tam imam aham ajaṁ śarīra-bhājāṁ hṛdi hṛdi dhiṣṭhitam ātma-kalpitānām pratidṛśam iva naikadhārkam ekaṁ samadhi-gato 'smi vidhūta-bheda-mohaḥ
Synonyms
tam—that Personality of Godhead; imam—now present before me; aham—I; ajam—the unborn; śarīra-bhājām—of the conditioned soul; hṛdi—in the heart; hṛdi—situated; dhiṣṭhitam—the super soul; ātma—of the speculators; kalpitānām—in every direction; pratidṛśam—like; iva—not one; na ekadhā—the sun; arkam—one only; ekam—I have undergone the trance on meditation; samadhi-gataḥ asmi—being freed from; vidhūta—misconception of duality.
Translation
Now I can meditate upon that one Lord Shri Krishna, now present before me, with full concentration of trance because now I am out of the misconception of duality of His presence in everyone's heart of the mental speculators with different bodily encagements. He is in every one's heart as the sun is differently conceived, although the sun is one only.
Purport
Lord Shri Krishna is one Absolute Supreme Personality of Godhead but He has expanded Himself by His multiplenary portions and multi diffential portions by His inconceivable energy. The conception of duality is due to ignorance of His inconceivable energy. In the Bhagwat Geeta the Lord says (B.G. 9-11) that only the foolish persons do take Him as one of the human being because He was present like a human being before us but such foolish men are not aware of His inconceivable energies. By His incoceivable energy He is present in every one's heart as much as the Sun in present before every one all over the world. The Paramatama feature of the Lord is expansion of His plenary protions. He does expand Himself as Paramatma in every one's heart by His inconceivable energy and He also expands Himself as the glowing effulgence of Brahma Jyoti by expansion of His personal glow. It is stated in the Brahmasamhita that Brahma Jyoti is His personal glow. Therefore, there is no difference between Him, or his personal glow Brahma Jyoti or His plenary portions as Paramatama feature. Less intelligent persons who are not aware of this fact differentiate Brahma Jyoti and Paramatama feature as different from Sri Krishna. This misconception of duality is completely removed from the mind of Bhismadeva and he is now satisfied that it is Lord Shri Krishna only who is all in all in everything. This eradication of misconception is attained by the great Mahtmas or devotees as it is stated in the Bhagwat Geeta (B.G. 7-19) that Vasudeva is all in all in everything and there is no existence of anything without being emanated from Vasudeva. Vasudeva or Lord Sri Krishna is the Original Supreme Person it is now confirmed here by a Mahajana or great authority like Bhismadeva. He is one of twelve the Mahajanas and therefore either the neophytes or the pure devotees must try to follow his foot prints. That is the way of devotional line.
The worshipable object of Bhismadeva is Lord Shri Krishna as Parthasarathi and that of the Gopis is the same Krishna in Vrindaban as the most attractive Shymasunder. Sometimes less intelligent scholars make mistake that the Krishna of Vrindaban and that of the battle of Kurukshetra are different Personalities. But to Bhismadeva this misconception is completely removed. Even the impersonalist's object of destination is Krishna as the impersonal Jyoti and that of the Yogi's also the destination of Paramatma is also Krishna. Krishna is both Brhamajyoti and localised Pramatma but Brahmayoti and Paramatma are not full representation of Krishna. In Krishana there are both the Brahmajyoti and Paramatma but in Brahma Jyoti or Paramatma their is no Krishna or the sweet melows of Krishna. In His personal feature Krishna is both Partha Sarathi and Syamsunder of Vrindaban but in His impesonal feature He is neither in Brahma Jyoti nor in the Paramatma. Great Mahatmas like Bhismadeva do realise these different features of Lord Shri Krishna and, therefore, they worship Lord Krishna with one attention knowing him as the Origin of all features.