View source for Bhagavad-gita (8.6) confirms this truth, "Whatever state of being one remembers when he quits his body, O son of Kunti, that state he will attain without fail." Thus the mind carries the living entity's propensities into the next life

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[[Category:Whatever|Whatever state of]]
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[[Category:Remember|Whatever state of]]
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[[Category:Quitting tis Body|Whatever state of]]
[[Category:O Son of Kunti - Arjuna|Whatever state of]]
[[Category:Attain|Whatever state of]]
[[Category:Without Fail|Whatever state of]]
[[Category:Mind|Whatever state of]]
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[[Category:Living Entities|Whatever state of]]
[[Category:Propensity|Whatever state of]]
[[Category:Next Life|Whatever state of]]
[[Category:Sri Isopanisad, Mantra 17|Whatever state of]]
[[Category:Sri Isopanisad Mantras 01 to 18, Translations and Purports]]
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<h2>Other Books by Srila Prabhupada</h2>
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<h3>Sri Isopanisad</h3>
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"Whatever state of being one remembers when he quits his body, O son of Kuntī, that state he will attain without fail." Thus the mind carries the living entity's propensities into the next life.
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[[Vanisource:ISO 17 (1974)|Sri Isopanisad 17, Translation and Purport]]
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Let this temporary body be burnt to ashes, and let the air of life be merged with the totality of air. Now, O my Lord, please remember all my sacrifices, and because You are the ultimate beneficiary, please remember all that I have done for You.
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As we have learned from previous mantras, the brahmajyoti emanating from the transcendental body of the Lord is full of spiritual sparks that are individual entities with the full sense of existence. Sometimes these living entities want to enjoy their senses, and therefore they are placed in the material world to become false lords under the dictation of the senses. The desire for lordship is the material disease of the living being, for under the spell of sense enjoyment he transmigrates through the various bodies manifested in the material world. Becoming one with the brahmajyoti does not represent mature knowledge. Only by surrendering unto the Lord completely and developing one's sense of spiritual service does one reach the highest perfectional stage.

In this mantra the living entity prays to enter the spiritual kingdom of God after relinquishing his material body and material air. The devotee prays to the Lord to remember his activities and the sacrifices he has performed before his material body is turned into ashes. He makes this prayer at the time of death, with full consciousness of his past deeds and of the ultimate goal. One who is completely under the rule of material nature remembers the heinous activities he performed during the existence of his material body, and consequently he gets another material body after death. The Bhagavad-gītā ([[Vanisource:BG 8.6 (1972)|8.6]]) confirms this truth:

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:yaṁ yaṁ vāpi smaran bhāvaṁ
:tyajaty ante kalevaram
:taṁ tam evaiti kaunteya
:sadā tad-bhāva-bhāvitaḥ
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"Whatever state of being one remembers when he quits his body, O son of Kuntī, that state he will attain without fail." Thus the mind carries the living entity's propensities into the next life.

Unlike the simple animals, who have no developed mind, the dying human being can remember the activities of his life like dreams at night; therefore his mind remains surcharged with material desires, and consequently he cannot enter into the spiritual kingdom with a spiritual body. The devotees, however, develop a sense of love for Godhead by practicing devotional service to the Lord. Even if at the time of death a devotee does not remember his service to the Lord, the Lord does not forget him. This prayer is given to remind the Lord of the devotee's sacrifices, but even if there is no such reminder, the Lord does not forget the service rendered by His pure devotee.

The Lord clearly describes His intimate relationship with His devotees in the Bhagavad-gītā ([[Vanisource:BG 9.30 (1972)|9.30-34]]): "Even if one commits the most abominable action, if he is engaged in devotional service he is to be considered saintly because he is properly situated in his determination. He quickly becomes righteous and attains lasting peace. O son of Kuntī, declare it boldly that My devotee never perishes. O son of Pṛthā, those who take shelter in Me, though they be of lower birth-women, vaiśyas [merchants] as well as śūdras [workers]—can attain the supreme destination. How much more this is so of the righteous brāhmaṇas, the devotees and the saintly kings. Therefore, having come to this temporary, miserable world, engage in loving service unto Me. Engage your mind always in thinking of Me, become My devotee, offer obeisances to Me and worship Me. Being completely absorbed in Me, surely you will come to Me."

Śrīla Bhaktivinoda Ṭhākura explains these verses in this way: "One should regard a devotee of Kṛṣṇa to be on the right path of the saints, even though such a devotee may seem to be su-durācāra, 'a person of loose character.' One should try to understand the real purport of the word su-durācāra. A conditioned soul has to act for double functions-namely for the maintenance of the body and again for self-realization. Social status, mental development, cleanliness, austerity, nourishment and the struggle for existence are all for the maintenance of the body. The self-realization part of one's activities is executed in one's occupation as a devotee of the Lord, and one performs actions in that connection also. One must perform these two different functions along parallel lines, because a conditioned soul cannot give up the maintenance of his body. The proportion of activities for maintenance of the body decreases, however, in proportion to the increase in devotional service. As long as the proportion of devotional service does not come to the right point, there is a chance for an occasional exhibition of worldliness. But it should be noted that such worldliness cannot continue for long because, by the grace of the Lord, such imperfections will come to an end very shortly. Therefore the path of devotional service is the only right path. If one is on the right path, even an occasional occurrence of worldliness does not hamper one in the advancement of self-realization."
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