228 Srimad-Bhagavatam [Canto 5, Ch. 19
Ravana’s hands, she gave him a material form, but she maintained her
original form beyond his vision. Therefore in this verse the words pra-
tyak prasantam indicate that Lord Ramacandra and His potency, the god-
dess Sita, keep themselves aloof from the influence of the material
energy.

In the Upanisads it is said: yam evaisa vrnute tena labhyah. The
Supreme Lord, Paramatma, the Personality of Godhead, can be seen or
perceived only by persons who are saturated with devotional service. As
stated in the Brahma-samhita (5.38):

premanyjana-cchurita-bhakti-vilocanena
santah sadaiva hrdayesu vilokayanti
yam Syamasundaram acintya-guna-svariipam
govindam ddi-purusam tam aham bhajami
“| worship the primeval Lord, Govinda, who is always seen by the devo-
tee whose eyes are anointed with the pulp of love. He is seen in His eter-
nal form of Syamasundara, situated within the heart of the devotee.”
Similarly, in the Chandogya Upanisad it is stated, etds tisro devata
anena jivena. In this verse of the Chandogya Upanisad the word anena
is used to distinguish the atmd and Paramatma as two separate iden-
tities. The words tisro devata indicate that the body of the living entity is
made of three material elements—fire, earth and water. Although the
Paramatmi enters the heart of the jivdtma, who is influenced and desig-
nated by a material body, the Paramatma has nothing to do with the
Jivatma’s body. Because the Paramatmi has no material connections, He
is described here as anama-ripam niraham. The Paramatma has no
material identity, whereas the jivdtmd does. The jivatma may introduce
himself as an Indian, American, German and so on, but the Paramatma
has no such material designations, and therefore He has no material
name. The jivatma is different from his name, but the Paramatma is not;
His name and He Himself are one and the same. This is the meaning of
niraham, which means “‘without material designations.’ This word can-
not possibly be twisted to mean that the Paramatma has no aharkara, no
“I-ness’’ or identity. He has His transcendental identity as the Supreme.
This is the explanation given by Srila Jiva Gosvami. According to another
interpretation, given by Visvanatha Cakravarti Thakura, niraham
