All marginal living entities (jīva-souls) are ETERNAL living beings who are beginningless and endless therefore, there are no new jiva-souls EVER created because they have ALWAYS existed over infinity.

Srila Prabhupada – "There are no new souls, new and old are due to this material body, but the jiva-soul is never born and never dies, so if there is no birth, how can there be new souls?" (Letter to Jagadisa dasa 9th July 1970)

Many scholars, historians and religionists have still not properly understood the eternal infinite position of the marginal living entities (jiva-souls), as being Krsna's eternal servant in their ORIGINAL infinite position and home in Goloka Vrindavana and the Vaikuntha planets.

Of course, taking birth in the temporary mundane material creation is achieved by first choosing to leave one's real perpetual home in the spiritual world.

This means the individual jiva-souls (jiva-tattva) NEVER originated from an "inactive" clear sheet of "dormant" consciousness either, meaning they NEVER originated from an impersonal origin in the Brahman or Brahmajyoti effulgence nor from the Body of Maha-Visnu.

Srila Prabhupāda - "Existence in the impersonal brahman is also within the category of non-Krsna consciousness. Those who are in the brahman effulgence are also in the fallen condition, so there is no question of falling down from a fallen condition. When fall takes place, it means falling down from the non-fallen condition. The non-fallen condition is Krsna consciousness." (Letter to Revatinandana, Los Angeles 13 June, 1970)

Goloka-Vrindavana and Vaikuntha (The Kingdoms of God) are the original home of the marginal living entities (jiva-souls) where there is NO repeated birth and death, decay or impermanence. This is because the individual jiva-souls do NOT occupy a material bodily vessel in the spiritual worlds that is always in a constant state of decay and in need of round the clock maintenance in the material creation.

The individual jiva-souls (marginal living entities) were NEVER created or originated from any source including Krsna, and will NEVER cease to be, they have ALWAYS existed as Bhagavad-Gita As It Is tells us-

Bhagavad Gita As It Is - "Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be." (BG, Ch 2 text 12, 1983 edition)

Bhagavad Gita As It Is - "As the embodied soul continuously passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. A sober person is not bewildered by such a change." (BG, Ch 2 text 13, 1983 edition)

Bhagavad Gita As It Is - "O son of Kuntī, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed." (BG, Ch 2 text 14, 1983 edition)

Bhagavad Gita As It Is - "O best among men [Arjuna], the person who is not disturbed by happiness and distress and is steady in both is certainly eligible for liberation." (BG, Ch 2 text 15, 1983 edition)

Bhagavad Gita As It Is - “Those who are seers of the truth have concluded that of the nonexistent [the material body] there is no endurance and of the eternal [the soul] there is no change. This they have concluded by studying the nature of both." (BG, Ch 2 text 16, 1983 edition)

Bhagavad Gita As It Is - “That which pervades the entire body you should know to be indestructible. No one is able to destroy that imperishable soul." (BG, Ch 2 text 17, 1983 edition)

Bhagavad Gita As It Is - “The material body of the indestructible, immeasurable and eternal living entity is sure to come to an end; therefore, fight, O descendant of Bharata." (BG, Ch 2 text 18, 1983 edition)

Bhagavad Gita As It Is - “Neither he who thinks the living entity the slayer nor he who thinks it slain is in knowledge, for the self slays not nor is slain." (BG, Ch 2 text 19, 1983 edition)

Bhagavad Gita As It Is - "For the soul there is neither birth nor death at any time. He has not come into being, does not come into being, and will not come into being. He is unborn, eternal, ever-existing and primeval. He is not slain when the body is slain." (BG Ch 2 text 20 "corrected" 1983 edition)

Bhagavad Gita As It Is - "O Pārtha, how can a person who knows that the soul is indestructible, eternal, unborn and immutable kill anyone or cause anyone to kill?" (BG, Ch 2 text 21, 1983 edition)

Bhagavad Gita As It Is - "As a person puts on new garments, giving up old ones, the soul similarly accepts new material bodies, giving up the old and useless ones." (BG, Ch 2 text 22, 1983 edition)

Bhagavad Gita As It Is - "The soul can never be cut to pieces by any weapon, nor burned by fire, nor moistened by water, nor withered by the wind." (BG, Ch 2 text 23, 1983 edition)

Bhagavad Gita As It Is - "This individual soul is unbreakable and insoluble, and can be neither burned nor dried. He is everlasting, present everywhere, unchangeable, immovable and eternally the same." (BG, Ch 2 text 24, 1983 edition)

Bhagavad Gita As It Is - "It is said that the soul is invisible, inconceivable and immutable. Knowing this, you should not grieve for the material body." (BG, Ch 2 text 25, 1983 edition)

Bhagavad Gita As It Is - "If, however, you think that the soul [or the symptoms of life] is always born and dies forever, you still have no reason to lament, O mighty armed." (BG, Ch 2 text 26, 1983 edition)

Bhagavad Gita As It Is - "One who has taken his birth is sure to die, and after death one is sure to take birth again. Therefore, in the unavoidable discharge of your duty, you should not lament."  (BG, Ch 2 text 27, 1983 edition)

Bhagavad Gita As It Is - "All created beings are unmanifest in their beginning, manifest in their interim state, and unmanifest again when annihilated. So what need is there for lamentation?" (BG, Ch 2 text 28, 1983 edition)

Bhagavad Gita As It Is - "Some look on the soul as amazing, some describe him as amazing, and some hear of him as amazing, while others, even after hearing about him, cannot understand him at all." (BG, Ch 2 text 29, 1983 edition)

Bhagavad Gita As It Is - "O descendant of Bharata, he who dwells in the material body can never be slain. Therefore, you need not grieve for any living being." (BG, Ch 2 text 30, 1983 edition)

All individual jīva-souls are ETERNAL persons therefore there are no new jiva-souls being created because they have ALWAYS existed meaning they are beginningless and endless.

Srila Prabhupada – "There are no new souls, new and old are due to this material body, but the jiva-soul is never born and never dies, so if there is no birth, how can there be new souls?" (Letter to Jagadisa dasa 9th July 1970)

The jiva-souls therefore are eternal spiritual living PERSONS and can never be destroyed, terminated, divided into pieces or extinguished because the individual jiva-souls are indestructible. 

Also just like the Sun-disc and the sun-rays cannot exist without each other, similarly Krsna and the jiva-souls cannot exist without each other. "Nectar of Devotion" tells us. 

An important point said above is the jiva-souls were NEVER born or NEVER created, nor will they ever die, only the outer material bodily vessel or container they are in decays, wears out and eventually ceases to function (dies) forcing the jiva-souls within the material body to leave that container and take another material bodily vessel while in the material world.

The individual jiva-souls are the passengers who temporarily occupy the material bodily vessel who will ALWAYS exist even when that material body wears out, decomposes and ceases to function.

This also means the jiva-souls never came from an "inactive clear sheet of consciousness" either that the impersonalist yogis or msyavadis preach.

The jiva-souls also never originated from tatastha-sakti, also a "conditioned state" outside the spiritual world that many religious groups wrongly preach.

Srila Prabhupada - "So this material world is the taṭastha or "conditioned characteristics," and the spiritual worlds are the personal eternal "non-conditioned characteristics" (The Vaikuntha planets and Goloka-Vrindavan)." (New York City, Dec 28, 1966)

Revatīnandana - "Srila Prabhupāda you very clearly explained to me once in a letter that if the jiva-soul then goes into the brahmajyoti, he is considered still fallen. Still fallen. Does that means the whole brahmajyoti is composed of fallen souls? You see my question? If I go there, I'm a jīva-soul, and I go to the brahmajyoti I'm still fallen."

Srila Prabhupāda - "Yes."

Revatīnandana - "So that means all jīva-souls there are also fallen souls?"

Srila Prabhupāda - "Yes, existence in the impersonal brahman is also within the category of non-Krsna consciousness. Those who are in the brahman effulgence are also in the fallen condition, so there is no question of falling down from a fallen condition. When fall takes place, it means falling down from the non-fallen condition. The non-fallen condition is Krsna consciousness." (Letter to Revatinandana, Los Angeles 13 June, 1970) 

The individual jiva-souls in their full spiritual personal potential have the same bodily features as Krsna (which describe anti-matter [life]), 

sat,

cit,

ananda,

vigraha. 

Which means-

eternity, 

knowledge, 

bliss,

Bodily spiritual FORM.

The individual jiva-souls did NOT originate from any impersonal dormant bodiless state in the impersonal (inactive) Brahmajyoti because they have no origin, the jiva-souls are beginningless and endless and were NEVER created as Bhagavad Gita AsIt Is teaches.

This obviously means all of us have already eternally experienced an unlimited number of material bodily vessels, from the very rich to the very poor, from the most famous to the infamous etc over infinity.

The full potential and original infinite feature of all marginal living entities (individual jiva-souls) is having a two armed, two legs bodily form like Krsna's Body.

Devotee – "Is the original body of the jiva-soul a human form?

Srila Prabhupada – “Yes, human form, God is also human form. "Man is made after the shape of God, I think there is in the Bible. Is it not? So God is also like human form. Here you see Krsna, two hands, two legs."

Hari-sauri dasa – "How do we understand, then, that there are peacocks and flowers and trees in the spiritual world? Are these not eternal forms?"

Srila Prabhupada – "[describing material form first] Yes, they are more covered, just like if you cover your body with blanket, the hands and legs are invisible. But you are NOT the blanket. So the trees and plants, they are more covered. They are not in full manifestation of the jiva-soul. The human form is the full manifestation of the jiva-soul."

Hari-sauri dasa - "They are covered in the spiritual world too?"

Srila Prabhupada - "Not in the spiritual world, there that is voluntary, some devotee wants to serve Krsna as flower; they become flower there. If I want to be a flower I shall lie down at the lotus feet of Krsna, he becomes flower, voluntarily, and he can change his, from flower to human body. That is spiritual life. There is no restriction. If some devotee wants to serve Krsna as cow, he serves Krsna as cow, as calf, as flower, as plant, as water, as ground, field, or as father, as mother, as friend, as beloved, anything. It is inconceivable, yet a fact." (SB, Canto 6 Ch 1 text 1-4 Melb, Australia May 20, 1975)

Krsna NEVER interferes with the jiva-soul's free will, even when they choose to reject Him otherwise free will would have no meaning.

Srila Prabhupada – "So everyone can know that independence means one can use it properly, or one can misuse it. That is independence. If you make it one way only, that is not independence, that is force." (Los Angeles, June 23, 1975)

Srila Prabhupada - "Free will means that you can act wrongly. That is free will. Unless there is chance of doing wrong or right, there is no question of free will. Where is free will then? If I act only one sided, that means I have no free will. Because we act sometimes wrongly, that means free will exists."

Hayagriva dasa - "A man may know better but still act wrongly."

Srila Prabhupada -"Yes, but that is free will, he can misuse his free will if he chooses. Just like a thief, he knows that his stealing, it is bad, but still he does it. That is free will. He cannot check his greediness, so in spite of his knowing that he is doing wrong thing—he will be punished, he knows; he has seen another thief, he was punished, he was put into prison— everything he knows, but still he steals. Why? Misuse of free will. Unless there is misuse of free will, there is no question of free will." (Discussions on Rene Descartes Philosophy)

Srila Prabhupada - "As soon as we try, oh, this material world is very nice, "Yes," Kṛṣṇa says, "yes, you can go and enjoy, otherwise what is the meaning of free will? Every marginal living entity (jiva-soul) has got a little free will. And Kṛṣṇa is so kind, He gives him opportunity. "All right, you enjoy like this." It is free will." (Morning Walk Cheviot Hills May 13, 1973, Los Angeles)

Also, it is NOT Maya and her material energy that causes the jiva-souls to fall down from the Vaikuntha planets or Goloka-Vrindavana because there is NO material nature (Maya) in the spiritual world that forces the jiva-souls to leave Krsna or Visnu, but there is free will. 

If the jiva-souls were not given a choice to stay or or not stay in the spiritual world, then having free will has no meaning. 

Therefore only sentimental ignorant fools believe there is no possibility of falling down from the Vaikuntha planets and Goloka-Vrindavana once there.

Maya's temptation from Her material energy do NOT exist on the Vaikuntha planets or Goloka Vrindavana however, as said above, free will DOES eternally exist in the spiritual world that is part and parcel of the individual make up of all eternal jiva-souls which means they always have a choice of where to live.

Srila Prabhupada - "So, even in the Vaikuntha, if I desire that "Why shall I serve Krsna? Why not become Krsna?" I immediately fall down." (July 8, 1976 in Washington, D.C.)

Srila Prabhupada – ''Regarding your questions about how and from where did the conditioned jiva-souls fall, your first question if someone has a relationship with Lord Krsna on Krsnaloka, does he ever fall down? The jiva-souls are endowed with minute independence as part of their nature and this minute independence may be utilized rightly or wrongly at anytime, so there is always a chance of falling down by misuse of one’s independence." (Letter to Jagadisa dasa, 25th April 1970)

Srila Prabhupada – "Where are the spirit souls coming from, these spirit souls and all spirit souls are coming from Vaikuntha, but in these material worlds they are taking various grades of bodies according to their material activities." (Letter to Jagadisa dasa 9th July 1970)

Srila Prabhupada – "So everyone can know that independence means one can use it properly or one can misuse it. That is independence. If you make it one way only, that you cannot become fall down, that is not independence. That is force. Therefore Krsna says, yathecchasi tathä kuru. “Now you do whatever you like." (BG lecture, Mayapur, June 20, 1973)

Srila Prabhupada - "In the broader sense everyone comes from Krsna Loka. When one forgets Krsna he is conditioned, when one remembers Krsna he is liberated." (Letter to Mukunda, June 10, 1969)

Srila Prabhupada - "We cannot say therefore that we are not with Krsna,  as soon as we try to become Lord, immediately Maya covers us. Formerly we were with Krsna in His lila or sport. But this covering of Maya may be of very, very, very, very long duration; therefore many creations are coming and going." (Letter to Madhudvisa Swami in Melbourne Australia June 1972)

Acyutananda - "In the Bhagavad Gita Krsna says, "Once coming to the spiritual world, one never returns to the material world?"

Srila Prabhupada - ''But if he likes, he can return, that is voluntary." 

Acyutananda - ''He can return?''

Srila Prabhupada - ''Yes, that independence has to be accepted, little independence. We can misuse that. Krsna-bahirmukha hana bhoga vancha kare. That misuse is the cause of our falldown." (Morning Walk Feb 19, 1976, Mayapur)

Devotee - "Srila Prabhupada why did Krsna give us free will if He knew we could fall down to the material world?"

Srila Prabhupada - "If you have no free wil l, then you are a stone. The stone has no free will. You want to be stone? Then you MUST have free will., But don't misuse your free will. But don't try to become stone either. That is not life." (Aug 5, 1976, New Mayapur France).×<×.

"No one really dies, we are eternal individual persons." George Harrison (from the Beatles)

The jiva-souls (marginal living entities) [us] ARE unique anti-matter living entities, individual spiritual beings as eternal form, who are beginningless and endless like Krsna, therefore indestructible.

Only the temporary material bodily vessel the jiva-soul is in, decays and fades away and merges back into the "oneness" of lifeless material energy. 

Because of this impermanent material energy, the eternal indestructible jiva-soul has to continue acquiring new material bodily containers or vessels. 

This is called the repeated cycle of birth and death. But there is no need to lament as explained clearly in Bhagavad Gita As It Is in Chapter 2-

Bhagavad Gita As It Is - “Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be.” (BG, Ch 2 text 12, 1983 edition)

Bhagavad Gita As It Is - “As the embodied soul continuously passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. A sober person is not bewildered by such a change." (BG, Ch 2 text 13, 1983 edition)

Bhagavad Gita As It Is - "O son of Kuntī, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed." (BG, Ch 2 text 14, 1983 edition)

Bhagavad Gita As It Is - "O best among men [Arjuna], the person who is not disturbed by happiness and distress and is steady in both is certainly eligible for liberation." (BG, Ch 2 text 15, 1983 edition)

Bhagavad Gita As It Is - “Those who are seers of the truth have concluded that of the nonexistent [the material body] there is no endurance and of the eternal [the soul] there is no change. This they have concluded by studying the nature of both." (BG, Ch 2 text 16, 1983 edition)

Bhagavad Gita As It Is - “That which pervades the entire body you should know to be indestructible. No one is able to destroy that imperishable soul." (BG, Ch 2 text 17, 1983 edition)

Bhagavad Gita As It Is - “The material body of the indestructible, immeasurable and eternal living entity is sure to come to an end; therefore, fight, O descendant of Bharata." (BG, Ch 2 text 18, 1983 edition)

Bhagavad Gita As It Is - “Neither he who thinks the living entity the slayer nor he who thinks it slain is in knowledge, for the self slays not nor is slain." (BG, Ch 2 text 19, 1983 edition)

Bhagavad Gita As It Is - "For the soul there is neither birth nor death at any time. He has not come into being, does not come into being, and will not come into being. He is unborn, eternal, ever-existing and primeval. He is not slain when the body is slain." (BG Ch 2 text 20 "corrected" 1983 edition)

Bhagavad Gita As It Is - "O Pārtha, how can a person who knows that the soul is indestructible, eternal, unborn and immutable kill anyone or cause anyone to kill?" (BG, Ch 2 text 21, 1983 edition)

Bhagavad Gita As It Is - "As a person puts on new garments, giving up old ones, the soul similarly accepts new material bodies, giving up the old and useless ones." (BG, Ch 2 text 22, 1983 edition)

Bhagavad Gita As It Is - "The soul can never be cut to pieces by any weapon, nor burned by fire, nor moistened by water, nor withered by the wind." (BG, Ch 2 text 23, 1983 edition)

Bhagavad Gita As It Is - "This individual soul is unbreakable and insoluble, and can be neither burned nor dried. He is everlasting, present everywhere, unchangeable, immovable and eternally the same." (BG, Ch 2 text 24, 1983 edition)

Bhagavad Gita As It Is - "It is said that the soul is invisible, inconceivable and immutable. Knowing this, you should not grieve for the material body." (BG, Ch 2 text 25, 1983 edition)

Bhagavad Gita As It Is - "If, however, you think that the soul [or the symptoms of life] is always born and dies forever, you still have no reason to lament, O mighty armed." (BG, Ch 2 text 26, 1983 edition)

Bhagavad Gita As It Is - "One who has taken his birth is sure to die, and after death one is sure to take birth again. Therefore, in the unavoidable discharge of your duty, you should not lament."  (BG, Ch 2 text 27, 1983 edition)

Bhagavad Gita As It Is - "All created beings are unmanifest in their beginning, manifest in their interim state, and unmanifest again when annihilated. So what need is there for lamentation?" (BG, Ch 2 text 28, 1983 edition)

Bhagavad Gita As It Is - "Some look on the soul as amazing, some describe him as amazing, and some hear of him as amazing, while others, even after hearing about him, cannot understand him at all." (BG, Ch 2 text 29, 1983 edition)

Bhagavad Gita As It Is - "O descendant of Bharata, he who dwells in the material body can never be slain. Therefore, you need not grieve for any living being." (BG, Ch 2 text 30, 1983 edition)

All individual jīva-souls are ETERNAL persons therefore there are no new jiva-souls being created because they have ALWAYS existed meaning they are beginningless and endless.

Srila Prabhupada – "There are no new souls, new and old are due to this material body, but the jiva-soul is never born and never dies, so if there is no birth, how can there be new souls?" (Letter to Jagadisa dasa 9th July 1970)

The jiva-souls therefore are eternal spiritual living PERSONS and can never be destroyed, terminated or extinguished, the jiva-souls are indestructible.^^^.

Srimad Bhagavatam Canto 5 Chapter 5 "Lord Ṛṣabhadeva’s Teachings to His Sons."

Introduction: 

In this chapter there is a description of bhāgavata-dharma, religious principles in devotional service that transcend religious principles for liberation and the mitigation of material misery. It is stated in this chapter that a human being should not work hard like dogs and hogs for sense gratification. 

The human life is especially meant for the revival of our relationship with the Supreme Lord, and to this end all kinds of austerities and penances should be accepted. By austere activities, one’s heart can be cleansed of material contamination, and as a result one can be situated on the spiritual platform. 

To attain this perfection, one has to take shelter of a devotee and serve him. Then the door of liberation be open. Those who are materially attached to women and sense gratification gradually become entangled in material consciousness and suffer the miseries of birth, old age, disease and death. 

Those who are engaged in the general welfare of all and who are not attached to children and family are called mahātmās. Those who are engaged in sense gratification, who act piously or impiously, cannot understand the purpose of the soul. Therefore they should approach a highly elevated devotee and accept him as a spiritual master. 

By his association, one will be able to understand the purpose of life. Under the instructions of such a spiritual master, one can attain devotional service to the Lord, detachment from material things, and tolerance of material misery and distress. One can then see all living entities equally, and one becomes very eager to know about transcendental subject matters. 

Endeavoring persistently for the satisfaction of Kṛṣṇa, one becomes detached from wife, children and home. He is not interested in wasting time. In this way one becomes self-realized. A person advanced in spiritual knowledge does not engage anyone in material activity. 

And one who cannot deliver another person by instructing him in devotional service should not become a spiritual master, father, mother, demigod or husband. Instructing His one hundred sons, Lord Ṛṣabhadeva advised them to accept their eldest brother, Bharata, as their guide and lord, and thereby serve him. 

Of all living entities, the brāhmaṇas are the best, and above the brāhmaṇas the Vaiṣṇavas are situated in an even better position. Serving a Vaiṣṇava means serving the Supreme Personality of Godhead. Thus Śukadeva Gosvāmī describes the characteristics of Bharata Mahārāja and the sacrificial performance executed by Lord Ṛṣabhadeva for the instruction of the general populace.

ŚB 5.5.1.

Lord Ṛṣabhadeva told His sons: 

My dear boys, of all the living entities who have accepted material bodies in this world, one who has been awarded this human form should not work hard day and night simply for sense gratification, which is available even for dogs and hogs that eat stool. 

One should engage in penance and austerity to attain the divine position of devotional service. By such activity, one’s heart is purified, and when one attains this position, he attains eternal, blissful life, which is transcendental to material happiness and which continues forever.

Purport:

In this verse Lord Ṛṣabhadeva tells His sons about the importance of human life. The word deha-bhāk refers to anyone who accepts a material body, but the living entity who is awarded the human form must act differently from animals. 

Animals like dogs and hogs enjoy sense gratification by eating stool. After undergoing severe hardships all day, human beings are trying to enjoy themselves at night by eating, drinking, having sex and sleeping. 

At the same time, they have to properly defend themselves. However, this is not human civilization. Human life means voluntarily practicing suffering for the advancement of spiritual life. 

There is, of course, suffering in the lives of animals and plants, which are suffering due to their past misdeeds. However, human beings should voluntarily accept suffering in the form of austerities and penances in order to attain the divine life. 

After attaining the divine life, one can enjoy happiness eternally. After all, every living entity is trying to enjoy happiness, but as long as one is encaged in the material body he has to suffer different kinds of misery. 

A higher sense is present in the human form. We should act according to superior advice in order to attain eternal happiness and go back to Godhead. It is significant in this verse that the government and the natural guardian, the father, should educate subordinates and raise them to Kṛṣṇa consciousness. 

Devoid of Kṛṣṇa consciousness, every living being suffers in this cycle of birth and death perpetually. To relieve them from this bondage and enable them to become blissful and happy, bhakti-yoga should be taught. 

A foolish civilization neglects to teach people how to rise to the platform of bhakti-yoga. Without Kṛṣṇa consciousness a person is no better than a hog or dog. The instructions of Ṛṣabhadeva are very essential at the present moment. People are being educated and trained to work very hard for sense gratification, and there is no sublime aim in life. 

A man travels to earn his livelihood, leaving home early in the morning, catching a local train and being packed in a compartment. He has to stand for an hour or two in order to reach his place of business. Then again he takes a bus to get to the office. 

At the office he works hard from nine to five; then he takes two or three hours to return home. After eating, he has sex and goes to sleep. For all this hardship, his only happiness is a little sex. 

Yan maithunādi-gṛhamedhi-sukhaṁ hi tuccham. 

Ṛṣabhadeva clearly states that human life is not meant for this kind of existence, which is enjoyed even by dogs and hogs. Indeed, dogs and hogs do not have to work so hard for sex. 

A human being should try to live in a different way and should not try to imitate dogs and hogs. The alternative is mentioned. Human life is meant for tapasya, austerity and penance. By tapasya, one can get out of the material clutches. When one is situated in Kṛṣṇa consciousness, devotional service, his happiness is guaranteed eternally. 

By taking to bhakti-yoga, devotional service, one’s existence is purified. The living entity is seeking happiness life after life, but he can make a solution to all his problems simply by practicing bhakti-yoga. Then he immediately becomes eligible to return home, back to Godhead. 

As confirmed in 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.”

ŚB 5.5.2.

One can attain the path of liberation from material bondage only by rendering service to highly advanced spiritual personalities. These personalities are impersonalists and devotees. 

Whether one wants to merge into the Lord’s existence or wants to associate with the Personality of Godhead, one should render service to the mahātmās. 

For those who are not interested in such activities, who associate with people fond of women and sex, the path to hell is wide open. The mahātmās are equipoised. They do not see any difference between one living entity and another. 

They are very peaceful and are fully engaged in devotional service. They are devoid of anger, and they work for the benefit of everyone. They do not behave in any abominable way. Such people are known as mahātmās.

Purport:

The human body is like a junction. One may either take the path of liberation or the path leading to a hellish condition. How one can take these paths is described herein. 

On the path of liberation, one associates with mahātmās, and on the path of bondage one associates with those attached to sense gratification and women. There are two types of mahātmās — the impersonalist and the devotee. Although their ultimate goal is different, the process of emancipation is almost the same. 

Both want eternal happiness. One seeks happiness in impersonal Brahman, and the other seeks happiness in the association of the Supreme Personality of Godhead. 

As described in the first verse: brahma-saukhyam. Brahman means spiritual or eternal; both the impersonalist and the devotee seek eternal blissful life. In any case, it is advised that one become perfect. In the words of Caitanya-caritāmṛta (Madhya 22.87):

asat-saṅga-tyāga, — ei vaiṣṇava-ācāra

‘strī-saṅgī’ — eka asādhu, ‘kṛṣṇābhakta’ āra

To remain unattached to the modes of material nature, one should avoid associating with those who are asat, materialistic. There are two kinds of materialists. 

One is attached to women and sense gratification, and the other is simply a nondevotee. On the positive side is association with mahātmās, and on the negative side is the avoidance of nondevotees and women-hunters.

ŚB 5.5.3.

Those who are interested in reviving Kṛṣṇa consciousness and increasing their love of Godhead do not like to do anything that is not related to Kṛṣṇa. They are not interested in mingling with people who are busy maintaining their bodies, eating, sleeping, mating and defending. 

They are not attached to their homes, although they may be householders. Nor are they attached to wives, children, friends or wealth. At the same time, they are not indifferent to the execution of their duties. Such people are interested in collecting only enough money to keep the body and soul together.

Purport:

Whether he is an impersonalist or a devotee, one who is actually interested in advancing spiritually should not mingle with those who are simply interested in maintaining the body by means of the so-called advancement of civilization. 

Those who are interested in spiritual life should not be attached to homely comforts in the company of wife, children, friends and so forth. Even if one is a gṛhastha and has to earn his livelihood, he should be satisfied by collecting only enough money to maintain body and soul together. 

One should not have more than that nor less than that. As indicated herein, a householder should endeavor to earn money for the execution of bhakti-yoga — śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam/ arcanaṁ vandanaṁ dāsyaṁ sakhyam ātma-nivedanam. 

A householder should lead such a life that he gets full opportunity to hear and chant. He should worship the Deity at home, observe festivals, invite friends in and give them prasāda. A householder should earn money for this purpose, not for sense gratification.

ŚB 5.5.4.

When a person considers sense gratification the aim of life, he certainly becomes mad after materialistic living and engages in all kinds of sinful activity. He does not know that due to his past misdeeds he has already received a body which, although temporary, is the cause of his misery. 

Actually the living entity should not have taken on a material body, but he has been awarded the material body for sense gratification. Therefore, I think it not befitting an intelligent man to involve himself again in the activities of sense gratification by which he perpetually gets material bodies one after another.

Purport:

Begging, borrowing and stealing to live for sense gratification is condemned in this verse because such consciousness leads one to a dark, hellish condition. The four sinful activities are illicit sex, meat-eating, intoxication and gambling. These are the means by which one gets another material body that is full of miseries. 

In the Vedas it is said: asaṅgo hy ayaṁ puruṣaḥ. The living entity is not really connected with this material world, but due to his tendency to enjoy the material senses he is put into the material condition. One should perfect his life by associating with devotees. He should not become further implicated in the material body.

ŚB 5.5.5.

As long as one does not inquire about the spiritual values of life, one is defeated and subjected to miseries arising from ignorance. Be it sinful or pious, karma has its resultant actions. If a person is engaged in any kind of karma, his mind is called karmātmaka, colored with fruitive activity. As long as the mind is impure, consciousness is unclear, and as long as one is absorbed in fruitive activity, he has to accept a material body.

Purport:

Generally people think that one should act very piously in order to be relieved from misery, but this is not a fact. Even though one engages in pious activity and speculation, he is nonetheless defeated. His only aim should be emancipation from the clutches of māyā and all material activities. Speculative knowledge and pious activity do not solve the problems of material life. One should be inquisitive to understand his spiritual position. 

As stated in Bhagavad-gītā (4.37):

yathaidhāṁsi samiddho ’gnir

bhasmasāt kurute ’rjuna

jñānāgniḥ sarva-karmāṇi

bhasmasāt kurute tathā

“As a blazing fire turns firewood to ashes, O Arjuna, so does the fire of knowledge burn to ashes all reactions to material activities.”

Unless one understands the self and its activities, one has to be considered in material bondage. 

In Śrīmad Bhāgavatam (10.2.32) it is also said: ye ’nye ’ravindākṣa vimukta-māninas tvayy asta-bhāvād aviśuddha-buddhayaḥ. 

A person who doesn’t have knowledge of devotional service may think himself liberated, but actually he is not. 

Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adho ’nādṛta-yuṣmad-aṅghrayaḥ: 

such people may approach the impersonal Brahman effulgence, but they fall down again into material enjoyment because they have no knowledge of devotional service. As long as one is interested in karma and jñāna, he continues enduring the miseries of material life — birth, old age, disease and death. Karmīs certainly take on one body after another. 

As far as jñānīs are concerned, unless they are promoted to the topmost understanding, they must return to the material world. 

As explained in Bhagavad-gītā (7.19): bahūnāṁ janmanām ante jñānavān māṁ prapadyate. The point is to know Kṛṣṇa, Vāsudeva, as everything and surrender unto Him. 

Karmīs do not know this, but a devotee who is one hundred percent engaged in the devotional service of the Lord knows fully what is karma and jñāna; therefore a pure devotee is no longer interested in karma or jñāna. 

Anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam. 

The real bhakta is untouched by any tinge of karma and jñāna. His only purpose in life is to serve the Lord.

ŚB 5.5.6.

When the living entity is covered by the mode of ignorance, he does not understand the individual living being and the supreme living being, and his mind is subjugated by fruitive activity. Therefore, until one has love for Lord Vāsudeva, who is none other than Myself, he is certainly not delivered from having to accept a material body again and again.

Purport:

When the mind is polluted by fruitive activity, the living entity wants to be elevated from one material position to another. Generally everyone is involved in working hard day and night to improve his economic condition. Even when one understands the Vedic rituals, he becomes interested in promotion to heavenly planets, not knowing that one’s real interest lies in returning home, back to Godhead. 

By acting on the platform of fruitive activity, one wanders throughout the universe in different species and forms. Unless he comes in contact with a devotee of the Lord, a guru, he does not become attached to the service of Lord Vāsudeva. Knowledge of Vāsudeva requires many births to understand. As confirmed in Bhagavad-gītā (7.19): 

vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ.

After struggling for existence for many births one may take shelter at the lotus feet of Vāsudeva, Kṛṣṇa. When this happens, one actually becomes wise and surrenders unto Him. That is the only way to stop the repetition of birth and death. 

This is confirmed in Caitanya caritāmṛta (Madhya 19.151) in the instructions given by Śrī Caitanya Mahāprabhu to Śrīla Rūpa Gosvāmī at Daśāśvamedha-ghāṭa.

brahmāṇḍa bhramite kona bhāgyavān jīva

guru-kṛṣṇa-prasāde pāya bhakti-latā-bīja

The living entity wanders throughout different planets in different forms and bodies, but if by chance he comes in contact with a bona fide spiritual master, by the grace of the spiritual master he receives Lord Kṛṣṇa’s shelter, and his devotional life begins.

ŚB 5.5.7.

Even though one may be very learned and wise, he is mad if he does not understand that the endeavor for sense gratification is a useless waste of time. 

Being forgetful of his own interest, he tries to be happy in the material world, centering his interests around his home, which is based on sexual intercourse and which brings him all kinds of material miseries. In this way one is no better than a foolish animal.

Purport:

In the lowest stage of devotional life, one is not an unalloyed devotee.

Anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam: 

to be an unalloyed devotee, one must be freed from all material desires and untouched by fruitive activity and speculative knowledge. 

On the lower platform, one may sometimes be interested in philosophical speculation with a tinge of devotion. However, at that stage one is still interested in sense gratification and is contaminated by the modes of material nature.

The influence of māyā is so strong that even a person advanced in knowledge actually forgets that he is Kṛṣṇa’s eternal servant. Therefore he remains satisfied in his householder life, which is centered around sexual intercourse. Conceding to a life of sex, he agrees to suffer all kinds of material miseries. Due to ignorance, one is thus bound by the chain of material laws.

ŚB 5.5.8.

The attraction between male and female is the basic principle of material existence. On the basis of this misconception, which ties together the hearts of the male and female, one becomes attracted to his body, home, property, children, relatives and wealth. In this way one increases life’s illusions and thinks in terms of “I and mine.”

Purport:

Sex serves as the natural attraction between man and woman, and when they are married, their relationship becomes more involved. Due to the entangling relationship between man and woman, there is a sense of illusion whereby one thinks, 

“This man is my husband,” or “This woman is my wife.” This is called hṛdaya-granthi, “the hard knot in the heart.” 

This knot is very difficult to undo, even though a man and woman separate either for the principles of varṇāśrama or simply to get a divorce.

In any case, the man always thinks of the woman, and the woman always thinks of the man. Thus a person becomes materially attached to family, property and children, although all of these are temporary. 

The possessor unfortunately identifies with his property and wealth. Sometimes, even after renunciation, one becomes attached to a temple or to the few things that constitute the property of a sannyāsī, but such attachment is not as strong as family attachment. The attachment to the family is the strongest illusion. 

In the Satya-saṁhitā, it is stated:

brahmādyā yājñavalkādyā

mucyante strī-sahāyinaḥ

bodhyante kecanaiteṣāṁ

viśeṣam ca vido viduḥ

Sometimes it is found among exalted personalities like Lord Brahmā that the wife and children are not a cause of bondage. On the contrary, the wife actually helps further spiritual life and liberation. Nonetheless, most people are bound by the knots of the marital relationship, and consequently they forget their relationship with Kṛṣṇa.

ŚB 5.5.9.

^^^^^

The life span of Lord Brahma is 311 trillion and 40 million earth years long.

To believe our material universe began with a "big bang" 13.8 billion years ago is silly nonsense. 

Srila Prabhupada - "The duration of the material universe is limited. It is manifested in cycles of kalpas. A kalpa is a day of Brahmā, and one day of Brahmā consists of a thousand cycles of four yugas, or ages that happens between sun-rise and sun-set: 

Satya - 1,728,000 human years long.

Tretā - 1,296,000 human years long.

Dvāpara - 864,000 human years long. 

Kali - 432,000 human years long. 

In Bhagavad Gita As It Is it states "life" is beginningless and endless and NEVER came into being as uneducated scientists, scholars and some gurus and sannyasis foolishly believe, because "individual life" has existed for ALL infinity.

The modern material scientists, cosmologists, Astrophysicists, Archologist and Historians have got it all wrong, they have very little understanding of the material universe, and have no idea what "individual life" really is. 

"Life" is NOT an "all-one pervasive" consciousness either, only having form when embodied in a material bodily container, no! ALL "life" is made up of eternal "individual spiritual beings" (anti-matter) who each have eternal spiritual bodily FORM who ARE beginningless and endless.

The marginal living entities (jiva-souls) were NEVER created, they are eternal PERSONS like Krsna without beginning or end. 

Krsna and the jiva-souls are just like the Sun-disc and the sun-rays that ALWAYS eternally exist together, therefore, the "sun-rays,"(compared to the individual jiva-souls), ALWAYS exist in the presents of  "Sun-disc." (compared to Krsna)

The jiva-souls are eternal spiritual living PERSONS and can never be destroyed, terminated or extinguished, the jiva-souls are indestructible.

No one really dies, the jiva-souls ARE living unique anti-matter entities, individual spiritual living beings with/as form who are beginningless and endless therefore indestructible.

Only the temporary material bodily vessel the jiva-soul is inside of, decays and fades away and merges back into the "oneness" of lifeless material energy.

Bhagavad Gita As It Is - “Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be.” (BG, Ch 2 text 12, 1983 edition)

Bhagavad Gita As It Is - “As the embodied soul continuously passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. A sober person is not bewildered by such a change." (BG, Ch 2 text 13, 1983 edition)

Bhagavad Gita As It Is - "O son of Kuntī, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed." (BG, Ch 2 text 14, 1983 edition)

Bhagavad Gita As It Is - "O best among men [Arjuna], the person who is not disturbed by happiness and distress and is steady in both is certainly eligible for liberation." (BG, Ch 2 text 15, 1983 edition)

Bhagavad Gita As It Is - “Those who are seers of the truth have concluded that of the nonexistent [the material body] there is no endurance and of the eternal [the soul] there is no change. This they have concluded by studying the nature of both." (BG, Ch 2 text 16, 1983 edition)

Bhagavad Gita As It Is - “That which pervades the entire body you should know to be indestructible. No one is able to destroy that imperishable soul." (BG, Ch 2 text 17, 1983 edition)

Bhagavad Gita As It Is - “The material body of the indestructible, immeasurable and eternal living entity is sure to come to an end; therefore, fight, O descendant of Bharata." (BG, Ch 2 text 18, 1983 edition)

Bhagavad Gita As It Is - “Neither he who thinks the living entity the slayer nor he who thinks it slain is in knowledge, for the self slays not nor is slain." (BG, Ch 2 text 19, 1983 edition)

Bhagavad Gita As It Is - "For the soul there is neither birth nor death at any time. He has not come into being, does not come into being, and will not come into being. He is unborn, eternal, ever-existing and primeval. He is not slain when the body is slain." (BG Ch 2 text 20 "corrected" 1983 edition)

Bhagavad Gita As It Is - "O Pārtha, how can a person who knows that the soul is indestructible, eternal, unborn and immutable kill anyone or cause anyone to kill?" (BG, Ch 2 text 21, 1983 edition)

Bhagavad Gita As It Is - "As a person puts on new garments, giving up old ones, the soul similarly accepts new material bodies, giving up the old and useless ones." (BG, Ch 2 text 22, 1983 edition)

Bhagavad Gita As It Is - "The soul can never be cut to pieces by any weapon, nor burned by fire, nor moistened by water, nor withered by the wind." (BG, Ch 2 text 23, 1983 edition)

Bhagavad Gita As It Is - "This individual soul is unbreakable and insoluble, and can be neither burned nor dried. He is everlasting, present everywhere, unchangeable, immovable and eternally the same." (BG, Ch 2 text 24, 1983 edition)

Bhagavad Gita As It Is - "It is said that the soul is invisible, inconceivable and immutable. Knowing this, you should not grieve for the material body." (BG, Ch 2 text 25, 1983 edition)

Bhagavad Gita As It Is - "If, however, you think that the soul [or the symptoms of life] is always born and dies forever, you still have no reason to lament, O mighty armed." (BG, Ch 2 text 26, 1983 edition)

Bhagavad Gita As It Is - "One who has taken his birth is sure to die, and after death one is sure to take birth again. Therefore, in the unavoidable discharge of your duty, you should not lament."  (BG, Ch 2 text 27, 1983 edition)

Bhagavad Gita As It Is - "All created beings are unmanifest in their beginning, manifest in their interim state, and unmanifest again when annihilated. So what need is there for lamentation?" (BG, Ch 2 text 28, 1983 edition)

Bhagavad Gita As It Is - "Some look on the soul as amazing, some describe him as amazing, and some hear of him as amazing, while others, even after hearing about him, cannot understand him at all." (BG, Ch 2 text 29, 1983 edition)

Bhagavad Gita As It Is - "O descendant of Bharata, he who dwells in the material body can never be slain. Therefore, you need not grieve for any living being." (BG, Ch 2 text 30, 1983 edition)

All individual jīva-souls are ETERNAL persons therefore there are no new jiva-souls being created because they have ALWAYS existed meaning they are beginningless and endless.

Srila Prabhupada – "There are no new souls, new and old are due to this material body, but the jiva-soul is never born and never dies, so if there is no birth, how can there be new souls?" (Letter to Jagadisa dasa 9th July 1970)

The jiva-souls therefore are eternal spiritual living PERSONS and can never be destroyed, terminated or extinguished, the jiva-souls are indestructible. 

The cycle of Satya is characterized by virtue, wisdom and religion, there being practically no ignorance and vice, and the yuga lasts 1,728,000 human years.

In Kali-yuga on the other hand, vice increases to such a point that at the termination of the yuga the Supreme Lord Himself appears as the Kalki avatāra, vanquishes the demons, saves His devotees, and commences another Satya-yuga. 

Then the process is set rolling again. These four yugas, rotating a thousand times, comprise one day of Brahmā, and the same number comprise one night." (BG, Ch 8 text 17, Purport)

Bhagavad Gita As It Is - "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." (BG, Ch 8 text 18)

Bhagavad Gita As It Is - "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." (BG, Ch 8 text 19)

Srila Prabhupada - "In the day they receive various bodies for material activities, and at night they no longer have bodies but remain compact in the body of Viṣṇu. Then again they are manifest at the arrival of Brahmā's day. Bhūtvā bhūtvā pralīyate (BG 8.19): during the day they become manifest, and at night they are annihilated again." (BG, Ch 8 text 19, Purport)

Srimad Bhagavatam - "O great sage, time annihilates everything in due course, so how is it that this subject matter, which happened prior to this day of Brahmā, is still fresh in your memory, undisturbed by time?" (SB, Canto 1 Ch 6 text 4,) 

Srila Prabhupada - "The duration of a day in the life of Brahmā is 4,320,000,000 solar years. This is stated also in the Bhagavad-gītā. So for this period Brahmājī rests in yoga-nidrā within the body of the Garbhodakaśāyī Viṣṇu, the generator of Brahmā." (SB, Canto 1 Ch 6 text 30, Purport)

Srila Prabhupada - "There are fourteen Manus in one day of Brahmā, and the Manu referred to herein is the seventh Manu, who is one of the prajāpatis (those who create progeny), and he is the son of the sun-god. He is known as the Vaivasvata Manu." (SB, Canto 1 Ch 12.19, Purport)

Srila Prabhupada - "In the Bhagavad-gītā (8.17-18) it is stated that according to human calculations one day of Brahmā is equal to one thousand ages of four millenniums (4,300,000 years) each, and the same period is calculated to be his night also. A Brahmā lives for one hundred such years and then dies (311 trillion and 40 billion human years)." (SB, Canto 2 Ch 6 text 11, Purport) 

Srila Prabhupada - "During one day of Brahmā there are fourteen Manus, and at the end of each Manu there is devastation up to the earthly planets, and the vast water is fearful even to Brahmā. So, in the beginning of the would-be Vaivasvata Manu, such devastation would be seen by him." (SB, Canto 2 text 7 text 12, Purport) 

Srila Prabhupada - "We have already discussed the incarnations of Manu in the First Canto. In one day of Brahmā there are fourteen Manus, changing one after another. In that way there are 420 Manus in a month of Brahmā and 5,040 Manus in one year of Brahmā." (SB, Canto 2 Ch 7 text 20, Purport) 

Srila Prabhupada - "The age of the inhabitants of the Brahmaloka planet is mentioned in the Bhagavad-gītā. The inhabitants of this small planet earth can hardly calculate even the duration of one day of Brahmā." (SB Canto 2 Ch 9 text 43, Purport) 

Srila Prabhupada - "The creation of Brahmā and dispersion of the material ingredients are called vikalpa, and the creation by Brahmā in each day of his life is called kalpa. Therefore each day of Brahmā is called a kalpa, and there are thirty kalpas in terms of Brahmā's days." (SB, Canto 2 Ch 10 text 46, Purport)

Srila Prabhupada - "The four yugas are calculated in terms of the heavenly calendars and accordingly are twelve thousand years in terms of the heavenly planets. This is called a divya-yuga, and one thousand divya-yugas make one day of Brahmā." (SB, Canto 2 Ch 10 text 46, Purport) 

Srila Prabhupada - "The creation during the day of Brahmā is called kalpa, and the creation of Brahmā is called vikalpa. When vikalpas are made possible by the breathing of Mahā-Viṣṇu, this is called a mahā-kalpa. There are regular and systematic cycles of these mahā kalpas, vikalpas and kalpas." (SB, Canto 2 Ch 10 text 46, Purport) 

Srila Prabhupada - "The partial dissolution of the universe that takes place at the end of Brahmā's day does not affect all the planetary systems. The planets of highly learned living entities like the sages Sanaka and Bhṛgu are not affected by the dissolutions of the millenniums. 

All the planets are of different types, and each is controlled by a different kāla-cakra, or schedule of eternal time." (SB, Canto 3 Ch 11 text 16, Purport) 

Srila Prabhupada - "There are fourteen Manus in one day of Brahmā, and each of them has different descendants." (SB, Canto 3 Ch 11 text 25, Purport) 

Srimad Bhagavatam - "There are fourteen Manus in one day of Brahmā, and each of them has different descendants." (SB, Canto 3 Ch 11 text 25)

Srila Prabhupada - "Therefore the Lord found the earth on the bottom of the Garbhodaka Ocean, where the planets rest during the devastation at the end of Brahmā's day." (SB, Canto 3 Ch 13 text 30, Purport)

Srila Prabhupada - "Thus 4,320,000 x 72 solar years is the reign of one Manu. In each Manu's period there are many changes in many ways, and there are fourteen Manus within one day of Brahmā. It is understood here that Manu creates scriptural regulations for the salvation of the conditioned souls, who come to the material world for material enjoyment." (SB, Canto 3 Ch 20 text 1, Purport)

Srila Prabhupada - "It is stated that his life was very long, seventy-one yugas. One yuga is completed in 4,320,000 years, seventy-one of such yugas is the duration of the life of a Manu, and fourteen such Manus come and go in one day of Brahma. For the entire duration of his life - 4,320,000 x 71 years—Manu engaged in Kṛṣṇa consciousness by chanting, hearing, talking about and meditating upon Kṛṣṇa." (SB, Canto 3 Ch 22 text 35, Purport)

Srila Prabhupada - "There are two kinds of dissolutions. One dissolution takes place at the end of the life of Brahmā. At that time all the planetary systems, including the heavenly systems, are dissolved in water and enter into the body of Garbhodakaśāyī Viṣṇu, who lies on the Garbhodaka Ocean on the bed of serpents, called Śeṣa. In the other dissolution, which occurs at the end of Brahmā's day, all the lower planetary systems are destroyed."(SB, Canto 3 Ch 32 text 4, Purport)

Srila Prabhupada - "One dissolution is at the end of Brahmā's day, and one is at the end of Brahmā's life. Brahmā dies at the end of two parārdhas, at which time the entire material universe is dissolved. Persons who are worshipers of Hiraṇyagarbha, the plenary expansion of the Supreme Personality of Godhead Garbhodakaśāyī Viṣṇu, do not directly approach the Supreme Personality of Godhead in Vaikuṇṭha." (SB, Canto 3 Ch 32 text 8, Purport)

Srila Prabhupada - "The supreme Manu in Vedic literature is Svāyambhuva Manu, who is an incarnation of Kṛṣṇa. All the Manus are empowered incarnations of Kṛṣṇa (manvantara-avatāra). There are fourteen Manus in one day of Brahmā, 420 in one month, all the Manus are directors of human society, ultimately Kṛṣṇa is the supreme director of human society." (SB, Canto 4 Ch 24 text 42, Purport)

Srila Prabhupada - "An advanced devotee, or a perfect human being who is actually wise and learned, cannot give up his service at the lotus feet of the Lord. Although Lord Brahmā has a long life-span (4,320,000,000 human years constitute twelve hours in a day of Brahmā), Brahmā is afraid of death and consequently engages in the devotional service of the Lord." (SB, Canto 4 Ch 24 text 67, Purport)

Srila Prabhupada - "Similarly, all the Manus who appear and disappear during the day of Brahmā are also engaged in the Lord's devotional service. In Brahmā's one day, fourteen Manus appear and disappear. The first Manu is Svāyambhuva Manu. Each Manu lives for seventy-one yugas, each consisting of some 4,320,000 years." (SB, Canto 4 Ch 24 text 67, Purport)

Srila Prabhupada - "Lord Brahmā lives for one hundred years according to time on the Brahmaloka planet, but one day of Brahmā is equal to millions of years on this planet. Similarly, the days on the heavenly planets are equal to six months on this planet." (SB, Canto 4 Ch 25 text 43, Purport)

Srila Prabhupada - "There are fourteen Manus in one day of Brahmā. A manvantara, the life-span of one Manu, is given as 71 multiplied by 4,320,000 years. After one such Manu passes on, another Manu begins his life-span. In this way the life cycle of the universe is going on." (SB, Canto 4 Ch 28 text 31, Purport)

Srila Prabhupada - "Thus there are fourteen Manus in one day of Brahmā. In a year there are 5,040 Manus. Brahmā has to live for one hundred years; consequently, the total of Manus appearing and disappearing during the life of one Brahmā is 504,000. This is the calculation for one universe, and there are innumerable universes." (SB, Canto 4 Ch 30 text 49, Purport)

Srila Prabhupada - "The duration of one day of Brahmā is one thousand times greater than the four yugas, aggregating 4,320,000 years. Similarly, Brahmā's one night. Brahmā lives for one hundred years of such days and nights. The word vibudhāyuṣā indicates that even if one gets a long life-span, his life-span is useless if he is not a devotee." (SB, Canto 4 Ch 31 text 10, Purport)

Srila Prabhupada - "In every day of Brahmā there are fourteen manvantaras. The duration of one manvantara, the lifespan of one Manu, is seventy-one yugas, and each yuga is 4,320,000 years. Almost all the Manus selected to rule the manvantaras came from the family of Mahārāja Priyavrata. Three of them are particularly mentioned herein, namely Uttama, Tāmasa and Raivata." (SB, Canto 5 Ch 1 text 28, Purport)

Srila Prabhupada - "The words prathame yuge mean "in the beginning of the first millennium," that is to say, in the beginning of the Vaivasvata manvantara. In one day of Brahmā there are fourteen Manus, who each live for seventy-one millenniums. The four yugas-Satya, Tretā, Dvāpara and Kali—constitute one millennium." (SB, Canto 6 Ch 10 text 16, Purport)

Srila Prabhupada - "As confirmed in Bhagavad-gītā (8.17), sahasra yuga paryantam ahar yad brahmaṇo viduḥ: one thousand yugas equals one day of Brahmā. The duration of Brahmā's life is extremely great, and consequently it was impossible for Hiraṇyakaśipu to occupy that post." (SB, Canto 7 Ch 3 text 9-10, Purport)

Srila Prabhupada - "The total material energy is created by Kṛṣṇa, and later, taking advantage of all that has necessarily been created, Lord Brahmā engineers the entire phenomenal universe. At the end of Lord Brahmā's day, everything up to Svargaloka is inundated with water, and the next morning, when there is darkness in the universe, Brahmā again brings the phenomenal manifestation into existence." (SB, Canto 7 Ch 3 text 26-27, Purport)

Srila Prabhupada - "Again and again the day of Brahmā comes, and all living beings are active; and again the night falls, O Pārtha, and they are helplessly dissolved. Yet there is another nature, which is eternal and is transcendental to this manifested and unmanifested matter. It is supreme and is never annihilated." (SB, Canto 7 Ch 15 text 61, Purport)

Srila Prabhupada - "The word mahā-kalpe is described by Śrīla Madhvācārya as atīta-brahma-kalpe. Brahmā dies at the end of a life of many millions of years. The day of Brahmā is described in Bhagavad Gītā (8.17)." (SB, Canto 7 Ch 15 text 69, Purport)

Srila Prabhupada - "Parīkṣit Mahārāja was eager to hear about the Manus of different ages. There are fourteen Manus during a day of Brahmā, and the age of each Manu lasts for seventy-one yugas. Thus there are thousands of Manus during the life of Brahmā." (SB, Canto 8 Ch 1 text 2, Purport)

Srimad Bhagavatam - "In one kalpa, or one day of Brahmā (sun-rise to sun-set), there take place the many changes called vikalpas. O King, all of these have been previously described to you by me. Learned scholars who know the past, present and future have ascertained that in one day of Brahmā there are fourteen Manus." (SB, Canto 8 Ch 14 text 11)

Srimad Bhagavatam - "O King Parīkṣit, at the end of the past millennium, at the end of Brahmā's day, because Lord Brahmā sleeps during the night, annihilation took place, and the three worlds were covered by the water of the ocean." (SB, Canto 8 Ch 24 text 7)

Srimad Bhagavatam - "At the end of Brahmā's day, when Brahmā felt sleepy and desired to lie down, the Vedas were emanating from his mouth, and the great demon named Hayagrīva stole the Vedic knowledge." (SB, Canto 8 Ch 24 text 8)

Srila Prabhupada - "During Lord Brahmā's day, fourteen Manus or one thousand mahā-yugas pass away. Brahmā informed King Kakudmī that twenty-seven mahā-yugas, each consisting of the four periods,

Satya, 

Tretā, 

Dvāpara,

Kali.

All had already passed. All the kings and other great personalities born in those yugas had now departed from memory into obscurity. This is the way of time as it moves through past, present and future." (SB, Canto 9 Ch 3 text 32, Purport)

Srila Prabhupada - "The highest aim of the karmīs is to be promoted to the higher, heavenly planets, where the duration of life is very long. As stated in Bhagavad-gītā (8.17), sahasra-yuga-paryantam ahar yad brahmaṇo viduḥ: one day of Brahmā equals 1,000 yugas, and each yuga consists of 4,300,000 years." (SB, Canto 10 Ch  3 text 27, Purport)

Srila Prabhupada - "According to Vedic śāstra, the inhabitants of the higher planetary systems live for 10,000 years, and just as Brahmā's day is calculated to equal 4,300,000,000 of our years, one day in the higher planetary systems equals six of our months. Karmīs, therefore, try for promotion to the higher planetary systems, but this cannot free them from death." (SB, Canto 10 Ch 3 text 27, Purport)

Srila Prabhupada - "Sutapā was the son of Brahmā, and as we have already understood from Bhagavad-gītā (8.17), one day of Brahmā equals many millions of years according to our calculation (sahasra-yuga-paryantam ahar yad brahmaṇo viduḥ). We should be careful to understand that to get Kṛṣṇa as one's son, one must undergo such great austerities." (SB, Canto 10 Ch 3 text 37-38, Purport)

Srila Prabhupada - "Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion—at that time I descend Myself." Whenever Kṛṣṇa comes, once in a day of Brahmā, He comes to the house of Nanda Mahārāja in Vṛndāvana." (SB, Canto 10 Ch 5 text 13, Purport)

Srimad Bhagavatam - "Śukadeva Gosvāmī said: Once, while Balarāma and Kṛṣṇa were living in Dvārakā, there occurred a great eclipse of the sun, just as if the end of Lord Brahmā's day had come." (SB, Canto 10 Ch 82 text 1)

Srimad Bhagavatam - "From the very beginning of Brahmā's day Lord Nārāyaṇa Ṛṣi has been undergoing austere penances in this land of Bhārata while perfectly performing religious duties and exemplifying spiritual knowledge and self-control—all for the benefit of human beings in both this world and the next." (SB, Canto 10 Ch 87 text 6)

Srimad Bhagavatam - "Dear Uddhava, all of those nights that the gopīs spent with Me, their most dearly beloved, in the land of Vṛndāvana seemed to them to pass in less than a moment. Bereft of My association, however, the gopīs felt that those same nights dragged on forever, as if each night were equal to a day of Brahmā." (SB, Canto 11 Ch 12 text 11)

Srimad Bhagavatam - "Śukadeva Gosvāmī said: My dear King, I have already described to you the measurements of time, beginning from the smallest fraction measured by the movement of a single atom up to the total life span of Lord Brahmā. I have also discussed the measurement of the different millennia of universal history. Now hear about the time of Brahmā's day and the process of annihilation." (SB, Canto 12 Ch 4 text 1)

Srimad Bhagavatam - "One thousand cycles of four ages constitute a single day of Brahmā, known as a kalpa. In that period, O King, fourteen Manus come and go." (SB, Canto 12 Ch 4 text 2)

Srimad Bhagavatam - "After one day of Brahmā, annihilation occurs during his night, which is of the same duration. At that time all the three planetary systems are subject to destruction." (SB, Canto 12 Ch 4 text 3)

Srimad Bhagavatam - "Authorities say that Mārkaṇḍeya Ṛṣi, the son of Mṛkaṇḍu. was an exceptionally long-lived sage who was the only survivor at the end of Brahmā's day, when the entire universe was merged in the flood of annihilation. But this same Mārkaṇḍeya Ṛṣi, the foremost descendant of Bhṛgu, took birth in my own family during the current day of Brahmā, and we have not yet seen any total annihilation in this day of Brahmā." (SB, Canto 12 Ch 8 text 2-5)

Srimad Bhagavatam - "For the protection of all the worlds, the Supreme Personality of Godhead Hari, who is unborn and without beginning or end, thus expands Himself during each day of Brahmā into these specific categories of His personal representations." (SB, Canto 12 Ch 11 text 50)

Caitanya Caritamrita - "Once in a day of Brahmā, He descends to this world to manifest His transcendental pastimes." (CC Adi 3.6)

Caitanya Caritamrita - "Seventy one divya-yugas constitute one manv-antara. There are fourteen manv-antaras in one day of Brahmā." (CC Adi 3.8)

Srila Prabhupada - "First Lord Kṛṣṇa appears at the close of the Dvāpara-yuga of the twenty-eighth divya-yuga, and then Lord Caitanya appears in the Kali-yuga of the same divya-yuga. Lord Kṛṣṇa and Lord Caitanya appear once in each day of Brahmā, or once in fourteen manv-antaras, each of seventy-one divya-yugas in duration." (CC Adi 3.10, Purport)

Srila Prabhupada - "From the beginning of Brahmā’s day of 4,320,000,000 years, six Manus appear and disappear before Lord Kṛṣṇa appears. Thus 1,975,320,000 years of the day of Brahmā elapse before the appearance of Lord Kṛṣṇa. This is an astronomical calculation according to solar years." (CC Adi 3.10, Purport)

Srila Prabhupada - "The Lord Viṣṇu who lies in the ocean of milk incarnates Himself in various forms to maintain the laws of the cosmos and annihilate the causes of disturbance. Such incarnations are visible in every manv antara (i.e., in the course of the reign of each Manu, who lives for 71 x 4,320,000 years). Fourteen such Manus take their birth and die, to yield a place for the next, during one day of Brahmā." (CC Adi 5.113, Purport)

Srila Prabhupada - "These twenty-five Personalities of Godhead are known as līlā-avatāras. Because they appear in each day of Brahmā, or in each kalpa (millennium), they are sometimes known as kalpa-avatāras. 

Of these incarnations, Haṁsa and Mohinī are neither permanent nor very well known, but They are listed among the prābhava avatāras." (CC Madhya 20.244, Purport) 

Srila Prabhupada - "One day of Brahmā consists of the four yugas multiplied a thousand times—or, according to solar calculations, 4,320,000,000 years—and such also is the duration of his night. One year of Brahmā’s life consists of 360 such days and nights, and Brahmā lives for one hundred such years." (CC Madhya 20.305, Purport) 

Caitanya Caritamrita - "In one day of Brahmā, there are fourteen changes of the Manus, and during the reign of each of those fourteen Manus, an incarnation is manifested by the Supreme Personality of Godhead." (CC Madhya 20.320)

Caitanya Caritamrita - "There are 14 manvantara avatāras in one day of Brahmā, 420 in one month, and 5,040 in one year." (CC Madhya 20.321)

Srila Prabhupada - "Because we cannot see what is going on in other universes, it is a little difficult for us to understand how Kṛṣṇa is eternally manifesting His pastimes. There are fourteen Manus in one day of Brahmā, and this time calculation is also taking place in other universes. Kṛṣṇa's pastimes are manifested before fourteen Manus expire." (CC Madhya 20.397, Purport) 

Srila Prabhupada - "The kalpa is explained in the Bhagavad-gītā (8.17): sahasra-yuga-paryantam ahar yad brahmaṇo viduḥ. One day of Brahmā is called a kalpa. A yuga, or mahā-yuga, consists of 4,320,000 years, and one thousand such mahā-yugas constitute one kalpa. The author of Śrī Caitanya caritāmṛta says that if one does not take advantage of the Kṛṣṇa consciousness movement of Śrī Caitanya Mahāprabhu, he cannot be delivered for millions of such kalpas." (CC Antya 3.255, Purport)

Srila Prabhupada - "Because almost all of these twenty-five līlā-avatāras appear in one day of Brahmā, which is called a kalpa, they are sometimes called kalpa-avatāras. 

Out of these, the incarnation of Haṁsa and Mohinī are not permanent, but Kapila, Dattātreya, Ṛṣabha, Dhanvantari and Vyāsa are all five eternal forms, and they are more celebrated. The incarnations of the tortoise Kūrma, the fish Matsya, Nara-nārāyaṇa, Varāha, Hayaśīrṣa, Pṛśnigarbha and Balarāma a re all considered to be incarnations of vaibhava." (Teachings of Lord Caitanya, Ch 7)

Srila Prabhupada - "After describing the Līlā and guṇa-avatāras, Lord Caitanya explains the manvantara-avatāras to Sanātana Gosvāmī. He first states that there is no possibility of counting the manvantara-avatāras. In one kalpa, or one day of Brahmā, fourteen Manus are manifest." (Teachings of Lord Caitanya, Ch 8)

Srila Prabhupada - "One day of Brahmā is calculated at 4 billion 320 million years, and Brahmā lives for one hundred years on this scale (311 trillion and 40 billion human years long). Thus if fourteen Manus appear in one day of Brahmā, there are 420 Manus during one month of Brahmā, and during one year of Brahmā there are 5,040 Manus." (Teachings of Lord Caitanya, Ch 8)

We get an idea of Brahmā's day from the following statement-

Bhagavad Gītā As It is - "By human calculation, a thousand ages taken together is the duration of Brahma's one day. And such also is the duration of his night. (BG, Ch 8 text 17)

Srila Prabhupada - "The duration of the material universe is limited. It is manifested in cycles of kalpas. 

A kalpa is a day of Brahma (sun-rise to sun-set), and one day of Brahma consists of a thousand cycles of four yugas or ages: 

Satya, 

Treta, 

Dvapara, 

Kali. 

[Although Brahmā's "day/night" together is 8 billion 640 million human years long, 4 billion 320 human years for the day-time and the same duration for the night-time when Brahma sleeps and a partial annihilated takes place. Therefore the "cycle of yugas" only exist during the "day-light" hours from sun-rise to sun-set of Brahmā's 24 hour day]

The cycle of Satya-yuga is characterized by virtue, wisdom and religion, there being practically no ignorance and vice, and the yuga lasts 1,728,000 years. 

In the Treta-yuga vice is introduced, and this yuga lasts 1,296,000 years. 

In the Dvapara-yuga there is an even greater decline in virtue and religion, vice increasing, and this yuga lasts 864,000 years. 

And finally in Kali-yuga (the present yuga we have been experiencing over the past 5,000 years) there is an abundance of strife, ignorance, irreligion and vice, true virtue being practically nonexistent, and this yuga lasts 432,000 years. 

In Kali-yuga vice increases to such a point that at the termination of the yuga the Supreme Lord Himself appears as the Kalki avatara, vanquishes the demons, saves His devotees, and commences another Satya-yuga. 

Then the process is set rolling again. 

These four yugas, rotating a thousand times, comprise one day of Brahma, the creator god, and the same number comprise one night. Brahma lives one hundred of such "years" and then dies. These "hundred years" by earth calculations total to 311 trillion and 40 million earth years. By these calculations the life of Brahma seems fantastic and interminable, but from the viewpoint of eternity it is as brief as a lightning flash. 

In the causal ocean there are innumerable Brahmas rising and disappearing like bubbles in the Atlantic. Brahma and his creation are all part of the material universe, and therefore they are in constant flux. In the material universe not even Brahma is free from the process of birth, old age, disease and death. Brahma, however, is directly engaged in the service of the Supreme Lord in the management of this universe, therefore he at once attains liberation. 

Elevated sannyasis are promoted to Brahma's particular planet, Brahmaloka, which is the highest planet in the material universe and which survives all the heavenly planets in the upper strata of the planetary system, but in due course Brahma and all inhabitants of Brahmaloka are subject to death, according to the law of material nature." (BG, Ch 8 text 17 Purport)  

Srila Prabhupada - "By human calculation, a thousand yuga cycles taken together is Brahmā's one day. And such also is the duration of his night." (Nectar of Devotion 22)

Srila Prabhupada - "Once upon a time while Lord Kṛṣṇa and Balarāma were living peacefully in Their great city of Dvārakā, there was the rare occasion of a full solar eclipse, such as takes place at the end of every kalpa, or day of Brahmā. At the end of every kalpa the sun is covered by a great cloud, and incessant rain covers the lower planetary systems up to Svargaloka."(Krsna Book 82)

Srila Prabhupada - "By human calculation, a thousand ages taken together form the duration of Brahmā's one day (sun-rise to sun-set) [4 billion 320 million human years) And such also is "the duration" of his night. [4 billion 320 million human years). At the beginning of Brahmā's day-time, all living entities become manifest from the unmanifest state, and thereafter.

When the night falls, they are merged into the unmanifest again (there are no yugas during Brahmā's night from sun-set to sun-rise)." [Brahmā's "day/night" together is 8 billion 640 million human years long however, the "cycle of yugas" only exist during the "day-light" hours from sun-rise to sun-set] (Renunciation Through Wisdom 2.7)

Srila Prabhupada - "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." (Renunciation Through Wisdom 2.7)

Srila Prabhupada - "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. [Brahmā's "day/night" together is 8 billion 640 million human years long however, the "cycle of yugas" only exist during the "day-light" hours from sun-rise to sun-set] (Renunciation Through Wisdom 2.7)

Srila Prabhupada - "This material creation is manifested and subsequently destroyed during Lord Brahmā's day and night. But beyond this material world is an eternal existence—the spiritual sky—which is untouched by creation and annihilation. That spiritual abode is known as the Vaikuṇṭha planets.(Renunciation Through Wisdom 2.8)

Srila Prabhupada - "By human calculation, a thousand ages taken together form the duration of Brahmā's one day." According to the Vedic calculation, one day of Brahmā sees the coming and going of fourteen Manus. Therefore, each Manu lives for seventy-one cycles of the four millenniums. At present we are in the period of Vaivasvata Manu, in the twenty-eighth cycle of the four millenniums, and it is the Kali-yuga."(Renunciation Through Wisdom 5.1)

Srila Prabhupada - "All the material planets—upper, lower and intermediate, including the sun, moon and Venus—are scattered throughout the universe. These planets exist only during the lifetime of Brahmā. Some lower planets, however, are vanquished after the end of one day of Brahmā and are again created during the next day of Brahmā." (Sri Isopanisad 14, Purport)

Srila Prabhupada - "The four ages of earth (Satya, Tretā, Dvāpara and Kali) last only twelve thousand years according to the time scale of the upper planets. Such a length of time multiplied by one thousand constitutes one day of Brahmā, and one night of Brahmā is the same." (Sri Isopanisad 14, Purport)

Srila Prabhupada - "Daiva-varṣa means year according to the demigods' calculation. Just like Brahmā's day, that is demigods' calculation. Sahasra-yuga-paryantam ahar yad brahmaṇo viduḥ (BG 8.17). We have got information from Bhagavad-gītā, Kṛṣṇa says that they calculate the years of the demigods. Everyone's year is calculated." (Lecture BG, Ch 2 text 18 London, Aug 24, 1973)

Srila Prabhupada "Sahasra yuga-paryantam So so many years, sahasra-yuga-paryantam ahaḥ. Ahaḥ means day. Sahasra-yuga-paryantam ahar yad brahmaṇo viduḥ (BG 8.17). This is the one day of Brahmā. 

One day means morning to evening. 

Forty-three hundred thousands of years your calculation." (Lecture BG, Ch 2 text 18 London, Aug 24, 1973)

Srila Prabhupada - "So there are so many sons. Brahmā was the original living being. So he created so many sons, and they created so many sons. In this way the population of the whole universe has increased. So Manu is one of the sons. There are fourteen Manus in one day of Brahmā." (Lecture BG, Ch, 2 text 26 Los Angeles, Dec 6, 1968)

Srila Prabhupada - "Actually this is exhibited when Kṛṣṇa came. Kṛṣṇa comes here, God in His original form, in one day of Brahmā. These are very long, long narration, but first of all try to understand yourself. What is your nature? Then you will understand God automatically. Or if you are so advanced that you can understand God, then you can understand your nature also." (Lecture BG, Ch 4 text 1 Delhi, Nov 10, 1971)

Srila Prabhupada - "Although the Lord appears on schedule, namely at the end of the Dvāpara-yuga, or the twenty-eighth millennium of the eighth Manu in one day of Brahmā, still He has no obligation to adhere to such rules and regulations because He is completely free to act in many ways at His will. He therefore appears by His own will whenever there is a predominance of irreligion and a disappearance of true religion." (Lecture BG, Ch 4 text 7-10 Los Angeles, Jan 6, 1969) 

Srila Prabhupada - "Just like Brahmā's time. You cannot calculate one day of Brahmā because your time and his time is different. Similarly, a small microbic animal, his time and your time is different. So he cannot calculate your time. So time is relative." (Lecture BG, Ch 7 text 1 Los Angeles, March 12, 1970)

Srila Prabhupada - "He comes in one day of Brahma after millions of years. These have been described in the śāstra. But unfortunately, although Kṛṣṇa, the Supreme Personality of Godhead explains Himself, we unfortunate creature, we take Him as ordinary person. Avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam (BG 9.11). That we should know. That is taught by Kṛṣṇa Himself in the form of Lord Caitanya."(Lecture BG, Ch 7 text 1 Madras, Feb 14, 1972)

Srila Prabhupada - "The paramparā system begins from Kṛṣṇa. As Kṛṣṇa says in the Fourth Chapter: imaṁ vivasvate yogaṁ proktavān aham avyayam: (BG 4.1) "I spoke first to the sun-god." It is not said, "First." Many times He has said to many predominating deities. But in this era... This is called the age of Vaivasvata Manu. There are fourteen Manus in one day of Brahmā. So Vaivasvata Manu is the eighth Manu." (Lecture BG, Ch 7 text 1 Ahmedabad, Dec 13, 1972)

Srila Prabhupada - "There is fourteen Manus in one day of Brahmā, and this era is called Vaivasvata Manu, because he is the son of Vivasvān. And that Vivasvān is given reference in the Fourth Chapter: imaṁ vivasvate yogaṁ proktavān aham avyayam (BG 4.1). So if you simply calculate the age of Manu it becomes forty millions of years." (Lecture BG, Ch 7 text 1 Ahmedabad, Dec 13, 1972)

Srila Prabhupada - "This is, this age is Vaivasvata Manu age. There are so many things we have to learn, but we are neglecting. In one day of Brahmā, there are fourteen Manus, and each Manu's age is forty-three lakhs of years multiplied by seventy-two. So now it is the age of Vaivasvata Manu." (Lecture BG, Ch 7 text 1 Bombay, Jan 13, 1973)

Srila Prabhupada - "So Kṛṣṇa is so kind that he comes, in, once in..., we were calculating yesterday, what is, how many years after? You were there? Aḥ, some billions of years after. We can calculate from the śāstra because He comes once in the day of Brahmā." (Lecture BG, Ch 7 text 1 Bombay, India  Dec 20, 1975)

Srila Prabhupada - "Forty-three lakhs of years multiplied by a thousand becomes twelve hours of Brahmā, and similarly twelve hours at night, that is one day and night. Such thirty times makes one month, such twelve times makes a year, and similarly one hundred years is the duration of life of Brahmā. So according to śāstra we understand, once in the day of Brahmā, Kṛṣṇa appears." 

Devotee - "Swamiji, night and day... The day that's the birth of the universe and night, the dissolution, is that also Brahmā's day and night?"

Srila Prabhupāda - "Just like day and night differs. Now, it... Suppose you take a small germ. At night... Of course, I do not see here. In India we find some small worms. Their duration of life is only a few hours in the night. They, they, they get their birth, they grow, and they beget children and in the morning you'll find so many worms, dead, you see, on the floor, in this month especially." (Lecture BG, Ch 7 text 1 Bombay, India Dec 20, 1975)

Srila Prabhupada - "Each creation is called a kalpa. So there are many kalpas. We can, cannot calculate what is the age of one kalpa. One hint is there in the Bhagavad-gītā that in each kalpa the one day of Brahmā..., that sahasra-yuga-paryantam ahar yad brahmaṇo viduḥ... (BG 8.17). Four hundred thousand, four hundred forty-three, forty-three hundred thousands of years into one thousand, that makes one day of Brahmā." (Lecture BG, ch 8 text 15-20 New York City, Nov 17, 1966)

Srila Prabhupada - "Just like we have got a fixed time for the sunrise. Everyone knows that in the morning at 6:30 there will be sunrise. That is certain. Similarly, in the śāstras there is description when Kṛṣṇa comes down, descends in this universe. In one day of Brahmā at the end of Dvāpara yuga." (Lecture BG, Ch 13 text 3 Hyderabad, April 19, 1974)

Srila Prabhupada - "Forty-three lakhs of years multiplied by one thousand becomes one day of Brahmā. So forty-three lakhs thousand times, add another forty-three lakhs times thousand—this is the period after which Kṛṣṇa comes." (Lecture BG, Ch 13 text 3 Hyderabad, April 19, 1974)

Srila Prabhupada - "One yuga means forty-three lakhs of years. And multiply it by one thousand. Sahasra-yuga-paryantam ahaḥ. Now calculate. That duration is one day of Brahmā. 

One day means twelve hours. Similarly, another twelve hours, night. Day and night. 

Then again, thirty days, one month. Similarly, twelve months equal to one year. Such one thous..., one hundred years is the duration of Brahmā." (Lecture BG, Ch 18 text 67 Ahmedabad, Dec 10, 1972)

Srila Prabhupāda - "Yes, He is lord of universe. Sarva-loka-maheśvaram (BG 5.29). "I am the master of all universes." 

Revatīnandana dasa- "But His pastimes in His original form... He asked if Lord Kṛṣṇa's pastimes are displayed on planets all over the universe. So far the original form of Kṛṣṇa, that is only on one planet in one day of Brahmā. Is that correct? In one universe? I think I read somewhere that the Lord appears in His original form only once during the day of Brahmā in each universe, and that was on this planet just five thousand years ago." 

Srila Prabhupāda - "Vṛndāvana." (Lecture SB, Canto 1 Ch 1 text 2, London, Aug 18, 1971)

Srila Prabhupada - "So here is history also. This Vedic history is not that for one thousand years or two thousand years. No, not like that. One period. One millennium, Brahmā's one day, it is millions and millions of years. 

So just like there is night after day, day after night, similarly, the Brahmā's day, Brahmā's night, that is calculated. And one Brahmā's day." (Lecture SB, Canto 1 Ch 3 text 15 Los Angeles, Sept 20, 1972)

Srila Prabhupada -  "Forty-three hundred thousands of years, little more. That is Brahmā's one day. And in that one day, 4300,000's of years, there are fourteen manus changing. So these are described here. The manu, Cākṣuṣa Manu, Vaivasvata Manu. There are fourteen manus. So the calculation is in one day of Brahmā, ah, in one month of Brahmā, there are about five thousand manus. So this calculation is taken in the duration of manu's life." (Lecture SB, Canto 1 Ch 3 text 15 Los Angeles, Sept 20, 1972) 

Srila Prabhupada - "The Bhagavad-gītā was spoken long, long ago by Kṛṣṇa to the sun-god, Vivasvān. Vivasvān. They are trying to understand the historical dates. So how you can understand the historical date? It is beyond your calculation. You cannot calculate even one Brahmā's day. And in Brahmā's one day there are fourteen manus. So it is beyond your brain substance." (Lecture SB, Canto 1 Ch 3 text 15 Los Angeles, Sept 20, 1972) 

Srila Prabhupada - "As I told you, there are fourteen manus within the day. Now out of that fourteen manus, this is the seventh manu. It is going on. This Vaivasvata Manu is the seventh manu. So another seven manus, when they will be finished, this one day of Brahmā will be finished, and there will be another devastation. This is the law of nature." (Lecture SB, Canto 1 Ch 3 text 15 Los Angeles, Sept 20, 1972) 

Srila Prabhupada - "Kṛṣṇa said that "First of all I told to Vivasvān, the sun-god, and then he described, he handed over the knowledge to his son, Vivasvān, Vaivasvata Manu." This is the age of Vaivasvata Manu. So in one day there are fourteen Manus, in one day of Brahmā." (Lecture SB, Canto 1 Ch 3 text 27 Los Angeles, Oct 2, 1972)

Srila Prabhupada - "Four point three billions of years this thing will go on. And then again, for... This is kṣaṇa-pralaya.  Kṣaṇa-pralaya means when Brahmā's day and night. But there is mahā-pralaya. That will stay we do not know how many millions of years. So, this is called millennium. So Nārada Muni remembers this. Therefore he says, ahaṁ purā atīta-bhave." (Lecture SB, Canto 1.5.23 Vrndavana, Aug 4, 1974) 

Srila Prabhupada - "So this knowledge, Kṛṣṇa is canvassing. He comes there occasionally. He comes "once" in the day of Brahmā, and the Brahmā's days is explained in the Bhagavad-gītā, sahasra-yuga-paryantam ahar yad brahmaṇuḥ (BG 8.17). It means four, forty-three lakhs of years, add three zeros, some crores of years after, Kṛṣṇa comes once in Brahmā's days." (Lecture SB, Canto 3 Ch 25 text 41 Bombay, Dec 9, 1974) 

Srila Prabhupada - "That is just like the sun rises early in the morning after twelve hours. Similarly, Kṛṣṇa's coming here, there is calculation in the śāstra. He comes once in a day of Brahmā. Means some crores of years after He comes. So things deteriorate." (Lecture SB, Canto 3 Ch 25 text 41, Bombay, Dec 9, 1974) 

Srila Prabhupada - "We cannot calculate even one Brahmā's day. Such one day means daytime, twelve hours; then night, twelve hours. In this one day, such month, such year, such hundred years, Brahmā lives. So this cosmic manifestation, brahmāṇḍa, universe, will stay up to that time. So there is no difference in the manipulation with this body and the Brahmā." (Lecture SB, Canto 3 Ch 26 text 7 Bombay, Dec 19, 1974) 

Srila Prabhupada - "When I appear..." There is time. In one day of Brahmā, Kṛṣṇa appears. Everything is there in the śāstra. That means some millions of years after, once Kṛṣṇa comes within this universe. And when He comes, He comes on this planet and in Vṛndāvana. Therefore Vṛndāvana is so important. This Vṛndāvana is replica of the original Vṛndāvana."(Lecture SB, Canto 3 Ch 26 text 10, Bombay, Dec 22, 1974)

Srila Prabhupāda - "So Kṛṣṇa comes after this period. (laughter) In one day, after one day of Brahma, He appears."

Devotee - "Śrīla Prabhupāda, does Lord Caitanya Mahāprabhu also appear every day of Brahma?"

Srila Prabhupāda - "Yes, following Kṛṣṇa. Kṛṣṇa comes in the Dvāpara yuga. There are four periods of each yuga: 

Satya, 

Tretā, 

Dvāpara, 

Kali. 

So, Kṛṣṇa comes at the end of Dvāpara-yuga, and Caitanya Mahāprabhu comes in the Kali-yuga." (Lecture SB, Canto 6 Ch 1 text 3, Melb, Australia May 22, 1975)

Srila Prabhupada - "But we can calculate, as it is said, vivasvān manave prāhuḥ, that Vivasvān, he explained to Manu. So Manu's age we can calculate. Manu's age, there are seventy-two Manus in one day of Brahmā. 

And the one day of Brahmā means forty-three hundred thousands of years multiplied by one thousand and divided by seventy-two. Then we can immediately calculate what is Manu's age." (Lecture SB, Canto 6 Ch 1 text 46 San Diego, July 27, 1975)

Srila Prabhupada - "So Kṛṣṇa, out of His causeless mercy, He comes. At a certain interval during one day of Brahma, He comes. He exhibits His līlā, that "Anyone who desires to go back to home, back to Godhead, they can enjoy with Me like this." 

This is Kṛṣṇa's mission. "Come on. Why you are playing here and suffering this māyā's play? Come to the real play." This is Kṛṣṇa's mission." (Lecture SB, Canto 6 Ch 2 text 16 Vrndavana, Sept 19, 1975)

Srila Prabhupada - "Just like Kṛṣṇa comes upon this earth once in Brahmā's day. So so many millions of years, Kṛṣṇa will appear again, if not personally, by His expansion, aṁśena. 

Caitanya Mahāprabhu will appear exactly in due course of time. Lord Rāmacandra will appear. So rāmādi mūrtiṣu kalā-niyamena tiṣṭhan (Bs. 5.39). So this līlā, Nṛsiṁhadeva, that is also exactly in time." (Lecture SB, Canto 7 Ch 9 text 5, Mayapur, Feb 25, 1977)

Srila Prabhupada - "Just like there are six four seasons in a year, similarly, in one day of Brahmā there are one hundred cycles of four yugas. Four yugas means forty-three thousand, forty-three hundred thousands of years. It is a very long period. That is the duration of four yugas." (Lecture SB, Canto 12 Ch 2 text 1, San Francisco, March 18, 1968)

Srila Prabhupada - "One thousand yugas passes then one day of Brahmā is finished, twelve hours. It is a big calculation. 

Anyway, there are four yugas, this

Satya-yuga, 

Dvāpara-yuga, 

Tretā-yuga, 

Kali-yuga. 

So in the previous chapter, some description of these yugas have been described." (Lecture SB, Canto 12 Ch 2 text 1, San Francisco, March 18, 1968)

Srila Prabhupada - "Just like when sun appears in your country it takes round of twenty-four hours, similarly, when Kṛṣṇa comes on this universe, it is only in one day of Brahmā, that is, some millions and millions of years after, He comes. He has got a scheduled time also, to appear in this universe. We get information from authentic scripture."(Lecture CC Madhya-lila 20.154-157 New York City, Dec 7, 1966).*^*.