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760926SB.VRN
Srimad-Bhagavatam 1.7.30-31

Vrndavana, September 26, 1976
Pradyumna: "When the rays of the two brahmastras combined, a great circle of fire, like the disc of the sun, covered all outer space and the whole firmament of planets. All the population of the three worlds was scorched by the combined heat of the weapons. Everyone was reminded of the samvartaka fire, which takes place at the time of annihilation."
Prabhupada:
samhatyanyonyam ubhayos
tejasi sara-samvrte
avrtya rodasi kham ca
vavrdhate 'rka-vahnivat
[SB 1.7.30]
So the heat increased. Radiation heat increased. One weapon was released by Asvatthama, another by Arjuna to counteract, and the heat was so terrible that dahyamanah prajah sarvah, all the inhabitants of different planets, they felt the great heat produced by two brahmastras. And samvartakam amamsata. The samvartaka fire is explained in the sastra, that in the Kali-yuga... At the last there will be Kali-yuga. In the Kali-yuga there will be no rainfall. So everything will dry. Not this Kali-yuga, but at the end of the universal life there will be great fire all over the universe. That is called samvartaka. And everything will be ablaze. This fire will take place on account of the heat increase of the sun. It is said that the present temperature of the sun will be increased twelve times, so naturally there will be fire. As we know, sometimes there is forest fire. Similarly, the fire will take place, and everything will be burned into ashes. Then there will be rain. After heat... You have got experience when the atmosphere is too hot, then the rain falls. Same process. When everything will be burned into ashes there will be rain, torrents of rain, and it is said just like the trunk of the elephant, the rainfall will be like that. So everything will be covered with water. That is annihilation. Pralaya-payodhi-jale dhrtavan asi vedam **. Then there will be pralaya, and by the grace of the Lord the Vedas will be saved. Kesava dhrta-mina-sarira jaya jagadisa hare.
This is the process, going on. Bhutva bhutva praliyate [Bg. 8.19]. This material world, in this way, sometimes it is manifested and sometimes it is not manifested. The energy is there, but the material world means the energy sometimes manifested, sometimes not manifested. So we are in this material world. Not only. We are changing our body, one after another after some years... That is also according to our different forms of life. In one small insect, it may live for few minutes; some of them for few hours, some of them for few days, and some of them for few months, some of them for few years. And this yearly, we live, we human being, we live for a hundred years, and the demigods, they live for ten thousands of years. But wherever you live, either as insect or as demigod, there is no rescue from the process of janma-mrtyu-jara-vyadhi [Bg. 13.9]. That you cannot escape. Either you become a small insect or you become as powerful as Lord Brahma, you have to die. There is no escape. Brahma, he has the greatest amount of years to live. His life is... We have calculation in the Bhagavad-gita, that sahasra-yuga-paryantam ahar yad brahmano viduh [Bg. 8.17]. Sahasra-yuga. One yuga means forty-three lakhs of years multiplied by one thousand. That is the one daytime duration of Brahma. Ahar ratri means morning to evening. Morning to evening, that is sahasra-yuga, one thousand times of forty-three lakhs of years. Similarly night. Then day and night becomes one day. Similarly one month, and then twelve months, a year—such hundred years. So there is difference between our hundred years and his hundred years. Similarly, ant's hundred years and my hundred years different.
The modern science admits that everything is relative. Relative world. According to the body, according to the time. Relative world, not absolute. The absolute world is different. Where there is no relativity. Everyone is as good as the Supreme Personality of Godhead. That is oneness. Not that one has become as powerful as the Supreme Lord. No. Maybe as powerful. Still, they're individual. They're not amalgamation. That is wrong theory. Krsna says in the Bhagavad-gita that in the past we were all individuals. He says that "It is not that in the past we did not exist, and it is not that in the future we shall not exist. We shall exist." Nityah sasvato yam na hanyate hanyamane sarire [Bg. 2.20]. So we are eternal. We existed in the past, we are existing now, and we shall continue to exist. And individual. Krsna says, "You, Me, and all these soldiers and kings, they are all individual, and they existed as individual in the past, and we are existing now as individuals, and we shall continue to exist as individuals." So there are three phases of time: past, present, and future. So there is no question of being amalgamated at any time. They remain always individuals. And this is in the material..., either material world or spiritual world, the individuality is there. It never ceases. Nitya-yukta upasate. Here, we have got temporary life. Therefore we cannot be nitya-yukta. This life will be finished, and the next life we do not know what kind of life we shall have. It may be human form of life or it may be dog's form of life. You have to change this body. Tatha dehantara-praptih [Bg. 2.13]. Krsna does not say that a man after death becomes a man. No. There is no guarantee. He says tatha dehantara-praptih. There will be change of body. And so far the body is concerned, there are 8,400,000 of different bodies. So any one of them you have to accept. There is no guarantee. Tatha dehantara-praptih.
So 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. Jalaja nava-laksani sthavara laksa-vimsati. So this is going on. This is material world. And if you go to the spiritual world, yad gatva na nivartante tad dhama paramam 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. Tyaktva deham punar janma naiti [Bg. 4.9]. Spiritual life means punar janma naiti. Punar janma means this material world. Bhutva bhutva praliyate [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-mrtyu-jara-vyadhi-duhkha [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 tril lokan pradahan mahat and dahyamanah prajah sarvah. Praja. Praja means living entities. Prajayate: one who takes his birth. So in the three worlds... Three worlds means these upper, middle, and lower planetary systems in this universe. Tril loka. Tril lokan. So everywhere there is praja, there is living entities. Otherwise, how it is said tril lokan? It is a foolish theory that there is no life in other planets. A rascal theory. It has no meaning. Tril lokan. 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 panca-bhuta, prthvi-ap-tejas-vayu-akasa. 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: prthvi-ap-tejas. That does not mean there is no life. There must be. Otherwise, how Krsna talked with the sun-god, imam vivasvate yogam proktavan aham avyayam [Bg. 4.1]? And the living entity, nainam dahati pavakah. 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 nainam dahati pavakah, 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-vijnanartham sa gurum evabhigacchet srotriyam brahma-nistham [MU 1.2.12]. You should go to a guru who has complete knowledge from the sruti. Sruti means Vedas. Acaryavan puruso veda. Veda means you have to approach acarya. He knows everything. Unless he is not followers of the Vedas, sruti, 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 sruti? Therefore Srila Rupa Gosvami has forbidden. And Sanatana Gosvami has forbidden. Avaisnava-mukhodgirnam putam hari-kathamrtam, sravanam naiva kartavyam. Because sravanam, sruti... To go to guru means to hear from him, to inquire from him.
tad-vijnanartham sa gurum evabhigacchet
samit-panih srotriyam brahma-nistham
[MU 1.2.12]
You have to approach such guru. And who is that guru? Vaisnava. Not any ordinary person. Therefore anyone who is not Vaisnava, you should not approach. It is false knowledge. Its knowledge has no value. Sanatana Gosvami has strictly forbidden: avaisnava-mukhodgirnam putam hari-kathamrtam, sravanam naiva kartavyam. Don't hear. You'll be spoiled. Caitanya Mahaprabhu has said, mayavadi-bhasya sunile haya sarva-nasa [Cc. Madhya 6.169]. If you hear from a Mayavadi impersonalist, then your spiritual progress is doomed, finished. No more spiritual progress. Mayavadi-bhasya sunile. Mayavadi haya krsne aparadhi. The Mayavadis, they are offenders to Krsna. Krsna is the Supreme Person, and the Mayavadi wants to make Him imperson; therefore they are offenders.
So what is the use of approaching a guru who is offender to Krsna? Tan aham dvisatah kruran ksipamy ajasram asubhan asurisv eva yonisu [Bg. 16.19]those who are envious... Krsna is sac-cid-ananda-vigraha [Bs. 5.1], and the Mayavadis always trying to make Him 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 sunyavadis, the Buddhists, they clearly say there is no God. Zero. Sunyavadi. So we can understand their position, and the Mayavadis, 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, that-less, that less." What is the meaning? Say zero. We can understand. But why you say indirectly zero? Therefore Caitanya Mahaprabhu has said that veda na maniya bauddha haya ta' nastika. Nastika means one who does not believe in the statement of the Vedas. He's nastika, atheist. Just like here, in the Srimad-Bhagavatam, Krsna is person. This is Vedic literature. Bhagavad-gita, Krsna is person, aham. Always He says. Aham adir hi devanam [Bg 10.2]. Man-mana bhava mad-bhakto mad-yaji mam namaskuru [Bg. 18.65]. Sarva-dharman parityajya [Bg. 18.66]. He's person.
So the Mayavadi will always try to explain in the impersonal way. Therefore they're offender. Krsna personally presents. Why Krsna 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. Yada yada hi dharmasya glanir bhavati [Bg. 4.7]. Why you are taking so much trouble? Avyaktasakta-cetasam. Klesah adhikataras tesam. Simply you are taking unnecessary trouble. Klesah adhikatarah. And if you take to bhakti, directly personal... And you cannot understand God or Krsna by any other means except bhakti. Bhaktya mam abhijanati yavan yas casmi tattvatah [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 Bhagavan. 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, Bhagavan, and the service. That is bhakti. They're individual. Bhagavan is individual, bhakta is individual, and the reciprocation of dealings between two individuals, it is called bhakti. That is bhakti.
Bhakti, bhakti is described in so many places. Just like Rupa Gosvami defines bhakti:
anyabhilasita-sunyam
jnana-karmady-anavrtam
anukulyena krsnanu-
silanam bhaktir uttama
[Brs. 1.1.11]
That is first-class bhakti. And bhakti means there is activity. Anukulyena: favorably. Krsnanusilanam: to satisfy Krsna. Anusilanam means culture. The culture means there is activity. Bhakti does not mean zero. That is another thing. Zero, nirvana, means make these material activities zero. That hint is given by Sankaracarya. Lord Buddha said that everything is zero, and Sankaracarya gave further improvement that "It is not zero. Brahman is fact. Brahma satyam. Not zero. Jagan mithya. This world is mithya, zero. Not Brahman." Because those who understood this zero philosophy, they're rascals, atheists. They cannot understand more. Therefore further improvement was given by Sankara because he was preaching. The whole world became Buddhist, and he wanted to establish Vedic principles. So they have already made zero. So how Sripada Sankaracarya can say, "No, it is not zero. It is fact." They'll not understand. He said in a different way, that "Zero is this material world." Brahma satyam. But brahma is fact. This is zero.
Now how the fact is working, that is given by the Vaisnava acaryas, especially Sri Caitanya Mahaprabhu, Srimad-Bhagavatam. Srimad-Bhagavatam. Dharmah projjhita-kaitavo 'tra [SB 1.1.2]. Dharma, artha, kama, moksa [SB 4.8.41, Cc. Adi 1.90] is all cheating, all cheating. Up to moksa. The aspiration to become one with the Supreme, moksa, that is kaitava, cheating. That is the beginning of Srimad-Bhagavatam. When you understand that the so-called monism, to become one with the Supreme, it is cheating... That is not fact. Because you cannot remain in the zero. That is not possible. We are part and parcel of God. God is anandamaya, anandamayo 'bhyasat (Vedanta-sutra 1.1.12). By nature, God is anandamaya. So if you are part and parcel of God, how you can be niranandamaya? You are also anandamaya. That quality is there. But do you enjoy alone? You sit down in a room alone for three hours, you'll feel disturbed, immediately. And what to speak of eternally. It is impossible to remain alone. And for want of ananda you'll again fall down in this material world. The impersonalists who think that "I have become one with the Supreme..." One with the Supreme means that is eternity, fact, sat. Sat cit ananda. Simply by becoming sat, eternal, you don't get ananda. That is not possible. Therefore,
ananda-cinmaya-rasa-pratibhavitabhis
tabhir ya eva nija-rupataya kalabhih
goloka eva nivasaty akhilatma-bhuto
govindam adi-purusam tam aham bhajami
[Bs. 5.37]
So you have to go to the anandamaya. Yad gatva na nivartante [Bg. 15.6]. Tyaktva deham punar janma naiti [Bg. 4.9]. We have to approach in that way. Otherwise, if we remain in the material world, this will be the result-dahyamanah prajah sarvah. One after another, one after another, dahyamanah. You'll simply burn into ashes. So therefore the Vedas say, asato ma sad gama. Don't remain here. Go to Krsna and enjoy with Him life.
Thank you very much. (end)

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