384 Srimad-Bhagavatam [Canto 4, Ch. 9
energies are continually manifest, but the impersonal Brahman, which is
undivided, original, changeless, unlimited and blissful, is the cause of the
material manifestation. Because You are the same impersonal Brahman, I
offer my respectful obeisances unto You.

PURPORT

In the Brahma-samhita it is said that the unlimited impersonal Brahman
is the effulgence of the transcendental body of Govinda. In that unlimited
effulgent aura of the Supreme Personality of Godhead there are innumer-
able universes with innumerable planets of different categories. Although
the Supreme Person is the original cause of all causes, still His impersonal
effulgence, known as Brahman, is the immediate cause of the material
manifestation. Dhruva Maharaja, therefore, offered his respectful obeisances
unto the impersonal feature of the Lord. One who realizes this impersonal
feature can enjoy the unchangeable brahmananda described here as
spiritual bliss.

Srila Visvanatha Cakravarti Thakura describes that this impersonal
feature or Brahman manifestation of the Supreme Lord is meant for
persons who are essentially very advanced but still not able to under-
stand the personal features or variegatedness of the spiritual world. Such
devotees are known as jfiana-misra-bhaktas, or devotees whose devotional
service is mixed with empiric knowledge. Because the impersonal Brahman
realization is a partial understanding of the Absolute Truth, Dhruva
Maharaja offers his respectful obeisances.

It is said that this impersonal Brahman is the distant realization of the
Absolute Truth. Although apparently Brahman seems to be devoid of en-
ergy, factually it has different energies working under the headings of
knowledge and ignorance. On account of these different energies, there is
continually a manifestation of vidya and avidya. Vidya and avidya are very
nicely described in [sopanisad. It is said there that sometimes, due to
avidya, or a poor fund of knowledge, one accepts the Absolute Truth as
ultimately impersonal. But in fact the impersonal and personal realizations
develop in proportion to the development of devotional service. The more
we develop our devotional service, the more closely we approach the
Absolute Truth, which, in the beginning, when we realize the Absolute
Truth from a distant place, is manifest as impersonal.

People in general, who are under the influence of avidya-sakti, or maya,
have neither knowledge nor devotion. But when a person who is a little
advanced and is therefore called a jfiant advances even more, he is in the
category of a jridna-misra-bhakta, or a devotee whose love is mixed with
