I, as spirit soul, I am individual, existing. I shall continue to exist as individual in this material world, either as human being or as an animal or as demigod or a tree, plants, fish, aquatics—so many. Jalajā nava-lakṣāṇi sthāvarā lakṣa-viṁśati (Padma Purāṇa). So this is going on. This is material world. And if you go to the spiritual world, yad gatvā na nivartante tad dhāma paramaṁ mama (BG 15.6). The difference . . . What is the difference between the spiritual world and the material world? The difference is that if you go to the spiritual world, then you will not return again in this material world. Tyaktvā dehaṁ punar janma naiti (BG 4.9). Spiritual life means punar janma naiti. Punar janma means this material world. Bhūtvā bhūtvā pralīyate (BG 8.19). One janma, then death, again janma, again death. And between the death and birth or birth and death there is disease and old age. Janma-mṛtyu-jarā-vyādhi-duḥkha . . . (BG 13.9). This is our real problem.
So the modern scientists, they do not know what is real problem. They are thinking advancement. Another point is here, that trīl lokān pradahan mahat and dahyamānāḥ prajāḥ sarvāḥ. Prajā. Prajā means living entities. Prajāyate: one who takes his birth. So in the three worlds . . . Three worlds means these upper, middle and lower planetary systems in this universe. Trīl loka. Trīl lokān. So everywhere there is prajā, there is living entities. Otherwise, how it is said trīl lokān? It is a foolish theory that there is no life in other planets. A rascal theory. It has no meaning. Trīl lokān. We have got many evidences. I do not know why these rascal scientists say that there is no life in other planet. Why? The other planet is also made of the pañca-bhūta, pṛthvī-ap-tejas-vāyu-ākāśa. They are not different. Maybe something is very prominent. Just like in the sun globe, the fire is prominent. Fire is also one of the five elements: pṛthvī-ap-tejas. That does not mean there is no life. There must be. Otherwise, how Kṛṣṇa talked with the sun god, imaṁ vivasvate yogaṁ proktavān aham avyayam (BG 4.1)? And the living entity, nainaṁ dahati pāvakaḥ. The living entity is not burned by the fire. It is not dried up, it is not moistened. This is stated. So why there will be no life in the sun globe? There must be. Because na dahati pāvakaḥ, fire cannot burn the living being. So there are germs in the fire also, agni-pa(?).
So we are being misled by the so-called scientists and the math . . . That is not perfect knowledge. The perfect knowledge is in the Vedas. Therefore it is advised, tad-vijñānārthaṁ gurum evābhigacchet śrotriyaṁ brahma-niṣṭham (MU 1.2.12). You should go to a guru who has complete knowledge from the śruti. Śruti means Vedas. Ācāryavān puruṣo veda (Chāndogya Upaniṣad 6.14.2). Veda means you have to approach ācārya. He knows everything—unless he is not followers of the Vedas, śruti, he's a rascal. What is the use of going there? What is the . . . What you'll get by approaching a so-called rascal guru, one who does not know śruti? Therefore Śrīla Rūpa Gosvāmī has forbidden, and Sanātana Gosvāmī has forbidden. Avaiṣṇava-mukhodgīrṇaṁ pūtaṁ hari-kathāmṛtam, śravaṇaṁ naiva kartavyam (Padma Purāṇa). Because śravaṇam, śruti . . . To go to guru means to hear from him, to inquire from him.
- tad-vijñānārthaṁ sa gurum evābhigacchet
- samit-pāṇiḥ śrotriyaṁ brahma-niṣṭham
- (MU 1.2.12)
You have to approach such guru. And who is that guru? Vaiṣṇava. Not any ordinary person. Therefore anyone who is not Vaiṣṇava, you should not approach. It is false knowledge. Its knowledge has no value. Sanātana Gosvāmī has strictly forbidden: avaiṣṇava-mukhodgīrṇaṁ pūtaṁ hari-kathāmṛtam, śravaṇaṁ naiva kartavyam. Don't hear. You'll be spoiled. Caitanya Mahāprabhu has said, māyāvādi-bhāṣya śunile haya sarva-nāśa (CC Madhya 6.169). If you hear from a Māyāvādī, impersonalist, then your spiritual progress is doomed, finished. No more spiritual progress. Māyāvādi-bhāṣya śunile. Māyāvādī haya kṛṣṇe aparādhī. The Māyāvādī, they are offenders to Kṛṣṇa. Kṛṣṇa is the Supreme Person, and the Māyāvādī wants to make Him imperson; therefore they are offenders.
So what is the use of approaching a guru who is offender to Kṛṣṇa? Tān ahaṁ dviṣataḥ krūrān kṣipāmy ajasram eva yoniṣu (BG 16.19)—those who are envious . . . Kṛṣṇa is sac-cid-ānanda-vigraha (BS 5.1), and the Māyāvādīs always trying to make Him a handless, legless, headless, earless, and this-less, that-less, less, less, less. Then what is remaining? Say zero. Why don't you say zero? No. They are very careful. These śūnyavādī, the Buddhists, they clearly say there is no God. Zero. Śūnyavādī. So we can understand their position. And the Māyāvādīs, they're so dangerous that they will not say that God is zero. They will say, "Yes, there is God, but He's handless, legless, eyeless, this-less, less, less . . ." What is the meaning? Say zero. We can understand. But why you say indirectly zero? Therefore Caitanya Mahāprabhu has said that veda nā māniyā bauddha haya ta' nāstika (CC Madhya 6.168). Nāstika means one who does not believe in the statement of the Vedas. He's nāstika, atheist. Just like here, in the Śrīmad-Bhāgavatam, Kṛṣṇa is person. This is Vedic literature. Bhagavad-gītā, Kṛṣṇa is person, aham. Always He says. Aham ādir hi devānām (BG 10.2). Man-manā bhava mad-bhakto mad-yājī māṁ namaskuru (BG 18.65). Sarva-dharmān parityajya (BG 18.66). He's person.
So the Māyāvādī will always try to explain in the impersonal way. Therefore they're offender. Kṛṣṇa personally presents. Why Kṛṣṇa comes? So that the misunderstanding whether the Absolute Truth, God, is a person or imperson, to mitigate this trouble, this misunderstanding, He comes as person. He presents Himself, "Here is I am. I am person. Why do you make Me imperson?" He's person. Yadā yadā hi dharmasya glānir bhavati (BG 4.7). "Why you are taking so much trouble?" Avyaktāsakta-cetasām. Kleśaḥ adhikataras teṣām (BG 12.5). Simply you are taking unnecessary trouble, kleśaḥ adhikataraḥ. And if you take to bhakti, directly personal . . . And you cannot understand God, or Kṛṣṇa, by any other means except bhakti. Bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ (BG 18.55). If you want to know Absolute Truth, God, then you have to take to bhakti. And what does it mean, bhakti? Bhakti means there must be Bhagavān. Otherwise, what is the meaning of bhakti? If I want . . . Bhakti means to render service. So if the master is not there, then where is the question of bhakti and service? It is all bogus. Bhakti means three things: bhakta, Bhagavān and the service. That is bhakti. They're individual. Bhagavān is individual, bhakta is individual, and the reciprocation of dealings between two individuals, it is called bhakti. That is bhakti.