. The purport is that the yogi abandoned karma yoga or prescribed Vedic activities to become established in the highest path of yoga by dhyana or meditation; but subsequently failed to perfect it in their life. So missing the chance to enter svarga loka or the heavenly worlds and also failing to attain atma tattva or realisation of the soul do they perish?
Kacchinnobhayavibhrashtash cchinnaabhramiva nashyati; Apratishtho mahaabaaho vimoodho brahmanah pathi.
kachchit—whether; na—not; ubhaya—both; vibhraṣhṭaḥ—deviated from; chhinna—broken; abhram—cloud; iva—like; naśhyati—perishes; apratiṣhṭhaḥ—without any support; mahā-bāho—mighty-armed Krishna; vimūḍhaḥ—bewildered; brahmaṇaḥ—of God-realization; pathi—one on the path