I was thinking about it this morning, how in the Material world everything is temporary and limited, whereas is the Spiritual world everything is eternal and unlimited. For instance:
…In the Caitanya-caritāmṛta it is said that when Kṛṣṇa comes before Rādhārāṇī, She becomes so much engladdened by seeing the beauty of Kṛṣṇa that She becomes more beautiful, and as soon as Rādhārāṇī becomes beautiful, Kṛṣṇa becomes engladdened and He becomes more beautiful. So unlimitedly there is competition of becoming more beautiful. That is the state. Competition. Because in the spiritual world everything is unlimited. So unlimitedly both of them becoming more beautiful and both of them enjoying unlimitedly. ((Lecture on SB 1.2.8 New Vrindaban, September 6, 1972)
Interveiw with Reporter Hyderbad 1974
Reporter : What is the ultimate aim of this Kṛṣṇa consciousness?
Prabhupāda: I will say ultimate aim is that there is spirit and matter. As there is material world, there is spiritual world also. Paras tasmāt tu bhāvaḥ anyaḥ avyaktaḥ avyaktāt sanātanaḥ (Bg 8.20). The spiritual world is eternal. The material world is temporary. We are spirit soul. We are eternal. Therefore our business is to go back to the spiritual world, not that we remain in the material world and change body from bad to worse or worse to better. That is not our business. That is a disease. Our healthy life is to enjoy eternal life. Yad gatvā na nivartante tad dhāma paramaṁ mama (15.6 ). See, our human life should be utilized for attaining that perfectional stage—not to get any more this material body which we have to change. This is the aim of life.
Bhagavad-gita As It Is 1972 Original Edition
8.20
paras tasmāt tu bhāvo ’nyo
’vyakto ’vyaktāt sanātanaḥ
yaḥ sa sarveṣu bhūteṣu
naśyatsu na vinaśyati
paraḥ—transcendental; tasmāt—from that; tu—but; bhāvaḥ—nature; anyaḥ—another; avyaktaḥ—unmanifest; avyaktāt—from the unmanifest; sanātanaḥ—eternal; yaḥ—that; saḥ—which; sarveṣu—all; bhūteṣu—manifestation; naśyatsu—being annihilated; na—never; vinaśyati—annihilated.
TRANSLATION
Yet there is another 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.
PURPORT
Kṛṣṇa’s superior spiritual energy is transcendental and eternal. It is beyond all the changes of material nature, which is manifest and annihilated during the days and nights of Brahmā. Kṛṣṇa’s superior energy is completely opposite in quality to material nature. Superior and inferior nature are explained in the Seventh Chapter.
15.6
na tad bhāsayate sūryo
na śaśāṅko na pāvakaḥ
yad gatvā na nivartante
tad dhāma paramaṁ mama
na—not; tat—that; bhāsayate—illuminates; sūryaḥ—sun; na—nor; śaśāṅkaḥ—the moon; na—nor; pāvakaḥ—fire, electricity; yat—where; gatvā—going; na—never; nivartante—comes back; tat dhāma—that abode; paramam—supreme; mama—My.
TRANSLATION
That abode of Mine is not illumined by the sun or moon, nor by electricity. One who reaches it never returns to this material world.
PURPORT
The spiritual world, the abode of the Supreme Personality of Godhead, Kṛṣṇa—which is known as Kṛṣṇaloka, Goloka Vṛndāvana—is described here. In the spiritual sky there is no need of sunshine, moonshine, fire or electricity, because all the planets are self-luminous. We have only one planet in this universe, the sun, which is self-luminous, but all the planets in the spiritual sky are self-luminous. The shining effulgence of all those planets (called Vaikuṇṭhas) constitutes the shining sky known as the brahmajyoti. Actually, the effulgence is emanating from the planet of Kṛṣṇa, Goloka Vṛndāvana. Part of that shining effulgence is covered by the mahat-tattva, the material world. Other than this, the major portion of that shining sky is full of spiritual planets, which are called Vaikuṇṭhas, chief of which is Goloka Vṛndāvana.
As long as a living entity is in this dark material world, he is in conditional life, but as soon as he reaches the spiritual sky, by cutting through the false, perverted tree of this material world, he becomes liberated. Then there is no chance of his coming back here. In his conditional life, the living entity considers himself to be the lord of this material world, but in his liberated state he enters into the spiritual kingdom and becomes the associate of the Supreme Lord. There he enjoys eternal bliss, eternal life, and full knowledge.
One should be captivated by this information. He should desire to transfer himself to that eternal world and extricate himself from this false reflection of reality. For one who is too much attached to this material world, it is very difficult to cut that attachment, but if he takes to Kṛṣṇa consciousness, there is a chance of gradually becoming detached. One has to associate himself with devotees, those who are in Kṛṣṇa consciousness. One should search out a society dedicated to Kṛṣṇa consciousness and learn how to discharge devotional service. In this way he can cut off his attachment to the material world. One cannot become detached from the attraction of the material world simply by dressing himself in saffron cloth. He must become attached to the devotional service of the Lord. Therefore one should take it very seriously that devotional service as described in the Twelfth Chapter is the only way to get out of this false representation of the real tree. In Chapter Fourteen the contamination of all kinds of processes by material nature is described. Only devotional service is described as purely transcendental.
The words paramaṁ mama are very important here. Actually every nook and corner is the property of the Supreme Lord, but the spiritual world is paramam, full of six opulences. In the Upaniṣads it is also confirmed that in the spiritual world there is no need of sunshine or moonshine, for the whole spiritual sky is illuminated by the internal potency of the Supreme Lord. That supreme abode can be achieved only by surrender and by no other means.
The Hare Krishna Movement 