View source for I remember or forget, but I was in different types of body - that's a fact. So similarly, after leaving this body, I will have another body. That is natural conclusion

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{{terms|"I remember or forget, but I was in different types of body—that's a fact. So similarly, after leaving this body, I will have another body. That is natural conclusion"}}
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[[Category:Remember]]
[[Category:Forget]]
[[Category:Different Types Of Body]]
[[Category:That is a Fact]]
[[Category:Similarly]]
[[Category:Leaving the Body]]
[[Category:Will Have]]
[[Category:Another Body]]
[[Category:That Is Natural]]
[[Category:Natural Conclusion]]
[[Category:Pages Needing Audio - SHARMISTHA]]
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<h2>Conversations and Morning Walks</h2>
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<h3>1972 Conversations and Morning Walks</h3>
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So many dangers, so many adventures. Now I am old man. So all those different stages of body, I remember. But these bodies are not existing. So similarly, I remember or forget, but I was in different types of body—that's a fact. So similarly, after leaving this body, I will have another body. That is natural conclusion. What is the difficulty? Why I shall conclude that after end of this body, there will be no body? Why I shall conclude like this? I have got experience that I have passed though so many different forms of body, but I am existing, although the bodies are not existing.
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[[Vanisource:720421 - Conversation with Dai Nippon - Tokyo|720421 - Conversation with Dai Nippon - Tokyo]]
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Prabhupāda: Oh, that's nice. So Veda . . . Veda means knowledge. So every human being should be interested for advancement of knowledge. So our movement is not a religious movement; it is a movement for advancement of knowledge. And this knowledge, God consciousness, or Kṛṣṇa consciousness, is especially meant for this human body. Because knowledge cannot be given to animals. I cannot speak to the other . . . animals about knowledge, because they are imperfect. Their body is imperfect. They are not suitable for receiving knowledge. Only elementary knowledge for maintaining this body, they have got: where to secure food, where to sleep, how to have sexual intercourse and how to defend. These knowledges are there in animals also.

So human being requires further knowledge. That is special prerogative, gift by God, by nature. Whatever you say. So we should utilize this human body for furtherance of knowledge. And the first important knowledge is that we should know that there is life after death. That is the basic principle of knowledge. Unfortunately, at the present moment, in no university there is any department of knowledge where this education is given where there is life after death. I am traveling all over the world. There is no such department. They have completely evaded or set aside, because they cannot make any solution whether there is . . . I talked with one Mr. Kotovsky, a Russian professor in Moscow. I was in Moscow. He said: "Swāmījī, there is no life after death." Just see. He's a big professor, and his knowledge is so imperfect that he says that there is no life after death.

So that is the position everywhere. Those who are teachers, they are with imperfect knowledge. The teachers in the universities, they are with imperfect knowledge. Now, life after death, in the Bhagavad-gītā it is very easily explained that just like a child has next life, boyhood; the boy has next life as youthhood; the youthhood has next life, the old age; so why not the old age next life?

If we are passing through so many stages of life, from birth or from the womb of the mother, then what is the reason that one does not believe there is no life after death? Can you say, any one of you? What is the reason? You remember your boyhood body; I remember my youthhood body. So that body is no longer existing, but I am existing. I remember my childhood body. My babyhood body also I remember, particularly. When I was about six months old, I still remember very vividly, I was lying down on the lap of my eldest sister, and she was knitting. I remember still.

Dai Nippon Rep: Six months?

Prabhupāda: Yes, six months. I remember when I was only about one year old, there was a great saṅkīrtana in our house, and I was . . . I also joined the dancing party. And I was seeing up to their knees, very small. So I remember those days. And then after that, I was a boy. I was very much fond of cycling. So many things. Yes. So many dangers, so many adventures. Now I am old man. So all those different stages of body, I remember. But these bodies are not existing. So similarly, I remember or forget, but I was in different types of body—that's a fact. So similarly, after leaving this body, I will have another body. That is natural conclusion. What is the difficulty? Why I shall conclude that after end of this body, there will be no body? Why I shall conclude like this? I have got experience that I have passed though so many different forms of body, but I am existing, although the bodies are not existing.

Similarly, in my past life I must have had another body. But . . . that is the law of nature. We get from the book of knowledge that a living entity is injected through the father's semina to the mother's womb, and that that living entity develops a certain type of body. The mother supplies the ingredient. So according to the mother's body, the body is prepared. And when it is matured to come out, it comes out.

This is very important part of knowledge. But there is no educational system to understand this important part of knowledge. So we are distributing not a system of religion, but a very important department of knowledge, which human society requires to understand. Don't take it that is a system of religion or faith. No. It is a important department of knowledge, Kṛṣṇa consciousness.
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