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Indestructable (Books)

Bhagavad-gita As It Is

BG Preface and Introduction

In the Gītā it is stated that the living entity is never born and he never dies. He is eternal and indestructible, and he continues to live after the destruction of his temporary material body.
BG Introduction:

Non-sanātana religious faith may have some beginning in the annals of human history, but there is no beginning to the history of sanātana-dharma, because it remains eternally with the living entities. Insofar as the living entities are concerned, the authoritative śāstras state that the living entity has neither birth nor death. In the Gītā it is stated that the living entity is never born and he never dies. He is eternal and indestructible, and he continues to live after the destruction of his temporary material body. In reference to the concept of sanātana-dharma, we must try to understand the concept of religion from the Sanskrit root meaning of the word. Dharma refers to that which is constantly existing with a particular object. We conclude that there is heat and light along with the fire; without heat and light, there is no meaning to the word fire. Similarly, we must discover the essential part of the living being, that part which is his constant companion. That constant companion is his eternal quality, and that eternal quality is his eternal religion.

BG Chapters 1 - 6

That which pervades the entire body you should know to be indestructible.
BG 2.17, Translation and Purport:

That which pervades the entire body you should know to be indestructible. No one is able to destroy that imperishable soul.

This verse more clearly explains the real nature of the soul, which is spread all over the body. Anyone can understand what is spread all over the body: it is consciousness. Everyone is conscious of the pains and pleasures of the body in part or as a whole. This spreading of consciousness is limited within one's own body. The pains and pleasures of one body are unknown to another. Therefore, each and every body is the embodiment of an individual soul, and the symptom of the soul's presence is perceived as individual consciousness. This soul is described as one ten-thousandth part of the upper portion of the hair point in size.

BG 2.18, Translation:

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 2.21, Translation:

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 Chapters 7 - 12

BG 8.3, Translation:

The Supreme Personality of Godhead said: The indestructible, transcendental living entity is called Brahman, and his eternal nature is called adhyātma, the self. Action pertaining to the development of the material bodies of the living entities is called karma, or fruitive activities.

Brahman is indestructible and eternally existing, and its constitution is not changed at any time. But beyond Brahman there is Parabrahman. Brahman refers to the living entity, and Parabrahman refers to the Supreme Personality of Godhead.
BG 8.3, Purport:

Brahman is indestructible and eternally existing, and its constitution is not changed at any time. But beyond Brahman there is Parabrahman. Brahman refers to the living entity, and Parabrahman refers to the Supreme Personality of Godhead. The constitutional position of the living entity is different from the position he takes in the material world. In material consciousness his nature is to try to be the lord of matter, but in spiritual consciousness, Kṛṣṇa consciousness, his position is to serve the Supreme. When the living entity is in material consciousness, he has to take on various bodies in the material world. That is called karma, or varied creation by the force of material consciousness.

That is a confidential part of knowledge: simply knowing that the spirit soul is different from this body and that its nature is immutable, indestructible and eternal. But that gives no positive information about the soul.
BG 9.2, Purport:

The Bhagavad-gītā, especially from the Second Chapter on, stresses the importance of the soul. In the very beginning, the Lord says that this body is perishable and that the soul is not perishable (antavanta ime dehā nityasyoktāḥ śarīriṇaḥ). That is a confidential part of knowledge: simply knowing that the spirit soul is different from this body and that its nature is immutable, indestructible and eternal. But that gives no positive information about the soul. Sometimes people are under the impression that the soul is different from the body and that when the body is finished, or one is liberated from the body, the soul remains in a void and becomes impersonal. But actually that is not the fact. How can the soul, which is so active within this body, be inactive after being liberated from the body? It is always active. If it is eternal, then it is eternally active, and its activities in the spiritual kingdom are the most confidential part of spiritual knowledge. These activities of the spirit soul are therefore indicated here as constituting the king of all knowledge, the most confidential part of all knowledge.

BG Chapters 13 - 18

This tree's roots grow upward because they begin from where Brahmā is located, the topmost planet of this universe. If one can understand this indestructible tree of illusion, then one can get out of it.
BG 15.1, Purport:

The entanglement of this material world is compared here to a banyan tree. For one who is engaged in fruitive activities, there is no end to the banyan tree. He wanders from one branch to another, to another, to another. The tree of this material world has no end, and for one who is attached to this tree, there is no possibility of liberation. The Vedic hymns, meant for elevating oneself, are called the leaves of this tree. This tree's roots grow upward because they begin from where Brahmā is located, the topmost planet of this universe. If one can understand this indestructible tree of illusion, then one can get out of it.

Srimad-Bhagavatam

SB Canto 1

SB 1.3.5, Translation:

This form (the second manifestation of the puruṣa) is the source and indestructible seed of multifarious incarnations within the universe. From the particles and portions of this form, different living entities, like demigods, men and others, are created.

Spirit is never pierced, burnt, dried, moistened, etc. This is vividly explained in the Bhagavad-gītā. So also it is stated in the Skanda Purāṇa. It is said there that spirit is always uncontaminated and indestructible. It cannot be distressed, nor can it be dried up.
SB 1.9.34, Purport:

It appears that Bhīṣmadeva is repenting the actions he committed against the person of the Lord. But factually the Lord's body was not at all pained, due to His transcendental existence. His body is not matter. Both He Himself and His body are complete spiritual identity. Spirit is never pierced, burnt, dried, moistened, etc. This is vividly explained in the Bhagavad-gītā. So also it is stated in the Skanda Purāṇa. It is said there that spirit is always uncontaminated and indestructible. It cannot be distressed, nor can it be dried up. When Lord Viṣṇu in His incarnation appears before us, He seems to be like one of the conditioned souls, materially encaged, just to bewilder the asuras, or the nonbelievers, who are always alert to kill the Lord, even from the very beginning of His appearance. Kaṁsa wanted to kill Kṛṣṇa, and Rāvaṇa wanted to kill Rāma, because foolishly they were unaware of the fact that the Lord is never killed, for the spirit is never annihilated.

The Bhagavad-gītā begins with the problems of life by discriminating the soul from the elements of matter and proves by all reason and argument that the soul is indestructible in all circumstances and that the outer covering of matter, the body and the mind, change for another term of material existence which is full of miseries.
SB 1.15.27, Purport:

The Bhagavad-gītā begins with the problems of life by discriminating the soul from the elements of matter and proves by all reason and argument that the soul is indestructible in all circumstances and that the outer covering of matter, the body and the mind, change for another term of material existence which is full of miseries. The Bhagavad-gītā is therefore meant for terminating all different types of miseries, and Arjuna took shelter of this great knowledge, which had been imparted to him during the Kurukṣetra battle.

SB Canto 2

The conception of spiritual bliss (brahmānanda) is fully present in those planets. Each of them is eternal, indestructible and free from all kinds of inebrieties experienced in the material world.
SB 2.6.18, Purport:

It is said there that those planets in the spiritual sky, which comprises the seventy-five percent expansion of the internal potency of the Lord, are far, far greater than those planets in the total universes composed of the external potency of the Lord. In the Caitanya-caritāmṛta, the total universes in the external potency of the Lord are compared to a bucketful of mustard seeds. One mustard seed is calculated to be a universe itself. In one of the universes, in which we are now living, the number of planets cannot be counted by human energy, and so how can we think of the sum total in all the universes, which are compared to a bucketful of mustard seeds? And the planets in the spiritual sky are at least three times the number of those in the material sky. Such planets, being spiritual, are in fact transcendental to the material modes; therefore they are constituted in the mode of unalloyed goodness only. The conception of spiritual bliss (brahmānanda) is fully present in those planets. Each of them is eternal, indestructible and free from all kinds of inebrieties experienced in the material world. Each of them is self-illuminating and more powerfully dazzling than (if we can imagine) the total sunshine of millions of mundane suns. The inhabitants of those planets are liberated from birth, death, old age and diseases and have full knowledge of everything; they are all godly and free from all sorts of material hankerings. They have nothing to do there except to render transcendental loving service to the Supreme Lord Nārāyaṇa, who is the predominating Deity of such Vaikuṇṭha planets.

SB Canto 3

"I am the basis of the impersonal Brahman, which is indestructible and is the supreme bliss."
SB 3.32.32, Purport:

The Lord says in Bhagavad-gītā (14.27), brahmaṇo hi pratiṣṭhāham amṛtasyāvyayasya ca: "I am the basis of the impersonal Brahman, which is indestructible and is the supreme bliss." The Lord is the supreme reservoir of all pleasure, including Brahman pleasure; therefore, one who has unflinching faith in the Supreme Personality of Godhead is said to be already realized in impersonal Brahman and Paramātmā.

SB Canto 6

SB 6.4.8, Translation:

The Supreme Personality of Godhead, Śrī Hari, is the master of all living entities, including all the prajāpatis, such as Lord Brahmā. Because He is the all-pervading and indestructible master, He has created all these trees and vegetables as eatables for other living entities.

The Supreme indestructible Lord is ascertained through the performance of ritualistic sacrifices and is therefore known as Yajñeśvara.
SB 6.8.15, Translation:

The Supreme indestructible Lord is ascertained through the performance of ritualistic sacrifices and is therefore known as Yajñeśvara. In His incarnation as Lord Boar, He raised the planet earth from the water at the bottom of the universe and kept it on His pointed tusks. May that Lord protect me from rogues on the street. May Paraśurāma protect me on the tops of mountains, and may the elder brother of Bharata, Lord Rāmacandra, along with His brother Lakṣmaṇa, protect me in foreign countries.

The Lord's lotus feet are an indestructible boat, and if one takes shelter of that boat he can easily cross the ocean of nescience.
SB 6.9.22, Purport:

The Lord's lotus feet are an indestructible boat, and if one takes shelter of that boat he can easily cross the ocean of nescience. Consequently there are no dangers for a devotee although he lives within this material world, which is full of dangers at every step. One should seek the shelter of the all-powerful instead of trying to be protected by one's own concocted ideas.

SB Cantos 10.14 to 12 (Translations Only)

SB 10.14.23, Translation:

You are the one Supreme Soul, the primeval Supreme Personality, the Absolute Truth—self-manifested, endless and beginningless. You are eternal and infallible, perfect and complete, without any rival and free from all material designations. Your happiness can never be obstructed, nor have You any connection with material contamination. Indeed, You are the indestructible nectar of immortality.

SB 10.28.15, Translation:

Lord Kṛṣṇa revealed the indestructible spiritual effulgence, which is unlimited, conscious and eternal. Sages see that spiritual existence in trance, when their consciousness is free of the modes of material nature.

SB 10.85.12, Translation:

You are the one indestructible entity among all the destructible things of this world, like the underlying substance that is seen to remain unchanged while the things made from it undergo transformations.

SB 11.29.46, Translation:

Greatly fearing separation from Him for whom he felt such indestructible affection, Uddhava was distraught, and he could not give up the Lord's company. Finally, feeling great pain, he bowed down to the Lord again and again, placed the slippers of his master upon his head, and departed.

Sri Caitanya-caritamrta

CC Adi-lila

Just to be in touch with Him is to be in contact with the indestructible brahmajyoti.
CC Adi 2.22, Purport:

"The Supreme Personality of Godhead is Mahāprabhu, who disseminates transcendental enlightenment. Just to be in touch with Him is to be in contact with the indestructible brahmajyoti."

When the cosmic creation is annihilated, the living entities, who are indestructible by nature, rest in the body of Mahā-saṅkarṣaṇa.
CC Adi 5.41, Purport:

In the spiritual sky there is a spiritual creative energy technically called śuddha-sattva, which is a pure spiritual energy that sustains all the Vaikuṇṭha planets with the full opulences of knowledge, wealth, prowess, etc. All these actions of śuddha-sattva display the potencies of Mahā-saṅkarṣaṇa, who is the ultimate reservoir of all individual living entities who are suffering in the material world. When the cosmic creation is annihilated, the living entities, who are indestructible by nature, rest in the body of Mahā-saṅkarṣaṇa. Saṅkarṣaṇa is therefore sometimes called the total jīva. As spiritual sparks, the living entities have the tendency to be inactive in the association of the material energy, just as sparks of a fire have the tendency to be extinguished as soon as they leave the fire. The spiritual nature of the living being can be rekindled, however, in association with the Supreme Being. Because the living being can appear either in matter or in spirit, the jīva is called the marginal potency.

CC Adi 11.4, Translation:

Śrī Nityānanda Prabhu is the topmost branch of the indestructible tree of eternal love of Godhead, Śrī Kṛṣṇa Caitanya Mahāprabhu. I offer my respectful obeisances to all the subbranches of that topmost branch.

CC Madhya-lila

CC Madhya 3.159, Translation:

The supplies of Advaita Ācārya were inexhaustible and indestructible. As many goods and commodities as He used, just as many again appeared.

The food offered to Kṛṣṇa is qualitatively as good as Kṛṣṇa; just as Kṛṣṇa is avyaya, indestructible, the food eaten by Kṛṣṇa, being identical with Him, remains as before.
CC Madhya 4.77, Purport:

"If one offers Me with love and devotion a leaf, a flower, a fruit or water, I will accept it." The Lord is pūrṇa, complete, and therefore He eats everything offered by His devotees. However, by the touch of His transcendental hand, all the food remains exactly as before. It is the quality that is changed. Before the food was offered, it was something else, but after it is offered the food acquires a transcendental quality. Because the Lord is pūrṇa, He remains the same even after eating. Pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate (Īśo Invocation). The food offered to Kṛṣṇa is qualitatively as good as Kṛṣṇa; just as Kṛṣṇa is avyaya, indestructible, the food eaten by Kṛṣṇa, being identical with Him, remains as before.

CC Madhya 21.51, Translation:

"Beyond the river Virajā is the spiritual nature, which is indestructible, eternal, inexhaustible and unlimited. It is the supreme abode, consisting of three fourths of the Lord"s opulences. It is known as paravyoma, the spiritual sky.’

CC Madhya 21.88, Translation:

“Beyond the river Virajā is the spiritual nature, which is indestructible, eternal, inexhaustible and unlimited. It is the supreme abode, consisting of three fourths of the Lord's opulences. It is known as paravyoma, the spiritual sky.”

Other Books by Srila Prabhupada

Teachings of Lord Caitanya

As far as the oṁkāra praṇava is concerned, it is considered to be the sound incarnation of the Supreme Personality of Godhead. As such, oṁkāra is eternal, unlimited, transcendental, supreme and indestructible.
Teachings of Lord Caitanya, Chapter 20:

As far as the oṁkāra praṇava is concerned, it is considered to be the sound incarnation of the Supreme Personality of Godhead. As such, oṁkāra is eternal, unlimited, transcendental, supreme and indestructible. He (oṁkāra) is the beginning, middle and end, and He is beginningless as well. When one understands oṁkāra as such, he becomes immortal. One should thus know oṁkāra as a representation of the Supreme situated in everyone's heart. One who understands oṁkāra and Viṣṇu as being one and the same and all-pervading never laments in the material world, nor does he remain a śūdra.

Easy Journey to Other Planets

If matter is destructible or separable, antimatter must be indestructible and inseparable. We shall try to discuss these propositions from the angle of authentic scriptural vision.
Easy Journey to Other Planets 1:

In this statement, the following propositions are put forward:

1. There is an antimaterial atom or particle which is made up of the antiqualities of material atoms.

2. There is another world besides this material world of which we have only limited experience.

3. The antimaterial and material worlds may clash at a certain period and may annihilate one another.

Out of these three items, we, the students of theistic science, can fully agree with items 1 and 2, but we can agree with item 3 only within the limited scientific definition of antimatter. The difficulty lies in the fact that the scientists' conception of antimatter extends only to another variety of material energy, whereas the real antimatter must be entirely antimaterial. Matter as it is constituted is subjected to annihilation, but antimatter—if it is to be free from all material symptoms—must also be free from annihilation, by its very nature. If matter is destructible or separable, antimatter must be indestructible and inseparable. We shall try to discuss these propositions from the angle of authentic scriptural vision.

The nonmaterial particle, which is the living entity, influences the material particle to work. This living entity is always indestructible.
Easy Journey to Other Planets 1:

The nonmaterial particle, which is the living entity, influences the material particle to work. This living entity is always indestructible. As long as the nonmaterial particle is within the lump of material energy—known by the names of gross and subtle bodies—then the entity is manifest as a living unit. In the continuous clashing between the two particles, the nonmaterial particle is never annihilated. No one can destroy the antimaterial particle at any time—past, present or future.

Therefore, we think that the theory maintaining that the material and antimaterial worlds may clash, resulting in the annihilation of both worlds, is correct only within the context of the scientists' limited definition of antimatter. The Bhagavad-gītā explains the nature of the antimaterial particle, which can never be annihilated:

The fine and immeasurable antimaterial particle is always indestructible, permanent and eternal. After a certain period, however, its encagement by material particles is annihilated. This same principle also operates in the case of the material and antimaterial worlds. No one should fear the annihilation of the antimaterial particle, for it survives the annihilation of material worlds.

The learned man who knows perfectly well that the antimaterial particle is indestructible knows that it cannot be annihilated by any means.
Easy Journey to Other Planets 1:

The scientist may also learn the following from the Bhagavad-gītā:The learned man who knows perfectly well that the antimaterial particle is indestructible knows that it cannot be annihilated by any means.The atomic scientist may consider annihilating the material world by nuclear weapons, but his weapons cannot destroy the antimaterial world.

Krsna, The Supreme Personality of Godhead

In the Bhagavad-gītā also it is stated that You are the source of the Brahman effulgence. No one should conclude that Your body is like an ordinary material body. Your body is akṣara, indestructible.
Krsna Book 14:

Because You are the original person, You are described in the Gopāla-tāpanī Upaniṣad, as well as in the Brahma-saṁhitā, as govindam ādi-puruṣam. Govinda is the original person, the cause of all causes. In the Bhagavad-gītā also it is stated that You are the source of the Brahman effulgence. No one should conclude that Your body is like an ordinary material body. Your body is akṣara, indestructible. The material body is always full of threefold miseries, but Your body is sac-cid-ānanda-vigraha: (Bs. 5.1) full of bliss, knowledge and eternality. You are also nirañjana because Your pastimes, as the little son of mother Yaśodā or the lover of the gopīs, are never contaminated by the material qualities. And although You exhibited Yourself as so many cowherd boys and calves, Your transcendental potency was not reduced. You are always complete. As it is described in the Vedic literature, even if the complete is taken away from the complete—the Supreme Absolute Truth—it remains the complete Supreme Absolute Truth. And although many expansions from the complete are visible, the complete is one without a second. Since all Your pastimes are spiritual, there is no possibility of their being contaminated by the material modes of nature. When You place Yourself as subordinate to Your father and mother, Nanda and Yaśodā, You are not reduced in Your potency; this is an expression of Your loving attitude toward Your devotees. There is no second identity to compete with You. A person with a poor fund of knowledge concludes that Your appearance and pastimes are simply material designations. You are transcendental to both nescience and knowledge, as it is confirmed in the Gopāla-tāpanī Upaniṣad. You are the original amṛta (indestructible nectar of immortality). As confirmed in the Vedas, amṛtaṁ śāśvataṁ brahma. Brahman is the eternal, the supreme origin of everything, who has no birth or death.

There is no existence of anything foreign in Kṛṣṇa. Whatever there is in Kṛṣṇa is also Kṛṣṇa. He is therefore the supreme, indestructible, complete existence, or the Supreme Truth.
Krsna Book 70:

In the Brahma-saṁhitā it is said, aṅgāni yasya sakalendriya-vṛttimanti: Kṛṣṇa can perform the activities of one limb with any other limb. So by analytical study of Kṛṣṇa and His person, it is concluded that He is the complete whole. When He meditates, therefore, He meditates on Himself. Self-meditation by ordinary men, designated in Sanskrit as so ’ham, is simply imitation. Kṛṣṇa may meditate on Himself because He is the complete whole, but we cannot imitate Him and meditate on ourselves. Our body is a designation superimposed upon our self, the soul. Kṛṣṇa's body is not a designation: Kṛṣṇa's body is also Kṛṣṇa. There is no existence of anything foreign in Kṛṣṇa. Whatever there is in Kṛṣṇa is also Kṛṣṇa. He is therefore the supreme, indestructible, complete existence, or the Supreme Truth.

Renunciation Through Wisdom

We should understand that those passages in the Gītā which describe Parabrahman as akṣara ("indestructible") are references to Lord Kṛṣṇa, the Supreme Controller Godhead.
Renunciation Through Wisdom 4.3:

We should understand that those passages in the Gītā which describe Parabrahman as akṣara ("indestructible") are references to Lord Kṛṣṇa, the Supreme Controller Godhead. Not once is Lord Kṛṣṇa equated with the kṣara, the conditioned jīvas. Not only big philosophers like Dr. Radhakrishnan, but even mighty demigods like Lord Brahmā and Lord Indra are in the category of kṣara.

Message of Godhead

One who understands the soul as eternal and indestructible—how can he hurt or kill anyone? It is only the outward body and mind that are destroyed.
Message of Godhead 1:

"Both the person who thinks the spirit soul can slay and the person who thinks that the spirit soul can be slain are ignorant of the fact that the spirit soul is neither slayer nor slain at any time. The spirit soul is never born, nor can he ever die. He has no past, present, or future, because he is eternal. And although very old, he is always fresh and does not become annihilated even after the annihilation of the body. One who understands the soul as eternal and indestructible—how can he hurt or kill anyone? It is only the outward body and mind that are destroyed.

"The body and the mind are just like a person's outward clothing. The clothing is changed when it is old, and the living person takes on a new set of clothing after giving up the old one.

"The spirit soul can never be struck by the sharp sword, nor can he be burnt by fire. He can never be affected by water or air, and thus, the spirit soul is eternally indestructible, nonflammable, nonevaporable, and noncorrodable. He is permanent, all-pervading, and eternal. He cannot be explained by any human language, nor can he be perfectly conceived of by any human mind. He remains always unchangeable, and knowing all these facts, one should not lament over his disappearance."

At the same time, I must always remember that the body and mind are temporary arrangements. However, the spirit encaged by this body and mind is eternal truth and indestructible. No one can destroy the eternal spirit—that is what we need to understand at the present moment. The indestructible spirit is thus above the conception of violence and nonviolence.
Message of Godhead 1:

"Spirit is fact and the world is a false shadow." By "false shadow" one should understand that the world is temporary, existing only for the time being. But one should not make the mistake of thinking the world has no existence at all. I really possess my temporary material body and mind, and I must not make myself a laughing stock by denying the existence of my body and mind. At the same time, I must always remember that the body and mind are temporary arrangements. However, the spirit encaged by this body and mind is eternal truth and indestructible. No one can destroy the eternal spirit—that is what we need to understand at the present moment. The indestructible spirit is thus above the conception of violence and nonviolence.

But this eternal truth, the indestructible spirit, does exist as the living entity in each and every body.
Message of Godhead 1:

But this eternal truth, the indestructible spirit, does exist as the living entity in each and every body. He is very minute and is finer than the finest atom. Learned experts have attempted to make a measurement of this living spirit. They say that the living spirit, the soul proper, can be measured approximately as one ten-thousandth part of the tip of a hair.

Whatever can be created by the manipulation of matter is destructible and temporary. In contrast, the living spark is indestructible, precisely because it can never be constructed by any combination or quantity of matter. We can produce material atomic bombs but not the spiritual spark of life.
Message of Godhead 1:

That this minute living spark, the spirit, is not a material thing is proved by the fact that no material scientist has ever been able to create the living spark by any combination or quantity of material substances. Experienced material scientists have been obliged to accept the fact that the living spark cannot be duplicated by material science. Whatever can be created by the manipulation of matter is destructible and temporary. In contrast, the living spark is indestructible, precisely because it can never be constructed by any combination or quantity of matter. We can produce material atomic bombs but not the spiritual spark of life.

It is said that the living spirit is eternal, all-pervading, unchangeable, indestructible, and so forth. What is known in India as sanātana-dharma, or "the eternal religion," is meant for this living spirit.
Message of Godhead 1:

It is said that the living spirit is eternal, all-pervading, unchangeable, indestructible, and so forth. What is known in India as sanātana-dharma, or "the eternal religion," is meant for this living spirit. That is to say, real spiritualism is transcendental to the various religions that focus on the gross material body or the subtle material mind. This sanātana-dharma, the eternal religion, is never established just for one particular people, place, or time. It is for this reason that sanātana-dharma is also termed all-pervasive. All other religions except the one that is known as sanātana-dharma are meant for the culturing of physical or psychological effects.

Sri Isopanisad

The identity of the living entity is never impersonal or formless; on the contrary, it is the material dress that is formless and that takes a shape according to the form of the indestructible person.
Sri Isopanisad 17, Purport:

The temporary material body is certainly a foreign dress. The Bhagavad-gītā (2.20) clearly says that after the destruction of the material body the living entity is not annihilated, nor does he lose his identity. The identity of the living entity is never impersonal or formless; on the contrary, it is the material dress that is formless and that takes a shape according to the form of the indestructible person. No living entity is originally formless, as is wrongly thought by those with a poor fund of knowledge. This mantra verifies the fact that the living entity exists after the annihilation of the material body.

Mukunda-mala-stotra (mantras 1 to 6 only)

In his original identity the living entity is indestructible, and so also are his original spiritual qualities.
Mukunda-mala-stotra mantra 3, Purport:

When the living entity is born in a species of lower animals, he completely forgets his relationship with the Lord and therefore remains always busy in the matter of eating, sleeping, fearing, and mating. Modern civilization promotes such a life of forgetfulness, with an improved economic condition for eating and so on. Various agents of the external energy make explicit propaganda to try to root out the very seed of divine consciousness. But this is impossible to do, because although circumstances may choke up a living being's divine consciousness for the time being, it cannot be killed. In his original identity the living entity is indestructible, and so also are his original spiritual qualities. One can kill neither the spirit soul nor his spiritual qualities. To remember the Lord and desire to serve Him are the spiritual qualities of the spirit soul. One can curb down these spiritual qualities by artificial means, but they will be reflected in a perverted way on the mirror of material existence.

Page Title:Indestructable (Books)
Compiler:Vraj Kishori, Matea, Sureshwardas
Created:20 of Dec, 2008
Totals by Section:BG=8, SB=12, CC=7, OB=14, Lec=0, Con=0, Let=0
No. of Quotes:41