1022 Srimad-Bhagavatam [Canto 3, Ch. 25
PURPORT

That knowledge and renunciation are never perfect unless joined by
devotional service is explicitly explained here. Na yujyamanaya means with-
out being dovetailed. When there is devotional service, then the question is
where to offer that service. Devotional service is to be offered to the
Supreme Personality of Godhead, who is the Supersoul of everything, for
that is the only reliable path of self-realization or Brahman realization. The
word brahma-siddhaye means to understand oneself to be different from
matter, to understand oneself to be Brahman. The Vedic words are aham
brahmdsmi. Brahma-siddhi means that one should know that he is not
matter; he is pure soul. There are different kinds of yogis, but every yogi
is supposed to engage in self-realization or Brahman realization. It is clearly
stated here that unless one is fully engaged in the devotional service of the
Supreme Personality of Godhead one cannot have easy approach to the
path of brahma-siddhi.

In the beginning of the Second Chapter of Srimad-Bhagavatam it
is stated that when one engages himself in the devotional service of
Vasudeva, spiritual knowledge and renunciation of the material world
automatically become manifest. Thus a devotee does not have to try
separately for renunciation or knowledge. Devotional service itself is so
powerful that by one’s service attitude, everything is revealed. It is stated
here, sivah pantha: this is the only auspicious path for self-realization. The
path of devotional service is the most confidential means for attaining
Brahman realization. That perfection in Brahman realization is attained
through the auspicious path of devotional service indicates that the so-
called Brahman realization or realization of the brahmajyoti effulgence is
not brahma-siddhi. Beyond that brahmajyoti there is the Supreme Person-
ality of Godhead. In the Upanisads a devotee prays to the Lord to kindly
put aside the effulgence, brahmajyoti, so that the devotee may see within
the brahmajyoti the actual eternal form of the Lord. Unless one attains
realization of the transcendental form of the Lord, there is no question of
bhakti. Bhakti necessitates the existence of the recipient of devotional
service and the devotee who renders devotional service. Brahma-siddhi
through devotional service is realization of the Supreme Personality of
Godhead. The understanding of the effulgent rays of the body of the
Supreme Godhead is not the perfect stage of brahma-siddhi or Brahman
realization. Nor is the realization of the Paramatma feature of the Supreme
Person perfect because Bhagavan, the Supreme Personality of Godhead, is
akhilatma—He is the Supersoul. One who realizes the Supreme Personality
