The bhakti should be without mixture of karma, jñāna and other elements. There are statements rejecting niṣkāma karma and also jñāna: jñānam ca mayi sannyaset: ‘One should renounce jñāna to Me’. But there are no statements rejecting bhakti yoga anywhere. Thus by bhakti yoga, after giving up even jñāna yoga, just as he has given up karma yoga, the jñānī surpasses the guṇas. The ananya bhakta is already beyond the guṇas. A worker free of attachment is in the mode of goodness. Those who are free from attachment are practicing either karma yoga or jñāna yoga in goodness.
The bhakti should be without mixture of karma, jñāna and other elements. There are statements rejecting niṣkāma karma and also jñāna: jñānam ca mayi sannyaset: ‘One should renounce jñāna to Me’. But there are no statements rejecting bhakti yoga anywhere. Thus by bhakti yoga, after giving up even jñāna yoga, just as he has given up karma yoga, the jñānī surpasses the guṇas. The ananya bhakta is already beyond the guṇas. A worker free of attachment is in the mode of goodness. Those who are free from attachment are practicing either karma yoga or jñāna yoga in goodness. The person, who is beyond the guṇas, having taken shelter of the Lord, is practicing sādhana bhakti. The jñānī, when he reaches the perfection of jñāna becomes transcendental to the guṇas. But the devotee, even at the beginning stage as a sādhaka, is beyond the guṇas. Thus only by undeviating bhakti yoga can one overcome the guṇas.