सांसिद्ध्यमक्ष्णोस्तव दर्शनान्न: ।
यद्दर्शनं जन्मभिरीड्य सद्भि-
राशासते योगिनो रूढयोगा: ॥ १३ ॥
sāṁsiddhyam akṣṇos tava darśanān naḥ
yad-darśanaṁ janmabhir īḍya sadbhir
āśāsate yogino rūḍha-yogāḥ
ṛṣiḥ uvāca — the great sage said; juṣṭam — is attained; bata — ah; adya — now; akhila — all; sattva — of goodness; rāśeḥ — who are the reservoir; sāṁsiddhyam — the complete success; akṣṇoḥ — of the two eyes; tava — of You; darśanāt — from the sight; naḥ — by us; yat — of whom; darśanam — sight; janmabhiḥ — through births; īḍya — O worshipable Lord; sadbhiḥ — gradually elevated in position; āśāsate — aspire; yoginaḥ — yogīs; rūḍha-yogāḥ — having obtained perfection in yoga.
The great sage Kardama said: O supreme worshipful Lord, my power of sight is now fulfilled, having attained the greatest perfection of the sight of You, who are the reservoir of all existences. Through many successive births of deep meditation, advanced yogīs aspire to see Your transcendental form.
The Supreme Personality of Godhead is described here as the reservoir of all goodness and all pleasure. Unless one is situated in the mode of goodness, there is no real pleasure. Therefore when one’s body, mind and activities are situated in the service of the Lord, one is on the highest perfectional stage of goodness. Kardama Muni says, “Your Lordship is the reservoir of all that can be understood by the nomenclature of goodness, and by our experiencing You face to face, the perfection of sight has now been attained.” These statements are the pure devotional situation; for a devotee, the perfection of the senses is to engage in the service of the Lord. The sense of sight, when engaged in seeing the beauty of the Lord, is perfected; the power to hear, when engaged in hearing the glories of the Lord, is perfected; the power to taste, when one enjoys by eating prasāda, is perfected. When all the senses engage in relationship with the Personality of Godhead, one’s perfection is technically called bhakti-yoga, which entails detaching the senses from material indulgence and attaching them to the service of the Lord. When one is freed from all designated conditional life and fully engages in the service of the Lord, one’s service is called bhakti-yoga. Kardama Muni admits that seeing the Lord personally in bhakti-yoga is the perfection of sight. The exalted perfection of seeing the Lord is not exaggerated by Kardama Muni. He gives evidence that those who are actually elevated in yoga aspire in life after life to see this form of the Personality of Godhead. He was not a fictitious yogī. Those who are actually on the advanced path aspire only to see the eternal form of the Lord.