1394 Srimad-Bhagavatam [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 adrsya because the impersonal effulgence of brahmajyoti
covers the face of the Supreme Lord. Some yogis see the four-handed
Visnu 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 state-
ment drsyddibhih is significant. Since the Supreme Personality of
Godhead is both invisible and visible, there are different features of the
Lord. The Paramatma feature and Brahman feature are invisible, but the
Bhagavan feature is visible. In the Visnu Purana 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. Visnu Purana states, visnur brahma-svarupena svayam eva
vyavasthitah: Brahman’s real feature is Visnu, or the Supreme Brahman is
Visnu. Svayam eva: that is His personal feature. The supreme spiritual
conception is the Supreme Personality of Godhead. It is also confirmed in
Bhagavad-gita: yad gatva na nivartante tad dhama paramam mama. That
specific abode called paramam 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 Visnu, but where He per-
sonally lives is tad dhama paramam, His supreme abode. One has to make
his destination the supreme abode of the Lord.
TEXT 27
CaATAT ata aHRE attra: |
Brasher Tat AHS SAT: RI
etavan eva yogena
samagreneha yoginah
yujyate *bhimato hy artho
yad asangas tu krtsnasah

etavan—of such a measure; eva—just; yogena—by yoga practice;
samagrena—all;iha—in this world; yoginah—of the yogt; yujyate—is achieved;
abhimatah—desired; hi—certainly; arthah—purpose; yat—which; asangah—
detachment; tu—indeed; krtsnasah—completely.
