Prabhupāda: Pebbles, big . . . small. Sand, sand. Yes. So you can eat that. When there is no rain . . . that is also eatable. The peacocks, they eat. The pigeons, they eat. Yes, the . . . they can eat. You have seen? They're eating. So everything is there eatable. So there is no question of overpopulation. Overpopulation is already there, anantyāya kalpate. They why do you call overpopulation? When there is already fire, why do you say there will be fire? It is already there.
So . . . but the restriction, eko bahūnāṁ yo vidadhāti kāmān. That eka, that eka, Kṛṣṇa, He orders. He does not order actually. Just like not every time the police has to be ordered by the superior authority to punish the criminal. They know how to punish. Similarly, the nature knows how to punish these criminals. Therefore, the scientists are finding now shortage of petrol, shortage of this, shortage . . . "What to do? What to do?" This is the position. Otherwise, there is no question of overpopulation. The supply is restricted. That is the problem. Eko yo bahūnām.
Because He supplies all the necessities, the supply will be restricted. As we become more and more sinful and without Kṛṣṇa consciousness, they . . . they will be put into difficulties, they will be dying within the womb, they will be killed within the womb, there will be war, there will be pestilence, there will be famine, there will be earthquake. In so many ways we have to die, again, take birth. Bhūtvā bhūtvā pralīyate (BG 8.19), this business will go on. And ultimately, when the whole universe is annihilated, then again we take shelter in the body of Mahā-Viṣṇu and live for, in that way, without any body, for many millions of years. Again there is creation, and then again given chance, "All right, take another chance. Be Kṛṣṇa conscious."
So this is material creation. Bhūtvā bhūtvā pralīyate (BG 8.19). As we have got this body, we have got this chance not to become Kṛṣṇa conscious, and if we miss, then I do not know where I am going next life. But I am not going to die, that's a fact. That will be explained in the next verse. I am not going to die. So we existed in the past, we are now existing at present, and we shall continue to exist in the future. This is the philosophy. But how we shall exist—what kind of body, either demigod's body or dog's body or tree's body or fish's body—that will depend on my work. Or we go back to home, back to Godhead, Kṛṣṇa, like . . . we get the spiritual body like Kṛṣṇa. Everything is possible.
So it is our business to see what kind of body we shall get next life. Tyaktvā dehaṁ punar janma naiti mām eti kaunteya (BG 4.9). Actually if we become Kṛṣṇa conscious, then after giving up this body we are no more going to accept any material body. Because spiritual body is already there. That is eternal. The spirit soul, the spiritual body, that is never vanquished. It was existing in the past, it is existing now, and it will continue to exist in the future. Because people may say: "How is that? How odd thing Kṛṣṇa is speaking, that na tv evāhaṁ jātu nāsaṁ na tvaṁ neme janādhipāḥ (BG 2.12). Because actually, we died. Maybe we have taken birth again, but everyone dies. How that, that we do not die?" No. It is not the body, but Kṛṣṇa is speaking about the soul. Soul is ever-existing. It existed in the past, it is existing now, and it will exist. Maybe different type of body. That is Kṛṣṇa's instruction.
The another thing is here, the Māyāvādī philosopher says that we are one. There is no "you" and "me." Everything one. So, then Kṛṣṇa is defective. If Kṛṣṇa says: "You, Me, all others," so it is not one. It is not homogeneous. We are all individuals. "You are individual, I am individual, and all the kings and soldiers, they are all individuals." So the Māyāvādī theory that after liberation everyone becomes one, one lump sum . . . what is called? Homogeneous spirit. No. Then Kṛṣṇa is false. The Māyāvādī theory accepted, that we become one lump sum, then Kṛṣṇa's theory—not theory; Kṛṣṇa's actual knowledge—then it becomes false. And if Kṛṣṇa speaks false, something defective, then where is the use of reading Bhagavad-gītā?
Why should we read Bhagavad-gītā, which is spoken by a person who is defective? No. That's not . . . what Kṛṣṇa is speaking, that is fact. That is fact. Otherwise, why Bhagavad-gītā is given so importance? So, so Māyāvādī philosophers, they try to interpret in a different way, " 'I' means this, 'you' means that," some . . . (break) Māyāvādī liberation means that after being liberated, we mix, we mix. You can mix also. Just like the sunshine, sunshine, this brilliant sunshine is combination of bright particles. That is scientific. Similarly, brahma-jyoti, brahma-jyoti, brahmeti paramātmeti bhagavān iti.
First brahma-jyoti then localised then personal these are the process of self realisation. So in the brahma-jyoti because we are individual souls we cannot stay, brahma-jyoti cannot stay they have to come back again. Because each and every individual soul is part and parcel of Kṛṣṇa therefore he is seeking ānanda, ānandamayo 'bhyāsāt. Ānanda means blissfulness, so because he is part and parcel of Kṛṣṇa he is very much fond of living with many. Just like he is with cowherd's boy, his gopīs, his Queens in so many ways he never lives alone.
You will never find that Kṛṣṇa is alone, that is Kṛṣṇa. So we are part and parcel of Kṛṣṇa, how we can live alone. Therefore we require societies, society friendship and love divinely bestowed upon man, these things are there. We require society we cannot live alone without any activity, take a child if you stop him to play and if you ask him, sit down, he will be mad because nature is that he wants to work on to enjoy. Therefore as soon as there are many children, yesterday we saw them playing, that is the nature.
So this monoism to become one with the Brahman effulgence, that will not stay, they will feel inconvenient and because they have no information of the planets of Goloka Vṛndāvana or Vaikuṇṭha planets they do not know so to enjoy life they again come back, patanty adhaḥ. (SB 11.5.3) These are the statement of Śrīmad-Bhāgavatam. Ye 'nye 'ravindākṣa vimukta-māninaḥ, this Māyāvādī philosophers, vimukta-māninaḥ, "Now, I am now become liberated now I am one with the Supreme," that is vimukta-māninaḥ where they are thinking like that as a rascal. Actually it cannot be mixed up everyone is individual but they are thinking therefore this word is used vimukta-māninaḥ, māninaḥ means falsely thinking.