Srimad Bhagavad-Gita :
Chapter-6. ( Dhyana-yogam )
Slokam-44. ( By virtue of the divine consciousness of his previous life, he automatically becomes attracted to the yogic principles—even without seeking them. Such an inquisitive transcendentalist, striving for yoga, stands always above the ritualistic principles of the scriptures. )
purvabhyasena tenaiva hriyate hyavasopi sah,
jijnasurapi yogasya sabda-brahmativartate.
tena purvabhyasena eva = by the influence of that previous practice;
sah avasah api hriyate = he ( though ) helpless also is attracted ( to yoga-sadhana-s );
yogasya = the secret of yoga;
jijnasurapi = even ( so ) willing to know;
sabda-brahmativartate = transcends ritualistic principles of scripture ( Vedam ).
Now Lord Krishna explains that one digressing from yoga or the science of the individual consciousness attaining communion with the ultimate consciousness who subsequently takes birth in a humble family of enlightened Brahmins may regain their previous spiritual insight early on in life. This is because by such a birth which they had acquired by dint of their spiritual insight from the previous birth, the everyday environment would be conducive to spiritual development right from the beginning of one's life. How could an aspirant to perfect yoga enhance their development which they had acquired being born in the home of the rich and wealthy where one would be distracted by abundant pleasures or diverted due to exorbitant opulence? The words purvabhyasena means by the prenatal impressions from the previous life and by this even one born in a rich family will feel drawn to the practice of yoga and seek enlightenment easily transcending the ordinances of the duties laid out in karma yoga or prescribed Vedic activities for fruitive results. The understanding is that due to prenatal impressions one will be indifferent to performing actions and will strive by jnana yoga or cultivation of Vedic knowledge for atma tattva or realisation of the soul.
Even one who has not embarked upon it but is merely enquiring about yoga or the science of the individual consciousness attaining communion with the ultimate consciousness , such a person resumes such inquiries in their very next birth that they had discontinued in their previous lifetime. Gradually one advances on the path of yoga and transcends sabda-brahma or the fruitive ordinances of the Vedic scriptures. Sabda-brahma signifies matter and from this matter in its manifested modifications comes sabdita or all things having namea and forms such humans, demigods, earth, sky, heaven, etc. Hence all things nameable and all things of matter. Even the mere inquirer about yoga acquires enough merit to ultimately transcend beyond the sabda-brahma. This means one becomes unfettered from the bondage of material existence and attains atma-tattva or realisation of the soul which is the sole harbour of spiritual intelligence and unlimited bliss or that which cannot be defined by a name as material objects which are composed of matter such as demigod or human etc.
The reason why such a person comes in contact with spiritual knowledge is because of the practice of yoga or the science of the individual consciousness attaining communion with the ultimate consciousness is because the potency of it irresistibly propels one towards realising the Brahman or spiritual substratum pervading all existence and even if one is oblivious or is beset by obstacles the efficacy of the yoga automatically makes it happen. Thus although one may be struggling from the reactions of previous activities still they will gradually in subsequent births attain moksa or liberation from the material existence. Lord Krishna makes the meaning even more clear in the second half of the verse with the words jijnasur api meaning even a mere inquirer or novice who has interest in the nature of yoga but falls from it due to desires and material attachments still transcends the results of ritualistic activities for fruitive results prescribed in the Vedic scriptures and achieves greater results and in a future birth wil have the opportunity for moksa or liberation from material existence.
Even one who is merely an aspirant seeking the process of yoga or the science of the individual consciousness attaining communion with the ultimate consciousness, even such a one will be invariably attracted to moksa or liberation from the material existence and transcend the ritualistic ordinances in the Vedas and achieve the Brahman or spiritual substratum pervading all existence. This is the meaning Lord Krishna is conveying.
This slokam clarifies that even the aspirant seeking the process of yoga is superior to one who only studies the Vedic scriptures without actual realisation of them. What is the special need of knowing about being established in yoga? This was from the Parama Yoga scripture.
To be continued ....