Śrīmad-Bhāgavatam 10.40.4
Blended reading (Sanskrit + English inline)
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mahā-puruṣam
—
the Supreme Person
mahā (great) + puruṣa (Person). Jīva Gosvāmī (Kṛṣṇa-sandarbha) treats Mahā-puruṣa as a key designation for the puruṣa-avatāra Kāraṇodakaśāyī — and ultimately for Kṛṣṇa Himself. Akrūra is addressing the Person behind Mahā-Viṣṇu.
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sa-adhyātmam
—
together with the self-aspect
sa (with) + adhyātma (the personal/individual axis — body, jīva). One of the three classical Vedic frames for analyzing experience; the yogī sees the Lord pervading it.
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sa-adhibhutam
—
together with the elemental aspect
adhi-bhūta — the material/objective axis. The bhautika field of sense-objects; the Lord stands behind it as antaryāmī.
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sa-adhidaivam
—
together with the divine aspect
adhi-daiva — the governing-deity axis. Sun for eye, Indra for hand, etc. Mahā-puruṣa is the antaryāmī of every deity too. The triad together is Gītā 8.4.
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sādhavaḥ
—
saintly persons, true yogīs
From √sādh — those who pursue the sādhya (goal). Gauḍīyas read this narrowly: not all who call themselves yogī are sādhu — only those whose yoga terminates in Bhagavān-darśana.
Though no one knows you, those who receive results from you who give all results, and all those who worship some object, actually worship you. First the followers of sankhya and yoga are described. Brahma and others (yoginah) worship the lord (isvara) as paramatma (mahapurusa), the witness of adhyatma, adhibhuta and adhi daiva.
“If no one knows me, how can anyone succeed at yoga?” Brahma-sūtra says phalam ata upapatteḥ: the result comes from the Lord for that is reasonable. bandhako bhava-pāśena bhava-pāśāc ca mocakaḥ | kaivalyadaḥ paraṁ brahma viṣṇur eva sanātanaḥ || Viṣṇu binds the souls with the ropes of material existence and liberates them from the ropes as well. Eternal Viṣṇu bestows liberation and other results. Skanda Purāṇa You give all results, what to speak of giving liberation. All attain good results by your mercy. That mercy is obtained by worship. Worship is attained by knowledge. Since all statements culminate in worship of the antaryāmī, he alone should be worshiped in all conditions. That worship will bring results whether one worships with knowledge or without knowledge. With the intention of showing falsity of the devatās and other types of worship, he describes worship of the Lord in its general aspect. Or he recites this verse to show that, just as all statements concerning cause indicate Kṛṣṇa, all statements concerning worship indicate Kṛṣṇa. Thus the yogīs directly worship you as the mahā-puruṣa. Though you are not directly the object of worship, you are understood by different methods.
The yogīs worship you directly (addhā) as the mahāpuruṣa. Because of his they are devotees (sādhavaḥ).
A scholar of music studies the singer's body, the air, and the song's notes, and slowly learns to attend to the singer who unifies all three. The pure yogī worships Bhagavān not as an abstract One but as the Mahā-puruṣa pervading the adhyātma, adhibhūta, and adhidaiva dimensions of every experience — three doors, one Lord behind them.
My note
Source: vedabase.io