Gita 02.40 – The spiritual path comes with a no-loss and a fear-relieving guarantee
nehābhikrama-nāśo ’sti
pratyavāyo na vidyate
sv-alpam apy asya dharmasya
trāyate mahato bhayāt (BG 02.40)
Word-for-Word
na — there is not; iha — in this yoga; abhikrama — in endeavoring; nāśaḥ — loss; asti — there is; pratyavāyaḥ — diminution; na — never; vidyate — there is; su-alpam — a little; api — although; asya — of this; dharmasya — occupation; trāyate — releases; mahataḥ — from very great; bhayāt — danger.
Translation
In this endeavor there is no loss or diminution, and a little advancement on this path can protect one from the most dangerous type of fear.
Explanation
Krishna begins speaking about yoga—performing actions with buddhi (intelligence). To inspire Arjuna to elevate his consciousness and act accordingly, Krishna highlights the glory of this path. He states: nehābhikrama-nāśho ‘sti—on this path, there is no diminution. Abhikrama means endeavor, and Krishna assures that in this endeavor, nothing is ever lost. Not only is nothing lost, but nothing is diminished either.
He further emphasizes pratyavāyo na vidyate—unlike worldly businesses that may face total loss or devaluation, this spiritual path only leads to gain and growth, never decline.
There is only gain on this path, and what is the nature of that gain? Swalpam—even if one practices just a little (apyasya dharmasya), Bhagavan assures that it can trayate mahato bhayāt—protect one from great fear and danger.
At first glance, this verse may seem abstract. What exactly is the path Krishna is referring to? Krishna is speaking broadly about the transcendental path—the journey to transcendence. The path to Swarga (heaven) is still within the material world, but here, Krishna is discussing transcendental paths in a more general sense.
In this chapter, Krishna introduces bhakti only later, and even then, only indirectly—such as in verse 2.61, where he refers to himself as the ultimate object of controlled senses (yuktā asīta mat-paraḥ).
Some acharyas have interpreted these verses as referring to bhakti, but generally, considering the flow of the Gita and the explanations of most acharyas, these verses are primarily associated with karma yoga.
On any yogic path aimed at attaining an eternal destination, the attraction we cultivate toward the eternal remains with us forever. It is this attraction that keeps us moving forward, enabling us to persevere and ultimately reach the eternal goal.
Krishna here speaks about attaining an eternal destination through this path. He emphasizes not only that the destination is eternal but also that the progress made on this path is never lost—it remains forever.
The idea of an eternal destination is understood from the fact that one becomes free from karma-bandhana (karmic bondage). The bondage of karma traps the soul in the cycle of material existence, leading to repeated temporary births. However, once one transcends karma-bandhana, it implies attaining an eternal destination—moksha. Breaking free from karma-bandhana essentially means achieving liberation (moksha).
Krishna emphasizes that not only is the destination eternal, but even the progress made on this path is never lost—it remains eternal. He states: abhikrama—in this endeavor, na śhosti na pratyavāyaḥ—there is no loss and no diminution.
How does progress on this path remain eternal? Krishna answers this in greater detail in Bhagavad Gita 6.40–6.45, where he responds to Arjuna’s question (asked in 6.37–6.39) about what happens to a yogi who is unable to complete the journey toward transcendence.
Krishna explains that if a yogi is unable to complete the spiritual journey, they will ascend to higher realms, enjoy the results of their past efforts in Swarga (heaven), and then return to earth. Upon returning, they are born in a pious family—either in a brāhminical or wealthy (śucīnām śrīmatām) family—where they can continue their spiritual progress.
For those who were highly advanced, they may even be born into a family of devoted spiritual practitioners, allowing them to resume their journey from early childhood. Either way, the key point is that there is no loss.
How is this so? When transitioning from one body to another, we cannot carry material possessions, but the spiritual progress we make remains with us, continuing into our next life.
Duryodhana declared in the Mahabharata that he would not give the Pandavas enough land to even fit the tip of a needle. We can extend this idea to life itself—when we leave this body, we cannot take even that much with us.
Not only can we not carry material possessions, but we cannot even take our own body—the very thing we live in and everything connected to it. Everything accumulated in this world is lost at death.
In this sense, the pursuit of wealth, possessions, and bodily enjoyment is ultimately a losing endeavor—an investment that is guaranteed to fail when we transition to the next life.
So, does this mean we should avoid all business in life? No. There is a higher business—the spiritual business, the business of yoga.
In material pursuits, especially the accumulation of wealth and enjoyment without considering puṇya (spiritual merit) for the future, there is no guarantee of gain—only a guarantee of loss. Everything will eventually be lost.
However, Krishna assures that in the path of yoga, there is a no-loss guarantee. The essence of what we accumulate through yoga is internal—the soul’s attraction toward spiritual reality. This inner wealth remains with us beyond this life. Krishna elaborates on this in the sixth chapter, stating: pūrvābhyāsena tenaiva hriyate hyavaśo’pi saḥ—due to past practice, one is naturally and helplessly (avaśaḥ) drawn toward spiritual principles. This inner attraction propels one forward on the spiritual journey. This attraction to the spiritual is an internal asset we accumulate through bhakti and yoga practice. Of course, the fastest and sweetest way to acquire this asset is through bhakti-yoga, the highest form of yoga. However, regardless of whether one follows bhakti or another yogic path, the spiritual progress made remains with them eternally, serving as a steady foundation for future growth. Yes, someone may fall away from the path of bhakti in this life. When that happens, their spiritual progress may seem to be covered, and they might appear to engage in material gratification—or even actively pursue it. However, such a person will not derive much pleasure from worldly indulgences. Having already experienced a higher spiritual happiness, they will find that their taste for material pleasure is diminished. Once one has known the depth of spiritual joy, lower material pleasures feel unfulfilling, futile, and unsatisfactory.
In contrast, higher spiritual happiness is rich and deeply fulfilling. Over time, our pursuit of material happiness will lead to frustration, prompting us to return to Krishna. When we do, we will resume our spiritual journey from where we left off.
If we think of attraction to Krishna on a scale from zero to one hundred, every bit of yoga practice helps us progress along this path. The spiritual attraction we develop remains with us permanently, serving as an asset whenever we resume our journey.
In the second half of this verse (C and D), Krishna refers to asya dharma—the path of yoga—equating yoga with dharma. Yoga is also the dharma of the soul. Even a small step on this path—trayate mahato bhayat—saves one from great fear. For a spiritually conscious person, the greatest fear is losing the opportunity for spiritual growth. It is like a prisoner who has obtained the key to escape. All they need to do is reach the doorway, wait for the right moment, unlock the door, and walk to freedom. But if they forget about the key or lose it, it is a disaster. Similarly, in a metaphorical sense, the human form of life is the key to spiritual liberation. Unlike animals, humans have the capacity for spiritual consciousness. If one neglects this opportunity, nature responds accordingly—granting an animal body to those who desire only material or instinctive pleasures, thus losing the key to spiritual progress.
However, even a little yoga practice demonstrates an interest in spirituality. In response, nature ensures that one retains a human form in future births, allowing them to continue their spiritual journey. The greatest fear of someone who recognizes their bondage in material existence is to lose this opportunity—the human form, which unlocks higher consciousness and ultimate liberation. Even small acts, such as offering prasad to others, will initiate their yoga practice, ensuring they continue on the path in future lives. This is why Krishna glorifies yoga in two ways in this verse: first, that progress on this path is eternal, and second, that even a little practice saves one from the great danger of losing the human form.
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