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 2.40)
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:
In this verse, Kṛṣṇa begins speaking about yoga—performing actions with buddhi (intelligence). To inspire Arjuna to elevate his consciousness and act accordingly, Kṛṣṇa highlights the glory of this path. He states: nehābhikrama-nāśo ‘sti—Kṛṣṇa assures that in this endeavor (abhikrama), nothing is ever lost. Not only is nothing lost, but nothing is diminished either—pratyavāyo na vidyate—unlike worldly businesses that may face total loss or devaluation, this spiritual path leads only to gain and growth, never decline.
There is only gain on this path, and what is the nature of that gain? Svalpam—even if one practices just a little of this dharma (apy asya dharmasya), Bhagavān assures that it can protect one from great fear and danger—trāyate mahato bhayāt.
At first glance, this verse may seem abstract. What exactly is the path Kṛṣṇa is referring to? Kṛṣṇa is speaking broadly about the transcendental path—the journey to transcendence. The path to svarga (heaven) is still within the material world, but here, Kṛṣṇa is discussing transcendental paths in a more generic sense.
In this chapter, Kṛṣṇa 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 āsīta mat-paraḥ).
Some ācāryas have interpreted these verses as referring to bhakti. However, considering the flow of the Gītā and the explanations of most ācāryas, these verses are primarily associated with karma-yoga.
On any yogic path aimed at attaining an eternal destination, the attraction one cultivates toward the eternal remains forever. It is this attraction that keeps one moving forward, enabling perseverance and ultimately leading to the eternal goal.
Kṛṣṇa 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 evident 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—mokṣa. Breaking free from karma-bandhana essentially means achieving liberation (mokṣa).
Kṛṣṇa 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 śoṣo ‘sti na pratyavāyaḥ—there is no loss and no diminution.
How does progress on this path remain eternal? Kṛṣṇa answers this in greater detail in the Bhagavad-gītā, from 6.40 through 6.45, where He responds to Arjuna’s question (asked in 6.37 through 6.39) about what happens to a yogi who is unable to complete the journey on the path to transcendence.
Kṛṣṇa will explain that if a yogi is unable to complete the spiritual journey, he will ascend to higher realms, enjoy the results of his past efforts in svarga (heaven), and then return to earth. Upon returning, he is born in a pious family—either in a brāhminical or wealthy (śucīnām śrīmatām) family—where he can continue his spiritual life.
Alternatively, if one is advanced, he may even be born into a devotee family of spiritually evolved practitioners, allowing him to rapidly resume his spiritual journey from early childhood. Either way, the key point is to recognize 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 Mahābhārata that he would not give the Pāṇḍavas 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. 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 or profit—only a guarantee of loss. Everything will eventually be lost.
However, Kṛṣṇa 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. Kṛṣṇa elaborates on this in the sixth chapter, stating—pūrvābhyāsena tenaiva hriyate hy avaśo ’pi saḥ—due to past practice, one is naturally, spontaneously, 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 steady 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 practice will give us an asset that will stay with us eternally, serving as a steady foundation for future spiritual growth. Yes, someone may fall away from the path of bhakti even in this present life. When that happens, his spiritual progress may seem to be covered, and he might appear to engage in sense 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 Kṛṣṇa. When we do so, we will resume our spiritual journey from where we left off.
If we think of attraction to Kṛṣṇa on a scale from zero to one hundred percent, every bit of yoga practice helps us progress along this path. The attraction we develop towards spiritual principles remains with us permanently, serving as an asset whenever we resume our journey.
In the second half of this verse (C and D), Kṛṣṇa refers to asya dharma—the path of yoga—equating yoga with dharma. Yoga is also the dharma of the soul. Even a small gain on this path—trāyate mahato bhayāt—saves one from great fear. For a spiritually conscious person, the greatest fear is losing the opportunity for spiritual consciousness. It is like a prisoner who has obtained the key to escape. All he needs to do is reach the doorway, wait for the right moment, unlock the door, and walk to freedom. But if he forgets about the key or loses it, it is a disaster. Similarly, metaphorically speaking, 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 a prisoner is losing the key to freedom. Similarly, the greatest fear of someone who recognizes that he is a prisoner of material existence is losing the key—the human form of life—which enables him to unlock consciousness from matter, free it into the vast world of spirit, and escape forever from material existence.
Even if small acts of dharma are performed, nature recognizes our interest in spirituality and grants us a human form so that we can continue practicing. Hence, the great fear of losing the human form is avoided if one practices even a little bit of yoga or spirituality.
Even small acts, such as offering prasāda to others, will initiate their yoga practice, ensuring they continue on the path in future lives. This is why Kṛṣṇa 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.
Thank you.
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