Prabhupāda: Hmm. So there is no scarcity of aeroplanes in Vaikuṇṭhaloka. It is not nirviśeṣa, zero. The rascals, they do not know (break) what is actually Vaikuṇṭha is, or the kingdom of God. And they dismiss everything by declaring, "Zero, without any varieties." Nirviśeṣa śūnyavādi. They have no information; therefore "zero." But actually that is not. Exactly like this sky, the Vaikuṇṭha sky is there. Like the planets here, there are also planets. As in the sky, outer space, here in this material world big, big aer . . . (break) so there also, there are many big, big aeroplanes running on.
Now, how this information received? When Bhāgavata was compiled five thousand years ago, there was no existence of aeroplane. But how in the Bhāgavata the information of aeroplane is there? If men were less intelligent five thousand years ago, and now they have advanced, then how persons five thousand years ago . . . not five thousand years; many, many millions of years ago the information was there. But from historical point of view, at least five thousand years ago. So how they give this information of airplane? Hmm? So how you can say that some forty thousand years ago . . . what is the Darwin's theory? There was no brain?
Śyāmasundara: Apelike creatures.
Prabhupāda: So how this nonsense theory can be accepted? Huh? According to our Vedic information, from the very beginning the one person, one living creature, was Brahmā, the most intelligent person. Not that he developed from monkey. This nonsense theory killed the human civilization. The intelligence is coming from the Supreme Personality of Godhead, and the most intelligent person is receiving that—Brahmā. And then he is distributing this knowledge.
So knowledge has not developed with the development of the brain of the living entities. That is a wrong theory. Knowledge is already there. And the most intelligent person received it, and it is being distributed still. Therefore Vedic knowledge is considered to be the perfect. And if we take knowledge from the Vedas, then our knowledge is perfect. Now here is the knowledge.
What is the purport?
Pradyumna: Purport: "It appears that in the Vaikuṇṭha planets there are airplanes also, brilliantly glowing, and they are occupied by the great devotees of the Lord, with ladies of celestial beauty as brilliant as lightning. As there are airplanes, so there must be different types of carriages also, like the airplanes, and they may not be driven machines as we have experience in this world. Because everything is of the same nature of eternity, bliss and knowledge, the airplanes and carriages are of the same quality as Brahman. As there is nothing except Brahman, so it should not be misconceived that there is only void and no variegatedness. To think like that is due to a poor fund of knowledge. Otherwise, no one would have such a misconception of voidness in the Brahman."
"As there are airplanes, ladies and gentlemen, so there must be cities and houses and everything else just suitable to the particular planets. One should not carry the ideas of imperfection from this world to the transcendental world without taking into consideration the nature of the atmosphere as completely free from the influence of time, etc., as described previously."
Prabhupāda: Hmm. So in all other planets, not only within this material world, but also in the spiritual world . . . there are also varieties of planets. The difference is—here the varieties are made of matter, and there the varieties are made of spirit. That's all. There are two things: material energy and spiritual energy. That is described in the Bhagavad-gītā. The material energy is also one, mahat-tattva. But bahudhā iva bhāti, ivābhāti. The one thing is matter. But bahudhā ivābhāti. What is that?
Pradyumna: Bahu-rūpa ivābhāti māyayā bahu-rūpayā (SB 2.9.2).
Prabhupāda: Where is that verse?
Pradyumna: It's the second verse.
Prabhupāda: Bahu-rūpa ivābhāti māyayā bahu-rūpayā. Actually this is māyā, but bahu-rūpayā, by the interaction of the three modes of material nature, there are varieties. Similarly, in the spiritual world, although the spirit is one, there are also varieties, saṁvit . . . there are . . . these three qualities, there it is known . . . what is that called? Now, just now I forget. Saṁvit sandinī. Sandinī saṁvit. That is described in Caitanya-caritāmṛta, there also, varieties.
So the Māyāvādī philosopher, they have no information of the spiritual world; therefore they are thinking that spirit means something void of all these varieties. They cannot conceive that in the variety there can be enjoyment. Here they have got very bad experience of varieties. Therefore they want to make . . . Buddha theory is like that, varieties, varieties—the earth, water, air, fire. So if this body is made of all these varieties, so you make it nirvāṇa; you kill it or dismantle it to the varieties.
Just like when anything in this material world, when it is annihilated, it goes. This, our body . . . just like when we leave this body, the matter remains there, lump of matter. Gradually it becomes decomposed, and some water comes out. The water goes to the water, the earthly part goes to the earth, the fiery part goes to the fiery. In this way, this combination of matter becomes dismantled. That is called nirvāṇa: finished.