Gita 06.43 – Spiritual inclination is the credit that carries over beyond the corpse

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tatra taṁ buddhi-saṁyogaṁ
labhate paurva-dehikam
yatate ca tato bhūyaḥ
saṁsiddhau kuru-nandana (Bg 6.43)

Word-for-word:
tatra — thereupon; tam — that; buddhi-saṁyogam — revival of consciousness; labhate — gains; paurva-dehikam — from the previous body; yatate — he endeavors; ca — also; tataḥ — thereafter; bhūyaḥ — again; saṁsiddhau — for perfection; kuru-nandana — O son of Kuru.

Translation:
On taking such a birth, he revives the divine consciousness of his previous life, and he again tries to make further progress in order to achieve complete success, O son of Kuru.

Explanation:
Here, Kṛṣṇa continues to describe the trajectory of a yogī who has temporarily lost his way but later becomes situated to continue on the spiritual path. Verses 43, 44, and 45 explain the onward journey for both categories mentioned in verses 41 and 42. Both types of seekers can progress further on the spiritual path through the process described here.

The first trajectory refers to a yogī who has practiced some degree of spiritual life but still has substantial progress to make. Such a person ascends to the heavenly planets, enjoys there for a considerable time, and then returns to earth to take birth in a śucīnām śrīmatām gehe—either in a brāhmaṇical or a wealthy family. There, the yogī continues spiritual practice toward perfection, as described in this verse.

The same principle applies to the second category—a seeker who has already practiced extensively and has only a little progress remaining. Such a soul takes birth directly in a family of devotees, thereby resuming the spiritual journey from an advanced position.

Kṛṣṇa begins by saying: tatra taṁ—there (in the next birth); buddhi-saṁyogaṁ—saṁyoga means contact or connection. The words ‘saṁyoga’ and ‘viyoga’ are often used together. Earlier, Kṛṣṇa said in Bhagavad-gītā 6.23, duḥkha-saṁyoga-viyogaṁ yoga-saṁjñitam—the state in which one becomes disconnected from contact with misery is known as yoga.

Here, Kṛṣṇa is not speaking of viyoga (separation) but of saṁyoga (union). Buddhi-saṁyogaṁ means that spiritual intelligence is regained—the same intelligence by which one can again engage in spiritual life. It is the understanding that there is more to life than material pursuits, that true happiness awaits us, and that by seeking and attaining it, one can experience lasting fulfillment.

This buddhi enables one to see beyond the temptations of the world—to recognize that the so-called enjoyable objects of this world are not truly satisfying, and that worldly pleasures ultimately disappoint and even betray us.

Kṛṣṇa further explains that the yogī carries forward his spiritual intelligence from a previous birth—labhate paurva-dehikam, “he regains the intelligence acquired in his past body.” We may wonder how something can be obtained from a body that is no longer existent—one that has been cremated, buried, or has otherwise perished. In truth, labhate paurva-dehikam does not mean that it is received directly from the previous physical body, but rather that it is carried forward through the subtle body.

There is a dynamic interaction between the subtle body and the gross body. When we think of the body, we usually refer to the gross body, and while that is generally correct, the subtle body also exists, being material in nature. Whatever we do with the gross body creates impressions on the subtle body. Conversely, the subtle body generates impulses that guide our actions—unless there is a strong, deliberate reason or motivation to act otherwise.

Therefore, when a yogī has practiced spiritual life in a previous lifetime, that practice creates impressions on the subtle body. These impressions can be both positive and negative. The more we engage in spiritual or devotional activities, the more positive impressions are formed in the subtle body. Such positive impressions, in turn, help us practice spiritual life with steadiness and determination.

Here, Kṛṣṇa explains that when a seeker has practiced spiritual life in a previous birth, that practice leaves spiritual impressions on the subtle body. One aspect of the subtle body is intelligence, and through such impressions, that intelligence becomes spiritually inclined and disposed. This awakened intelligence becomes re-accessible in the next life (buddhi-saṁyogaṁ).

The contact with that intelligence is received from one’s previous body (labhate paurva-dehikam). This does not mean that the previous body literally awakens and hands something over to the new body. Rather, it refers to the legacy carried forward from the previous body through the subtle body, which continues to accompany the soul from one life to the next. The spiritual impressions preserved in the subtle body thus become accessible again, inspiring and propelling the person toward renewed spiritual practice.

One then begins to strive again—yatate ca tato bhūyaḥ. The word ‘again’ is used because the endeavor had already been made in the previous life and is now being continued in this one, for saṁsiddhau kuru-nandana. ‘Siddhi’ means perfection, and ‘saṁsiddhi’ refers to complete or ultimate perfection.

The yogī thus strives for complete perfection through the practice of yoga, recognizing the importance of spiritual life and the insubstantial nature of material existence. This understanding arises from the spiritual intelligence carried forward from the paurva-dehikam—the previous body.

Even in the next life, the soul must endeavor (yatate). Without effort, perfection cannot be attained. A serious spiritual seeker reflects that if endeavor is necessary, why postpone it to the next life? There is no shortcut to spiritual realization or to attaining love for God. Progress requires gradual purification, which inevitably involves some degree of austerity and pain.

This “pain” arises when we refrain from activities that may be enjoyable but are detrimental to our spiritual health and growth. Such restraint demands sacrifice, but we become willing to make those sacrifices when we understand that they will benefit us in the long run. Therefore, this endeavor is essential—and through it, we steadily advance toward perfection.

Thank you.