The materialistic scientists, they have no information of the ātmā. They think that this material combination of elements evolves some living force. That is their theory. As such, they think that in other planets, where the atmosphere is different, they think there is no life, because they do not know that life means presence of the ātmā, and the ātmā, the soul, can live in any condition of material existence.
Any condition. Even in fire the ātmā can live, because according to the information we receive from Bhagavad-gītā, the ātmā is never burned even in the fire. It is never moistened in the water. It cannot be cut into pieces. These things are there. This material body can be cut into pieces, it can be burned, it can be wetted in water, but ātmā, spirit soul, is different from this body.
The material scientists, they have no information of ātmā. Therefore they think that in the moon planet there is no life, in the sun planet there is no life. Simply . . . this is kūpa-maṇḍūka-nyāya. Dr. Frog Ph.D., he's thinking in his own way. Dr. Frog thinks that this three-feet dimension of the well is all in all; there cannot be anything. These rascal philosopher and rascal scientist, they think in that way, Dr. Frog. There cannot be Atlantic Ocean. That three-feet dimension well water is sufficient. Therefore we have to receive knowledge from authorities. We cannot speculate. Speculation will not help us in approaching the real destination.
So, Prahlāda Mahārāja, whatever he is saying—he's an authority—we should accept. Ātmā, nitya—eternal. Avyaya—inexhaustible. Avyaya, śuddha. Śuddha means pure, without any contamination. Śuddha, eka. Eka means individual. Eka. Kṛṣṇa is also individual and the living entity is also individual, eka. Kṣetra-jña—fully conscious of his bodily activities. Kṣetra-jña.
Āśraya—the basic principle. As you am, I am spirit soul, I am the basic principle of development of this body, similarly Kṛṣṇa is the basic principle of development of this universe. That is the difference. I know where is the pains and pleasure, what are the defects and favorable condition in my body, but I do not know what is favorable for your body. Therefore I am not kṣetra-jña, conversant with your bodily activities, but Kṛṣṇa knows.
Kṣetra-jñaṁ cāpi māṁ viddhi sarva-kṣetreṣu bhārata (BG 13.3). Kṛṣṇa says that, "I am also kṣetra-jña, knower of the body, but I know everyone's body." That is the difference between Kṛṣṇa, Paramātmā, the Supersoul, and the individual soul. The Māyāvādī philosophers, they make one. That is not possible.
Kṣetra-jña, āśraya. Avikriya—unchangeable. Sva-dṛk—he can see himself by contemplation, by meditation. Sva-dṛk. Hetuḥ—cause. Vyāpaka—all-pervading. I am all-pervading within this body, in my body. I am not all-pervading in your body. If I pinch your body, I do not feel any pain, but if I pinch my body, I feel pain. Therefore, "I am all-pervading" means I am all-pervading within this body by consciousness. Anywhere you touch, the consciousness is there, feeling touch.
Vyāpaka, asaṅgī. Asaṅgī means without being mixed up. The same example, that fishing but not touching the water. Oil, you drop some oil on the water, it will float—it will not mix. When you emulsify water it changes the color, but it is there. That will be explained in the next verse. Another example is just like milk. The milk, pure milk, there is butter, but you cannot see the butter in the milk. But if you . . .
(break) . . . on the same platform by the paṇḍita, by the learned, because he does not see the outward coverings; he sees the inner soul, the characteristics of the soul as described. But the demons, they cannot see the inner soul. They cannot distinguish the characteristic of the soul. Simply they see superficially and, identifying with the body, there is always trouble: "I am this nation." "I am Englishman," "I am German," "I am American," "I am Hindu," "I am Muslim," "I am Brahmin" "I am this," "I am that"—designation. So one has to become free from this designation before one can understand what is spiritual life. Sarvopādhi-vinirmuktam (CC Madhya 19.170). Sarvopādhi . . . these are designation, superficial.
So Prahlāda Mahārāja says that etair dvādaśabhir vidvān ātmano lakṣaṇaiḥ paraiḥ. Paraiḥ means superior. You have to distinguish ātmā by superior characteristics, not by inferior characteristics. And by understanding the ātmā's real position, ahaṁ mamety asad-bhāvaṁ dehādau mohajaṁ tyajet. You should give up the bodily identification, which is a production of illusion, mohajaṁ.
Production of illusion. As soon as I think I am American, "Why American money should go to India?" Immediately he becomes disqualified to become a member of the . . . (indistinct) . . . immediately. Because the same demoniac principle—"I am this." Mohajaṁ. Mohajaṁ—this is the production of illusion.