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"This is my body. This is my hand. This is my leg. This is my country. This is my mother. This is my father. This is my school." "This is my," I know. I have the concept of "my." But who is conceiving "my"? We have no information where it is

From Vaniquotes

Expressions researched:
"This is my body. This is my hand. This is my leg. This is my country. This is my mother. This is my father. This is my school"

Lectures

General Lectures

This is the defect of modern education. We are educated in a way in which we have misunderstood, "This is my body. This is my hand. This is my leg. This is my country. This is my mother. This is my father. This is my school." "This is my," I know. I have the concept of "my." But who is conceiving "my"? We have no information where it is.


Prabhupāda: You do not know, because as you say you are here—here your coat is there, your pant is there, your hand is there, your body is there—but you cannot explain where you are. All right. Sit down. I shall explain.

(laughter)

This is the defect of modern education. We are educated in a way in which we have misunderstood. "This is my body. This is my hand. This is my leg. This is my country. This is my mother. This is my father. This is my school." "This is my," I know. I have the concept of "my." But who is conceiving "my"? We have no information where it is. In Śrīmad-Bhāgavatam it is said that yasyātma-buddhiḥ kuṇape tri-dhātuke (SB 10.84.13). Under misconception we understand my body as myself. I say: "It is my body," but I misidentify my body with myself. Is it not?

So the basic principle of mistake . . . yasyātma-buddhiḥ kuṇape tri-dhātuke. According to Vedic literature, this body is prepared in three elements: fire, water and clay. So I am not the combination of fire, water and clay. Then I am this house, I am this room. So yasyātma-buddhiḥ kuṇape tri-dhātuke. So basic principle of my knowledge is false, that I am considering this material body as "I am."

And if the basic principle is wrong, then, in relationship with this body, because I am born in this land of America . . . "I am born" means my body is born. Or because my body is born from another body—my father and mother—so I think that, "This body is my kinsman, and this country is mine," and so on. But the basic principle is false, that "I am considering . . . falsely identifying myself with this body. But I am within this body." That is a fact.

And how can I understand how I am within this body? I can understand I am within this body by my feeling. If there is some pain or pleasure on my body, I can feel. I am conscious that I am there. In consciousness, I am there. And what is this consciousness? This consciousness is the reflection of real myself. Myself means soul.

So as soon as the soul is within this body, there is perception of pains and pleasure, heat and cold, and so many things. That is consciousness. And as soon as the soul is out of this body, there is no more pain, pleasure or heat and cold. A dead body, if you cut it into pieces, it will not protest. Therefore the soul, or consciousness, the symptom of soul, consciousness, is my self. My consciousness is the seat of my real self.

Similarly, there is another consciousness. In the Bhagavad-gītā there are description of two consciousness. Just like I am conscious throughout my body. If you pinch any part of my body, then I feel. That is my consciousness. So I am spread . . . my consciousness is spread all over my body. This is explained in the Bhagavad-gītā, avināśi tad viddhi yena sarvam idaṁ tatam (BG 2.17): "That consciousness which is spread all over this body, that is eternal." And antavanta ime dehā nityasyoktāḥ śarīriṇa (BG 2.18): "But this body is antavat," means perishable. "This body is perishable, but that consciousness is imperishable, eternal." And that consciousness, or the soul, is transmigrating from one body to another. Just like we are changing dress. I may have this dress. You may have another dress. I may exchange your dress with me. So this changing of dress is going on every moment. How?

Now, these children, they are now so small. When they'll become young, this body will grow. We do not know . . . we say: "It is growing," but growing or not growing, this body will not remain. This body will go; another body will come. Medical science also says that every second we are changing blood corpuscles, and therefore change in the body is going on. So you say or I say that, "Body is growing," but in the Vedic language it is said that, "Body is changing."

Just like a child is born so small from the mother's womb, and it changes body every second. Then he becomes a young child or a boy, then young man, then old man like me, and so on. In this way this changing, body changing, is going on. And the final change is called death. Death means . . . just like the too much old garments cannot be used, similarly, this body is the garment of the soul. When it is . . . no longer can be used, we have to accept another body. This is called transmigration of the soul.