RTW 2.7

The karmīs, jñānīs, and yogīs, as well as the common politicians and anyone else who is working hard to make a comfortable and peaceful situation in this material world, must clearly realize that the world is transitory and full of misery. However much one may toil to make a permanent settlement in this world, at the end everyone is forced to leave. As long as one stays here, one must come to grips with the reality of suffering. Since time immemorial the soul has been coming and going. The Lord's devotees, however, not only live happily in this world, but after they leave here they enter the eternal and ever-blissful abode of the Lord. As the Lord says in the Bhagavad-gītā (8.15),

mām upetya punar janma

duḥkhālayam aśāśvatam

nāpnuvanti mahātmānaḥ

saṁsiddhiṁ paramāṁ gatāḥ

After attaining Me, the great souls, who are yogīs in devotion, never return to this temporary world, which is full of miseries, because they have attained the highest perfection.

According to the above verse, the devotees attain the highest perfection—that is, they join the elevated corps of the Lord's eternal associates. The mystic yogī's eightfold mystic perfection is not the same as the devotee's para-siddhi, or "highest perfection." While mystic yoga brings perfections that are material and temporary, devotional service to the Supreme Lord brings absolute perfection, which is transcendental and eternal. The Supreme Lord incessantly manifests His ever-fresh transcendental pastimes within this unlimited material universe, which He has created. These pastimes, known as bhauma-līlā, have been going on since time immemorial. The sun remains in one place, yet somewhere on earth people see it rising, while elsewhere people see it setting. This rising and setting has been going on since the dawn of creation. Similarly, although Lord Kṛṣṇa eternally resides in Goloka, His eternal abode, He manifests His transcendental pastimes at every moment in the countless universes of this cosmic creation. As it is a mistake to think the sun rises and sets, it is a gross misconception to think that Lord Kṛṣṇa was born on such-and-such a day and was slain by someone on such-and-such a day. The Lord's birth and activities are all transcendental and miraculous. And those who can comprehend this esoteric truth attain the highest perfection. As the Lord states in the the Bhagavad-gītā (4.9),

janma-karma ca me divyam

evaṁ yo vetti tattvataḥ

tyaktvā dehaṁ punar janma

naiti mām eti so 'rjuna

One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna.

When Lord Kṛṣṇa desires to manifest His earthly pastimes, He appears through His eternal parents, Śrīmatī Devakī and Śrī Vasudeva, and is later brought up by His foster parents, mother Yaśodā and Nanda Mahārāja. Saintly souls who perfect their devotional service by following in the footsteps of the Lord's eternal parents are elevated to the highest position as eternal associates of the Supreme Lord. Once having entered into the Lord's eternal transcendental pastimes, these great souls relish superexcellent devotional mellows in ecstatic love of Godhead.

In the innumerable universes, Lord Kṛṣṇa reveals His earthly pastimes with His intimate friend and eternal associate Arjuna. The Lord makes this clear in two Bhagavad-gītā verses (4.5-6):

bahūni me vyatītāni

janmāni tava cārjuna

tāny ahaṁ veda sarvāṇi

na tvaṁ vettha parantapa

ajo 'pi sann avyayātmā

bhūtānām īśvaro 'pi san

prakṛtiṁ svām adhiṣṭhāya

sambhavāmy ātma-māyayā

Many, many births both you and I have passed. I can remember all of them, but you cannot, O subduer of the enemy! Although I am unborn and My transcendental body never deteriorates, and although I am the Lord of all living entities, I still appear in every millennium in My original transcendental form.

As for those unfortunate souls who do not strive for the supreme goal of entering the eternal pastimes of the Supreme Lord and instead become attracted to the mundane practices of karma, jñāna, and yoga, which ultimately elevate one to the heavenly planets—such souls must once again take birth in this material world. Although they may reach a high status in this cosmic system, they must come down as if on a ferris wheel. Kṛṣṇa describes this phenomenon in the Bhagavad-gītā (8.16):

ā-brahma-bhuvanāl lokāḥ

punar āvartino 'rjuna

mām upetya tu kaunteya

punar janma na vidyate

From the highest planet in the material world down to the lowest, all are places of misery wherein repeated birth and death take place. But one who attains to My abode, O son of Kuntī, never takes birth again.

The higher planetary systems in this material world are Bhūrloka, Bhuvarloka, Svargaloka, Maharloka, Janaloka, Tapoloka, and up to Satyaloka, or Brahmaloka. Whichever of these planets one rises to in his next life, one must finally return to earth. What to speak of the next life, even in this life the high position one attains after considerable hard work—such as king, emperor, minister, governor, or president—is lost after some time, and one is thrown back to a mean and humble status. Only leaders who have experienced this kind of humiliation can know the trepidation that accompanies it. But if at any stage of life the grossly foolish miscreants described in the Gītā decide to render devotional service to Lord Kṛṣṇa, they can escape the ferris wheel of karma. On this wheel, sometimes one goes to heaven and sometimes to hell, sometimes one is born a king and sometimes a slave, sometimes one becomes a brāhmaṇa and sometimes śūdra, and so it goes on. But once a person enters the spiritual abode of the Supreme Lord, he begins his eternal life in his original, constitutional position.

By the influence of karma, one who is attached to the material body and mind has to change bodies life after life. In this way the soul roams the fourteen planetary systems within this material universe, sometimes going up and sometimes coming down. These planets are transitory—merely theatrical stages upon which the soul enacts his mundane existence. But when the living entity is elevated to spiritual perfection and is situated in his pure, eternal identity, devoid of all mundane designations, he attains the natural habitat of the spirit soul, the supramundane realm transcending this material creation and the intermediary zone of the unmanifested Brahman effulgence.

The material body, made up of material ingredients such as earth, water, fire, and air, is mortal. Similarly, because this material universe is an amalgam of earth, water, fire, air, etc., it is also transitory. But the spirit soul (which, incidently, has never been duplicated in the laboratory despite repeated efforts) is imperishable, as is its natural, eternal home—the kingdom of God. The process that takes the eternal soul to his eternal home is called sanātana-dharma, or "the eternal religion."

Empirical, atheistic philosophers like Kapila spent innumerable tedious hours researching the material phenomena of this cosmic creation. Yet it remained beyond the grasp of their limited intelligence to understand that there exists a realm transcendental and far superior to this manifested material world. Finally, when their probing minds failed to sight land in an ocean of speculation, they concluded that the absolute truth is unmanifest.

Compared to other species, human beings are certainly endowed with good intelligence, yet unless they are devotees of the Lord, all their thinking is limited within mundane boundaries. Therefore it is impossible for the mundane mind to approach the transcendence. But instead of surrendering to the Supreme Lord or His representative, the empirical philosophers try to explain away as "unmanifest" that which is beyond their mundane minds. This is known as the logic of the frog in the well.

No matter how big a thinker a tiny living entity may be, all his activities are limited by mundane boundaries, just as a frog in the well can never comprehend that such a thing as an ocean exists outside his little domain. He refuses to acknowledge that a mass of water infinitely bigger than his tiny puddle can at all be possible. Similarly, we are trapped in the dark well of our body and mind. And although we may try hard through yoga or empirical speculation to overcome our limitations, no matter how erudite we are it is impossible to reach beyond the limitations of our self-made well.

So, who can bring us news of the great ocean? Is there any record of how long we have been struggling in the water to stay afloat in the well of this material world, sometimes going up to the higher planets, sometimes coming down? Only the Supreme Lord Himself or His empowered representative can possibly free us from confinement in this dark well. Under their guidance we can come to know of the limitless ocean of the spiritual sky. This process—hearing from higher authorities—is called the deductive, or descending, process of knowledge. It is the only authorized way to learn transcendental knowledge. By this method alone is eternal truth transmitted.

And what can we learn by this process? Lord Kṛṣṇa describes the spiritual and material worlds as follows in the Bhagavad-gītā (8.17-20):

By human calculation, a thousand ages taken together form the duration of Brahmā's one day. And such also is the duration of his night. At the beginning of Brahmā's day, all living entities become manifest from the unmanifest state, and thereafter, when the night falls, they are merged into the unmanifest again. Again and again, when Brahmā's day arrives, all living entities come into being, and with the arrival of Brahmā's night they are helplessly annihilated. Yet there is another unmanifest nature, which is eternal and is transcendental to this manifested and unmanifested matter. It is supreme and is never annihilated. When all in this world is annihilated, that part remains as it is."

People become awestruck when they learn that the life span on Brahmaloka is many millions of years. One has to undergo severe austerities and renunciation, accepting the sannyāsa order of life, in order to reach Brahmaloka. However, we must consider one essential fact: even Lord Brahmā, the presiding deity of that planet, is not immortal. Those who have researched the Vedic scriptures in depth can calculate the lifetime of Brahmā. Human beings count 365 days in their year, and the cycle of four yugas comprises approximately 4,320,000 such years. A thousand cycles of four yugas make up one day-time (twelve hours) of Lord Brahmā's life. In this way his month and year can be calculated, and Brahmā lives for a hundred years of his time. But despite this vast life span—311 trillion 40 billion human years—Lord Brahmā is a mortal being, and this universe created by him is also perishable. Thus it is not strange that human beings, who are also his creation, should perish. As human beings seem immortal to a tiny insect, so Lord Brahmā and the demigods seem immortal to us. In fact, however, no material body of any form is ever eternal.

At the end of Lord Brahmā's day, when night approaches, a partial dissolution inundates the universe up to the Svargaloka, the abode of the demigods. All the living entities of this world are created at the dawn of Lord Brahmā's day and annihilated at dusk, and this creation and annihilation go on in a continuous cycle.