Bg. 15.18

Having spoken about the object of worship of the yogīs, Paramātmā, the Lord now speaks about the object of worship of the devotees, Bhagavān. [Note: This answers the last question raised in the commentary on the first verse: what is the basis of Brahman?] Though He in His form as Kṛṣṇa is also Bhagavān, He denotes the supreme excellence of His own svarūpa as Kṛṣṇa by using the name puruṣottama. I am superior to the jīva (kṣaram), and I am superior to the Brahman (akṣarāt), and also to Paramātmā (the last statement is indicated by the word api.) yoginām api sarveṣāṁ mad-gatenāntar-ātmanā śraddhāvān bhajate yo māṁ sa me yuktatamo mataḥ Of all yogīs , he who, absorbing his mind in Me, worships Me with faith, is considered by Me to be the best yogī . BG 6.47 From the difference in the worshipper, one can conclude that there is a difference in the worshipable object. The word ca indicates that Kṛṣṇa is superior even to the Lord of Vaikuṇṭha and other forms of Bhagavān, as Śukadeva has explained in the Bhāgavatam: ete cāṁśa-kalāḥ puṁsaḥ kṛṣṇas tu bhagavān svayam These are all parts or parts of parts. Kṛṣṇa is Bhagavān Himself. SB 1.3.28 Though His one sat-cid-ānanda form is called by the names Brahman, Paramātmā and Bhagavān, actually there is no difference at all between them. Svarūpa-dvayābhāvāt: there is no duality in Your form. (SB 6.9. 36) However, because of observing difference in the worshippers, in terms of sādhana and the results, difference has been designated. That is to say, the sādhana respectively of the jṣānī, yogī and bhakta produces realization of Brahman, Paramātmā and Bhagavān. The result of jṣāna and yoga is mere liberation, and the result of bhakti is to become an associate of the Lord with prema. Also without bhakti, the jṣānī and yogī do not even attain liberation. This is understood from the following verses: naiṣkarmyam apy acyuta-bhāva-varjitaṁ na śobhate Knowledge of self-realization, even though free from all material affinity, does not look well if devoid of a conception of the Infallible God. SB 1.5.12 pureha bhūman bahavo ’pi yoginas tvad-arpitehā nija-karma-labdhayā vibudhya bhaktyaiva kathopanītayā prapedire ’ṣjo ’cyuta te gatiṁ parām O almighty Lord, in the past many yogīs in this world achieved the platform of devotional service by offering all their endeavors unto You and faithfully carrying out their prescribed duties. Through such devotional service, perfected by the processes of hearing and chanting about You, they came to understand You, O infallible one, and could easily surrender to You and achieve Your supreme abode. SB 10.14.5 The worshippers of Brahman and Paramātmā must necessarily perform bhakti to Bhagavān in order to achieve the final results of their sādhana. The worshippers of Bhagavān however do not perform worship of Brahman or Paramātmā to achieve the results of their sādhana. tasmān mad-bhakti-yuktasya yogino vai mad-ātmanaḥ na jṣānaṁ na ca vairāgyaṁ prāyaḥ śreyo bhaved iha Therefore, for a devotee engaged in My loving service, with mind fixed on Me, the cultivation of knowledge and renunciation is generally not the means of achieving the highest perfection within this world. SB 11.20.31 yat karmabhir yat tapasā jṣāna-vairāgyataś ca yat yogena dāna-dharmeṇa śreyobhir itarair api sarvaṁ mad-bhakti-yogena mad-bhakto labhate ’ṣjasā svargāpavargaṁ mad-dhāma kathaṣcid yadi vāṣchati Everything that can be achieved by fruitive activities, penance, knowledge, detachment, mystic yoga, charity, religious duties and all other means of perfecting life is easily achieved by My devotee through loving service unto Me. If somehow or other My devotee desires promotion to heaven, liberation, or residence in My abode, he easily achieves such benedictions. SB 1.20.31-32 yā vai sādhana -sampattiḥ puruṣārtha-catuṣṭaye tayā vinā tad āpnoti naro nārāyaṇāśrayaḥ Even without the usual requirements for achieving the perfection of life, a person will gain that perfection if he is simply a surrendered devotee of Nārāyaṇa. Nārāyaṇīya Therefore, by worship of Bhagavān, it is possible to attain all of the results: material enjoyment, liberation and prema. But by the worship of Brahman and Paramātmā alone, it is not possible to attain enjoyment, liberation or prema. Therefore, it is said that Bhagavān is in a superior position even though He is not different from Brahman and Paramātmā. It is just as the huge fire is considered superior among a small light, a lamp and a huge fire, because of its superior ability to alleviate the pain of cold, even though all the items are essential the same energy. However, among the forms of Bhagavān, Kṛṣṇa is considered to be the supreme attractive form, just as the sun is considered superior to the huge fire. Why? Because Kṛṣṇa alone gave nirvāṇa-mokṣa, the final fruit of worship of Brahman, even to His enemies such as Agha, Baka and Jarāsandha, who were most sinful. This verse has been explained according to Śrīdhara Svāmī’s commentary on the verse brahmaṇo hi pratiṣṭhāham. [Note: He explained that Kṛṣṇa is the condensed form of Brahman.] Madhusūdana Sarasvatī says: Men skilful at pious work worship Kṛṣṇa repeatedly, who appears continually to relieve the burden of the earth, who enables the intelligent to cross the material ocean, who is the delight of the women of Vraja, the essence of the beauty of the rain cloud as described in the Vedas, and the form of knowledge and bliss. I do not know any truth higher than Kṛṣṇa, who has lotus eyes, a face beautiful as the full moon, and lips red like the bimba fruit; who has the complexion of a rain cloud; who wears yellow cloth; and who holds a flute in his hand. Madhusūdana Sarasvatī’s commentary on verse 19 Those fools who cannot tolerate the glories of Kṛṣṇa which have been ascertained with valid proof go to hell. Madhusūdana Sarasvatī’s commentary on verse 20 There should be no indignation at the explanation of these three verses (16-18) which establish the supreme position of the form of Kṛṣṇa. I offer my respects to the impersonalists. [Note: Madhusūdana Sarasvatī was actually a famous supporter of impersonalism, but has also written such devotional verses in his Gītā commentary. Viśvanātha is here giving him credit for that, though also recognizing his impersonal stance.]