Just try to understand what is truth." Na tv evāhaṁ jātu. First thing is that nāsam; we have no nāsam. We never die. That will be explained later on more clearly. We do not die, nāsam, at any time. It is not that sometimes we die and sometimes . . . no. Any time, jātu. At any time.
So: "Sir, You are Supreme Personality of Godhead, You may not die. But we die, we are ordinary living entities." So Kṛṣṇa says, nāsam, na tvam, na . . . na ahaṁ, na tu eva aham jātu nāsaṁ na tvam: "Neither you nor I. We never die." "So it may be I am Your friend and You are Kṛṣṇa. Therefore the others will die." No. Neme janādhipāḥ: "Neither these, all these people, all these soldiers, the kings who have assembled here, they'll also not. There is no end. They'll never die."
So, na caiva na bhaviṣyāmaḥ, "It is not that we did not exist in the past, and we are existing at present. That is everyone knows. So in the future, don't think that we may not exist."Na bhaviṣyāmaḥ. "It is not that we shall not exist in the future." Na bhaviṣyāmaḥ, not exist, and another not. Two nots makes one yes. Two negative makes one positive. So therefore, we have two negatives: na caiva na bhaviṣyāmaḥ. Na bhaviṣyāmaḥ means not to exist in the future; that is not. That means we shall exist. Na caiva na bhaviṣyāmaḥ sarve, all of us. All of us, you . . . not that, "Because I am God, because you are My friend, God's friend, and all others . . ." No, everyone. This is knowledge. In the Kaṭha Upaniṣad there is the verse nityo nityānām (Kaṭha Upaniṣad 2.2.13). Nityo nityānām. Nityānām means ever-existing. Nitya means ever, always.
So either Kṛṣṇa or we, every one of us are ever-existing, because we are part and parcel of Kṛṣṇa. Therefore, if Kṛṣṇa is ever-existing, so we are also ever-existing. A particle of gold is gold, qualitatively. The value of gold mine and the gold earring may be different. Gold earring may be, say, hundred dollars, but a gold mine, millions of dollars. But both of them are gold, not that it is iron, therefore less value. No. Small quantity. Kṛṣṇa is the Supreme Spirit, person. He is all-pervading. Everywhere He is present, He is so expansive. We are simply . . . we are also all-pervading, but within this body. That's all. Kṛṣṇa is all-pervading means throughout the whole creation Kṛṣṇa all-pervading. And we are also all-pervading only in this body. You are all-pervading within your body. I know the pains and pleasure of my body; you know the pains and pleasure of your body. So all-pervading means within this body. If I pinch anywhere, I'll feel pain, but you will not feel pain. If I pinch my body, I will feel pain; you will not feel pain. Therefore you are not all-pervading, I am not all-pervading.