Kṛṣṇa says, dehino 'smin yathā dehe kaumāraṁ yauvanaṁ jarā, tathā dehāntara-prāptiḥ (BG 2.13). Dehāntara-prāptiḥ is there, information. So how can we deny that there is no life after death? There is. But nobody is caring to understand, "What is my next life? Is going to happen? Today I may be in a very big position, and tomorrow, if I am going to be a tree . . ." Here you are sitting very comfortably in this room. Just a few years after, there's a tree. He cannot move an inch even, and he has to stand there in cyclone, in scorching heat, in everything. Why? We are . . . both of us, we are living entities. Why he has got this body, I have got this body, and one may have better body than me? Why there are so many, 8,400,000 species of life, and different position? Why this is? There is no such inquiry. There is no such knowledge. Therefore they have been described here as andhā, blind.
They do not know the goal of life, that we are part and parcel of God. Mamaivāṁśo jīva bhūtaḥ (BG 15.7). Some way or other, we have come in material contact. Now it is our duty to get out of these laws of material . . . Īśa-tantryā. Īśa-tantryā, under certain condition. Just like under certain condition a criminal is put into the prison house. So it is his duty to know that, "I have committed this criminal activity, therefore I have been put into this jail or prison life. Somehow or other, complete it, and let me decide not to commit again any criminal acts so that I may be put again into prison life." This is intelligent. Similarly, we should be educated how we have been put into this material conditional life and how we can get out of it and then again, in our spiritual life, we can go back to home, back to Godhead. That is, that should be the aim of life. But na te viduḥ: "They do not know." Na te viduḥ svārtha-gatim. The progress should be towards Viṣṇu, Lord Viṣṇu, the Supreme Personality of Godhead, back to home, back to Godhead. They do not know. Why? Because durāśayā. They are thinking that, "We shall make adjustment in this material life, and we shall be happy." Durāśayā ye bahir-artha-māninaḥ.
Bahiḥ. Bahiḥ means external. This material world is the external energy of God, and the spiritual world is the internal energy of God. So we are in the external energy of God. The external energy of God means although we are eternal, we have to accept different types of body according to our desire, according to our tendency to enjoy this material world, therefore that facility is given in this material world. In the spiritual world there is only one aim—they are all eternal servitors of the Supreme Personality of Godhead. They have no other desire. That is spiritual world. So you can transform this material world into spiritual world if you have got only aim to please the Supreme Personality of Godhead. Then it can be transformed into spiritual world, although spiritual world is differently situated. Paras tasmāt tu bhāvo 'nyo 'vyakto 'vyaktāt sanātanaḥ (BG 8.20). There is another nature, which is spiritual world. They have no information. But we get information from Bhagavad-gītā and other śāstras that spiritual world is still bigger. This material world is the one fourth of the God's creation, and the spiritual world is the three fourth. It is stated in the Bhagavad-gītā, ekāṁśena sthito jagat.
When Arjuna inquired about Kṛṣṇa's vibhūti, His opulence, He summarized:
- athavā bahunaitena
- kim jñātena tavārjuna
- viṣṭabhyā idaṁ kṛtsnam
- ekāṁśena sthito jagat
- (BG 10.42)
"My dear Arjuna, how long I shall describe you about My opulence? I summarize it that this material world is only one-fourth manifestation of My opulation, opulence" Ekāṁśena sthito jagat. This material world means . . . you have . . . we have got experience about this universe up to the sky, as far as we can see, the horizon. This is one universe. And there are millions of universes like this. That is stated in the Brahma-saṁhitā, that yasya prabhā prabhavato jagad-aṇḍa-koṭi-koṭiṣv aśeṣa-vasudhādi-vibhūti-bhinnaṁ (Bs. 5.40). Yasya prabhā. The Lord's effulgence is Brahman effulgence. Within that Brahman effulgence there are innumerable universes, jagad-aṇḍa-koṭi. Jagad-aṇḍa means this brahmāṇḍa. Aṇḍa. It is round; it is not flat. Aṇḍa, just like egg. Koṭi. Koṭi means innumerable. And in each universe . . . yasya prabhā prabhavato jagad-aṇḍa-koṭi koṭiṣv aṣeṣa-vasudhādi (Bs. 5.40). In each brahmāṇḍa there are unlimited number of planets and stars, aśeṣa-vasudha. And vibhūti-bhinnam. And each planet is differently situated. In each planet has got specific atmosphere, I mean specific arrangement. Just like the sun globe. The sun globe is fiery. The moon, moon planet, it is very pleasing. There is also fire, but it is surrounded by cold atmosphere; therefore it is very pleasing.