1394
Śrīmad-Bhāgavatam
[Canto 3, Ch. 32]
of Godhead. Nor by executing the yogic principles can one become an associate of the Supreme Godhead. Impersonal Brahman, being formless, is described as  adṛśya  because the impersonal effulgence of  brahmajyoti  covers the face of the Supreme Lord. Some  yogīs  see the four-handed  Viṣṇu  sitting within the heart, and therefore in their case also the Supreme Lord is invisible. Only for the devotees is the Lord visible. Here the statement  dṛśyādibhiḥ  is significant. Since the Supreme Personality of Godhead is both invisible and visible, there are different features of the Lord. The Paramātmā feature and Brahman feature are invisible, but the Bhagavān feature is visible. In the  Viṣṇu Purāṇa  this fact is very nicely explained. The universal form of the Lord and the formless Brahman effulgence of the Lord, being invisible, are inferior features. The concept of the universal form is material, and the concept of impersonal Brahman is spiritual, but the highest spiritual understanding is the Personality of Godhead.  Viṣṇu Purāṇa  states,  viṣṇur brahma-svarūpeṇa svayam eva vyavasthitaḥ : Brahman's real feature is  Viṣṇu , or the Supreme Brahman is  Viṣṇu .  Svayam eva : that is His personal feature. The supreme spiritual conception is the Supreme Personality of Godhead. It is also confirmed in  Bhagavad-gītā :  yad gatvā na nivartante tad dhāma paramaṁ mama . That specific abode called  paramaṁ mama  is the place from which, once one attains it, one does not return to this miserable conditional life. Every place, every space and every thing belongs to  Viṣṇu , but where He personally lives is  tad dhāma paramaṁ . His supreme abode. One has to make his destination the supreme abode of the Lord.
TEXT 27
एतावानेव योगेन समग्रेणेह योगिनः ।
युज्यतेऽभिमतो द्यर्थो यदसङ्गस्तु कृत्स्नशः ॥२७॥
etāvān eva yogena samagreṇeha yoginaḥ yujyate 'bhimato hy artho yad asaṅgas tu kṛtsnaśaḥ
etāvān —of such a measure;  eva —just;  yogena —by  yoga  practice;  samagreṇa —all;  iha —in this world;  yoginaḥ —of the  yogṭ ;  yujyate —is achieved;  abhimataḥ —desired;  hi —certainly;  arthaḥ —purpose;  yat —which;  asaṅgaḥ —detachment;  tu —indeed;  kṛtsnaśaḥ —completely.