Pradyumna: (reading) ". . . eternally along with his body as soon as his life is over. Death is therefore taken as the representative of God for the atheistic class of men. The devotee realizes the presence of God by devotional service, whereas the atheist realizes the presence of God in the shape of death. At death everything is finished, and one has to begin a new chapter of life in a new situation, perhaps higher or lower than the last one. In any . . ."
Prabhupāda: Yes. Bhagavad-gītā, it is said, Kṛṣṇa says: mṛtyuḥ sarva-haraś ca aham (BG 10.34). At the . . . by death, everything is taken away by Kṛṣṇa. So the modern civilization, they do not believe in the next birth. That is the basic mistake of the present civilization, that we get information that tathā dehāntaraṁ prāptir dhīras tatra na muhyati (BG 2.13). Dehāntaram.
Just like we are transmigrating, even in this span of life, from childhood to boyhood, from boyhood to youthhood, from youthhood to old age body. Therefore it is naturally to conclude that after this old body's finished, then we get another body, transmigration of the soul.
But there is no education, no enlightenment about this transmigration of the soul. But we can, if we think, ponder very deeply on this matter, how transmigration of the soul is taking place. And it is authorized, authorized statement of Bhagavad-gītā: tathā dehāntaraṁ prāptir.
- dehino 'smin yathā dehe
- kaumāraṁ yauvanaṁ jarā
- tathā dehāntaraṁ prāptir
- dhīras tatra na muhyati
- (BG 2.13)
So this is the defect. The atheist class of men, they also see God. One . . . everyone can see God, provided he has got eyes to see. Actually, premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti (Bs. 5.38). Those who are yogīs, bhakta-yogīs, because they are in love with God, Kṛṣṇa, they are seeing every moment within their heart the Supreme Personality of Godhead. Anyone you love, you see always within your heart. Similarly, if you have love for God, Kṛṣṇa, then you can see Kṛṣṇa always.
That is called yoga system. Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ (SB 12.13.1). Yoginaḥ, those who are yogīs, under meditation they see the Supreme Personality of Godhead within the heart. Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ.
So there are many evidences in the śāstras. Yoga means to see the Supreme Lord within the heart. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna tiṣṭhati (BG 18.61). Īśvara, the Supreme Lord, is situated in everyone's heart. One has to see. One has to develop that visionary power, how to see God within the heart. That is wanted. That is called yoga system. Dhyānāvasthita. Otherwise īśvara is there in everyone's heart. Therefore Kṛṣṇa says:
- yoginām api sarveṣāṁ
- mad gata āntarātmanā
- śraddhāvān bhajate yo māṁ
- sa me yuktatamo mataḥ
- (BG 6.47)
"The first-class yogī is he who is always seeing Me within his heart." Yoginām api sarveṣāṁ. There are different types of yogīs. The first-class yogī is he who can see Kṛṣṇa within his heart constantly, without any cessation. Smartavyaṁ satato viṣṇuḥ vismārtavyaṁ na jātucit (Padma Purāṇa, Uttara-khaṇḍa). This is the process. One has to observe Viṣṇu within the heart always. Smartavyaṁ satato viṣṇuḥ vismartavyam na . . . this is Kṛṣṇa consciousness. One has to think of Kṛṣṇa or see Kṛṣṇa within the heart twenty-four hours. That is perfection of yoga. Yoginām api sarveṣāṁ mad-gatena āntarātmanā.
But the atheist class of men, they do not see. They do not like to see. Just like Hiraṇyakaśipu and Prahlāda. Prahlāda is the son of Hiraṇyakaśipu; a great devotee. And the father is atheist. That is the struggle. This struggle between the atheist and theist, always existing. But God, Hiraṇya . . . I mean to say, Nṛsiṁha-deva appeared. Nṛsiṁha-deva appeared for the solace of the devotee, Prahlāda, and for the death of the atheist. Both of them saw. Prahlāda saw Nṛsiṁha-deva as the most worshipable Deity, and Hiraṇyakaśipu saw the same person as death.
Therefore God can be seen by everyone, atheist or theist, but they see in a different way. The . . . the theist, the devotee, sees God . . . Just like these devotees are worshiping the Lord, Kṛṣṇa, that, "Here is Kṛṣṇa, Rādhārāṇī, and let us offer Him respect by offering ārātrika, prasādam." They're seeing also. The atheist will say, "What this nonsense? Some idol they are worshiping."
The atheist will see, "What is this non . . .?" But that atheist will see God at the time of death, when He'll come as Nṛsiṁha-deva: immediately finished. All his assets, finished. With the body, the, everything he has possessed, the family or the house, the bank balance, this or that, everything is finished. Now he begins another chapter. He forgets.
Just like we forget at night when we see some dream, we forget our identity that, "I am this. I am that. I am lying on the bed. I've got this good apartment." No. Everything is finished. Again, this, when the dream is finished, we come to another dream, "Oh, this is my house. This is my family. This is my bank balance." This is going on: dream. One dream at night, one dream at daytime. But who is dreaming? That is the living entity.
So his business is different. Not dreaming, daytime dreaming and nighttime dreaming. He has to come to the actual platform. That is Kṛṣṇa consciousness. If he takes to Kṛṣṇa consciousness, that is his actual life. Otherwise, he's in the dreamland. Daivī hy eṣā guṇamayī mama māyā duratyayā (BG 7.14).
This is called māyā, illusion—nighttime dreaming and daytime dreaming. The nighttime dream . . . in this way, we are dreaming life after life: as human being, as animal, as tree, as aquatics. Jalajā nava-lakṣāṇi sthāvarā lakṣa-viṁśati (Padma Purāṇa). So this evolutionary process is going on.