Viśvato-mukham means the universal form. Just like it is stated in the śāstras, the hills, oh, they are bones of God. The trees and grass and, I mean to say, vegetation, vegetation, they are just like hairs on the body of the Lord. So the, the ocean is the navel of God. In this way there are description. The highest planet, svarga . . . brahmaloka, oh, that is the head of God. The lowest planet, pātālaloka, that is, I mean to say, sole of the God. These things are described, the whole universal form.
So somebody prefers the universal form, somebody prefers that "All, everything, whatever we see, it is God," and somebody prefers that "I am God." So these are different methods of appreciating God. But they're also accepted, because they have taken into the line. They are better than who are just like animals, simply eating, sleeping and defending and mating. But those who have taken either of these, jñāna-yajñena, pṛthaktvena and viśvato-mukham . . .
So those who are impersonalist, they prefer these three processes. And those who are personalist, they prefer directly to worship the Supreme Personality of Godhead, Śrī Kṛṣṇa. So they're all transcendentalist. They're on the line. But here in the Bhagavad-gītā, those who are directly worshiping the Supreme Lord, they have been described as mahātmā. And those who are worshiping in other processes, they have been described, anye. Anye means others.
So they have not been given so much importance, although they have been accepted. They have been . . . because they have come to the line. Because . . . suppose you are accepting the universal form of God. That is a fact also. Because the universe, this manifestation of the universe, is also manifestation of the energy of God. And the energy of God and God is not different. So therefore one who takes the manifestation of the energy as God, he's not mistaken. That is also true. Because there is nothing beyond God. If you think, "I am God," yes, you are also God. Because there is nothing beyond God. Ahaṅgrahopāsanam. If you think everything is God, that is also true. Because in the higher conception, there is nothing beyond God. Sarvaṁ khalv idaṁ brahma. Sarvam, everything.
But the Vaiṣṇava, those who are personalist, they take it in a different way. Why? Because in the Bhagavad-gītā it is said by the Lord, mayā tatam idaṁ sarvaṁ jagad avyakta-mūrtinā: "I am spread all over the universe, all over the manifestation, in My impersonal feature." Mat-sthāni sarva-bhūtāni nāhaṁ teṣu avasthitaḥ (BG 9.4): "Everything is resting on Me, but I am not there." Paśya me yogam aiśvaram (BG 9.5).
So this simultaneously one and different, this philosophy, is accepted by Lord Caitanya, but it is also accepted in the Bhagavad-gītā, that mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya (BG 7.7).
But this form, these two hands, with flute, Kṛṣṇa, form of Kṛṣṇa, there is nothing beyond this. So one has to come to this point. You may go in different way, accepting yourself as God, accepting everything as God, accepting the universal form of God. If you make actually progress, then you have come to this point. Sa mahātmā sudurlabhaḥ. Again He says mahātmā. When he comes to that point of Kṛṣṇa, bahūnāṁ janmanām ante . . . (BG 7.19).
This process you have to proceed, you have to make progress, many, many births. That is line. You have taken the line, that's all right. But it will take some time. Not in one life you'll come to that point.
So therefore in the Bhagavad-gītā it is said that bahūnāṁ janmanām ante. This is culture of spiritual knowledge. That's all right. But simply by culture of spiritual knowledge, without favor, without mercy of the Supreme Lord, you cannot approach the, I mean, ultimate goal. Therefore in the Eighteenth Chapter you'll find, bhaktyā mām abhijānāti (BG 18.55).
These are all partial understanding of the Supreme. But if you accept this process of Kṛṣṇa consciousness, then you directly approach, directly approach the Su . . . because after all, unless you approach to that point, that vāsudevaḥ sarvam iti (BG 7.19): "Here is Lord Śrī Kṛṣṇa, Vāsudeva. He is everything" . . . so those who are intelligent, they take the root. You see? Therefore in the Caitanya-caritāmṛta you'll find in a very nice verse, kṛṣṇa yei bhaje sei baḍa catura. (CC Madhya 19.151)