Śrīmad-Bhāgavatam 10.40.6
Blended reading (Sanskrit + English inline)
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sannyasya
—
renouncing
Gerund of sam + ni + √as — to set aside completely. The technical move of jñāna-mārga: putting down all karma to investigate the self. Gauḍīyas accept it as a stage but insist śaraṇāgati is the higher renunciation.
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jñāna-yajñena
—
by the sacrifice of knowledge
Compound: jñāna (knowledge) + yajña (sacrifice). Gītā 4.33 calls this superior to material yajña, but Gītā 18.66 ultimately points beyond it to sarva-dharmān parityajya. Akrūra is climbing the same ladder he is about to leap off.
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jñāna-vigraham
—
the form of all knowledge
vigraha — a defined, personal form. Crucially personalist: even the goal of jñāna-yoga has a form. Jñāna is not formless dissolution but the recognition of the Lord whose very body is knowledge.
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upaśamam gatāḥ
—
having attained peace
upaśama — cessation of passions. The jñānī's state. Gauḍīyas read this as preliminary peace, distinct from prema, which is restless love and not śānta calm.
Modern philosophers pursue knowledge without bothering to worship the Supreme Personality of Godhead, and thus they naturally end up with meager, if not trivial, results.
This verse describes those following the path of jnana. Through samadhi (jnana yajnena), they worship you as jnana svarupa (jnana vigrahah). Jnana vigraha can also mean the particular experience (visesa graha) of jnana, or Brahman realization.
The best persons (eke), the jṣānīs, renouncing all actions, attain self-control. Discerning the highest goal (jṣānīnaḥ), they worship a form of exclusive knowledge, or the form of Bhagavān full of knowledge. Verses 5 and 6 describe the paths mentioned in the Vedas.
Becoming steady in mind, they become absorbed in samāḍhi and worship you in the form of pure consciousness. They are renunciates, knowers of adhyātmā, since they worship ātmā.
A traveler renounces every road map and sits down to think out where the city of Bhagavān actually is — that very thinking, when offered to Him, becomes a yajña of its own. Jñāna offered as worship is still worship; Kṛṣṇa accepts it as one of the paths returning to Him.
Sanaka, Sanātana, Sanandana, and Sanat-kumāra wandered the universe as jñāna-yogīs of the highest order — naked, ageless, fixed in Brahman-realization. Yet when they reached Vaikuṇṭha and saw the four-handed Lord, jñāna ripened into bhakti at the threshold (SB 3.15).
Akrūra's verse 6 honors the jñāna-yajña; the Kumāras' story shows where the offering eventually delivers the offerer.
My note
Source: vedabase.io