samagreṇeha yoginaḥ

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bhagavān eka īyate

The one form of Bhagavān also perceived as Brahman, consciousness alone, and as Paramātmā, the puruṣa, by differing practices performed by different practitioners.

In the chapter on bhakti yoga it is said:

paśyanti te me rucirāṇy amba santaḥ

prasanna-vaktrāruṇa-locanāni

rūpāṇi divyāni vara-pradāni

sākaṁ vācaṁ spṛhaṇīyāṁ vadanti

O mother! The devotees see my attractive, red eyes in my smiling face and my spiritual forms which bestow blessings. They speak pleasing words with me.

SB 3.25.35

From this it can been that the result of bhakti is to be the Lord’s associate, filled with prema, in the Lord’s abode. In the chapter on jñāna, it has been said:

mad-bhaktaḥ pratibuddhārtho mat-prasādena bhūyasā

niḥśreyasaṁ sva-saṁsthānaṁ kaivalyākhyaṁ mad-āśrayam

Becoming my devotee, understanding the ultimate truth, by my bountiful mercy, he easily attains the highest benefit, his svarūpa, called Brahman, which is under my shelter. SB 3.27.28

The result of jñāna is merging in Brahman. In the chapter on aṣṭāṅga-yoga it has been said:

muktāśrayaṁ yarhi nirviṣayaṁ viraktaṁ

nirvāṇam ṛcchati manaḥ sahasā yathārciḥ

ātmānam atra puruṣo 'vyavadhānam ekam

anvīkṣate pratinivṛtta-guṇa-pravāhaḥ

When the mind of the perfect yogī becomes devoid of material objects, under the shelter of the Lord, and detached from all material objects, that mind suddenly gets destroyed, just as a flame dies without oil and wick. The jīva, having destroyed misconceptions of his body, then sees his ātmā without coverings. SB 3.28.35

The result of yoga is merely liberation by jñāna and vairāgya. In verse 22 and 23 of this chapter it is said that all the results of bhakti, jñāna and yoga are achieved by performing bhakti alone. This is also stated in the following verses:

akāmaḥ sarva-kāmo vā mokṣa-kāma udāra-dhīḥ |

tīvreṇa bhakti-yogena yajeta puruṣaṁ param ||

The person desiring destruction of all desires, the person with all desires, even the person with the intense desire for liberation, if he has good intelligence, will worship the Supreme Lord with pure bhakti. SB 2.3.10

yat karmabhir yat tapasā jñāna-vairāgyataś ca yat

yogena dāna-dharmeṇa śreyobhir itarair api

sarvaṁ mad-bhakti-yogena mad-bhakto labhate 'ñjasā

svargāpavargaṁ mad-dhāma kathañcid yadi vāñchati

Everything that can be achieved by karma, penance, jñāna, vairāgya, mystic yoga, charity, dharma and all other auspicious means of perfecting life is easily achieved by my devotee through bhakti. If somehow or other my devotee desires Svarga, liberation, or residence in my abode, he easily achieves such benedictions. SB 11.20.32.-33

What is the logic behind this? The present verse answers. The one Bhagavān, full of six auspicious qualities, the Lord of Vaikuṇṭha, is perceived as different forms by different worshippers (bhāvaiḥ) with different sādhanas such as jñāna (dṛśi) (dṛśyādibhiḥ). Instead if īyate (perceived) sometimes īryate (is called) is seen. Dṛśyādibhiḥ can also mean “with visible (ḍṛṣya) and invisible (adṛśya) svarūpas.”  The quality of the parabrahman is pure consciousness alone (jñāna-mātram). The quality of Paramātmā is the Supreme Lord (īśvaraḥ pumān). Because Bhagavān contains both Brahman and Paramātmā, by bhakti as sādhana to the Bhagavān one achieves the perfect of bhakti (sādhya) to Bhagavān—being the Lord’s associate full of prema, and as well, one attains merging with the Lord, the perfection of jñāna and yoga. On the other hand, by practicing jñāna for Brahman or yoga for Paramātmā, one does not attain the position of an associate of the Lord with prema, for this is no where stated in scriptures. Because of the formlessness of Brahman it is said to be invisible (adṛśya), and because Paramātmā also has a formless feature, he is also said to be invisible. According to some authorities, worshippers of Paramātmā realize a visible form of the Lord since that is described in the śruti such as Puruṣa-sūkta and in the Bhāgavatam:

kecit sva-dehāntar-hṛdayāvakāśe

prādeśa-mātraṁ puruṣaṁ vasantam |

catur-bhujaṁ kañja-rathāṅga-śaṅkha-

gadā-dharaṁ dhāraṇayā smaranti ||

Some yogīs meditate upon the Paramātmā measuring one pradeśa, who is residing in the heart within the body, and who holds the lotus, wheel, conch and club in his four hands.  SB 2.2.8

Because Bhagavān is both Brahman and Paramātmā, he is said to be invisible (adṛṣya). When the Lord becomes visible as avatāra, he is both visible and invisible (since he contains Brahman and Paramātmā).

It is said in the Viṣṇu Purāṇa (1.2.55):

prākṛtaṁ brahma-rūpasya viṣṇoḥ sthānam anuttamam

tatrāvyakta-svarūpo ’sau vyakta-rūpo jagat-patiḥ

viṣṇu-brahma-svarūpeṇa svayam eva vyavasthitaḥ

Viṣṇu in the form of Brahman, the invisible form, is inferior. The Lord of the universe also has a superior, visible form. He is situated as both Viṣṇu and Brahman.

Anuttamam means inferior. Thus the invisible form of Brahman is lower, and the visible form is superior.

|| 3.32.27 ||

etāvān eva yogena

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