This very word "created" suggests that before the creation of the cosmic manifestation, the Lord was existing. Therefore God is not under the creation. If God were under the creation, how could He have created?

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"suggests that before the creation of the cosmic manifestation, the Lord was existing. Therefore God is not under the creation. If God were under the creation, how could He have created"

Other Books by Srila Prabhupada

Easy Journey to Other Planets

We may rightly say that God created this material world, and this indicates that God existed before the creation. This very word "created" suggests that before the creation of the cosmic manifestation, the Lord was existing. Therefore God is not under the creation. If God were under the creation, how could He have created? He would instead have been one of the objects of this material creation. But God is not under the creation; He is the creator, and therefore He is eternal.
Easy Journey to Other Planets 2:

Try to find that planet from which one will never return, where there is eternal life, and where one can dance with Kṛṣṇa. This is the meaning of Kṛṣṇa consciousness. Take this movement seriously, for Kṛṣṇa consciousness gives one a chance to reach Kṛṣṇa and to dance with Him eternally. From Vedic literature we understand that this material world is a manifestation of only one fourth of the complete creation of God. The three-fourths portion of God's creation is the spiritual world. That we find in Bhagavad-gītā. Kṛṣṇa says, "This material world is but a fractional part of the whole." If we look as far as we can see—up to the sky—our vision is still confined within only one universe, and there are unlimited universes clustered together within what is called the material world. But beyond those clusters of unlimited numbers of universes is the spiritual sky, which is also mentioned in Bhagavad-gītā, where the Lord says that beyond the material world is another nature, which is eternal; there is no history of its beginning, and it has no end. "Eternal" refers to that which has no end and no beginning. The Vedic religion is therefore called eternal because no one can trace back when it began. The Christian religion has a history of two thousand years, and the Muhammadan religion also has a history, but if one were to trace back Vedic religion, he would not find its historical beginning. Therefore it is called eternal religion.

We may rightly say that God created this material world, and this indicates that God existed before the creation. This very word "created" suggests that before the creation of the cosmic manifestation, the Lord was existing. Therefore God is not under the creation. If God were under the creation, how could He have created? He would instead have been one of the objects of this material creation. But God is not under the creation; He is the creator, and therefore He is eternal.

There is a spiritual sky, where there are innumerable spiritual planets and innumerable spiritual living entities, but those who are not fit to live in that spiritual world are sent to this material world. Voluntarily we have accepted this material body, but actually we are spirit souls who should not have accepted it. When and how we accepted it cannot be traced. No one can trace the history of when the conditioned soul first accepted the material body. There are 8,400,000 forms of living entities 900,000 species of living entities are within the water, 2,000,000 species of life are among the plants and vegetables. Unfortunately, this Vedic knowledge is not instructed by any university. But these are facts. Let the botanist and anthropologist research into the Vedic conclusion. Darwin's theory of the evolution of organic matter is, of course, very prominent in the institutions of learning. But the Bhāgavata Purāṇa and other authoritative scriptures of scientific magnitude describe how the living entities in different forms of body evolve one after another. It is not a new idea, but educators are giving stress only to Darwin's theory, although in Vedic literature we have immense information of the living conditions in this material world.

We are only a fractional portion of all the living entities in the many universes of the material world. Those who are in the material world and material body are condemned. For example, the population in prison is condemned by the government, but their number is only a fraction of the whole population. It is not that the whole population goes to prison; some, who are disobedient, are confined in prison. Similarly, the conditioned souls within this material world are only a fraction of all the living entities in the creation of God, and because they have disobeyed God—because they did not abide by the order of Kṛṣṇa—they have been put into this material world. If one is sensible and inquisitive, he should try to understand: "Why have I been put into this conditional life? I do not wish to suffer."

There are three kinds of suffering, including miseries pertaining to the body and mind. In Hawaii, in front of my house, a man was keeping some animals and birds for the purpose of taking them to be slaughtered. I gave this example to my students: "These animals are standing here, and if you tell them, 'Oh, my dear animals, why are you standing here? Go away! You are meant for the slaughterhouse,' they cannot go. They have no intelligence."

Suffering without knowledge, without remedy, is animal life. One who cannot understand that he is suffering and who thinks that he is very well off is in animal consciousness, not human consciousness. The human being should be cognizant of suffering the threefold miseries of this planet. One should know that he is suffering in birth, suffering in death, suffering in old age and suffering in disease, and one should be inquisitive as to how he may avoid the suffering. That is real research work.

We have suffered from the beginning of our birth. As a baby, the human being is tightly placed in the abdomen of the mother in an airtight bag for nine months. He cannot even move, there are insects biting him, and he cannot protest. After the child comes out, the suffering continues. The mother undoubtedly takes much care, but still the child cries because he is suffering. There are bugs biting or there are pains in his stomach; the child is crying, and the mother does not know how to pacify him. His suffering begins in the womb of his mother. Then, after his birth, as he grows up, there is more suffering. He does not want to go to school, but he is forced to. He does not want to study, but the teacher gives him tasks. If we analyze our life, we will find that it is full of suffering. Why then are we coming here? The conditioned souls are not very bright. We should inquire, "Why am I suffering?" If there is a remedy, we must take advantage of it.