Gita 06.40 – Krishna reveals how an apparently lose-lose situation is actually win-win
śrī-bhagavān uvāca
pārtha naiveha nāmutra
vināśas tasya vidyate
na hi kalyāṇa-kṛt kaścid
durgatiṁ tāta gacchati (Bg 6.40)
Word-for-word:
śrī-bhagavān uvāca — the Supreme Personality of Godhead said; pārtha — O son of Pṛthā; na eva — never is it so; iha — in this material world; na — never; amutra — in the next life; vināśaḥ — destruction; tasya — his; vidyate — exists; na — never; hi — certainly; kalyāṇa-kṛt — one who is engaged in auspicious activities; kaścit — anyone; durgatim — to degradation; tāta — My friend; gacchati — goes.
Translation:
The Supreme Personality of Godhead said: Son of Pṛthā, a transcendentalist engaged in auspicious activities does not meet with destruction either in this world or in the spiritual world; one who does good, My friend, is never overcome by evil.
Explanation:
Arjuna’s question, which extends over verses 37, 38, and 39, concerns the fate of a person who gives up material life to pursue the spiritual path but fails to achieve success in that pursuit. What becomes of such a person?
Kṛṣṇa begins His response by assuring Arjuna:
pārtha naiveha nāmutra: O son of Pṛthā (Arjuna), neither in this world nor in the next,
vināśas tasya vidyate: there is destruction for him.
na hi kalyāṇa-kṛt kaścid: For one who is engaged in auspicious work,
durgatiṁ tāta gacchati: O dear one, never meets with misfortune.
Material life at that time referred to a pious material life. The Bhagavad-gītā is a part of the Mahābhārata, where people were primarily engaged in the practice of karma-kāṇḍa—performing their prescribed duties as kṣatriyas according to dharma, with the aim of attaining heaven (svarga).
Arjuna raises a valid question. A person who gives up karma-kāṇḍa to pursue the path of liberation would naturally forgo a materially auspicious destination such as svarga (heaven). However, if that person fails to succeed on the path to mokṣa, they would also be unable to attain the spiritual world, as spiritual perfection has not yet been achieved. What, then, becomes of such a person? It seems that they would lose out on both material and spiritual destinations.
Kṛṣṇa replies in this verse, pārtha naiveha nāmutra vināśas tasya vidyate—neither in this world nor in the next will such a person be a loser. We can first observe that Kṛṣṇa’s tone here is deeply reassuring. He uses the word ‘tāta,’ an affectionate form of address, expressing His warmth and care for Arjuna. Filled with compassion, Kṛṣṇa says, durgatiṁ tāta gacchati—O dear one, such a person never meets with destruction.
Kṛṣṇa further explains how such destruction does not befall a sincere seeker. Durgati (downfall or destruction) arises when people become trapped in material sense gratification—especially when it is irrational and irreligious. Such indulgence leads to suffering, bondage, and illusion, bringing immense karmic consequences.
In contrast, a person who strives to rise above material existence, giving up attachment and infatuation with matter, is described as kalyāṇa-kṛt—one who is engaged in auspicious action.
To strive to rise above material existence is indeed auspicious—indeed, supremely auspicious. One who seeks such a noble destination will never meet with misfortune. Regardless of the specific trajectory that person’s life may take, Kṛṣṇa assures that such an effort will never be lost.
In general, anyone who seeks transcendence—something beyond matter—is engaged in auspicious work. Kṛṣṇa mentions this earlier in 5.2, saying sannyāsaḥ karma-yogaś ca niḥśreyasa-karāv ubhau—both renunciation of work and engagement in work lead one toward the ultimate good (niḥśreyasa), or liberation.
When someone seeks liberation, whatever the path—be it karma-yoga, jñāna-yoga, aṣṭāṅga-yoga, or bhakti-yoga—if the goal is beyond the material, it is inherently auspicious. Such a pursuit is so meritorious that Kṛṣṇa describes it as kalyāṇa-kṛt. From Arjuna’s perspective, durgati seems to mean that the person fails to attain both material and spiritual gains. But Kṛṣṇa assures that anyone engaged in such auspicious work will never truly perish.
Let us understand how this unfolds. This will be analyzed in the following series of verses. To recap briefly, Kṛṣṇa explains that there are two broad possibilities for a person who deviates from the path of yoga. If such a person has practiced yoga to some extent but has not made significant spiritual advancement and deviates due to desires for material gratification, then, as Kṛṣṇa states in the next verse, the person is allowed to go to svarga (heaven), where they can enjoy happiness which lasts for a long time.
After enjoying sense gratification in heaven for a substantial period, the person may be reborn on earth to continue worldly life. However, such a person will not pursue material desires as before. By then, they have already developed a spiritual inclination, realized the futility of material enjoyment through prolonged experience in heaven, and, as Kṛṣṇa explains in 6.41, they will be born into a family that is either pure (śucīnāṁ) or wealthy (śrīmatāṁ).
If the person is born into a family of pure souls, the inclination for spiritual practice is likely to be inculcated from childhood. If born into a wealthy family, the person will be free from anxieties about material maintenance, allowing him to focus on spiritual life. In this way, the individual experiences enjoyment in the heavenly realms and, upon returning to this world, is also well situated to continue his spiritual practice.
Another way Kṛṣṇa explains is that it is also possible for a yogi to be born into a family of highly advanced spiritualists: atha vā yoginām eva kule bhavati dhīmatām etad dhi durlabha-taraṁ loke janma yad īdṛśam (Bg 6.42). Such a birth is exceedingly rare, Kṛṣṇa says. If the family consists not only of pure brāhmaṇas but also with great spiritual intelligence (dhīmatām), the likelihood that the child will receive strong spiritual impressions and develop a natural inclination toward spiritual life is greatly enhanced. This is why such a birth is considered exceptionally fortunate.
Overall, Kṛṣṇa transforms what Arjuna perceives as a lose-lose situation into a win-win scenario. Arjuna had feared that if he failed to attain either material or spiritual success, he would be lost in both realms. Kṛṣṇa assures him that such a person will indeed attain material success through enjoyment in the heavenly worlds, and spiritual success by being reborn in a place or family conducive to continued spiritual advancement. In some cases, the person may even be born directly into a spiritually favorable environment.
Thus, there is no true loss. Hence, Kṛṣṇa reassures Arjuna not to be anxious, discouraged, or lose hope. He affectionately addresses him as tāta (O dear one), emphasizing his care and assurance that no inauspiciousness will befall him. The message is clear: Arjuna should proceed with his duty with determination and confidence.
Thank you.
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