Gita 06.37 – Considering future problems is a sign of intelligence

Audio Link: https://www.thespiritualscientist.com/gita-06-37-considering-future-problems-is-a-sign-of-intelligence/

arjuna uvāca
ayatiḥ śraddhayopeto
yogāc calita-mānasaḥ
aprāpya yoga-saṁsiddhiṁ
kāṁ gatiṁ kṛṣṇa gacchati (Bg 6.37)

Word-for-word:
st; 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?

Explanation:
In this verse, Arjuna poses a question to Kṛṣṇa:
ayatiḥ śraddhayopetaḥ: One who is endowed with faith but unable to persevere,
yogāc calita-mānasaḥ: whose mind deviates from the practice of yoga,
aprāpya yoga-saṁsiddhim: failing to attain perfection in yoga,
kāṁ gatiṁ kṛṣṇa gacchati: what destination does he attain, O Kṛṣṇa?

The connection with the previous section can be seen through the word “mānasaḥ.” The purpose of aṣṭāṅga-yoga is to bring the mind to a state of equanimity toward all things. Arjuna had expressed that this was extremely difficult because the mind is restless and unsteady, like the wind. Kṛṣṇa replied that although it is indeed difficult, it is possible through practice and detachment. It is both essential and achievable. This was explained in verses 35 and 36.

In 6.37, Arjuna raises another question related to the mind. Since the mind is restless (yogāt calita-mānasaḥ), it tends to wander away from Kṛṣṇa. Consequently, the yogī cannot remain steady on the spiritual path for long, because where our mind is, there we are—and where our mind goes, we eventually follow. Thus, as the mind drifts, the yogī too is drawn in that direction sooner or later. Such a yogī fails to attain perfection (aprāpya yoga-saṁsiddhim), and Arjuna therefore asks, what will be the destination of such a person (kāṁ gatim kṛṣṇa gacchati)?

In general, an impulsive, short-sighted, or foolish person lives only for the moment. If the present is enjoyable, that alone seems to matter, with no concern for the future. This is how many people tend to think. However, a mark of intelligence and wisdom is the ability to prepare for the future. When difficulties or challenges arise, our capacity to face them depends on how well-prepared we are.

Even in the plant and animal kingdoms, those that are best rooted or most adaptable endure the longest in adverse conditions. For instance, plants that send their roots deep and wide can survive even when the groundwater level drops, as their roots can still reach and draw water from deeper sources.

Similarly, in a desert, animals like camels are equipped with humps specially designed to store food and water. Thus, even when they must travel long distances without access to water, they are able to survive. These animals do not consciously develop their humps, nor do plants consciously grow deep roots. Rather, the same Supreme Lord who maintains all living beings has created within them biological mechanisms that ensure long-term survival, even when there is no immediate need for such provisions.

In general, the capacity to think long term is crucial for facing the inevitable challenges that arise over time. This ability to perceive beyond the immediate is especially vital in the pursuit of spiritual life.

Arjuna expresses a natural concern that taking up spiritual life would require, at least to some extent, giving up material pursuits. Now, Arjuna was never living a sensuous or wanton adharmic material life. In fact, he was leading a dharmic material life.

In the Mahābhārata, of which the Bhagavad-gītā is a part, the kṣatriyas are depicted as living according to the principles of dharma, artha, and kāma. They uphold dharma by performing sacrifices, offering respect to the brāhmaṇas, and protecting the brāhmaṇical culture. By following dharma, they naturally expect to attain artha (wealth) and kāma (pleasurable enjoyment) in this world—and ultimately, to ascend to heavenly realms where similar enjoyments await them.

Karma-kāṇḍa requires a substantial amount of wealth, resources, and sustained commitment. Ensuring dharma, artha, and kāma is therefore not an easy task. Those who are engaged in practicing dharma, artha, and kāma cannot renounce the world in the way ashtāṅga-yoga prescribes.

As Kṛṣṇa describes in 6.11–12, śucau deśe pratiṣṭhāpya… yogam ātma-viśuddhaye—one must leave everything, go to a secluded place, sit on an āsana in a location that is neither too high nor too low, and practice meditation for the purification of the self. This process is not very practical for someone performing karma-kāṇḍa, because it essentially requires renouncing the world.

If a person neglects karma-kāṇḍa duties, they cannot expect to attain heaven. And if one does not attain heaven, then what is the prospect for such a person?

If one diligently performs karma-kāṇḍa duties, one attains heaven. If one sincerely pursues yoga-sādhanā, one attains mokṣa. This is the straightforward understanding. However, if a candidate abandons karma-kāṇḍa and thereby relinquishes the prospect of heaven, and at the same time pursues yoga but does not persevere due to a restless mind, then mokṣa is also not attained.

The question then arises: what is the destination of a person who attains neither heaven nor mokṣa? Hence, Arjuna’s question: What will become of such a person, O Kṛṣṇa (kāṁ gatim kṛṣṇa gacchati)?

The underlying reason for Arjuna’s anxiety, expressed through this question, is his far-sightedness. He is carefully considering the various possibilities that might arise from a particular choice and wants to make an intelligent, well-calculated decision, even if it involves some risk.

To clarify his concern, he asks this question, which Kṛṣṇa will address in verses 41 to 45. Arjuna will further verbalize this question in two more verses, after which Kṛṣṇa will begin His detailed answer.

Thank you.