So many things I can remember in my childhood, in my youth-hood, in my family life—I was a family man, of course—and so I remember. Now I am old man. Now just think over where those bodies have gone. You may say the body has grown up and they have grown up or changed. That my body, childhood body, my babyhood body, my youth-hood body are no longer existing. That's a fact. But still I am existing—in a different body. Similarly, Kṛṣṇa says to Arjuna, tathā dehāntara-prāptir. Tathā: "As I have passed through so many bodies, those bodies are no longer existing; but I am still existing. I am remembering." Similarly, when this body will be finished, this old body, I must accept another body. This is the real science.
Unfortunately there is no educational department, there is no scientific department, in any university throughout the whole world where this lesson is taught. I have been in Moscow. I have talked with a big professor, very learned professor, and he also said that after finishing this body there is nothing. This is ignorance. Actually that is not the fact. The fact is, tathā dehāntara-prāptir (BG 2.13): after death, after finishing this body, you get another body. Tathā dehāntara-prāptir. Āntara means "another." Now, there are varieties of bodies; that you can see. There are fish body, there are tree body, plant body, beast body, bird's body, insect body, reptile body—in this way gradual process of evolution, you come to this human body. The soul is passing through so many different types of body. The Darwin's theory of evolution is little idea. It is theory; it is not a fact. But actual fact is, as it is stated, dehāntara-prāptir. The soul is one, but it is transmigrating from one body to another. This is the fact. Now you try to understand. You apply your arguments, reason, logic, whatever is there, and you will find, "Yes. I was a child." So that body is no longer existing; I am existing. Therefore the conclusion is, we must conclude logically, that body may be finished but I will exist. That is the eternality of the soul.
So, so far our constitutional position is, we learn from Bhagavad-gītā that this distinction is there, that I am the soul and my body is the matter.