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BG 07.19 bahunam janmanam ante... cited (Bks)

Expressions researched:
"After many births and deaths" |"Such a great soul is very rare" |"bahunam janmanam ante" |"he who is actually in knowledge surrenders unto Me" |"jnanavan mam prapadyate" |"knowing Me to be the cause of all causes and all that is" |"sa mahatma su-durlabhah" |"vasudevah sarvam iti"

Notes from the compiler: VedaBase query: "7.19" or "After many births and deaths" or "Such a great soul is very rare" or "bahunam janmanam ante" or "he who is actually in knowledge surrenders unto Me" or "jnanavan mam prapadyate" or "knowing Me to be the cause of all causes and all that is" or "sa mahatma su-durlabhah" or "vasudevah sarvam iti"

Bhagavad-gita As It Is

BG Chapters 1 - 6

BG 2.41, Purport:

The resolute purpose of a person in Kṛṣṇa consciousness is based on knowledge. Vāsudevaḥ sarvam iti sa mahātmā su-durlabhaḥ: a person in Kṛṣṇa consciousness is the rare good soul who knows perfectly that Vāsudeva, or Kṛṣṇa, is the root of all manifested causes. As by watering the root of a tree one automatically distributes water to the leaves and branches, so by acting in Kṛṣṇa consciousness one can render the highest service to everyone—namely self, family, society, country, humanity, etc. If Kṛṣṇa is satisfied by one's actions, then everyone will be satisfied.

BG 2.56, Purport:

The word muni means one who can agitate his mind in various ways for mental speculation without coming to a factual conclusion. It is said that every muni has a different angle of vision, and unless a muni differs from other munis, he cannot be called a muni in the strict sense of the term. Nāsāv ṛṣir yasya mataṁ na bhinnam (Mahābhārata, Vana-parva 313.117). But a sthita-dhīr muni, as mentioned herein by the Lord, is different from an ordinary muni. The sthita-dhīr muni is always in Kṛṣṇa consciousness, for he has exhausted all his business of creative speculation. He is called praśānta-niḥśeṣa-mano-rathāntara (Stotra-ratna 43), or one who has surpassed the stage of mental speculations and has come to the conclusion that Lord Śrī Kṛṣṇa, or Vāsudeva, is everything (vāsudevaḥ sarvam iti sa mahātmā su-durlabhaḥ). He is called a muni fixed in mind. Such a fully Kṛṣṇa conscious person is not at all disturbed by the onslaughts of the threefold miseries, for he accepts all miseries as the mercy of the Lord, thinking himself only worthy of more trouble due to his past misdeeds; and he sees that his miseries, by the grace of the Lord, are minimized to the lowest.

BG 5.16, Purport:

Those who have forgotten Kṛṣṇa must certainly be bewildered, but those who are in Kṛṣṇa consciousness are not bewildered at all. It is stated in the Bhagavad-gītā, sarvaṁ jñāna-plavena, jñānāgniḥ sarva-karmāṇi and na hi jñānena sadṛśam. Knowledge is always highly esteemed. And what is that knowledge? Perfect knowledge is achieved when one surrenders unto Kṛṣṇa, as is said in the Seventh Chapter, 19th verse: bahūnāṁ janmanām ante jñānavān māṁ prapadyate. After passing through many, many births, when one perfect in knowledge surrenders unto Kṛṣṇa, or when one attains Kṛṣṇa consciousness, then everything is revealed to him, as everything is revealed by the sun in the daytime. The living entity is bewildered in so many ways.

BG 6.38, Purport:

Lord Śrī Kṛṣṇa is the fullest manifestation of the Supreme Absolute Truth, and therefore one who is surrendered to the Supreme Person is a successful transcendentalist. To reach this goal of life through Brahman and Paramātmā realization takes many, many births (bahūnāṁ janmanām ante (BG 7.19)). Therefore the supermost path of transcendental realization is bhakti-yoga, or Kṛṣṇa consciousness, the direct method.

BG Chapters 7 - 12

BG 7.3, Purport:

It is not possible for the Brahman-realized impersonalist or the Paramātmā-realized yogī to understand Kṛṣṇa, the Supreme Personality of Godhead as the son of mother Yaśodā or the charioteer of Arjuna. Even the great demigods are sometimes confused about Kṛṣṇa (muhyanti yat sūrayaḥ). Māṁ tu veda na kaścana: "No one knows Me as I am," the Lord says. And if one does know Him, then sa mahātmā su-durlabhaḥ. "Such a great soul is very rare." Therefore unless one practices devotional service to the Lord, one cannot know Kṛṣṇa as He is (tattvataḥ), even though one is a great scholar or philosopher. Only the pure devotees can know something of the inconceivable transcendental qualities in Kṛṣṇa—His being the cause of all causes, His omnipotence and opulence, and His wealth, fame, strength, beauty, knowledge and renunciation—because Kṛṣṇa is benevolently inclined to His devotees.

BG 7.19, Translation and Purport:

After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare.

The living entity, while executing devotional service or transcendental rituals after many, many births, may actually become situated in transcendental pure knowledge that the Supreme Personality of Godhead is the ultimate goal of spiritual realization. In the beginning of spiritual realization, while one is trying to give up one's attachment to materialism, there is some leaning towards impersonalism, but when one is further advanced he can understand that there are activities in the spiritual life and that these activities constitute devotional service. Realizing this, he becomes attached to the Supreme Personality of Godhead and surrenders to Him. At such a time one can understand that Lord Śrī Kṛṣṇa's mercy is everything, that He is the cause of all causes, and that this material manifestation is not independent from Him. He realizes the material world to be a perverted reflection of spiritual variegatedness and realizes that in everything there is a relationship with the Supreme Lord Kṛṣṇa. Thus he thinks of everything in relation to Vāsudeva, or Śrī Kṛṣṇa. Such a universal vision of Vāsudeva precipitates one's full surrender to the Supreme Lord Śrī Kṛṣṇa as the highest goal. Such surrendered great souls are very rare.

This verse is very nicely explained in the Third Chapter (verses 14 and 15) of the Śvetāśvatara Upaniṣad:

sahasra-śīrṣā puruṣaḥ
sahasrākṣaḥ sahasra-pāt
sa bhūmiṁ viśvato vṛtvā-
tyātiṣṭhad daśāṅgulam
puruṣa evedaṁ sarvaṁ
yad bhūtaṁ yac ca bhavyam
utāmṛtatvasyeśāno
yad annenātirohati

"Lord Viṣṇu has thousands of heads, thousands of eyes and thousands of feet. Entirely encompassing the whole universe, He still extends beyond it by ten fingers' breadth. He is in fact this entire universe. He is all that was and all that will be. He is the Lord of immortality and of all that is nourished by food." In the Chāndogya Upaniṣad (5.1.15) it is said, na vai vāco na cakṣūṁṣi na śrotrāṇi na manāṁsīty ācakṣate prāṇa iti evācakṣate prāṇo hy evaitāni sarvāṇi bhavanti: "In the body of a living being neither the power to speak, nor the power to see, nor the power to hear, nor the power to think is the prime factor; it is the life air which is the center of all activities." Similarly Lord Vāsudeva, or the Personality of Godhead, Lord Śrī Kṛṣṇa, is the prime entity in everything. And because Vāsudeva is all-pervading and everything is Vāsudeva, the devotee surrenders in full knowledge (cf. Bhagavad-gītā 7.17 and 11.40).

Srimad-Bhagavatam

SB Canto 1

SB 1.7.4, Purport:

The absolute vision is the Personality of Godhead, as it is confirmed in the Bhagavad-gītā (7.19): vāsudevaḥ sarvam iti. In the Upaniṣads also it is confirmed that Vāsudeva, the Personality of Godhead, is covered by the golden glowing hiraṇmayena pātreṇa veil of impersonal Brahman, and when that curtain is removed by the mercy of the Lord the real face of the Absolute is seen.

SB 1.8.37, Purport:

Those who try to become falsely independent of the Lord are called anātha, or without any guardian, whereas those who are completely dependent on the will of the Lord are called sanātha, or those having someone to protect them. Therefore we must try to be sanātha so that we can always be protected from the unfavorable condition of material existence. By the deluding power of the external material nature we forget that the material condition of life is the most undesirable perplexity. The Bhagavad-gītā therefore directs us (7.19) that after many, many births one fortunate person becomes aware of the fact that Vāsudeva is all in all and that the best way of leading one's life is to surrender unto Him completely. That is the sign of a mahātmā.

SB 1.9.42, Translation and Purport:

Now I can meditate with full concentration upon that one Lord, Śrī Kṛṣṇa, now present before me because now I have transcended the misconceptions of duality in regard to His presence in everyone's heart, even in the hearts of the mental speculators. He is in everyone's heart. The sun may be perceived differently, but the sun is one.

Lord Śrī Kṛṣṇa is the one Absolute Supreme Personality of Godhead, but He has expanded Himself into His multiplenary portions and multidifferentiated portions by His inconceivable energy. The conception of duality is due to ignorance of His inconceivable energy. In the Bhagavad-gītā (9.11) the Lord says that only the foolish take Him to be a mere human being. Such foolish men are not aware of His inconceivable energies. By His inconceivable energy He is present in everyone's heart, as the sun is present before everyone all over the world. The Paramātmā feature of the Lord is an expansion of His plenary portions. He expands Himself as Paramātmā in everyone's heart by His inconceivable energy, and He also expands Himself as the glowing effulgence of brahma-jyotir by expansion of His personal glow. It is stated in the Brahma-saṁhitā that the brahma-jyotir is His personal glow. Therefore, there is no difference between Him and His personal glow, brahma-jyotir, or His plenary portions as Paramātmā. Less intelligent persons who are not aware of this fact consider brahma-jyotir and Paramātmā to be different from Śrī Kṛṣṇa. This misconception of duality is completely removed from the mind of Bhīṣmadeva, and he is now satisfied that it is Lord Śrī Kṛṣṇa only who is all in all in everything. This enlightenment is attained by the great mahātmās or devotees, as it is stated in Bhagavad-gītā (7.19) that Vāsudeva is all in all in everything and that there is no existence of anything without Vāsudeva. Vāsudeva, or Lord Śrī Kṛṣṇa, is the original Supreme Person, as now confirmed by Bhīṣmadeva. Since Bhīṣmadeva is one of the twelve mahājanas, or great authorities, both the neophytes and the pure devotees must try to follow in his footsteps. That is the way of the devotional line.

SB Canto 2

SB 2.2.17, Purport:

In the transcendental state the living being is pure in his consciousness, and as such he has no false ego to lord it over the material nature. Rather, his pure consciousness directs him to surrender unto the Supreme Lord, as stated in the Bhagavad-gītā (7.19): vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ. All this indicates that in the transcendental state there is neither material creation nor the Causal Ocean for material nature.

SB 2.2.33, Purport:

In the Bhagavad-gītā (12.5) it is said that those who are attached to the impersonal feature of the Absolute are liable to many troubles in the pursuit of their desired goal, and the empiricist philosophers, searching after the Absolute Truth, realize the importance of Vāsudeva realization as all in all after many, many births (BG 7.19).

SB 2.2.35, Purport:

The Bhagavad-gītā is the preliminary conception of the Personality of Godhead Śrī Kṛṣṇa, and Śrīmad-Bhāgavatam is the further explanation of the science of Godhead. So if we stick to our determination and pray for the mercy of the director of intelligence sitting within the same bodily tree, like a bird sitting with another bird (as explained in the Upaniṣads), certainly the purport of the revealed information in the Vedas becomes clear to our vision, and there is no difficulty in realizing the Supreme Personality of Godhead, Vāsudeva. The intelligent man therefore, after many births of such use of intelligence, surrenders himself at the lotus feet of Vāsudeva, as confirmed by the Bhagavad-gītā (7.19).

SB 2.4.3-4, Purport:

Even in the activities of their modern godless civilization, people are more concerned with economic development and sense gratification without any religious sentiments. As a great emperor of the world, Mahārāja Parīkṣit had to observe such regulations of the Vedic karma-kāṇḍīya section, but by his slight association with Śukadeva Gosvāmī he could perfectly understand that Lord Kṛṣṇa, the Absolute Personality of Godhead (Vāsudeva), for whom he had a natural love since his birth, is everything, and thus he fixed his mind firmly upon Him, renouncing all modes of Vedic karma-kāṇḍīya activities. This perfectional stage is attained by a jñānī after many, many births. The jñānīs, or the empiric philosophers endeavoring for liberation, are thousands of times better than the fruitive workers, and out of hundreds of thousands of such jñānīs one is liberated factually. And out of hundreds of thousands of such liberated persons, even one person is rarely found who can firmly fix his mind unto the lotus feet of Lord Śrī Kṛṣṇa, as declared by the Lord Himself in the Bhagavad-gītā (7.19).

SB 2.6.32, Purport:

The conception of one without a second is clearly confirmed here. The one is Lord Vāsudeva, and only by His different energies and expansions are different manifestations, both in the material and in the spiritual worlds, maintained. In the material world also, Lord Vāsudeva is everything, as stated in the Bhagavad-gītā (7.19). Vāsudevaḥ sarvam iti: everything is Vāsudeva only. In the Vedic hymns also the same Vāsudeva is held to be supreme. It is said in the Vedas, vāsudevāt paro brahman na cānyo 'rtho 'sti tattvataḥ: in fact there is no greater truth than Vāsudeva. And Lord Kṛṣṇa affirms the same truth in the Bhagavad-gītā (7.7).

SB 2.7.19, Purport:

So the preliminary qualification for entering into the devotional service of the Lord is that one become a willing cooperator, and as such one should voluntarily cooperate with persons who are already engaged in the transcendental devotional service of the Lord. By cooperating with such persons, the prospective candidate will gradually learn the techniques of devotional service, and with the progress of such learning one becomes proportionately free from the contamination of material association. Such a purificatory process will establish the prospective candidate in firm faith and gradually elevate him to the stage of transcendental taste for such devotional service. Thus he acquires a genuine attachment for the devotional service of the Lord, and his conviction carries him on to the point of ecstasy, just prior to the stage of transcendental love.

Such knowledge of devotional service may be divided into two sections, namely preliminary knowledge of the nature of devotional service and the secondary knowledge of its execution. Bhāgavatam is in relation with the Personality of Godhead, His beauty, fame, opulence, dignity, attraction and transcendental qualities which attract one towards Him for exchanges of love and affection. There is a natural affinity of the living entity for the loving service of the Lord. This affinity becomes artificially covered by the influence of material association, and Śrīmad-Bhāgavatam helps one very genuinely remove that artificial covering. Therefore it is particularly mentioned herein that Śrīmad-Bhāgavatam acts like the lamp of transcendental knowledge. These two sections of transcendental knowledge in devotional service become revealed to a person who is a soul surrendered unto Vāsudeva; as it is said in the Bhagavad-gītā (7.19), such a great soul, fully surrendered unto the lotus feet of Vāsudeva, is very, very rare.

SB Canto 3

SB 3.6.34, Purport:

The actual position of the conditioned soul is explained in this verse: all the conditioned souls are impure due to contact with the material energy in three modes of nature. Therefore it is necessary that they purify themselves under the guidance of the bona fide spiritual master, who not only is a brāhmaṇa by qualification but must also be a Vaiṣṇava. The only self-purifying process mentioned herein is to worship the Lord under the recognized method—under the guidance of the bona fide spiritual master. That is the natural way of purification, and no other method is recommended as bona fide. The other methods of purification may be helpful to come to this stage of life, but ultimately one has to come to this last point before he attains actual perfection. Bhagavad-gītā (7.19) confirms this truth as follows:

bahūnāṁ janmanām ante
jñānavān māṁ prapadyate
vāsudevaḥ sarvam iti
sa mahātmā sudurlabhaḥ
SB 3.19.22, Purport:

Even famous yogīs and demons can sometimes enact very magical feats by their mystic power, but in the presence of the Sudarśana cakra, when it is let loose by the Lord, all such magical jugglery is dispersed. The instance of the quarrel between Durvāsā Muni and Mahārāja Ambarīṣa is a practical example in this matter. Durvāsā Muni wanted to display many magical wonders, but when the Sudarśana cakra appeared, Durvāsā himself was afraid and fled to various planets for his personal protection. The Lord is described here as tri-pāt, which means that He is the enjoyer of three kinds of sacrifices. In Bhagavad-gītā the Lord confirms that He is the beneficiary and enjoyer of all sacrifices, penances and austerities. The Lord is the enjoyer of three kinds of yajña. As further described in Bhagavad-gītā, there are sacrifices of goods, sacrifices of meditation and sacrifices of philosophical speculation. Those on the paths of jñāna, yoga and karma all have to come in the end to the Supreme Lord because vāsudevaḥ sarvam iti (BG 7.19)—the Supreme Lord is the ultimate enjoyer of everything. That is the perfection of all sacrifice.

SB 3.24.28, Purport:

Some important things are mentioned here about yoga. The word bahu janma-vipakvena means "after many, many births of mature yoga practice." And another word, samyag-yoga-samādhinā, means "by complete practice of the yoga system." Complete practice of yoga means bhakti-yoga; unless one comes to the point of bhakti-yoga, or surrender unto the Supreme Personality of Godhead, one's yoga practice is not complete. This same point is corroborated in the Śrīmad Bhagavad-gītā. Bahūnāṁ janmanām ante: (BG 7.19) after many, many births, the jñānī who has matured in transcendental knowledge surrenders unto the Supreme Personality of Godhead. Kardama Muni repeats the same statement. After many, many years and many, many births of complete practice of yoga, one can see the lotus feet of the Supreme Lord in a secluded place. It is not that after one practices some sitting postures he immediately becomes perfect. One has to perform yoga a long time—"many, many births"—to become mature, and a yogī has to practice in a secluded place. One cannot practice yoga in a city or in a public park and declare that he has become God simply by some exchange of dollars. This is all bogus propaganda. Those who are actually yogīs practice in a secluded place, and after many, many births they become successful, provided they surrender unto the Supreme Personality of Godhead. This is the completion of yoga.

SB 3.24.28, Translation and Purport:

After many births, mature yogīs, by complete trance in yoga, endeavor in secluded places to see the lotus feet of the Supreme Personality of Godhead.

Some important things are mentioned here about yoga. The word bahu janma-vipakvena means "after many, many births of mature yoga practice." And another word, samyag-yoga-samādhinā, means "by complete practice of the yoga system." Complete practice of yoga means bhakti-yoga; unless one comes to the point of bhakti-yoga, or surrender unto the Supreme Personality of Godhead, one's yoga practice is not complete. This same point is corroborated in the Śrīmad Bhagavad-gītā. Bahūnāṁ janmanām ante: (BG 7.19) after many, many births, the jñānī who has matured in transcendental knowledge surrenders unto the Supreme Personality of Godhead. Kardama Muni repeats the same statement. After many, many years and many, many births of complete practice of yoga, one can see the lotus feet of the Supreme Lord in a secluded place. It is not that after one practices some sitting postures he immediately becomes perfect. One has to perform yoga a long time—"many, many births"—to become mature, and a yogī has to practice in a secluded place. One cannot practice yoga in a city or in a public park and declare that he has become God simply by some exchange of dollars. This is all bogus propaganda. Those who are actually yogīs practice in a secluded place, and after many, many births they become successful, provided they surrender unto the Supreme Personality of Godhead. This is the completion of yoga.

SB 3.25.41, Purport:

In purified intelligence a living entity cannot think otherwise than to surrender. Bhagavad-gītā, therefore, confirms that purified intelligence arises in the person of a very wise man. Bahūnāṁ janmanām ante jñānavān māṁ prapadyate (BG 7.19). After many, many births, one who is actually advanced in intelligence surrenders unto the Supreme Lord.

SB 3.26.21, Purport:

The living being who has occupied a particular type of body knows that body, but the Superknower, Vāsudeva, knows not only a particular type of body but also the field of activities in all the different varieties of bodies. In order to be situated in clear consciousness, or Kṛṣṇa consciousness, one must worship Vāsudeva. Vāsudeva is Kṛṣṇa alone. When Kṛṣṇa, or Viṣṇu, is alone, without the accompaniment of His internal energy, He is Vāsudeva. When He is accompanied by His internal potency, He is called Dvārakādhīśa. To have clear consciousness, or Kṛṣṇa consciousness, one has to worship Vāsudeva. It is also explained in Bhagavad-gītā that after many, many births one surrenders to Vāsudeva. Such a great soul is very rare.

SB 3.26.31, Purport:

Desire has to be purified. In the beginning, this purification process has to be carried out by the order of the spiritual master, since the spiritual master knows how the disciple's desires can be transformed into Kṛṣṇa consciousness. As far as intelligence is concerned, it is clearly stated here that it is a product of egoism in passion. By practice one comes to the point of the mode of goodness, and by surrendering or fixing the mind upon the Supreme Personality of Godhead, one becomes a very great personality, or mahātmā. In Bhagavad-gītā it is clearly said, sa mahātmā sudurlabhaḥ: "Such a great soul is very rare."

SB Canto 4

SB 4.1.21, Purport:

According to Śrīla Jīva Gosvāmī, the fire of prāṇāyāma is mental satisfaction. That fire was perceived by the Supersoul, Viṣṇu, and thereby Lord Brahmā and Śiva also perceived it. Atri Muni, by his breathing exercise, concentrated on the Supersoul, or the Lord of the universe. As confirmed in Bhagavad-gītā, the Lord of the universe is Vāsudeva (vāsudevaḥ sarvam iti (BG 7.19)), and, by the direction of Vāsudeva, Lord Brahmā and Lord Śiva work. Therefore, on the direction of Vāsudeva, both Lord Brahmā and Lord Śiva perceived the severe penance adopted by Atri Muni, and thus they were pleased to come down, as stated in the next verse.

SB 4.3.23, Purport:

The word vasudeva may be utilized for different purposes, but whatever purpose we adopt, Vāsudeva means the all-pervading or localized Supreme Personality of Godhead. In Bhagavad-gītā (7.19) it is also stated, vāsudevaḥ sarvam iti. Factual realization is to understand Vāsudeva, the Supreme Personality of Godhead, and surrender unto Him. Vasudeva is the ground wherein Vāsudeva, the Supreme Personality of Godhead, is revealed. When one is free from the contamination of material nature and is situated in pure Kṛṣṇa consciousness, or in the vasudeva state, Vāsudeva, the Supreme Person, is revealed.

SB 4.20.29, Purport:

The karmīs are generally engaged in fruitive activities for material bodily comforts. The jñānīs, however, are disgusted with searching after material comforts. They understand that they have nothing to do with this material world, being spirit souls. After self-realization, the jñānīs who are actually mature in their knowledge must surrender unto the lotus feet of the Lord, as stated in Bhagavad-gītā (bahūnāṁ janmanām ante (BG 7.19)). Self-realization is not complete unless one comes to the devotional platform.

SB 4.20.29, Purport:

The karmīs are generally engaged in fruitive activities for material bodily comforts. The jñānīs, however, are disgusted with searching after material comforts. They understand that they have nothing to do with this material world, being spirit souls. After self-realization, the jñānīs who are actually mature in their knowledge must surrender unto the lotus feet of the Lord, as stated in Bhagavad-gītā (bahūnāṁ janmanām ante (BG 7.19)). Self-realization is not complete unless one comes to the devotional platform.

SB 4.22.38, Purport:

The word prapadye is also significant in this verse, for it refers to the conclusion of the Bhagavad-gītā (18.66): sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja. In another place the Lord says: bahūnāṁ janmanām ante jñānavān māṁ prapadyate (BG 7.19). This prapadye or śaraṇaṁ vraja refers to the individual's surrender to the Supersoul.

SB 4.23.12, Purport:

Real jñāna means understanding that the living entity is the eternal servant of the Lord. This knowledge is attained after many, many births, as confirmed in Bhagavad-gītā (7.19): bahūnāṁ janmanām ante jñānavān māṁ prapadyate. In the paramahaṁsa stage of life, one fully realizes Kṛṣṇa as everything: vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ. When one understands fully that Kṛṣṇa is everything and that Kṛṣṇa consciousness is the highest perfection of life, he becomes a paramahaṁsa, or mahātmā. Such a mahātmā or paramahaṁsa is very rare to find.

SB 4.24.20, Purport:

One can find many great souls amongst yogīs and jñānīs, but a truly great soul, a pure devotee of the Lord, who is fully surrendered to the Lord, is very rarely found (sa mahātmā sudurlabhaḥ, Bg. 7.19). A devotee's mind is always calm, quiet and desireless because he is always anyābhilāṣitā-śūnyam (CC Madhya 19.167), having no desire other than to serve Kṛṣṇa as His personal servant, friend, father, mother or conjugal lover. Due to his association with Kṛṣṇa, a devotee is always very calm and cool. It is also significant that within that reservoir all the aquatics were also very calm and quiet. Because the disciples of a devotee have taken shelter of a great soul, they become very calm and quiet and are not agitated by the waves of the material world.

SB 4.24.28, Purport:

Now Lord Śiva explains the reason he has personally come before the princes. It is because all the princes are devotees of Lord Kṛṣṇa. As stated in Bhagavad-gītā (7.19):

bahūnāṁ janmanām ante
jñānavān māṁ prapadyate
vāsudevaḥ sarvam iti
sa mahātmā sudurlabhaḥ

"After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare."

Lord Śiva is rarely seen by common men, and similarly a person who is fully surrendered unto Vāsudeva, Kṛṣṇa, is also very rarely seen because a person who is fully surrendered unto the Supreme Lord is very rare (sa mahātmā sudurlabhaḥ).

SB 4.24.67, Purport:

The word paṇḍita means "a wise man." Who is actually a wise man? The wise man is described in Bhagavad-gītā (7.19) in this way:

bahūnāṁ janmanām ante
jñānavān māṁ prapadyate
vāsudevaḥ sarvam iti
sa mahātmā sudurlabhaḥ

"After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare."

Thus when the wise man actually becomes wise after many births and whimsical attempts at self-realization, he surrenders unto the Supreme Personality of Godhead, Kṛṣṇa. Such a mahātmā, or learned person, knows that Kṛṣṇa, Vāsudeva, is everything (vāsudevaḥ sarvam iti (BG 7.19)). Learned persons always think that life is wasted unless they worship Lord Kṛṣṇa or become His devotee. Śrīla Rūpa Gosvāmī also says that when one becomes an advanced devotee, he understands that he should be reserved and perseverant (kṣāntiḥ) and that he should engage in the service of the Lord and not waste time (avyartha-kālatvam (Cc. Madhya 23.18-19)). He should also be detached from all material attraction (viraktiḥ), and he should not long for any material respect in return for his activities (māna-śūnyatā). He should be certain that Kṛṣṇa will bestow His mercy upon him (āśā-bandhaḥ), and he should always be very eager to serve the Lord faithfully (samutkaṇṭhā). The wise man is always very eager to glorify the Lord by chanting and hearing (nāma-gāne sadā ruciḥ), and he is always eager to describe the transcendental qualities of the Lord (āsaktis tad-guṇākhyāne). He should also be attracted to those places where the Lord had His pastimes (prītis tad-vasati-sthaleprītis tad vasati sthāle). These are symptoms of an advanced devotee.

SB 4.24.74, Purport:

It is impossible to become satisfied by trying to adjust the external energy. Without being a devotee of Lord Kṛṣṇa, one can only be baffled and confused. To save living entities from such a calamity, Lord Kṛṣṇa points out in Bhagavad-gītā (7.19):

bahūnāṁ janmanām ante
jñānavān māṁ prapadyate
vāsudevaḥ sarvam iti
sa mahātmā sudurlabhaḥ

"After many, many births and deaths, a wise man surrenders unto Me, knowing very well that I, Vāsudeva, am everything. Such a great soul is very rare."

We can achieve whatever benediction we want simply by becoming devotees of Vāsudeva.

SB 4.24.75, Purport:

People do not consider how they are risking their lives in an attempt to have illicit sex life, kill animals to satisfy their tongue, enjoy intoxication and gamble. It is very regrettable that the leaders of the world do not know of the effects of these sinful activities. They are instead taking things very easily and are succeeding in making the ocean of nescience wider and wider.

Opposed to such ignorance, full knowledge is the greatest achievement within this material world. We can practically see that one who has sufficient knowledge is saved from many dangerous pitfalls in life. As stated in Bhagavad-gītā (7.19), bahūnāṁ janmanām ante jñānavān māṁ prapadyate: "When one actually becomes wise, he surrenders unto the Supreme Personality of Godhead." Vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ: "Such a great soul is very rarely to be found."

SB 4.28.38, Purport:

Whenever the word brahman appears, the impersonalists take this to mean the impersonal effulgence, the brahma-jyotir. Actually, however, Para-brahman, the Supreme Brahman, is Kṛṣṇa, Vāsudeva. As stated in Bhagavad-gītā (7.19), vāsudevaḥ sarvam iti: Vāsudeva extends everywhere as the impersonal Brahman. One cannot fix one's mind upon an impersonal "something." Bhagavad-gītā (12.5) therefore says, kleśo 'dhikataras teṣām avyaktāsakta-cetasām: "For those whose minds are attached to the unmanifested, impersonal feature of the Supreme, advancement is very troublesome." Consequently, when it is said herein that King Malayadhvaja fixed his mind on Brahman, "Brahman" means the Supreme Personality of Godhead, Vāsudeva.

SB 4.28.39, Translation and Purport:

In this way he stayed immovable in one place for one hundred years by the calculations of the demigods. After this time, he developed pure devotional attraction for Kṛṣṇa, the Supreme Personality of Godhead, and remained fixed in that position.

bahūnāṁ janmanām ante
jñānavān māṁ prapadyate
vāsudevaḥ sarvam iti
sa mahātmā sudurlabhaḥ

"After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare." (BG 7.19) Vāsudeva, the Supreme Personality of Godhead, Kṛṣṇa, is everything, and one who knows this is the greatest of all transcendentalists. It is stated in Bhagavad-gītā that one realizes this after many, many births. This is also confirmed in this verse with the words divyaṁ varṣa-śatam ("one hundred years according to the calculations of the demigods").

SB Canto 5

SB 5.1.27, Purport:

After subduing their senses, the three brothers concentrated their minds upon the lotus feet of Vāsudeva, Lord Kṛṣṇa. As stated in Bhagavad-gītā (7.19), vāsudevaḥ sarvam iti. The lotus feet of Vāsudeva are everything. Lord Vāsudeva is the reservoir of all living entities. When this cosmic manifestation is dissolved, all living entities enter the supreme body of the Lord, Garbhodakaśāyī Viṣṇu, who merges within the body of Mahā-viṣṇu. Both of these viṣṇu-tattvas are vāsudeva-tattvas, and therefore the great sages Kavi, Mahāvīra and Savana concentrated always upon the lotus feet of Lord Vāsudeva, Kṛṣṇa. In this way they could understand that the Supersoul within the heart is the Supreme Personality of Godhead, and they could recognize their identity with Him. The complete description of this realization is that simply by discharging the unalloyed form of devotional service, one can realize his self completely. The parama-bhakti-yoga mentioned in this verse means that a living entity, by dint of unalloyed devotional service, has no other interest than the service of the Lord, as described in Bhagavad-gītā (vāsudevaḥ sarvam iti (BG 7.19)). By parama-bhakti-yoga, by elevating oneself to the highest platform of loving service, one can automatically be relieved from the bodily concept of life and see the Supreme Personality of Godhead face to face.

SB 5.5.5, Purport:

As long as one is interested in karma and jñāna, he continues enduring the miseries of material life—birth, old age, disease and death. Karmīs certainly take on one body after another. As far as jñānīs are concerned, unless they are promoted to the topmost understanding, they must return to the material world. As explained in Bhagavad-gītā (7.19): bahūnāṁ janmanām ante jñānavān māṁ prapadyate. The point is to know Kṛṣṇa, Vāsudeva, as everything and surrender unto Him. Karmīs do not know this, but a devotee who is one hundred percent engaged in the devotional service of the Lord knows fully what is karma and jñāna; therefore a pure devotee is no longer interested in karma or jñāna. Anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam (CC Madhya 19.167). The real bhakta is untouched by any tinge of karma and jñāna. His only purpose in life is to serve the Lord.

SB 5.5.6, Purport:

When the mind is polluted by fruitive activity, the living entity wants to be elevated from one material position to another. Generally everyone is involved in working hard day and night to improve his economic condition. Even when one understands the Vedic rituals, he becomes interested in promotion to heavenly planets, not knowing that one's real interest lies in returning home, back to Godhead. By acting on the platform of fruitive activity, one wanders throughout the universe in different species and forms. Unless he comes in contact with a devotee of the Lord, a guru, he does not become attached to the service of Lord Vāsudeva. Knowledge of Vāsudeva requires many births to understand. As confirmed in Bhagavad-gītā (7.19): vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ. After struggling for existence for many births one may take shelter at the lotus feet of Vāsudeva, Kṛṣṇa. When this happens. one actually becomes wise and surrenders unto Him. That is the only way to stop the repetition of birth and death. This is confirmed in Caitanya-caritāmṛta (CC Madhya 19.151) in the instructions given by Śrī Caitanya Mahāprabhu to Śrīla Rūpa Gosvāmī at Daśāśvamedha-ghāṭa.

SB 5.11.2, Purport:

Even after coming to the platform of understanding tattva, one must worship Bhagavān, Viṣṇu and His expansions, or one is not yet perfect. Bahūnāṁ janmanām ante jñānavān māṁ prapadyate: (BG 7.19) after many births, one who is actually in knowledge surrenders unto Kṛṣṇa. The conclusion is that unintelligent men with a poor fund of knowledge cannot understand Bhagavān, Brahman or Paramātmā, but after studying the Vedas and attaining the understanding of the Absolute Truth, the Supreme Personality of Godhead, one is supposed to be on the platform of perfect knowledge.

SB 5.12.11, Purport:

What is described as the Supreme Personality of Godhead, complete with all six opulences, is Vāsudeva, and Śrī Caitanya Mahāprabhu is nondifferent from Him. Great learned scholars and philosophers accept this after many, many births. Vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ (BG 7.19). The wise man can understand that ultimately Vāsudeva, Kṛṣṇa, is the cause of Brahman, and Paramātmā, the Supersoul. Thus Vāsudeva is sarva-kāraṇa-kāraṇam (Bs. 5.1), the cause of all causes. This is confirmed in Śrīmad-Bhāgavatam. The real tattva, Absolute Truth, is Bhagavān, but due to incomplete realization of the Absolute Truth, people sometimes describe the same Viṣṇu as impersonal Brahman or localized Paramātmā.

SB 5.14.23, Purport:

The results of all one's activities should be utilized not for sense gratification but for the mission of the Supreme Personality of Godhead. The Supreme Lord gives all information in Bhagavad-gītā about the aim of life, and at the end of Bhagavad-gītā He demands surrender unto Him. people do not generally like this demand, but one who cultivates spiritual knowledge for many births eventually surrenders unto the lotus feet of the Lord (bahūnāṁ janmanām ante jñānavān māṁ prapadyate (BG 7.19)).

SB 5.17.24, Purport:

In all the activities of creation and annihilation, the living entity is entangled in fruitive activities, which are executed by the illusory energy, māyā. He is exactly like a computer handled by the Supreme Personality of Godhead. The so-called scientists say that nature acts independently, but they cannot explain what nature is. Nature is nothing but a machine operated by the Supreme Personality of Godhead. When one understands the operator, his problems of life are solved. As Kṛṣṇa says in Bhagavad-gītā (7.19):

bahūnāṁ janmanām ante
jñānavān māṁ prapadyate
vāsudevaḥ sarvam iti
sa mahātmā sudurlabhaḥ

"After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare." A sane man, therefore, surrenders to the Supreme Personality of Godhead and thus gets out of the clutches of the illusory energy, māyā.

SB 5.18.36, Purport:

The word kriyārthaiḥ means "by performing ritualistic ceremonies to satisfy the demigods." The word vipaścitaḥ is explained in the Taittirīya Upaniṣad as follows: satyaṁ jñānam anantaṁ brahma. yo veda nihitaṁ guhāyāṁ parame vyoman. so 'śnute sarvān kāmān saha brahmaṇā vipaściteti. As Kṛṣṇa states in Bhagavad-gītā (7.19), bahūnāṁ janmanām ante jñānavān māṁ prapadyate: "After many births and deaths, he who is actually in knowledge surrenders unto Me." When one understands that the Lord is situated in everyone's heart and actually sees the Lord present everywhere, he has perfect knowledge.

SB Canto 6

SB 6.1.4-5, Purport:

Unfortunately, the unintelligent cannot immediately understand Kṛṣṇa's supremacy. Nonetheless, if they associate with devotees and read authorized books, they may gradually come to the proper understanding, although this may take many, many births. As Kṛṣṇa says in Bhagavad-gītā (7.19):

bahūnāṁ janmanām ante
jñānavān māṁ prapadyate
vāsudevaḥ sarvam iti
sa mahātmā sudurlabhaḥ

"After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare." Vāsudeva, Kṛṣṇa, is the creator of everything, and His energy is displayed in various ways. As explained in Bhagavad-gītā (7.4-5), a combination of the material energy (bhūmir āpo 'nalo vāyuḥ) and the spiritual energy, the living entity, exists in every creation. Therefore the same principle, the combination of the supreme spirit and the material elements, is the cause of the cosmic manifestation.

SB 6.1.11, Purport:

"Those miscreants who are grossly foolish, lowest among mankind, whose knowledge is stolen by illusion, and who partake of the atheistic nature of demons, do not surrender unto Me." Thus karmīs who engage in sinful acts and who do not know the true objective of life are called mūḍhas, asses. Vimarśana, however, is also explained in Bhagavad-gītā (15.15), where Kṛṣṇa says, vedaiś ca sarvair aham eva vedyaḥ: the purpose of Vedic study is to understand the Supreme Personality of Godhead. If one studies Vedānta but merely advances somewhat in speculative knowledge and does not understand the Supreme Lord, one remains the same mūḍha. As stated in Bhagavad-gītā (7.19), one attains real knowledge when he understands Kṛṣṇa and surrenders unto Him (bahūnāṁ janmanām ante jñānavān māṁ prapadyate). To become learned and free from material contamination, therefore, one should try to understand Kṛṣṇa, for thus one is immediately liberated from all pious and impious activities and their reactions.

SB 6.4.30, Purport:

The Supreme Personality of Godhead, Kṛṣṇa, is the original cause, as confirmed in Bhagavad-gītā (ahaṁ sarvasya prabhavaḥ (BG 10.8)). Even this material world, which is conducted under the modes of material nature, is caused by the Supreme Personality of Godhead, who therefore also has an intimate relationship with the material world. If the material world were not a part of His body, the Supreme Lord, the supreme cause, would be incomplete. Therefore we hear, vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ: (BG 7.19) if one knows that Vāsudeva is the original cause of all causes, he becomes a perfect mahātmā.

SB 6.16.53-54, Purport:

The Supreme Lord is realized in three different phases, as Brahman, Paramātmā and Bhagavān, but Bhagavān is the ultimate realization. One who realizes Bhagavān—the Supreme Personality of Godhead, Kṛṣṇa—is the most perfect mahātmā (vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ (BG 7.19)). In the human form of life, one should understand the Supreme Personality of Godhead, for then one will understand everything else. Yasmin vijñāte sarvam evaṁ vijñātaṁ bhavati (Muṇḍaka Upaniṣad 1.3).

SB 6.17.31, Purport:

One who engages in unalloyed devotional service to Vāsudeva, Kṛṣṇa, automatically becomes aware of this material world, and therefore he is naturally detached. This detachment is possible because of his high standard of knowledge. The speculative philosopher tries to understand that this material world is false by cultivating knowledge, but this understanding is automatically manifested in the person of a devotee, without separate endeavor. The Māyāvādī philosophers may be very proud of their so-called knowledge, but because they do not understand Vāsudeva (vāsudevaḥ sarvam iti (BG 7.19)), they do not understand the world of duality, which is a manifestation of Vāsudeva's external energy.

SB Canto 7

SB 7.2.38, Purport:

One who does not abide by the orders of the Supreme Personality of Godhead is given the facility to enjoy this material world. Instead of restricting him, the Lord gives the conditioned soul the opportunity to enjoy so that by mature experience, after many, many births (bahūnāṁ janmanām ante (BG 7.19)), he will understand that surrender to the lotus feet of Vāsudeva is the only duty of all living beings.

SB 7.4.36, Purport:

In his prayers to the ten incarnations, Jayadeva Gosvāmī says, keśava dhṛta-narahari-rūpa jaya jagad-īśa hare. Prahlāda Mahārāja was a devotee of Lord Nṛsiṁha, who is Keśava, Kṛṣṇa Himself. Therefore when this verse says vāsudeve bhagavati, one should understand that Prahlāda Mahārāja's attachment for Nṛsiṁha-deva was attachment for Kṛṣṇa, Vāsudeva, the son of Vasudeva. Prahlāda Mahārāja, therefore, is described as a great mahātmā. As the Lord Himself confirms in Bhagavad-gītā (7.19):

bahūnāṁ janmanām ante
jñānavān māṁ prapadyate
vāsudevaḥ sarvam iti
sa mahātmā sudurlabhaḥ

"After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare." A great devotee of Kṛṣṇa, the son of Vasudeva, is a great soul very rarely to be found. Prahlāda Mahārāja's attachment for Kṛṣṇa will be explained in the next verse. Kṛṣṇa-graha-gṛhītātmā. Prahlāda Mahārāja's heart was always filled with thoughts of Kṛṣṇa. Therefore Prahlāda Mahārāja is the ideal devotee in Kṛṣṇa consciousness.

SB 7.6.20-23, Purport:

The process of surrender in a devotional attitude is accepted by a fortunate living being. After wandering through many varieties of life on many planetary systems, when one comes to the real understanding of the Absolute Truth by the grace of a devotee, one surrenders to the Supreme Personality of Godhead, as confirmed in Bhagavad-gītā (bahūnāṁ janmanām ante jñānavān māṁ prapadyate (BG 7.19)).

SB 7.7.19-20, Purport:

We should always remember that although we are equal to the Supreme Personality of Godhead in quality, we are never equal to Him in quantity. Persons with a small fund of intelligence, finding themselves equal in quality with God, foolishly think that they are equal in quantity also. Their intelligence is called aviśuddha-buddhayaḥ-unpolished or contaminated intelligence. When such persons, after endeavoring hard for many, many lives to understand the supreme cause, are finally in actual knowledge of Kṛṣṇa, Vāsudeva, they surrender unto Him (vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ (BG 7.19)). Thus they become great mahātmās, perfect souls. If one is fortunate enough to understand his relationship with God, knowing that God is great (vibhu) whereas the living entity is small (aṇu), he is perfect in knowledge.

SB 7.7.22, Purport:

The material energy is in fact divided into twenty-four elements. The individual soul, the owner of the individual body, is a twenty-fifth subject, and above everything is Lord Viṣṇu as Paramātmā, the supreme controller, who is the twenty-sixth subject. When one understands all of these twenty-six subjects, he becomes adhyātma-vit, an expert in understanding the distinction between matter and spirit. As stated in Bhagavad-gītā (13.3), kṣetra-kṣetrajñayor jñānam: understanding of the kṣetra (the constitution of the body) and of the individual soul and the Supersoul constitutes real jñāna, or knowledge. Unless one ultimately understands that the Supreme Lord is eternally related with the individual soul, one's knowledge is imperfect. This is confirmed in Bhagavad-gītā (7.19):

bahūnāṁ janmanām ante
jñānavān māṁ prapadyate
vāsudevaḥ sarvam iti
sa mahātmā sudurlabhaḥ

"After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare." Everything, material and spiritual, consists of various energies of Vāsudeva, to whom the individual soul, the spiritual part of the Supreme Lord, is subordinate. Upon understanding this perfect knowledge, one surrenders to the Supreme Personality of Godhead (vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ (BG 7.19)).

SB 7.8.7, Purport:

Understanding the subordinate position of the living entity takes millions of births, but when one is actually wise he surrenders unto the Supreme Personality of Godhead. The Lord says in Bhagavad-gītā (7.19):

bahūnāṁ janmanām ante
jñānavān māṁ prapadyate
vāsudevaḥ sarvam iti
sa mahātmā sudurlabhaḥ

"After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare." Prahlāda Mahārāja was a great soul, a mahātmā, and therefore he completely surrendered unto the lotus feet of the Lord. He was confident that Kṛṣṇa would give him protection under all circumstances.

SB 7.9.36, Purport:

The word māyāmayam means "spiritual knowledge." This is explained by Madhvācārya. Māyāmayaṁ jñāna-svarūpam. The word māyāmayam, describing the Lord's form, should not be taken to mean illusion. Rather, the Lord's form is factual, and seeing this form is the result of perfect knowledge. This is confirmed in Bhagavad-gītā: bahūnāṁ janmanām ante jñānavān māṁ prapadyate (BG 7.19). The word jñānavān refers to one who is perfectly in knowledge. Such a person can see the Personality of Godhead, and therefore he surrenders unto the Lord. The Lord's being symptomized by a face, nose, ears and so on is eternal. Without such a form, no one can be blissful. The Lord, however, is sac-cid-ānanda-vigraha, as stated in the śāstra (īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Bs. 5.1)). When one is in perfect transcendental bliss, he can see the Lord's supreme form (vigraha).

SB 7.10.70, Purport:

Bhagavad-gītā and all the Vedic literatures fully explain that the Supreme Personality of Godhead, Kṛṣṇa, appears in human society as an ordinary human being but acts very uncommonly for the well-being of the entire world. One should not be influenced by the illusory energy and think Lord Kṛṣṇa to be an ordinary human being. Those who really seek the Absolute Truth come to the understanding that Kṛṣṇa is everything (vāsudevaḥ sarvam iti). Such great souls are very rare. Nonetheless, if one studies the entire Bhagavad-gītā as it is, Kṛṣṇa is very easy to understand. The Kṛṣṇa consciousness movement is just trying to make Kṛṣṇa known all over the world as the Supreme Personality of Godhead (kṛṣṇas tu bhagavān svayam (SB 1.3.28)). If people take this movement seriously, their lives as human beings will be successful.

SB 7.13.42, Purport:

As soon as one comes to the platform of bhakti-yoga, one understands fully the Supreme Personality of Godhead, Vāsudeva, is the goal of life (vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ). This is the instruction of all the Vedic literature (vedaiś ca sarvair aham eva vedyaḥ (BG 15.15), sarva dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66)).

SB 7.15.58, Purport:

"This material nature is working under My direction, O son of Kuntī, and it is producing all moving and unmoving beings. By its rule this manifestation is created and annihilated again and again." In this regard, Śrīla Madhvācārya gives this note: durghaṭatvād arthatvena parameśvareṇaiva kalpitam. The background of everything is the Supreme Personality of Godhead, Vāsudeva. Vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ (BG 7.19). This can be understood by a mahātmā who is perfect in knowledge. Such a mahātmā is rarely seen.

SB 7.15.79, Purport:

After hearing the conversation between Nārada and Yudhiṣṭhira, if one still has any doubts about Kṛṣṇa's being the Supreme Personality of Godhead, one should immediately give them up. Asaṁśayaṁ samagram. Without any doubt and without any defect, one should understand Kṛṣṇa to be the Supreme Personality of Godhead and thus surrender at His lotus feet. Ordinary persons do not do this, even after hearing all the Vedas, but if one is fortunate, although it may be even after many, many births, he comes to this conclusion (bahūnāṁ janmanām ante jñānavān māṁ prapadyate (BG 7.19)).

SB Canto 8

SB 8.3.12, Purport:

Superficial knowledge is useless for understanding the Supreme Personality of Godhead, but when one's knowledge becomes extremely intense and deep, one understands Vāsudeva (vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ (BG 7.19)). A jñānī attains this stage after many, many births. Therefore the word jñāna-ghanāya is used here. The word śantāya indicates that Lord Vāsudeva is situated in everyone's heart but does not act with the living entity. Impersonalist jñānīs realize Vāsudeva when they are fully mature in knowledge (vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ).

SB 8.8.21, Purport:

One may be very expert in following the religious principles of his own sect, but if he has no tendency to love the Supreme Personality of Godhead, his observance of religious principles is simply a waste of time. One must develop a sense of loving Vāsudeva (vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ (BG 7.19)). The sign of a devotee is that he is a friend to everyone (suhṛdaṁ sarva-bhūtānām (BG 5.29)). A devotee will never allow a poor animal to be killed in the name of religion. This is the difference between a superficially religious person and a devotee of the Supreme Personality of Godhead.

SB 8.12.7, Purport:

The living entities depend on Your mercy for liberation, but when You want to give them liberation, You do not depend on anyone else. Indeed, by Your causeless mercy, You can give liberation to anyone. Those who receive Your mercy are called kṛpā-siddha. To reach the platform of perfection takes many, many lives (bahūnāṁ janmanām ante jñānavān māṁ prapadyate (BG 7.19)). Nonetheless, even without undergoing severe austerities, one can attain perfection by Your mercy. Devotional service should be unmotivated and free from impediments (ahaituky apratihatā yayātmā suprasīdati). This is the position of nirāśiṣaḥ, or freedom from expectations for results. A pure devotee continuously offers transcendental loving service to You, but You may nonetheless offer mercy to anyone, without depending on his service."

SB 8.12.10, Purport:

In this age of Kali, so many gurus have sprung up, and because they do not refer to the śruti-smṛti-purāṇādi-pañcarātrika-vidhi, they are creating a great disturbance in the world in regard to understanding the Absolute Truth. However, those who follow the pāñcarātrikī-vidhi under the guidance of a proper spiritual master can understand the Absolute Truth. It is said, pañcarātrasya kṛtsnasya vaktā tu bhagavān svayam: the pañcarātra system is spoken by the Supreme Personality of Godhead, just like Bhagavad-gītā. Vāsudeva-śaraṇā vidur añjasaiva: the truth can be understood only by one who has taken shelter of the lotus feet of Vāsudeva.

bahūnāṁ janmanām ante
jñānavān māṁ prapadyate
vāsudevaḥ sarvam iti
sa mahātmā sudurlabhaḥ

"After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare." (BG 7.19) Only those who have surrendered to the lotus feet of Vāsudeva can understand the Absolute Truth.

vāsudeve bhagavati
bhakti-yogaḥ prayojitaḥ
janayaty āśu vairāgyaṁ
jñānaṁ ca yad ahaitukam

"By rendering devotional service unto the Personality of Godhead, Śrī Kṛṣṇa, one immediately acquires causeless knowledge and detachment from the world." (SB 1.2.7)

SB 8.16.20, Purport:

Above material nature is the position called vasudeva, or freedom from material contamination. Only in that position can one perceive the Supreme Personality of Godhead, Vāsudeva. Thus the vasudeva condition fulfills a spiritual necessity. Vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ (BG 7.19). When one realizes Vāsudeva, the Supreme Personality of Godhead, he becomes most exalted.

SB 8.20.22, Purport:

In Bhagavad-gītā, the Supreme Personality of Godhead says, ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate: (BG 10.8) Kṛṣṇa is the origin of everything. Vāsudevaḥ sarvam iti: (BG 7.19) Kṛṣṇa is everything. Mat-sthāni sarva-bhūtāni na cāhaṁ teṣv avasthitaḥ: (BG 9.4) everything rests in the body of the Lord, yet the Lord is not everywhere.

SB Canto 9

SB 9.5.25, Purport:

A devotee of the Supreme Personality of Godhead, Vāsudeva, knows everything (vāsudevaḥ sarvam iti (BG 7.19)) because Vāsudeva, Kṛṣṇa, includes both Paramātmā and Brahman. One does not have to realize Paramātmā by the yoga system, for the devotee always thinking of Vāsudeva is the topmost yogī (yoginām api sarveṣām (BG 6.47)). And as far as jñāna is concerned, if one is a perfect devotee of Vāsudeva, he is the greatest mahātmā (vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ). A mahātmā is one who has full knowledge of the Absolute Truth. Thus Mahārāja Ambarīṣa, being a devotee of the Personality of Godhead, was in full awareness of Paramātmā, Brahman, māyā, the material world, the spiritual world, and how things are going on everywhere. Everything was known to him. Yasmin vijñāte sarvam evaṁ vijñātaṁ bhavati (Muṇḍaka Upaniṣad 1.3). Because the devotee knows Vāsudeva, he knows everything within the creation of Vāsudeva (vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ). Such a devotee does not give much value to the highest standard of happiness within this material world.

SB 9.9.49, Purport:

The Absolute Truth is realized in three phases-as Brahman, Paramātmā and Bhagavān. Bhagavān is the origin of everything. Brahman is a partial representation of Bhagavān, and Vāsudeva, the Supersoul living everywhere and in everyone's heart, is also an advanced realization of the Supreme Personality of Godhead. But when one comes to understand the Supreme Personality of Godhead (vāsudevaḥ sarvam iti), when one realizes that Vāsudeva is both Paramātmā and the impersonal Brahman, he is then in perfect knowledge. Kṛṣṇa is therefore described by Arjuna as paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān (BG 10.12). The words paraṁ brahma refer to the shelter of the impersonal Brahman and also of the all-pervading Supersoul. When Kṛṣṇa says tyaktvā dehaṁ punar janma naiti mām eti (BG 4.9), this means that the perfect devotee, after perfect realization, returns home, back to Godhead. Mahārāja Khaṭvāṅga accepted the shelter of the Supreme Personality of Godhead, and because of his full surrender he achieved perfection.

SB 9.18.49, Translation and Purport:

The Supreme Lord, Vāsudeva, who created the cosmic manifestation, exhibits Himself as all-pervading, like the sky that holds clouds. And when the creation is annihilated, everything enters into the Supreme Lord, Viṣṇu, and varieties are no longer manifested.

As stated by the Lord Himself in Bhagavad-gītā (7.19):

bahūnāṁ janmanām ante
jñānavān māṁ prapadyate
vāsudevaḥ sarvam iti
sa mahātmā sudurlabhaḥ

"After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare." The Supreme Personality of Godhead, Vāsudeva, is one with the Supreme Brahman, the Supreme Absolute Truth. Everything is in Him in the beginning, and at the end all manifestations enter into Him. He is situated in everyone's heart (sarvasya cāhaṁ hṛdi sanniviṣṭaḥ (BG 15.15)).

SB 9.19.29, Purport:

"Hearing and chanting about the transcendental holy name, form, qualities, paraphernalia and pastimes of Lord Viṣṇu, remembering them, serving the lotus feet of the Lord, offering the Lord respectful worship, offering prayers to the Lord, becoming His servant, considering the Lord one's best friend, and surrendering everything unto Him-these nine processes are accepted as pure devotional service." (SB 7.5.23) śravaṇaṁ kīrtanam, hearing and chanting, are especially important. By hearing from her husband about the greatness of Lord Vāsudeva, Devayānī certainly became convinced and surrendered herself unto the lotus feet of the Lord (oṁ namo bhagavate vāsudevāya). This is knowledge. Bahūnāṁ janmanām ante jñānavān māṁ prapadyate (BG 7.19). Surrender to Vāsudeva is the result of hearing about Him for many, many births. As soon as one surrenders unto Vāsudeva, one is liberated immediately. Because of her association with her great husband, Mahārāja Yayāti, Devayānī became purified, adopted the means of bhakti-yoga, and thus became liberated.

SB Canto 10.1 to 10.13

SB 10.1.43, Purport:

As soon as the living entity returns to his original, spiritual form and understanding, he immediately surrenders to the supreme form, the Personality of Godhead. This is explained in Bhagavad-gītā (7.19). Bahūnāṁ janmanām ante jñānavān māṁ prapadyate. When the living entity, after many, many births in different forms, returns to his original form of Kṛṣṇa consciousness, he immediately surrenders unto the lotus feet of the supreme form, Kṛṣṇa.

Sri Caitanya-caritamrta

CC Adi-lila

CC Adi 7.118, Purport:

One who engages in the spiritual activities of unalloyed devotional service (avyabhicāriṇī-bhakti) is immediately elevated to the transcendental platform, and he is to be considered brahma-bhūta (SB 4.30.20), which indicates that he is no longer in the material world but is in the spiritual world. Devotional service is enlightenment, or awakening. When the living entity perfectly performs spiritual activities under the direction of the spiritual master, he becomes perfect in knowledge and understands that he is not God but a servant of God. As explained by Caitanya Mahāprabhu, jīvera "svarūpa" haya—kṛṣṇera "nitya-dāsa": the real identity of the living entity is that he is an eternal servant of the Supreme (CC Madhya 20.108). As long as one does not come to this conclusion, he must be in ignorance. This is also confirmed by the Lord in the Bhagavad-gītā (7.19): bahūnāṁ janmanām ante jñānavān māṁ prapadyate . . . sa mahātmā su-durlabhaḥ. "After many births of struggling for existence and cultivating knowledge, when one comes to the point of real knowledge he surrenders unto Me. Such an advanced mahātmā, or great soul, is very rarely to be seen." Thus although the Māyāvādī philosophers appear to be very much advanced in knowledge, they are not yet perfect. To come to the point of perfection they must voluntarily surrender to Kṛṣṇa.

CC Adi 7.140, Purport:

The impersonal brahma-jyotir rests on the personal form of the Lord. Therefore although the impersonal effulgence, the brahma-jyotir, is the first realization, one must enter into it, as mentioned in the Īśopaniṣad, to find the Supreme Person, and then one's knowledge is perfect. The Bhagavad-gītā (7.19) also confirms this: bahūnāṁ janmanām ante jñānavān māṁ prapadyate. One's search for the Absolute Truth by dint of speculative knowledge is complete when one comes to the point of understanding Kṛṣṇa and surrenders unto Him. That is the real point of perfectional knowledge.

CC Madhya-lila

CC Madhya 6.147, Translation and Purport:

“The word "Brahman" indicates the complete Supreme Personality of Godhead, who is Śrī Kṛṣṇa. That is the verdict of all Vedic literature.

This is also confirmed in the Bhagavad-gītā (15.15), where the Lord says, vedaiś ca sarvair aham eva vedyaḥ. The ultimate object in all Vedic literature is Kṛṣṇa. Everyone is searching for Him. This is also confirmed elsewhere in the Bhagavad-gītā (7.19):

bahūnāṁ janmanām ante jñānavān māṁ prapadyate
vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ

"After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare."

When one has actually become wise through the study of Vedic literature, he surrenders unto Vāsudeva, Bhagavān Śrī Kṛṣṇa. This is also confirmed in Śrīmad-Bhāgavatam (1.2.7–8):

vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ
janayaty āśu vairāgyaṁ jñānaṁ ca yad ahaitukam
dharmaḥ sv-anuṣṭhitaḥ puṁsāṁ viṣvaksena-kathāsu yaḥ
notpādayed yadi ratiṁ śrama eva hi kevalam

Understanding Vāsudeva is real knowledge. By engaging in the devotional service of Vāsudeva, Kṛṣṇa, one acquires perfect knowledge and Vedic understanding. Thus one becomes detached from the material world. This is the perfection of human life. Although one may perfectly follow religious rituals and ceremonies, he is simply wasting his time (śrama eva hi kevalam) if he does not attain this perfection.

CC Madhya 6.235, Purport:

The karmīs are fully under the bodily conception of life, and the jñānīs, although theoretically understanding that they are not the body, also have no information about the lotus feet of the Lord because they overly stress impersonalism. Consequently both karmīs and jñānīs are unfit for receiving the mercy of the Lord and becoming devotees. Narottama dāsa Ṭhākura therefore says, karma-kāṇḍa jñāna-kāṇḍa, kevala viṣera bhāṇḍa: those who have taken to the process of karma-kāṇḍa (fruitive activity) and jñāna-kāṇḍa (speculation on the science of transcendence) have simply eaten from poisoned pots. They are condemned to remain in material existence life after life until they take shelter of the lotus feet of Kṛṣṇa. This is confirmed in Śrīmad Bhagavad-gītā (7.19):

bahūnāṁ janmanām ante jñānavān māṁ prapadyate
vāsudevaḥ sarvam iti sa mahātmā su-durlabhaḥ

"After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare."

CC Madhya 21.15, Translation and Purport:

“"My Lord, You are unlimited. Even the predominating deities of the higher planetary systems, including Lord Brahmā, cannot find Your limitations. Nor can You Yourself ascertain the limit of Your qualities. Like atoms in the sky, there are multi-universes with seven coverings, and these are rotating in due course of time. All the experts in Vedic understanding are searching for You by eliminating the material elements. In this way, searching and searching, they come to the conclusion that everything is complete in You. Thus You are the resort of everything. This is the conclusion of all Vedic experts."

This verse from Śrīmad-Bhāgavatam (10.87.41), which was spoken by the personified Vedas, is confirmed by Lord Kṛṣṇa in the Bhagavad-gītā (7.19):

bahūnāṁ janmanām ante jñānavān māṁ prapadyate
vāsudevaḥ sarvam iti sa mahātmā su-durlabhaḥ

"After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare." Even after searching for the Absolute Truth throughout the universe, learned scholars and Vedic experts cannot reach the ultimate goal. In this way they come to Kṛṣṇa.

CC Madhya 22 Summary:

If one takes to Kṛṣṇa consciousness fully, even though he may sometimes be agitated due to having previously practiced mental speculation and yogic mysticism, he will be saved by Lord Kṛṣṇa Himself. The fact is that devotional service is bestowed by the blessings of a pure devotee (sa mahātmā su-durlabhaḥ). A pure devotee is the supreme transcendentalist, and one has to receive his mercy for one's dormant Kṛṣṇa consciousness to be awakened. One has to associate with pure devotees. If one has firm faith in the words of a great soul, pure devotional service will awaken.

Other Books by Srila Prabhupada

Teachings of Lord Caitanya

Teachings of Lord Caitanya, Chapter 1:

The word śama means controlling the mind and keeping it from being diverted in various ways while fixing it on the Supreme Personality of Godhead. In other words, one whose mind is fixed on the Supreme Lord is situated on the śama platform. On that platform the devotee understands that Kṛṣṇa is the basic principle of everything within our experience. This is explained in the Bhagavad-gītā (7.19): "After many, many births of cultivating knowledge, one who has attained real knowledge surrenders unto Vāsudeva (Kṛṣṇa) because he can understand that Kṛṣṇa is present in everything, that He is distributed all over the cosmic manifestation." Although everything is under the control of the Supreme Lord and is situated in His energy, everything is nonetheless different from Kṛṣṇa in His personal form.

Teachings of Lord Caitanya, Chapter 1:

Active interest in Kṛṣṇa—the understanding that Kṛṣṇa is mine and that I am Kṛṣṇa's and that my business is therefore to satisfy the senses of Kṛṣṇa—is typical of a higher stage than the neutrality of śānta-rasa. Simply by understanding the greatness of Kṛṣṇa, one achieves the status of śānta-rasa, in which the worshipable object may be the impersonal Brahman or Paramātmā. Worship of the impersonal Brahman and the Paramātmā is conducted by those engaged in empiric philosophical speculation and mystic yoga. But when one develops even further in Kṛṣṇa consciousness, or spiritual understanding, he can appreciate that the Paramātmā, the Supersoul, is his eternal worshipable object and master, and he surrenders unto Him. Bahūnāṁ janmanām ante jñānavān māṁ prapadyate (BG 7.19): "After many, many births of worshiping Brahman and Paramātmā, when one surrenders unto Vāsudeva as the supreme master and accepts himself as the eternal servant of Vāsudeva, he becomes a great transcendentally realized soul." At that time, due to his intimate relationship with the Supreme Absolute Truth, the devotee begins to render some sort of transcendental loving service to the Supreme Personality of Godhead. Thus the neutral relationship known as śānta-rasa is transformed into dāsya-rasa, servitorship.

Teachings of Lord Caitanya, Chapter 5:

The philosophical sections of the Vedic hymns are intended to enable one to distinguish the Supreme Lord from māyā. After one understands the position of māyā, one can approach the Supreme Lord in pure devotional service. That is the actual purpose of philosophical speculation, and Kṛṣṇa confirms this in the Bhagavad-gītā (7.19): "After speculating for many, many births, the philosophical speculators and empiric philosophers ultimately surrender unto Me, Vāsudeva, and accept that I am everything." It can thus be seen that all Vedic rituals and different types of worship and philosophical speculation ultimately aim at Kṛṣṇa.

Teachings of Lord Caitanya, Chapter 23:

Unless one surrenders unto the lotus feet of the Personality of Godhead, it is sure and certain that one will be bewildered, even if he happens to be a great mind. Only when great minds surrender unto the lotus feet of Vāsudeva and know fully that Vāsudeva is the cause of all causes, as confirmed in the Bhagavad-gītā (7.19), can they become mahātmās, or the truly broad-minded. But such broad-minded mahātmās are rarely seen. Only they, however, can understand that the Supreme Lord, the absolute Personality of Godhead, is the primeval cause of all creations. He is the ultimate (parama) truth because all other truths are dependent on Him. And because He is the source of everyone's knowledge, He is omniscient; there is no illusion for Him, as there is for the relative knower.

Teachings of Lord Caitanya, Chapter 32:

According to Śrīmad-Bhāgavatam (6.3.20–21), there are twelve authorities, and they are all famous because they were all great devotees of the Lord. These authorities are Brahmā, Nārada, Lord Śiva, Manu, Kapila, Prahlāda, Janaka, Bhīṣma, Śukadeva Gosvāmī, Bali, Yamarāja and the Kumāras. These personalities are still remembered because they were all great stalwart devotees of the Lord. In the Garuḍa Purāṇa it is said that in the Age of Kali it is very rare to find a famous devotee of the Supreme Lord, a position better than that of such demigods as Brahmā or Lord Śiva. Concerning talks between Nārada and Puṇḍarīka, Yudhiṣṭhira said, "He is most famous and can deliver all others who, after many, many births, comes to understand that he is the servant of Vāsudeva." Similarly, in the Bhagavad-gītā (7.19) Kṛṣṇa tells Arjuna:

bahūnāṁ janmanām ante jñānavān māṁ prapadyate
vāsudevaḥ sarvam iti sa mahātmā su-durlabhaḥ

"After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare." In the Ādi Purāṇa it is said that liberation and transcendental life follow all the devotees of God. In the Bṛhan-nāradīya Purāṇa it is stated that even personalities like Brahmā and the other demigods do not know the value of a devotee of the Supreme Personality of Godhead. The Garuḍa Purāṇa points out that out of many thousands of brāhmaṇas the one who is expert in performing sacrifices is famous, out of thousands of such expert brāhmaṇas the one who is expert in the knowledge of the Vedānta-sūtra is more famous, and out of many, many thousands of such Vedāntists the one who is a devotee of Lord Viṣṇu is most famous.

Nectar of Devotion

Nectar of Devotion 15:

Sometimes an impersonalist may gradually elevate himself to the personal conception of the Lord. Bhagavad-gītā confirms this: "After many births and deaths, he who is actually in knowledge surrenders unto Me." By such surrender, an impersonalist can be elevated to the Vaikuṇṭhaloka (spiritual planet) where, as a surrendered soul, he attains bodily features like those of the Lord.

Nectar of Instruction

Nectar of Instruction 10, Purport:

When a jñānī takes to devotional service, he rapidly becomes superior to an ordinary jñānī. Such an advanced person is described as jñāna-vimukta-bhakti-parama. How a jñānī takes to devotional service is mentioned in Bhagavad-gītā (7.19), wherein Kṛṣṇa says:

bahūnāṁ janmanām ante
jñānavān māṁ prapadyate
vāsudevaḥ sarvam iti
sa mahātmā sudurlabhaḥ

"After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare." Actually a person is wise when he surrenders unto the lotus feet of Kṛṣṇa, but such a mahātmā, great soul, is very rare.

Renunciation Through Wisdom

Renunciation Through Wisdom 2.5:

Generally the tendency of the jñānīs is to veer toward impersonal monistic thought. Their idea of monism is this: having experienced the transience and bitterness of material existence and recognized the futility of fruitive activity, they now realize that they are the Self, Brahman, the Absolute Truth. In fact, when realization of the transcendence is perfectly complete, one perceives the personal aspect of the Absolute Truth in the highest spiritual abode. And when the perception of the personal aspect of the Supreme Godhead deepens, one becomes naturally attracted to the absolute transcendental beauty of Lord Kṛṣṇa. As the Lord says in the Bhagavad-gītā (7.19),

bahūnāṁ janmanām ante
jñānavān māṁ prapadyate
vāsudevaṁ sarvam iti
sa mahātmā sudurlabhaḥ

After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare.

One who fully understands Lord Kṛṣṇa never experiences any bitterness anywhere in the entire material existence. He thrives on the knowledge of His of eternal relationship with the Lord; indeed, he sees everything in the world, and the world itself, in relation to Kṛṣṇa.

Renunciation Through Wisdom 3.3:

In their philosophical discussions the Māyāvādīs deny the existence of the Supreme Lord's multifarious energies. Such sub-standard debates are indeed on the kindergarten level. According to Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura, the Māyāvādīs have a poor fund of knowledge and are thus prevented from understanding that the Supreme Brahman is full with six opulences. To save these poor Māyāvādī impersonalists from philosophical impoverishment, Lord Kṛṣṇa has mercifully instructed them in the Bhagavad-gītā (7.19),

bahūnāṁ janmanām ante
jñānavān māṁ prapadyate
vāsudevaḥ sarvam iti
sa mahātmā su-durlabhaḥ

After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare.

As the saying goes, "A tethered cow goes as far as the rope." Similarly, one who uses the inductive method to search for ultimate knowledge will fail. His attempt is futile because one cannot know the supramundane with a mundane mind. Complete comprehension of the Absolute Truth is impossible with an unholy, demoniac mind. When one is possessed of a demoniac mentality that tries to reduce the supremely omnipotent Personality of Godhead to impersonal Brahman, all so-called philosophical debates will fail to discover the realm of absolute knowledge or the truth about the nondual substance. Vaiṣṇavas alone are eligible to cultivate such knowledge.

Renunciation Through Wisdom 5.1:

The modern sage Śrī Aurobindo has explained that in the third stage of yoga practice, the yogī sees God everywhere. In the process of jñāna-yoga, or the cultivation of empirical knowledge, when the yogī attains impersonal Brahman realization he sees Brahman as all-pervasive and inactive. This realization is bereft of any understanding of the Lord's name, form, qualities, pastimes, or paraphernalia. But if these transcendental topics arrest our attention, one very soon begins following the path of bhakti-yoga—the path enunciated in the Vedas, Upaniṣads, and Bhagavad-gītā. A transformation of vision takes place as one advances on this path. The rare soul who perfects this process can see the Supreme Lord in everything and everything in relation to the Supreme Lord. Quotes from various scriptures substantiate this point: In the Bhagavad-gītā the Lord says, vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ: (BG 7.19) "(The surrendered devotee knows) Me to be the cause of all causes and all that is. Such a great soul is very rare." And the Upaniṣads state, sarvaṁ khalv idaṁ brahma: "Everything is permeated by Brahman." A person attains the highest stage of this realization when he sees this cosmic creation as a transformation and manifestation of the Supreme Lord's divine energies.

Sri Isopanisad

Sri Isopanisad 15, Purport:

The conclusion is that one who has no knowledge of the potencies of the Supreme Truth will realize the impersonal Brahman. Similarly, when one realizes the material potencies of the Lord but has little or no information of the spiritual potencies, he attains Paramātmā realization. Thus both Brahman and Paramātmā realization of the Absolute Truth are partial realizations. However, when one realizes the Supreme Personality of Godhead, Śrī Kṛṣṇa, in full potency after the removal of the hiraṇmaya-pātra, one realizes vāsudevaḥ sarvam iti: (BG 7.19) Lord Śrī Kṛṣṇa, who is known as Vāsudeva, is everything—Brahman, Paramātmā and Bhagavān. He is Bhagavān, the root, and Brahman and Paramātmā are His branches.

Sri Isopanisad 17, Purport:

Here in the material world, material nature forces the living entity to change his body due to his different desires for sense gratification. These desires are represented in the various species of life, from germs to the most perfected material bodies, those of Brahmā and the demigods. All of these living entities have bodies composed of matter in different shapes. The intelligent man sees oneness not in the variety of the bodies but in the spiritual identity. The spiritual spark, which is part and parcel of the Supreme Lord, is the same whether he is in a body of a hog or in the body of a demigod. The living entity takes on different bodies according to his pious and vicious activities. The human body is highly developed and has full consciousness. According to the Bhagavad-gītā (7.19), the most perfect man surrenders unto the Lord after many, many lifetimes of culturing knowledge. The culture of knowledge reaches perfection only when the knower comes to the point of surrendering unto the Supreme Lord, Vāsudeva. Otherwise, even after attaining knowledge of one's spiritual identity, if one does not come to the point of knowing that the living entities are eternal parts and parcels of the whole and can never become the whole, one has to fall down again into the material atmosphere. Indeed, one must fall down even if he has become one with the brahma-jyotir.

Page Title:BG 07.19 bahunam janmanam ante... cited (Bks)
Compiler:MadhuGopaldas
Created:26 of Feb, 2011
Totals by Section:BG=6, SB=64, CC=6, OB=12, Lec=0, Con=0, Let=0
No. of Quotes:88