tatra tam buddhi-samyogam labhate paurva-dehikam। yatate cha tato bhuyah samsiddhau kuru-nandana॥ 6.43 ॥

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.

purvabhyasena tenaiva hriyate hy avaso ’pi sah। jijnasur api yogasya shabda-brahmativartate॥ 6.44 ॥

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 stands always above the ritualistic principles of the scriptures.

prayatnad yatamanas tu yogi samshuddha-kilbisah। aneka-janma-samsiddhas tato yati param gatim॥ 6.45 ॥

And when the yogi engages himself with sincere endeavor in making further progress, being washed of all contaminations, then ultimately, achieving perfection after many, many births of practice, he attains the God goal.

tapasvibhyo ’dhiko yogi jnanibhyo ’pi mato ’dhikah। karmibhyas chadhiko yogi tasmad yogi bhavarjuna॥ 6.46 ॥

A yogi is greater than the ascetic, greater than the empiricist and greater than the fruitive worker. Therefore, O Arjuna, in all circumstances, be a yogi.

yoginam api sarvesam mad-gatenantar-atmana। shraddhavan bhajate yo mam sa me yuktatamo matah॥ 6.47 ॥

And of all yogis, the one with great faith who always abides in Me, thinks of Me within himself, and renders transcendental loving service to Me—he is the most intimately united with Me in yoga and is the highest of all. That is My opinion.

Om Tat Sat Iti Srimad Bhagavadgeetaasoopanishatsu Brahmavidyaayaam Yogashaastre Sri Krishnaarjunasamvaade Aatmasamyamayogo Naama Shashtho’dhyaayah:॥ 6 ॥

Thus in the Upanishads of the glorious Bhagavad Gita, the science of the Eternal, the scripture of Yoga, the dialogue between Sri Krishna and Arjuna, ends the sixth discourse entitled.