There is material world, spiritual world. You can go everywhere. But you must be capable of going there. Just like we Indians. There are many Indians . . . or there are many Englishmen also, some of them want to go to India. Some of the Indians, from India they want to come to London. They think London is very wonderful city. And some Englishmen also think, "Oh, India is very wonderful land." So we are thinking that moon land or sun land or so many other planets, Venus . . .
So this sun example we have to understand, that to understand the sun there are three divisions. So first division is the sunlight or sunshine. The sunshine is all-pervading over the universe. It is not imagination. We get from Vedic information. It is said, yasya prabhā prabhavato jagad-aṇḍa-koṭi (Bs. 5.40). This is brahma-jyotir. Yac-cakṣur eṣa savitā sakala-grahāṇām (Bs. 5.52). Savitā, the sun-god, is called yac-cakṣur eṣa savitā sakala-grahāṇāṁ rājā samasta-sura-mūrtir aśeṣa-tejāḥ. So the sun is described as the eye of the Supreme Lord. Just like we have got our eyes; we can see to some extent—three feet, four feet, or ten feet, or hundred feet. But the eyes of God is so powerful, He can see the whole universe. Yac-cakṣur eṣa savitā. Savitā means the sun. The sun is . . .
So we have to study in this way. People say: "Can you show me God?" Yes, why not? You just try to see God. Here you see the eyes of the God: the sun, the moon. Why don't you see it? Yac-cakṣur eṣa savitā. Just try to understand the one eye of God, then another eye, then try to understand other senses. But you cannot understand even one eye. What you will understand of God? In the Bhagavad-gītā it is said, raso 'ham apsu kaunteya (BG 7.8). "The taste in the water I am." Just try to understand. Prabhāsmi śaśi-sūryayoḥ: "I am the shining in the sun and the moon. I am the sound in the sky." So this light, sound, these are scientific studies. Kṛṣṇa says, Bhagavān says that, "I am the sound in the sky."
So if you can practically study sound, light, nicely, scientifically, then you'll see Kṛṣṇa also. That is required. Education means to find out the ultimate goal, Absolute Truth. In whatever field of education you may be, that doesn't matter. But try to find out the ultimate. Because in the Vedānta-sūtra it is said: "What is Absolute Truth?" The first question in the Vedānta-sūtra is athāto brahma jijñāsā. "Now, this is the time." This means the human form of life is the opportunity to understand the Absolute Truth.
The Absolute Truth is neither discussed nor understood by the animal society. It is not possible. There is no arrangement in the animal society to understand God or the Absolute Truth. Because they're animals, it is not possible. It is possible in the human society. This association, this room, is an attempt to understand the Absolute Truth, because it belongs to the human society. But if you go to the animal society, they haven't got such room, such arrangement. So that is the distinction between animal and human being. Human being, in any part of the world, it doesn't matter, even uncivilized, there is an inquisitiveness to search out what is the Absolute Truth.
So this Absolute Truth is in three varieties understood. Absolute Truth is one. Just like the same example: the sun is one, but the study of the sun are in three phases. First of all, you have to study the sunlight. The heat, the illumination, the molecules, the illuminating particles . . . there are so many things you can study in the sunshine. Those who are scientists, who are physicists, they can study the sunshine. But this sunshine study is not final study about sun.