Srimad Bhagavatam — Ekadasha Skandha, Shloka 29
Nondual Vision Beyond Praise and Blame
Dvandva-nivṛtti and Ātma-viveka
कुयोगिनो ये विहितान्तरायै- र्मनुष्यभूतैस्त्रिदशोपसृष्टै: । ते प्राक्तनाभ्यासबलेन भूयो युञ्जन्ति योगं न तु कर्मतन्त्रम् ॥ २९ ॥
kuyogino ye vihitāntarāyair manuṣya-bhūtais tridaśopasṛṣṭaiḥ te prāktanābhyāsa-balena bhūyo yuñjanti yogaṁ na tu karma-tantram
Kadang-kadang kemajuan para pencari transendental yang belum sempurna terhalang oleh keterikatan kepada keluarga, murid atau orang lain—rintangan berwujud manusia yang dihantar oleh para dewa yang iri hati. Namun dengan kekuatan amalan terdahulu, mereka akan menyambung yoga pada kelahiran seterusnya dan tidak akan terperangkap lagi dalam jaringan karma berbuah.
Sometimes sannyāsīs and other spiritual teachers are bewildered by flattering followers and disciples sent by the demigods to embarrass spiritual leaders who are lacking complete spiritual knowledge. Similarly, spiritual progress is sometimes checked by attachment to one’s bodily relatives. Although an imperfect transcendentalist may fall down from yoga practice in this life, he will resume it in the next life on the strength of his accumulated merit, as described in the Bhagavad-gītā. The words na tu karma-tantram indicate that a fallen transcendentalist does not have to pass through the lower stages of fruitive activity and gradually be promoted to the practice of yoga. Rather, he will immediately resume his yoga practice at that point at which he left it. Of course, one should not presume to fall back on the facility offered here but should try to become perfect in this lifetime. Sannyāsīs, especially, should remove the knot of lust from their hearts and should avoid falling into the clutches of flattering followers or female disciples sent by the demigods to expose a so-called spiritual leader who is imperfect in Kṛṣṇa conscious knowledge.
FAQs
This verse explains that even if a yogī faces impediments created through human agents or instigated by the demigods, the momentum of prior spiritual practice (from previous lives) enables one to resume yoga rather than fall back into fruitive action.
Because sincere practice leaves lasting saṁskāras; by that accumulated strength, the practitioner naturally re-engages in yoga and becomes disinclined toward the binding “karma-tantra” of fruitive pursuits.
When your spiritual routine is disrupted by people, pressures, or circumstances, don’t conclude you have failed—restart your practice. Past discipline is not wasted; it becomes inner strength that helps you choose steady spiritual life over restless, results-driven busyness.