Srimad Bhagavatam Canto 03, Chapter 32, Text 33

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SB 3.32.33

yathendriyaih prthag-dvarair
 artho bahu-gunasrayah
eko naneyate tadvad
 bhagavan sastra-vartmabhih
Translation by His Divine Grace A. C. Bhaktivedanta Swami Srila Prabhupada: 
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 by His Divine Grace A. C. Bhaktivedanta Swami Srila Prabhupada: 
It appears that by following the path of jñana-yoga, or empiric philosophical 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 jñana-yoga are meant for reaching the same destination — the Personality of Godhead. By the process of jñana-yoga the same Personality of Godhead appears to be impersonal. As the same object appears to be different when perceived by different senses, 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 cloud he sees the hill and something green. When one actually approaches the hill, he will see many varieties. Another example is in perceiving milk. When we see milk, we see that it is white; when we taste it, it appears that milk is very palatable. When we touch milk, it appears very cold; when we smell milk, it appears to have a very good flavor; and when we hear, we understand that it is called milk. Perceiving milk with different senses, we say that it is something white, something very delicious, something very aromatic, and so on. Actually, it is milk. Similarly, those who are trying to find the Supreme Godhead by mental speculation may approach the bodily effulgence, or the impersonal Brahman, and those who are trying to find the Supreme Godhead by yoga practice may find Him as the localized Supersoul, but those who are directly trying to approach the Supreme Truth by practice of bhakti-yoga can see Him face to face as the Supreme Person.
Ultimately, the Supreme Person is the destination of all different processes. The fortunate person who, by following the principles of scriptures, becomes completely purified of all material contamination, surrenders unto the Supreme Lord as everything. Just as one can appreciate the real taste of milk with the tongue and not with the eyes, nostrils or ears, one can similarly appreciate the Absolute Truth perfectly and with all relishable pleasure only through one path, devotional service. This is also confirmed in Bhagavad-gita. Bhaktya mam abhijanati: if one wants to understand the Absolute Truth in perfection, he must take to devotional service. Of course, no one can understand the Absolute Truth in all perfection. That is not possible for the infinitesimal living entities. But the highest point of understanding by the living entity is reached by discharge of devotional service, not otherwise.
By following various scriptural paths, one may come to the impersonal effulgence of the Supreme Personality of Godhead. The transcendental pleasure derived from merging with or understanding the impersonal Brahman is very extensive because Brahman is ananta. Tad brahma niskalam anantam: brahmananda is unlimited. But that unlimited pleasure can also be surpassed. That is the nature of the Transcendence. The unlimited can be surpassed also, and that higher platform is Krsna. When one deals directly with Krsna, the mellow and the humor relished by reciprocation of devotional service is incomparable, even with the pleasure derived from transcendental Brahman. Prabodhananda Sarasvati therefore says that kaivalya, the Brahman pleasure, is undoubtedly very great and is appreciated by many philosophers, but to a devotee, who has understood how to derive pleasure from exchanging devotional service with the Lord, this unlimited Brahman appears to be hellish. Therefore one should try to transcend even the Brahman pleasure in order to approach the position of dealing with Krsna face to face. As the mind is the center of all the activities of the senses, Krsna is called the master of the senses, Hrsikesa. The process is to fix the mind on Hrsikesa, or Krsna, as Maharaja Ambarisa did (sa vai manah krsna-padaravindayoh). Bhakti is the basic principle of all processes. Without bhakti, neither jñana-yoga nor astanga-yoga can be successful, and unless one approaches Krsna, the principles of self-realization have no ultimate destination.
Srimad Bhagavatam Canto 03, Chapter 32, Text 32
Srimad Bhagavatam Canto 03, Chapter 32, Text 34-36