Viṣṇujana: "It is said that the soul is invisible, inconceivable (BG 2.25)."
Prabhupāda: Yes, invisible. That is a fact. I am soul, you are soul, but I cannot see with these eyes. I am seeing your body. Just like I am seeing my son or husband or brother, and as soon as my son or husband or son, anyone, dies, "Oh, my son is gone." Where has your son gone? He's lying here. Why do you say gone? "No, he's gone. He's gone." Then what is that son? Have you ever seen him? That is the problem. He has never seen his son or husband. He has seen this body as husband or son or father. Therefore invisible. You cannot see even a small particle of soul which is spiritual, you want to see God immediately without preparing your eyes? Just see. They want to see God. They cannot see even the small particle of God, the soul, and they want to see immediately God. Yes, one can see God. But not immediately. You have to prepare your eyes. You'll see God, you'll see soul, everything. Everything will be visible. At the present moment it is invisible because we have got material eyes. With material eyes we cannot see anything spiritual. It is blocked. Go on.
Viṣṇujana: "Knowing this, you should not grieve for the body (BG 2.25)."
Prabhupāda: Yes. Because we cannot see. Just like the same example. A man is dead, his relative is crying. He says he's gone. He's still seeing. The body is there. That means he has never studied who is his relative. Then... At least, he must know after death, that the body is not my relative. Something else beyond this body.
Viṣṇujana: Purport: "As described above, the magnitude of the soul is such that for our material calculation he cannot be detected even by the most powerful microscope. Therefore he is invisible. As far as his existence is concerned, nobody can establish his experimental stability beyond the proof of śruti, or Vedic wisdom."
Prabhupāda: Yes. Now here Kṛṣṇa says that "Don't care for this body. There is soul." That is śruti. Śruti means you hear from Kṛṣṇa; then you understand. Otherwise there is no possibility to understand. The same example, as I have several times said, that who is your father? That you can under(stand) simply by hearing from your mother. That's all. The mother says, "He is your father." What is the evidence? Hearing from the mother. That's all. Similarly anything spiritual, spiritual identity, spiritual God, spiritual kingdom, you have to learn simply by hearing from authorities. There is no other process. There is no other second process. Simply we have to hear. Just the same example. Who is your father? You have to simply believe your mother. Even if he... Of course, it is not expected that she'll give a false information. Understanding, the mother is nice, she'll give me. So that is the only way. You have to believe your mother, and that's all. Similarly, if you want to understand anything spiritual, you have to take information by hearing from such authorities as Kṛṣṇa or His representative, and there is no other alternative. Other alternative, it will ever remain invisible and not understandable and so many things, negative. Yes.
Viṣṇujana: "We have to accept this truth because there is no other source for understanding the existence of the soul, although it is a fact by perception. There are many things we have to accept solely on grounds of superior authority."
Prabhupāda: Yes.
Viṣṇujana: "No one can deny the existence of his father based on the authority of his mother. There is no other source for understanding..."
Prabhupāda: Now everyone knows that "When I am born, there must have been somebody my father." This is the conclusion. "And now, who is my father?" That is evidence to be taken from mother. Similarly nobody can deny the existence of God because everything has got a father, generator. So therefore this whole creation, there must be generator. Now how we can see the father? Through the mother, Vedas. That's all. As we understand our father through the mother, similarly through the mother of Vedic knowledge you can understand what is God. Go on.
Viṣṇujana: "Similarly there is no other source of understanding the soul except by studying the Vedas. In other words the soul is inconceivable to human experimental knowledge. The soul is conscious and consciousness. That also is the statement of the Vedas and we have to accept that. Unlike the bodily changes there is no change for the soul. As eternally unchangeable, he remains atomic always in comparison to the infinite Supreme Soul."
Prabhupāda: Yes. Unchangeable means... The Māyāvāda theory is that "Now I am finite. I shall become infinite." That's wrong. How you can be? Eternal. Eternally infinite. You'll eternally remain infinite. You cannot be equal with God, the infinite. That is not possible. You'll have to remain as subordinate.
Viṣṇujana: "The Supreme Soul is infinite and the atomic soul is infinitesimal. Therefore the infinitesimal soul being unchangeable can never become equal to the infinite soul."
Prabhupāda: Yes. This is a common sense argument. How it can be? If it is equal to the infinite, how he has become finite? They cannot answer. The impersonalists cannot answer. How he has become finite? They'll simply answer, "It is māyā." Then māyā is greater than the infinite? Then māyā becomes greater than the infinite. Then that God is no more infinite because māyā covers the Supreme, so how He is infinite? He becomes finite? The common sense is that finite Brahman is covered by māyā. Not the infinite. Therefore duality. Finite and infinite living entities. Kṛṣṇa is infinite, and the ordinary living entities are finite. (sound of bells from ice cream truck) What is that? (music of ice cream truck)
Viṣṇujana: Ice cream truck.
Prabhupāda: Oh, ice cream. (laughter) You are taking ice cream? Huh?
Viṣṇujana: No. They go up and down the street.
Prabhupāda: Canvassing?
Tamāla Kṛṣṇa: Yes.
Prabhupāda: Don't take ice cream. (music continues louder in background) (laughs) This is māyā. (laughter) "Come on, come on, enjoy me. Come on, come on, enjoy me." (laughs) As soon as you enjoy, you become entrapped. That's all. Just like fishing tackle. They throw the tackle and invite the fish, "Come on, come on, enjoy me. Come on, come on, enjoy me." As soon as—Ap! (laughter) Finished. Then, (sound imitating fish) "Where you go now? Come on in my bag. Yes, I'll fry you nicely." You see? So these are all explained in the Śrīmad-Bhāgavatam. The fish is losing his life by eating, by tongue. He cannot check the dictation of the tongue; therefore he is losing his life. You see? Similarly the animals, deer, in the jungle, the hunter, they play very nice flute and all of them assemble to hear how he's nice, and then he keeps him in the trap, loses his life. That means hearing. Tasting, hearing. And the elephant is caught by sexual... Do you know how elephant is captured? Yes. A she-elephant is trained, goes to the male elephant, and it follows, and the male elephant is dropped into a, what is called, big pot, pit. Yes. Then he remains there for some time. Then he's shackled and he's taken away. In this way there are different examples of senses. The, what is called? That black, what is called, bhramara? English? That black big fly? (makes buzzing sound) Onnnhhh.
Madhudviṣa: Bumblebee?
Prabhupāda: It may be.
Revatīnandana: Horsefly.
Prabhupāda: It is entrapped by smelling lotus flower, within the lotus flower, and loses its life. So by different sense gratification, the different kinds of animals, they are losing their life. And we have got all our senses active. So where we are? These examples are for animal kingdom whose one sense is only active. But our all senses are active. Then what is our position? You see? This example is given in the Bhāgavata. A man has got six wives, and he has entered the house, and all the wives have captured him, "You come to my room." You see? So one has taken his one hand, another has taken another hand, one has taken his one leg, one has taken, so he's like this: "Where shall I go?" You see? So this is our position. Human being, whether they shall control the senses... Instead of controlling the senses, they are becoming servant of senses and losing their, this great opportunity of human life.