Śrīmad-Bhāgavatam 10.51.60
Blended reading (Sanskrit + English inline)
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yuñjānānām
—
of those engaging themselves
Present participle of √yuj — to yoke. The yogīs who 'yoke' themselves. Gauḍīyas read this verse against aṣṭāṅga-yoga without bhakti: the yoking succeeds technically but fails ontologically — the vāsanās remain.
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abhaktānām
—
of nondevotees
Compound: a (not) + bhaktānām (devotees). The Bhāgavata's pointed distinction: even yogic accomplishment without bhakti is structurally incomplete. The verse is direct theology, not nuance.
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prāṇāyāma-ādibhiḥ
—
by prāṇāyāma and other practices
Compound: prāṇāyāma (breath-control) + ādibhiḥ (and others). The aṣṭāṅga-yoga technical vocabulary. Vaiṣṇavas honor these practices when they support bhakti (cf. SB 11.6.29) but refuse them as independent paths.
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akṣīṇa-vāsanam
—
with vāsanās not eliminated
Compound: a (not) + kṣīṇa (worn-out) + vāsanam (impressions, seed-desires). The technical word for the latent saṁskāras. Bhakti, Bhagavān is saying, is what actually exhausts them — not breath-control.
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punaḥ-utthitam
—
again risen up
Phrase: punaḥ (again) + utthitam (risen). The vāsanās come back. Gauḍīyas read this as the empirical observation that confirms theology: yogīs without bhakti repeatedly fall — Viśvāmitra, Saubhari, others. The Bhāgavata is full of such cautionary cases.
Other worshippers however, are attracted to material enjoyment. That is illustrated in this verse. Of those who are not devotees, that is yogis and jnanais, by practice of pranayama , sama, dama etc., attraction to material enjoyment (uthitam) again is seen.
Those who engage in other practices to give up desire will deviate. Those who have attained samādhi (yuṣjānānām) do not rid their minds of desire for enjoying objects (akṣīṇa-vāsanam) since they lack bhakti which creates steadiness in the mind.
One should not say that by aṣṭāṅga-yoga with mind in samādhi, the mind will not be agitated by benedictions. The mind of persons devoid of bhakti, engaged in yoga, develop desires. Or though they give up objects because of lack of bhakti, the impressions of objects does not decrease. O king, you can understand this. Or in this birth as a king, by protecting the devatās as part of a king’s duty, and even after sleeping a long time, bhakti did not arise. In another birth you will attain bhakti. However he actually had bhakti. That is explained in verse 14. Otherwise the Lord would not show such mercy to him.
Bhagavān names the alternative: nondevotees engaged in prāṇāyāma and other yogic practices keep their material desires un-cleansed; the vāsanās rise again. Bhakti alone burns the seed. The verse is the chapter's quiet polemic against yoga-without-bhakti.
My note
Source: vedabase.io