1402 Srimad-Bhagavatam [Canto 3, Ch. 32

pleasure; therefore, one who has unflinching faith in the Supreme Person-
ality of Godhead is to be said to be already realized in impersonal Brahman
and Paramatma.

TEXT 33

maf’: gaaitedt ayo: |
CR ANITA ALATA TATA: 113311

yathendriyaih prthag-dvarair
artho bahu-gunasrayah

eko naneyate tadvad
bhagavan sastra-vartmabhih

yatha—as; indriyaih—by the senses; prthak-dvaraih—in different ways;
arthah—an object; bahu-guna—many qualities; aSrayah—endowed with;
ekah—one; ndna—differently; iyate—is perceived; tadvat—similarly;
bhagavan—the Supreme Personality of Godhead; sastra-vartmabhih—
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 jiana-yoga, or empiric philo-
sophical speculation, one reaches the impersonal Brahman, whereas by
executing devotional service in Krsna consciousness one enriches his faith
in and devotion to the Personality of Godhead. But it is stated here
that both bhakti-yoga and jnana-yoga are meant for reaching the same
destination—the Personality of Godhead. By the process of jfana-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
