1270 Srimad-Bhagavatam [Canto 3, Ch. 29

up to the face and then to the ornaments. There is no question of
impersonal meditation.

When, by meditation on the Supreme Personality of Godhead in all
detail, one comes to the point of love of God, that is the point of bhakti-
yoga, and at that point he must actually render service to the Lord out of
transcendental love. Anyone who practices yoga and comes to the point
of devotional service can attain the Supreme Personality of Godhead in
His transcendental abode. Here it is clearly stated, purusah purusam
vrajet: The purusa, the living entity, goes to the Supreme Person. The
Supreme Personality of Godhead and the living entity are qualitatively
one; both are defined as purusa. The quality of purusa exists both in the
Supreme Godhead and in the living entity. Purusa means enjoyer, and the
spirit of enjoyment is present both in the living entity and in the Supreme
Lord. The difference is that the quantity of enjoyment is not equal. The
living entity cannot experience the same quantity of enjoyment as the
Supreme Personality of Godhead. An analogy may be made with a rich
man and a poor man: The propensity for enjoyment is present in both,
but the poor man cannot enjoy in the same quantity as the rich man.
When the poor man dovetails his desires with those of the rich man,
however, and when there is cooperation between the poor man and the
rich man, or between the big and the small man, then the enjoyment is
shared equally. That is like bhakti-yoga. Purusah purusam vrajet: When the
living entity enters into the kingdom of God and cooperates with the
Supreme Lord by giving Him enjoyment, he enjoys the same facility or
the same amount of pleasure as the Supreme Personality of Godhead.

On the other hand, when the living entity wants to enjoy by imitating
the Supreme Personality of Godhead, that is called maya, and it puts
him in the material atmosphere. A living entity who wants to enjoy on
his personal account and not cooperate with the Supreme Lord is engaged
in materialistic life. As soon as he dovetails his enjoyment with the
Supreme Personality of Godhead, he is engaged in spiritual life. An
example may be cited here: The different limbs of the body cannot enjoy
life independently; they must cooperate with the whole body and supply
food to the stomach. In so doing, all the different parts of the body
enjoy equally in cooperation with the whole body. That is the philosophy
of acintya-bhedabheda, simultaneous oneness and difference. The living
entity cannot enjoy life in opposition to the Supreme Lord; he has to
dovetail his activities with Him by practicing bhakti-yoga.

It is said herein that one can approach the Supreme Personality of God-
head by either the yoga process or the bhakti-yoga process. This indicates
