SB 4.24.44
darsanam no didrksunam
dehi bhagavatarcitam
rupam priyatamam svanam
sarvendriya-gunañjanam
Translation by His Divine Grace A. C. Bhaktivedanta Swami Srila Prabhupada:
My dear Lord, I wish to see You exactly in the form that Your very dear devotees worship. You have many other forms, but I wish to see Your form that is especially liked by the devotees. Please be merciful upon me and show me that form, for only that form worshiped by the devotees can perfectly satisfy all the demands of the senses.
Purport by His Divine Grace A. C. Bhaktivedanta Swami Srila Prabhupada:
In the sruti, or veda-mantra, it is said that the Supreme Absolute Truth is sarva-kamah sarva-gandhah sarva-rasah, or, in other words, He is known as raso vai sah, the source of all relishable relationships (rasas). We have various senses — the powers of seeing, tasting, smelling, touching, etc. — and all the propensities of our senses can be satisfied when the senses are engaged in the service of the Lord. Hrsikena hrsikesa-sevanam bhaktir ucyate: “Bhakti means engaging all the senses in the service of the master of the senses, Hrsikesa.” (Narada-pañcaratra) These material senses, however, cannot be engaged in the service of the Lord; therefore one has to become free from all designations. Sarvopadhi-vinirmuktam tatparatvena nirmalam: one has to become free from all designation or false egotism and thus become purified. When we engage our senses in the service of the Lord, the desires or the inclinations of the senses can be perfectly fulfilled. Lord Siva therefore wants to see the Lord in a form which is inconceivable to the Bauddha philosophers, or the Buddhists.
The impersonalists and the voidists also have to see the form of the Absolute. In Buddhist temples there are forms of Lord Buddha in meditation, but these are not worshiped like the forms of the Lord in Vaisnava temples — forms like Radha-Krsna, Sita-Rama or Laksmi-Narayana. Amongst the different sampradayas (Vaisnava sects) either Radha-Krsna or Laksmi-Narayana is worshiped. Lord Siva wants to see that form perfectly, just as the devotees want to see it. The words rupam priyatamam svanam are specifically mentioned here, indicating that Lord Siva wants to see that form which is very dear to the devotees. The word svanam is especially significant because only the devotees are very, very dear to the Supreme Personality of Godhead. The jñanis, yogis and karmis are not particularly dear, for the karmis simply want to see the Supreme Personality of Godhead as their order supplier, the jñanis want to see Him to become one with Him, and the yogis want to see Him partially represented within their heart as Paramatma. But the bhaktas, or the devotees, want to see Him in His complete perfection. As stated in Brahma-samhita (5.30):
venum kvanantam aravinda-dalayataksam
barhavatamsam asitambuda-sundarangam
kandarpa-koti-kamaniya-visesa-sobham
govindam adi-purusam tam aham bhajami
“I worship Govinda, the primeval Lord, who is adept at playing on His flute, whose eyes are blooming like lotus petals, whose head is bedecked with peacock feathers, whose beauty is tinged with the hue of blue clouds, and whose unique loveliness charms millions of Cupids.” Thus Lord Siva’s desire is to see the Supreme Personality of Godhead as He is described in this way — that is, he wants to see Him as He appears to the bhagavatas, the devotees. The conclusion is that Lord Siva wants to see Him in complete perfection and not in the impersonalist or voidist way. Although the Lord is one in His various forms (advaitam acyutam anadim), still His form as the young enjoyer of the gopis and companion of the cowherd boys (kisora-murti) is the most perfect form. Thus Vaisnavas accept the form of the Lord in His Vrndavana pastimes as the chief form.