इदं हि योगेश्वर योगनैपुणं
हिरण्यगर्भो भगवाञ्जगाद यत् ।
यदन्तकाले त्वयि निर्गुणे मनो
भक्त्या दधीतोज्झितदुष्कलेवर: ॥
idaṁ hi yogeśvara yoga-naipuṇaṁ
hiraṇyagarbho bhagavāñ jagāda yat |
yad anta-kāle tvayi nirguṇe mano
bhaktyā dadhītojjhita-duṣkalevaraḥ ||
(Śrīmad Bhāgavatam: 5.19.13)
“O Master of yoga, that which Bhagavān Hiraṇyagarbha [i.e., Lord Brahmā] has spoken of is certainly expertise in yoga: at the time of death, the wavering mind, abandoning the contemptible body, should be placed with bhakti on you who are nirguṇa.”
Commentary
anāsaktatvaṁ kaimutyena sthāpayan viśeṣato jñeyasya yogasya sāmānyato jñānaṁ tat-kāraṇaṁ cāha—idaṁ hīti | ujjhita-duṣkalevara iti tat-pārṣada-kalevarasya śobhanatvam upādeyatvaṁ ca bodhayati |
(Krama-sandarbha-ṭīkā)
“Establishing detachment by a fortiori reasoning (kaimutya-nyāya) and jñāna [i.e., knowledge] in general of yoga related to the object of jñāna [i.e., of the Para-tattva, Bhagavān] specifically as the cause of that [i.e., detachment], the speaker [i.e., Nārada Ṛṣi] speaks this verse (idam … ). ‘Abandoning the contemptible body’ (ujjhita-duṣkalevaraḥ) conveys the splendidness and preferability [alt., reliability, adorability] of the body of his [i.e., Bhagavān’s] associate.”
yogābhyāsināṁ rahasyam āha—idam iti | yad iti śatr-antam | anta-kāle yad gacchet capalam iti yāvat manas tvayi dadhīta sthirīkuryād ity arthaḥ | ujjhiteti vartamāne niṣṭhā ||
(Sārārtha-darśinī-ṭīkā)
“The rahasya of yoga practitioners is stated in this verse. Yad ends in śatṛ [the śatṛ pratyaya, i.e., it is a present particle of yā (to move) rather than the common relative pronoun yat]. So, at the time of death, the mind, as long as it is still wavering, should be placed, that is, made fixed, on you. This is the meaning. “Abandoning” (ujjhita) is used in the present sense [i.e., not as a past participle; so, as one fixes the wavering mind on Bhagavān through the practice of bhakti throughout one’s life (and not just at the time of death), so during one’s life through one’s practice of bhakti identification with the false body is given up (and thus there is no need to make an endeavor to give up identification with the body separate from practicing bhakti)].”