View source for In different ways, Krsna is trying to convince us how the soul is immortal. So Krsna says that if one thinks that, "This man has killed this man," so, or "This man can kill this man," this kind of knowledge is not perfect. Nobody kills nobody

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[[Category:Different Ways]]
[[Category:Krsna Is]]
[[Category:Krsna's Trying]]
[[Category:Try To]]
[[Category:Convince]]
[[Category:The Soul Is Immortal]]
[[Category:Krsna Says]]
[[Category:If One]]
[[Category:Think]]
[[Category:Man]]
[[Category:Kill]]
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[[Category:Knowledge]]
[[Category:Is Not]]
[[Category:Not Perfect]]
[[Category:Nobody]]
[[Category:Pages Needing Audio - SHARMISTHA]]
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<h2>Lectures</h2>
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<h3>Bhagavad-gita As It Is Lectures</h3>
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In different ways, Kṛṣṇa is trying to convince us how the soul is immortal. Different ways. Ya enaṁ vetti hantāram (BG 2.19). When there is fight or . . . so if one is killed or . . . so Kṛṣṇa says that if one thinks that, "This man has killed this man," so, or "This man can kill this man," this kind of knowledge is not perfect. Nobody kills nobody.
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[[Vanisource:730825 - Lecture BG 02.19 - London|730825 - Lecture BG 02.19 - London]]
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Prabhupāda: So, in different ways, Kṛṣṇa is trying to convince us how the soul is immortal. Different ways. Ya enaṁ vetti hantāram ([[Vanisource:BG 2.19 (1972)|BG 2.19]]). When there is fight or . . . so if one is killed or . . . so Kṛṣṇa says that if one thinks that, "This man has killed this man," so, or "This man can kill this man," this kind of knowledge is not perfect. Nobody kills nobody. Then the butchers, they may say that, "Then why do you complain that we are killing?" They're killing the body, but you cannot kill when there is injunction, "Thou shall not kill." That means you cannot kill the body even, without sanction. You cannot kill.

Although the soul is not killed, the body is killed, still you cannot kill the body without sanction. That is sinful. For example, that a man is living in some apartment. So some way or other you drive him away from that; illegally, you drive him away. So the man will go out and will take shelter somewhere. That's a fact. But because you have driven him away from his bona fide position, you are criminal. You cannot say: "Although I have driven away, he'll get some place." No. That's all right, but you have no power to drive him away. He was in his legal position to live in that apartment, and because you have forcibly driven him away you are criminal, you should be punished.

So this argument, the butchers or the animal killers or any kind of killer, they cannot put argument that, "Here, Bhagavad-gītā says that soul is never killed," na hanyate hanyamāne śarīre ([[Vanisource:BG 2.20 (1972)|BG 2.20]]), "Even after destroying the body. So why you are complaining that we are killing?" So this is the argument, that you cannot even kill the body. That is not allowed. That is sinful. Ubhau tau na vijānīto nāyaṁ hanti na hanyate.

So nobody kills anybody, neither anybody is killed by other. This is one thing. Again, in a different way, Kṛṣṇa says, na jāyate: the living entity never takes birth. The birth is of the body or the death is of the body. Living entity, the spiritual spark, then that being Kṛṣṇa's part and parcel, as Kṛṣṇa does not take birth, does not die . . . ajo 'pi sann avyayātmā ([[Vanisource:BG 4.6 (1972)|BG 4.6]]), you'll find in the Fourth Chapter. Ajo 'pi. Kṛṣṇa is aja. Aja means who never takes birth. Similarly, we being part and parcel of Kṛṣṇa, we also never take birth. The birth and death is of this body, and we are so absorbed in the bodily concept of life that when there is birth or death of the body we feel the pains and pleasure. There is no pleasure, of course. Birth and death, it is very painful. Because . . . that is already explained. The consciousness of the soul is spread all over the body. Therefore the pains and pleasure felt on account of this body.

So Kṛṣṇa has already advised that such kinds of pains and pleasure, mātrā-sparśās tu kaunteya ([[Vanisource:BG 2.14 (1972)|BG 2.14]]), touching the skin only, one should not be very much bothered. Tāṁs titikṣasva bhārata. In this way if we think about our position, self-realization, how we are different from the body . . . actually, this is meditation. If we think very seriously about ourselves and about the body, that is self-realization. Self-realization means I am not this body; I am ahaṁ brahmāsmi, I am spirit soul. That is self-realization.

So na jāyate na mriyate vā kadācit. Kadācit means at anytime—past, present and future, kadācit. In the past—it is already explained—in the past we existed, maybe in a different body. At present, we are existing, and in the future also, we shall exist, continue to exist, maybe in a different body. Maybe not, actually. Tathā dehāntara-prāptiḥ ([[Vanisource:BG 2.13 (1972)|BG 2.13]]), because after giving up this body, we have to accept another body. So this is going on. And ignorance, without knowledge of self, we are being kept in ignorance. The so-called educational system, all over the world, there is no such education. They are kept in darkness and ignorance, and still so much money is being spent, especially in the Western countries. They have got money, big, big high schools, but what is the production?

All fools and rascals. That's all. Because they do not know. They have no idea what is self. And without this knowledge . . . knowledge means self-realization that, "I am not this body, I am spirit soul." That is knowledge. And knowledge how to eat, how to sleep, how to defend, how to enjoy sex life, and volumes of books on this subject matter, these are not knowledge. They are known even by the cats and dogs. The cats and dogs never read Freud's philosophy, but they know how to enjoy sex life.

So this dog's philosophy will not help you that, "I have got this body, and how to enjoy the bodily sex life." This is dog philosophy. A dog knows all these things. Your philosophy should be how to refrain from sex life. That is knowledge. Tapo divyam ([[Vanisource:SB 5.5.1|SB 5.5.1]]). Tapasya. This human life is meant for tapasya, to refrain from sense gratification. That is knowledge. Not that how to enjoy sex life or sense gratification. This is known to cats and dogs without any education, without any philosophy. The philosophy, pravṛttir eṣā bhūtānāṁ nivṛttis tu mahā-phalā. Pravṛtti.

Every living entity has got this pravṛtti, means propensity. What is that? Sense enjoyment. Loke vyavāyāmiṣa-madya-sevā nityā hi jantor (SB 11.5.11). Jantuḥ means living being. Nitya, always, he has got the propensity, vyavāyāmiṣa-madya-sevā. Vyavāya. Vyavāya means sex life and āmiṣa means meat-eating. Vyavāya āmiṣa, madya-sevā, and intoxication. These are natural instincts of all living entities. Even amongst the ants these propensities are there. Those who have studied . . . the ants are very much fond of being intoxicated. Therefore they find out sweet, sugar. Sweet is intoxication. Perhaps you know, all. The liquor is made from sugar. Sugar is fermented with acid, sulphuric acid, and then it is distilled. That is liquor. Therefore too much sweet-eating is prohibited.
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