तथापि सङ्ग: परिवर्जनीयो
गुणेषु मायारचितेषु तावत् ।
मद्भक्तियोगेन दृढेन यावद्
रजो निरस्येत मन:कषाय: ॥
यथामयोऽसाधुचिकित्सितो नृणां
पुन: पुन: सन्तुदति प्ररोहन् ।
एवं मनोऽपक्वकषायकर्म
कुयोगिनं विध्यति सर्वसङ्गम् ॥
कुयोगिनो ये विहितान्तरायै-
र्मनुष्यभूतैस्त्रिदशोपसृष्टै: ।
ते प्राक्तनाभ्यासबलेन भूयो
युञ्जन्ति योगं न तु कर्मतन्त्रम् ॥
tathāpi saṅgaḥ parivarjanīyo
guṇeṣu māyā-raciteṣu tāvat |
mad-bhakti-yogena dṛḍhena yāvad
rajo nirasyeta manaḥ-kaṣāyaḥ ||
yathāmayo’sādhu cikitsito nṛṇāṁ
punaḥ punaḥ santudati prarohan |
evaṁ mano’pakva-kaṣāya-karma
kuyoginaṁ vidhyati sarva-saṅgam ||
kuyogino ye vihitāntarāyair
manuṣya-bhūtais tridaśopasṛṣṭaiḥ |
te prāktanābhyāsa-balena bhūyo
yuñjanti yogaṁ na tu karma-tantram ||
(Śrīmad Bhāgavatam: 11.28.27–28)
“[Bhagavān Śrī Kṛṣṇa:] Nevertheless [i.e., even though brahman is not influenced by the guṇas or the ahaṅkāra], association with the guṇas [i.e., objects of the senses] fabricated by māyā is to be avoided so long as the impurity in the mind—passion (rajas)—is not removed by means of steadfast bhakti-yoga to me. As an improperly treated disease of people again and again crops up and causes trouble, so a mind with unburnt [i.e., undestroyed] impurities and actions that retains attachment to everything thwarts an immature yogī. One who remains an immature yogī [thwarted] because of ordained obstacles existent in the form of human beings sent by the devas, again [i.e., in another birth] by the strength of previous practice engages in yoga, and not rather, in a multitude of karma.”
Commentary
asamyag jñāninaṁ saṅkocayan bhakti-yogopadeśena kṛtārthayati—tathāpīti dvābhyām |
(Krama-sandarbha-ṭīkā)
“With these two verses (tathāpi …) [i.e., SB 11.28.27–28], he halts the unperfected jñānī and causes him to attain success with instruction about bhakti-yoga.”
muktavad asamyag jñānī na yatheṣṭam ācared ity āha dvābhyām | guṇeṣu viṣayeṣu rajo rāgaḥ | … tridaśopasṛṣṭair deva-preritair manuṣya-bhūtair bandhu-śiṣyādi-rūpair na tu svīya-bhogābhiniveśaiḥ | ata eva ‘yadi na samuddharanti yatayo hṛdi kāma-jaṭā’ ity atroktā yataya etabhyo bhidyanta iti jñeyam | tathā ca śrutiḥ—‘yasmāt teṣāṁ na priyaṁ yad etan manuṣyā viduḥ’ iti | bhūyo janmāntare’pi |
(Excerpt from the Sārārtha-darśinī-ṭīkā)
“An unperfected jñānī should not act at will like one who is liberated. He states this in two verses (tathāpi …). ‘With the guṇas’ (guṇeṣu) means with the objects of the senses (viṣayeṣu). ‘Passion’ (rajas) means attachment (rāga). … ‘[Because of ordained obstacles] Existent in the form of human beings sent by the devas’ (tridaśopasṛṣṭair manuṣya-bhūtaiḥ) refers to [ordained obstacles in] the form of relatives, disciples, and so forth dispatched by the devas, and not rather, [obstacles in the form of] one’s own absorption in objects of enjoyment. Therefore, the ascetics mentioned in yadi na samuddharanti yatayo hṛdi kāma-jaṭā … [i.e., SB 10.87.39] are distinguished from these [yogīs] being discussed here. This is to be understood [i.e., the ascetics mentioned in SB 10.87.39 are those obstructed by their own absorption in objects of enjoyment, whereas the yogīs being described here in SB 11.28.29 are those obstructed by obstacles sent by the devas]. Similarly, also, there is a Śruti [in Bṛhadāraṇyaka Upaniṣad: 1.4.10], ‘Since that is not dear to them [i.e., the devas] that human beings know this [i.e., know that the self is brahman].’ ‘Again’ (bhūyaḥ) means also in another birth.”