If you say consciousness is combination of matter . . . just like our motorcar is being driven. So when the petrol is finished, matter . . . because motorcar running means combination of matter—some machine made of matter, and some oil, acting—so it is running.
Of course, the driver is there. But foolish person, they do not understand: simply combination of matter will not act. There must be a driver, a living person. Then the motorcar will go. So supposing the combination of matter, that the petrol is finished. So we can bring petrol; again the motor runs. So if this body was running simply on combination of matter, and some matter is lacking, so why not bring that matter and put into it, and it will run? But that is not possible.
That is, that was . . . the living force which was running this body was a different element: spirit. Nāsato vidyate bhāvo nābhāvo vidyate sataḥ (BG 2.16). We have discussed this verse. That is living force. And Kṛṣṇa says, vināśam avyayasya asya. This consciousness has no annihilation. Vināśa. Nobody can kill this consciousness, or the soul.
One can do harm to this material body, but not to the spirit soul and consciousness. Vināśam avyaya. Avyaya means which is never deteriorates. That is avyaya. Vināśam avyayasya asya na kaścit kartum arhati. Nobody can kill. Nobody can kill consciousness; nobody can kill the soul. Therefore it is said, na hanyate hanyamāne śarīre (BG 2.20): "The consciousness, or the spirit soul, is never killed, never annihilated, on the destruction of this body."
So this is a great science. Unfortunately, the so-called scientist, he has no idea. He does not know. They simply say that, "We do not know, but we are trying to know." That's all right. But here is the knowledge, perfect knowledge, in the Bhagavad-gītā. Why don't you take it? That they will not take. They'll go on speculating and promise falsely that, "In future we shall be able to inject some matter within the body and the body will again become alive."
That is their dream. In the past history it was never possible; at present also it is not possible. How you can expect in future? But they are under illusion. They think like that, that "We are making progress." At all, no progress practically. They have no knowledge. That is their position. They have no knowledge.
So we have to understand from the authority. There are so many arguments. Now, if you say: "This body's dead because the blood has become white. Blood corpuscles, they are now become white instead of becoming red," so if that is the possible, so why don't you make the blood red, by some chemical injection or by adding some color, as soon as the blood becomes red?
Why don't you do that? No. If you say: "That was 'natural' redness. That natural redness cannot be brought," then your science is defective. And even if we accept that natural redness is the cause of living force, there are many natural redness in the flower, in the jewels. Why does it not move?
So all the arguments of these foolish scientist, or so-called logician, that can be, I mean to say, nullified if you are intelligent. We have to take . . . accept it, because it is said by Kṛṣṇa, the Supreme Personality. Because we cannot say anything why it is avināśi, why this body is not avināśi, but the consciousness is avināśi; that we cannot explain.
Therefore we have to accept the version of the supreme authority. That is education. That is education. We, we cannot deny. Because we cannot give any counterproposal. So how we can deny Kṛṣṇa's proposal? Avināśi tu tad viddhi yena sarvam idaṁ tatam.
Yena sarvam idaṁ tatam. This is also very significant. Idaṁ śarīram. So I am individual spirit soul. I am conscious. My consciousness is spread all over the body, but my consciousness is not spread over your body. If you are pinched by somebody, I don't feel, because your consciousness is different from my consciousness. You cannot say that the consciousness is the same in you and me. No. Everyone is individual. Therefore there is another consciousness.
That is explained in the Bhagavad-gītā: kṣetra-jñaṁ cāpi māṁ viddhi sarva-kṣetreṣu bhārata (BG 13.3). I am kṣetra-jña, conscious. I know about the pains and pleasures of my body. You know about the pains and pleasure of your body. I do not know about your pains and pleasure; you do not know about my pains and pleasure. Therefore you are individual soul; I am individual soul.