What I mean is.. the final goal which we bhakts seek is just a glimpse of the particular God we are devotee of... As the folklores keep on mentioning instances of thousands of divine lovers and bhakts lastly meeting God and getting boons ... The present day yogi's deny the same for numerous reasons. Their point is all about finding the true nature of your own self and becoming enlightened!
The following is an excerpt from the teachings of Sri Ramana Maharshi.
Miss Umadevi, a Polish lady convert to Hinduism, asked Sri Bhagavan:
I once before told Sri Bhagavan how I had a vision of Siva at about the time of my conversion to Hinduism. A similar experience recurred to me at Courtallam. These visions are momentary. But they are blissful.
I want to know how they might be made permanent and continuous. Without Siva there is no life in what I see around me. I am so happy to think of Him. Please tell me how His vision may be everlasting to me.
M.: You speak of a vision of Siva. Vision is always of an object. That implies the existence of a subject. The value of the vision is the same as that of the seer. (That is to say, the nature of the vision is on the same plane as that of the seer.)
Appearance implies disappearance also. Whatever appears must also disappear. A vision can never be eternal. But Siva is eternal.
So getting the vision of the God, in a form like Shiva or Krishna or Rama, etc, is possible after devotion, prayers with pure heart, but they will be momentary.
A permanent BLISS is what should be sought for, which is beyond having the vision of the God.
Yes, it is possible to get a vision of Lord Krishna even today in Kali yuga, but only if you are a soul dedicated to Him. When Lord Krishna see that you are a soul firmly grounded in faith dedicated and devoted to Him, He will reveal himself to you in some way, even in a vision or revelation of Him. But if you are not such a soul, He will not reveal himself to you. For such persons He will stay to be just a mythological figure from the story books of Hinduism, and just a dead stone of a statue standing on the altar in the Krishna mandir or temple. Lord Krishna says in the Bhagavad-gita 7.25:
nāhaṁ prakāśaḥ sarvasya yoga-māyā-samāvṛtaḥ mūḍho ’yaṁ nābhijānāti loko mām ajam avyayam
I am never manifest (prakāśaḥ) to the foolish and unintelligent. For them I am covered by My internal potency, and therefore they do not know that I am unborn and infallible.
In this verse the Lord says that He is never manifest to some persons, which imply that He displays or manifest himself to some other persons.
We also learn from the Upanishads examples about this. One such example is in the Isha Upanishad, mantra 15:
hiraṇmayena pātreṇa satyasyāpihitaṁ mukham tat tvaṁ pūṣann apāvṛṇu satya-dharmāya dṛṣṭaye
O my Lord, sustainer of all that lives, Your real face (satyasya mukham) is covered by Your dazzling effulgence. Kindly remove that covering and exhibit Yourself (dṛṣṭaye) to Your pure devotee.
Here we see that a soul dedicated and devoted to the Lord, ie a devotee or bhakta of the Lord, is praying the Lord to reveal himself so that he can see his face, ie his personal form such as a form of Lord Krishna. A devotee (bhakta) of the Lord wants to get a vision of the Lord, and the Lord will reveal himself to a devotee but only to a sincere devotee firmly grounded in faith in the Lord. It is a Lord's choice to who he wants to reveal himself. That is confirmed in the Upanishads, see Srila Prabhupada's purport on the Bhagavatam 10.13.54 where he quoted Mundaka Upanishad verse which tells that the Lord chooses to who he wants to reveal himself:
yam evaiṣa vṛṇute tena labhyas tasyaiṣa ātmā vivṛṇute tanuṁ svām
He is obtained only by one whom He Himself chooses. To such a person, He manifests His own form. (Muṇḍaka Upaniṣad 3.2.3)
So, the Lord will reveal tanuṁ svām "his own form" to a devotee of his choice.
When finally the Lord reveals himself to his devotee it is said that the devotee becomes liberated. That is stated in the Mundaka Upanishad 2.2.9 (in some versions the verse number is 2.2.8):
bhidyate hṛdaya-granthiś chidyante sarva-saṁśayāḥ kṣīyante cāsya karmāṇi tasmin dṛṣṭe parāvare
The knot in the heart is pierced, all misgivings are cut to pieces, and the chain of fruitive actions is terminated when one sees the Supreme Lord everywhere, within all superior and inferior beings.
Here "The knot in the heart is pierced" indicate that the devotee becomes liberated from the false identification of himself with his body, ie he is liberated from the influence of ahaṅkāra or false ego, and "the chain of fruitive actions is terminated" indicate that the devotee becomes liberated from fruitive actions, ie karma. This Mundaka Upanishad verse is repeated two times in the Srimad Bhagavatam in verses 1.2.21 and also 11.20.30. Those two Bhagavatam verses differ from the Mundaka's verse only in the last part of the verse where Mundaka has tasmin dṛṣṭe parāvare. The word by word translation and explanation or purport of the verse is available at vedabase. The translation of the Mundaka Upanishad verse is available at vedabase in the purport to the Bhagavatam verse 10.87.35.
The verse quotations are available on vedabase at https://vedabase.io/en/