The Bhagavata Ethics part12

The Supreme Truth is a person. The effulgent, spiritual light which the impersonalists are fond of merging into, and which they assert to be the highest realization of the Absolute Truth, is simply the personal glow or the transcendental effulgence springing from the spiritual form of the Personality of Godhead. This hypothesis, that the brahmajyoti (clear light) is springing from the Personality of Godhead, is supported throughout the Vedic literatures.
Science of Identity Foundation – Tusta Krishna Das
The Bhagavata has, therefore, a personal, all-intelligent, active, absolutely free, holy, good, all-powerful, omnipresent, just and merciful and supremely spiritual deity without a second, creating, preserving all that is in the universe. The highest object of the Vaishnava is to serve that Infinite Being for ever spiritually in the activity of Absolute Love.

These are the main principles of the religion inculcated by the work, called the Bhagavata, and Vyasa, in his great wisdom, tried his best to explain all these principles with the aid of pictures in the material world. The shallow critic summarily rejects this great philosopher as a man-worshipper. He would go so far as to scandalize him as a teacher of material love and lust and the injurious principles of exclusive asceticism. The critic should first read deeply the pages of the Bhagavata and train his mind up to the best eclectic philosophy which the world has ever obtained, and then we are sure he will pour panegyrics upon the principal of the College of Theology at Badrikashram which existed about 4,000 years ago. The shallow critic's mind will undoubtedly be changed, if he but reflects upon one great point, i.e., how is it possible that a spiritualist of the school of Vyasa teaching the best principles of theism in the whole of the Bhagavata and making the four texts quoted in the beginning as the foundation of his mighty work, could have forced upon the belief of men that the sensual connection between men with certain females is the highest object of worship! This is impossible, dear critic! Vyasa could not have taught the common vairagi to set up an akhadd (a place worship) with a number of females! Vyasa, who could teach us repeatedly in the whole of Bhagavata that sensual pleasures are momentary like the pleasures of rubbing the itching hand and that man's highest duty is to have spiritual love with God, could never have prescribed the worship of sensual pleasures.His descriptions are spiritual and you must not connect matter with it. With this advice, dear critic, go through the Bhagavata and I doubt not you will, in three months, weep and repent to God for despising this revelation through the heart and brain of the great Badarayan.