yo-gaś ca yaḥ pravṛtto mayi pūrvaṁ na ca vindataḥ.
“And the yoga which was previously undertaken by me but not found.”
Structure
yogaḥ ca yaḥ pravṛttaḥ mayi pūrvaṁ na ca vindataḥ
yaḥ yogaḥ mayi pūrvaṁ pravṛttaḥ na ca vindataḥ ca
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| yogaḥ | yogaḥ | noun | nominative · singular · masculine | yoga |
| ca | ca | indeclinable | — | and |
| yaḥ | yaḥ | pronoun | nominative · singular · masculine | which |
| pravṛttaḥ | pravṛttaḥ | verb | √vṛt · past participle · third | undertaken |
| mayi | mayi | pronoun | locative · singular · masculine | in Me |
| pūrvaṁ | pūrvaṁ | indeclinable | — | formerly |
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| vindataḥ | vindataḥ | verb | √vind · present · second | you find |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse, 'yo-gaś ca yaḥ pravṛtto mayi pūrvaṁ na ca vindataḥ', suggests the idea that the yoga previously undertaken is not found because the seeker has not yet realized the true nature of the Self. Shankara's commentary on the Bhagavad Gītā (BG 6.2) emphasizes that this lack of attainment is due to the failure to understand the non-dual nature of reality. According to Shankara, the realization of Brahman-ātman identity is the ultimate goal of yoga, and until this is achieved, one's efforts will be in vain. This verse thus points to the importance of self-inquiry and the realization of the ultimate reality, which is beyond the grasp of the mundane world. Shankara's reasoning, as seen in his commentary on the Taittiriya Upanishad, highlights the need to transcend the limited self and realize the universal Self, thereby achieving liberation.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is interpreted as a description of the futility of yoga without devotion to the Lord. Rāmānujācārya, in his commentary on the Bhagavad Gītā (BG 6.2), notes that the yoga previously undertaken is not found because it was not performed with the proper attitude of devotion and self-surrender to Īśvara. The jīva, or individual self, must recognize its dependence on the Lord and seek to establish a loving relationship with Him. This verse thus emphasizes the importance of bhakti, or devotion, as the means to attain the ultimate goal of yoga. Madhvācārya, in his commentary on the same verse, underscores the idea that the Lord is the ultimate reality, and that yoga, when practiced with devotion, can lead to a direct experience of His presence.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse, in the context of modern life, can be seen as a commentary on the futility of seeking external solutions to internal problems. Swami Vivekānanda, in his lectures on the Bhagavad Gītā, emphasized that the yoga previously undertaken refers to the various external practices and rituals that one may engage in, but ultimately, these will not bring true fulfillment. The verse suggests that one must look within, to the deeper dimensions of the Self, to find the true meaning and purpose of life. S. Rādhākrishnan, in his writings on the Bhagavad Gītā, notes that this verse points to the importance of introspection and self-awareness, which are essential for personal growth and transformation. In contemporary life, this verse can be seen as a call to move beyond superficial pursuits and to cultivate a deeper sense of awareness and understanding of oneself and the world.