So our different kinds of body is being offered by material nature as we want it, and we are enjoying this material world. So Prahlāda Mahārāja says that,
- buddher jāgaraṇaṁ svapnaḥ
- suṣuptir iti vṛttayaḥ
- tā yenaivānubhūyante
- so 'dhyakṣaḥ puruṣaḥ paraḥ
- (SB 7.6.25)
Now, our point is: never mind what kind of body we are getting next, but I am existing. Whether I am intelligently working during the time when I am awake, or whether I am working under dreams, or whether I am being transferred to another body—I am having sound sleep under chloroform—I am the same. I am the same. I am that eternal soul. This is self-realization. So under all circumstances, either this body or that body, either sleeping or working or under sound sleep, any condition, I am there. This is my identification.
- ebhis tri-varṇaiḥ paryastair
- buddhi-bhedaiḥ kriyodbhavaiḥ
- svarūpam ātmano budhyed
- gandhair vāyum ivānvayāt
- (SB 7.6.26)
So how I am being carried to different kinds of body, although I am the eternal and existing? How? Now, the very example is here, that gandhair vāyum. Just like vāyu. Vāyu means air. Air is passing through a, I mean to say, garden of rose. So air is carrying the flavor. The aroma of rose is being carried by the air. Now the air is passing through some filthy place, obnoxious, very bad smell, so air is catching. So air has neither this flavor, nor this bad or good. But as it is passing on, according to the association, it is getting certain time of, certain type of flavor and aroma. Similarly, by your association, you are getting different types of body. If you make your association with Kṛṣṇa consciousness, then you get next your Kṛṣṇa body. And if you make your association with non-Kṛṣṇa consciousness, then you'll have this material body, and you have to undergo birth and death repeatedly.