1402
Śrīmad-Bhāgavatam
[Canto 3, Ch. 32]
pleasure; therefore, one who has unflinching faith in the Supreme Personality of Godhead is to be said to be already realized in impersonal Brahman and Paramātmā.
TEXT 33
यथेन्द्रियैः पृथग्द्वारैर्यो बहुगुणाश्रयः । एको नानेयते तद्ध्रगवान् शास्त्रवर्त्मभिः ॥३३॥
yathendriyaiḥ pṛthag-dvārair artho bahu-guṇāśrayaḥ eko nāneyate tadvad bhagavān śāstra-vartmabhiḥ
yathā—as; indriyaiḥ—by the senses; pṛthak-dvāraiḥ—in different ways; arthaḥ—an object; bahu-guṇa—many qualities; āśrayaḥ—endowed with; ekaḥ—one; nānā—differently; tyate—is perceived; tadvat—similarly; bhagavān—the Supreme Personality of Godhead; śāstra-vartmabhiḥ—according to different scriptural injunctions.
TRANSLATION
A single object is appreciated differently by different senses due to its having different qualities. Similarly, the Supreme Personality of Godhead is one, but according to different scriptural injunctions He appears to be different.
PURPORT
It appears that by following the path of  jñāna-yoga , or empiric philosophical speculation, one reaches the impersonal Brahman, whereas by executing devotional service in Kṛṣṇa consciousness one enriches his faith in and devotion to the Personality of Godhead. But it is stated here that both  bhakti-yoga  and  jñāna-yoga  are meant for reaching the same destination—the Personality of Godhead. By the process of  jñāna-yoga  the same Personality of Godhead appears to be impersonal. As the same object appears to be different when perceived by different senses, similarly the same Supreme Lord appears to be impersonal by mental speculation. A hill appears cloudy from a distance, and one who does not know may speculate that the hill is a cloud. Actually, it is not a cloud; it is a big hill. One has to learn from authority that the sight of a cloud is not actually a cloud but a hill. If one makes a little more progress, then instead of a