Chapter VI Sloka 44

pUvaR_yasen tenEv iÿyte ývzae=ip s>,
ij}asurip yaegSy zBdäüaitvtRte .

p¨rv˜bhy˜sena tenaiva 
hriyate hyavaþo'pi sa× | 
jijñ˜surapi yogasya 
þabdabrahm˜tivartate ( 6|44)||

By that very former practice he is borne on in spite of himself. Even he who merely wishes to know Yoga goes beyond the Brahmic word.
Commentary: The man who fell from Yoga is carried to the goal which he intended to reach in his previous birth, by the force of the Samskaras of the practice of Yoga though he may not be conscious of them and even if he may not be willing to adopt the course of Yogic discipline on account of the force of some evil Karma. If he had not done any great evil action which could overwhelm his Yogic tendencies he will certainly continue his Yogic practices in this birth very vigorously through the force of the Yogic Samskaras created by his Yogic practices in his previous birth. If the force of the evil action is stronger, the Yogic tendencies will be over-powered or suppressed for some time. As soon as the fruits of the evil actions are exhausted, the force of the Yogic Samskaras will begin to manifest itself. He will start his Yogic practices vigorously and attain the final beatitude of life.
Even an enquirer in whom a desire for information about Yoga is kindled goes beyond the Brahmic word, i.e., the Vedas. He rises superior to the performer of the Vedic rituals and ceremonies. He is beyond the entanglement of forms and ceremonies. He is not satisfied with mere ritualism. He thirsts for a satisfaction higher than that given by the sensual objects. He who simply wishes to know the nature of the principles of Yoga frees himself from the Sabda-Brahman, i.e., from the effects of the Vedic rituals and ceremonies. If this be the case of a simple enquirer, how much more exalted should be the condition of a real practitioner or knower of Yoga or of one who is established in Nirvikalpa Samadhi? He will be absolutely free from the effects of the Vedic rituals and ceremonies. He will enjoy the eternal bliss and the everlasting peace of the Eternal.
An aspirant who is desirous of obtaining Moksha alone is not effected by the sin of non-performance of action even if he renounces all the obligatory and optional or occasional duties. He goes beyond the "word of Brahman" (the scripture or the Vedas).
When such is the case of an aspirant who is without any spiritual inclinations or Samskaras of the previous birth, how much more exalted will be the state of that student who has done Yogic practices in his previous birth, who has fallen from Yoga in this previous birth, and who has taken up Yoga in this birth, renouncing all the worldly activities?
Impelled by the strong desire for liberation he practices rigorous Sadhana in this birth. He is constrained, as it were, by the force of the good Samskaras of his previous birth to take to Yogic practices in spite of himself.
In this verse the Lord lays stress on the fact that no effort in the practice of Yoga goes in vain. Even the smallest effort will have its effect sooner or later in this birth or another. Therefore there is no cause for disappointment even for the dullest type of spiritual aspirant.