View source for Who is thinking that, "What next body I'm going to accept?" Nobody's interested. They say after finishing this body everything is finished. Bhagavad-gita says, na hanyate hanyamane sarire, nityam . . .na jayate na mriyate va kadacit. The soul is immortal

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{{terms|"Who is thinking that"|"What next body I'm going to accept"|"Nobody's interested. They say after finishing this body everything is finished. Bhagavad-gita says, na hanyate hanyamane sarire, nityam"|"na jayate na mriyate va kadacit. The soul is immortal"}}
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[[Category:Who Is]]
[[Category:Thinking]]
[[Category:What]]
[[Category:Next Body]]
[[Category:I Am]]
[[Category:Going To]]
[[Category:Accept]]
[[Category:Nobody]]
[[Category:Interest]]
[[Category:After Death]]
[[Category:Finish]]
[[Category:Everything]]
[[Category:Bhagavad-gita]]
[[Category:Say]]
[[Category:The Soul Is Immortal]]
[[Category:Pages Needing Audio - SHARMISTHA]]
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<h2>Conversations and Morning Walks</h2>
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<h3>1976 Conversations and Morning Walks</h3>
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Tathā dehāntara-prāptiḥ (BG 2.13): this is the first instruction. Who is thinking that, "What next body I'm going to accept?" Nobody's interested. They say after finishing this body everything is finished. And Bhagavad-gītā says, na hanyate hanyamāne śarīre (BG 2.20). Then what kind of paṇḍita he is? Bhagavad-gītā says, na hanyate hanyamāne śarīre, nityam . . . na jāyate na mriyate vā kadācit. The soul is immortal.
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[[Vanisource:760812 - Conversation E - Tehran|760812 - Conversation E - Tehran]]
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Harikeśa: "The Lord at once took the position of the teacher and chastised the student, calling him, indirectly, a fool. The Lord said, 'You are talking like a learned man, but you do not know that one who is learned—one who knows what is body and what is soul—does not lament for any stage of the body, neither in the living nor in the dead condition.' As it will be explained in later chapters, it will be clear that knowledge means to know matter and spirit and the controller of both. Arjuna argued that religious principles should be given more importance than politics or sociology, but he did not know that knowledge of matter, soul and the Supreme is even more important than religious formularies. And, because he was lacking in that knowledge, he should not have posed himself as a very learned man."

Prabhupāda: Yes. He was posing himself as the body. So he should not consider himself as a learned man. Nānuśocanti paṇḍitāḥ. Then?

Harikeśa: "As he did not happen to be a very learned man, he was consequently lamenting for something which was unworthy of lamentation. The body is born and is destined to be vanquished today or tomorrow; therefore the body is not as important as the soul. One who knows this is actually learned, and for him there is no cause of lamentation, regardless of the condition of the material body."

Prabhupāda: The people are not aware of these things, neither they are interested to know that the soul is more important than the body. This is the beginning of Bhagavad-gītā. Still, they are placing themselves as learned scholars in Bhagavad-gītā, but sticking to the body. And one who is sticking to the bodily concept of life, he's no better than sa eva go-kharaḥ ([[Vanisource:SB 10.84.13|SB 10.84.13]]). The whole civilization is going on this understanding of body. And then Kṛṣṇa begins that instruction, dehino 'smin yathā dehe kaumāraṁ yauvanaṁ jarā tathā dehāntara-prāptiḥ ([[Vanisource:BG 2.13 (1972)|BG 2.13]]). This, that is very vividly explained, that the soul is important because it is eternal, na hanyate hanyamāne śarīre ([[Vanisource:BG 2.20 (1972)|BG 2.20]]). Don't think by the end of the body the soul is also ended. It will continue, and it accepts another body, tathā dehāntara-prāptir dhīras tatra na muhyati ([[Vanisource:BG 2.13 (1972)|BG 2.13]]). So who is caring for this knowledge? Suppose I have got to . . . It is a fact, we have to change this body. But what body I am going to change, who is considering? He's thinking of this body only, but he has to change. The science is there, but nobody is caring to know it. And still, they are proud of their education. And Kṛṣṇa condemns: nānuśocanti paṇḍitāḥ.

So they are keeping themselves on the bodily concept of life and posing themselves as paṇḍita. This is going on. A person identifying himself with the body, he's go-kharaḥ, and he's posing himself as paṇḍita. This is the position. The whole education is to realize that, "I am not this body, I am soul," ahaṁ brahmāsmi. Brahma-bhūtaḥ prasannātmā ([[Vanisource:BG 18.54 (1972)|BG 18.54]]). Then he'll be happy. Na śocati na kāṅkṣati. Samaḥ sarveṣu bhūteṣu mad-bhaktiṁ labhate parām. Everything is there. You cannot become a learned scholar or learned leader from the platform of go-kharaḥ. That is the defect. Tathā dehāntara-prāptiḥ ([[Vanisource:BG 2.13 (1972)|BG 2.13]]): this is the first instruction. Who is thinking that, "What next body I'm going to accept?" Nobody's interested. They say after finishing this body everything is finished. And Bhagavad-gītā says, na hanyate hanyamāne śarīre ([[Vanisource:BG 2.20 (1972)|BG 2.20]]). Then what kind of paṇḍita he is? Bhagavad-gītā says, na hanyate hanyamāne śarīre, nityam . . . na jāyate na mriyate vā kadācit. The soul is immortal. Antavanta ime dehāḥ: the śarīra is antavat, perishable. Nityasyoktāḥ śarīrinaḥ. Who is considering? If I am eternal, if I am not going to die even after the annihilation of the body, then the next question would be jijñāsuḥ. Then what will be my next position? What kind of body I am going to get? That is intelligent. But nobody has this intelligence, and he's passing as paṇḍita. Big, big professor, they'll say: "Swāmījī, after death, everything is finished." I went to Moscow. There was a big professor, Kotovsky, Indology professor. So we had some talks. So he does not believe transmigration of the soul, and he's a learned scholar. And everywhere you find that, the same atheistic philosophy.
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