Such gross sense enjoyers do not understand that the mind is more subtle than the sense organs and superior to them. Superior to the mind is the intelligence, and behind the intelligence is the false ego, which is far superior to the intelligence and which covers the spirit soul. Philosophical inquiry into the existence of the soul will remain a subject beyond the reach of these gross materialists. The gross sense enjoyers are actually to be counted among the animals, because man has more serious matters to attend to than just titillating his senses. Hence he is considered the most advanced among all the living entities. And indeed we do find that some men comprehend the gravity of human life.
Existence of the soul
Bhagavad-gita As It Is
BG Chapters 1 - 6
But the spirit soul exists permanently, remaining the same despite all changes of the body and the mind.
BG 2.16, Purport: Those who are seers of the truth have concluded that of the nonexistent (the material body) there is no endurance and of the eternal (the soul) there is no change. This they have concluded by studying the nature of both."
There is no endurance of the changing body. That the body is changing every moment by the actions and reactions of the different cells is admitted by modern medical science; and thus growth and old age are taking place in the body. But the spirit soul exists permanently, remaining the same despite all changes of the body and the mind. That is the difference between matter and spirit. By nature, the body is ever changing, and the soul is eternal. This conclusion is established by all classes of seers of the truth, both impersonalist and personalist.
Even the modern scientists who do not believe in the existence of the soul, but at the same time cannot explain the source of energy from the heart, have to accept continuous changes of body which appear from childhood to boyhood and from boyhood to youth and again from youth to old age.
BG 2.22, Purport: As a person puts on new garments, giving up old ones, the soul similarly accepts new material bodies, giving up the old and useless ones."
Change of body by the atomic individual soul is an accepted fact. Even the modern scientists who do not believe in the existence of the soul, but at the same time cannot explain the source of energy from the heart, have to accept continuous changes of body which appear from childhood to boyhood and from boyhood to youth and again from youth to old age. From old age, the change is transferred to another body. This has already been explained in a previous verse (2.13).
As far as the soul's existence is concerned, no one can establish his existence experimentally beyond the proof of śruti, or Vedic wisdom.
BG 2.25, Purport: It is said that the soul is invisible, inconceivable and immutable. Knowing this, you should not grieve for the body."
As described previously, the magnitude of the soul is so small for our material calculation that he cannot be seen even by the most powerful microscope; therefore, he is invisible. As far as the soul's existence is concerned, no one can establish his existence experimentally beyond the proof of śruti, or Vedic wisdom. We have to accept this truth, because there is no other source of understanding the existence of the soul, although it is a fact by perception.
There is always a class of philosophers, almost akin to the Buddhists, who do not believe in the separate existence of the soul beyond the body.
BG 2.26, Purport: There is always a class of philosophers, almost akin to the Buddhists, who do not believe in the separate existence of the soul beyond the body. When Lord Kṛṣṇa spoke the Bhagavad-gītā, it appears that such philosophers existed, and they were known as the lokāyatikas and vaibhāṣikas. Such philosophers maintain that life symptoms take place at a certain mature condition of material combination. The modern material scientist and materialist philosophers also think similarly. According to them, the body is a combination of physical elements, and at a certain stage the life symptoms develop by interaction of the physical and chemical elements. The science of anthropology is based on this philosophy. Currently, many pseudo religions—now becoming fashionable in America—are also adhering to this philosophy, as are the nihilistic nondevotional Buddhist sects.
Accepting that there are two classes of philosophers, one believing in the existence of the soul and the other not believing in the existence of the soul, there is no cause for lamentation in either case.
BG 2.28, Purport: Accepting that there are two classes of philosophers, one believing in the existence of the soul and the other not believing in the existence of the soul, there is no cause for lamentation in either case. Nonbelievers in the existence of the soul are called atheists by followers of Vedic wisdom. Yet even if, for argument's sake, we accept this atheistic theory, there is still no cause for lamentation. Apart from the separate existence of the soul, the material elements remain unmanifested before creation. From this subtle state of nonmanifestation comes manifestation, just as from ether, air is generated; from air, fire is generated; from fire, water is generated; and from water, earth becomes manifested. From the earth, many varieties of manifestations take place. Take, for example, a big skyscraper manifested from the earth. When it is dismantled, the manifestation becomes again unmanifested and remains as atoms in the ultimate stage. The law of conservation of energy remains, but in course of time things are manifested and unmanifested—that is the difference. Then what cause is there for lamentation either in the stage of manifestation or in unmanifestation? Somehow or other, even in the unmanifested stage, things are not lost. Both at the beginning and at the end, all elements remain unmanifested, and only in the middle are they manifested, and this does not make any real material difference.
Therefore, in either case, whether one believes in the existence of the soul or one does not believe in the existence of the soul, there is no cause for lamentation for loss of the body.
BG 2.28, Purport, Purport: And if we accept the Vedic conclusion as stated in the Bhagavad-gītā that these material bodies are perishable in due course of time (antavanta ime dehāḥ) but that the soul is eternal (nityasyoktāḥ śarīriṇaḥ), then we must remember always that the body is like a dress; therefore why lament the changing of a dress? The material body has no factual existence in relation to the eternal soul. It is something like a dream. In a dream we may think of flying in the sky, or sitting on a chariot as a king, but when we wake up we can see that we are neither in the sky nor seated on the chariot. The Vedic wisdom encourages self-realization on the basis of the nonexistence of the material body. Therefore, in either case, whether one believes in the existence of the soul or one does not believe in the existence of the soul, there is no cause for lamentation for loss of the body.
The self-realized person is therefore never bewildered by mistaking the gross body for the soul, nor does he accept the body as permanent and disregard the existence of the soul.
BG 5.20, Purport: The symptoms of the self-realized person are given herein. The first symptom is that he is not illusioned by the false identification of the body with his true self. He knows perfectly well that he is not this body, but is the fragmental portion of the Supreme Personality of Godhead. He is therefore not joyful in achieving something, nor does he lament in losing anything which is related to his body. This steadiness of mind is called sthira-buddhi, or self-intelligence. He is therefore never bewildered by mistaking the gross body for the soul, nor does he accept the body as permanent and disregard the existence of the soul. This knowledge elevates him to the station of knowing the complete science of the Absolute Truth, namely Brahman, Paramātmā and Bhagavān. He thus knows his constitutional position perfectly well, without falsely trying to become one with the Supreme in all respects. This is called Brahman realization, or self-realization. Such steady consciousness is called Kṛṣṇa consciousness.
BG Chapters 13 - 18
For the demonic it is only a combination of matter that has produced the living entities, and there is no question of the existence of the soul.
BG 16.8, Purport: The demonic conclude that the world is phantasmagoria. There is no cause and effect, no controller, no purpose: everything is unreal. They say that this cosmic manifestation arises due to chance material actions and reactions. They do not think that the world was created by God for a certain purpose. They have their own theory: that the world has come about in its own way and that there is no reason to believe that there is a God behind it. For them there is no difference between spirit and matter, and they do not accept the Supreme Spirit. Everything is matter only, and the whole cosmos is supposed to be a mass of ignorance. According to them, everything is void, and whatever manifestation exists is due to our ignorance in perception. They take it for granted that all manifestation of diversity is a display of ignorance. Just as in a dream we may create so many things which actually have no existence, so when we are awake we shall see that everything is simply a dream. But factually, although the demons say that life is a dream, they are very expert in enjoying this dream. And so, instead of acquiring knowledge, they become more and more implicated in their dreamland. They conclude that as a child is simply the result of sexual intercourse between man and woman, this world is born without any soul. For them it is only a combination of matter that has produced the living entities, and there is no question of the existence of the soul. As many living creatures come out from perspiration and from a dead body without any cause, the whole living world has come out of the material combinations of the cosmic manifestation. Therefore material nature is the cause of this manifestation, and there is no other cause. They do not believe in the words of Kṛṣṇa in Bhagavad-gītā: mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram. "Under My direction the whole material world is moving." In other words, among the demons there is no perfect knowledge of the creation of the world; every one of them has some particular theory of his own. According to them, one interpretation of the scriptures is as good as another, for they do not believe in a standard understanding of the scriptural injunctions.
Srimad-Bhagavatam
SB Canto 2
One is then situated in the permanent existence of the soul, with full knowledge of transcendental loving service for the Lord.
SB 2.7.18, Purport: The primary information of the kingdom of God informs us that there is no need of sun, moon or electricity, which are all necessary in this material world of darkness. And the secondary information of the kingdom of God explains that anyone able to reach that kingdom by adoption of the civilization of the soul proper, or, in other words, by the method of bhakti-yoga, attains the highest perfection of life. One is then situated in the permanent existence of the soul, with full knowledge of transcendental loving service for the Lord.
The medical practitioner may deny the existence of the soul in the physiological bodily construction of an individual person, but he cannot give life to a dead body, even though all the mechanisms of the body exist even after death.
SB 2.9.34, Purport: Persons with a poor fund of knowledge become illusioned, and therefore the so-called scientists, physiologists, empiric philosophers, etc., become dazzled by the glaring reflection of the sun, moon, electricity, etc., and deny the existence of the Supreme Lord, putting forward theories and different speculations about the creation, maintenance and annihilation of everything material. The medical practitioner may deny the existence of the soul in the physiological bodily construction of an individual person, but he cannot give life to a dead body, even though all the mechanisms of the body exist even after death.
SB Canto 3
The existence of the soul is manifest in the form of consciousness, called jñāna-śakti.
SB 3.6.7, Purport: Consciousness is the sign of the living entity, or the soul. The existence of the soul is manifest in the form of consciousness, called jñāna-śakti. The total consciousness is that of the gigantic virāṭ-rūpa, and the same consciousness is exhibited in individual persons. The activity of consciousness is performed through the air of life, which is of ten divisions. The airs of life are called prāṇa, apāna, udāna, vyāna and samāna and are also differently qualified as nāga, kūrma, kṛkara, devadatta and dhanañjaya. The consciousness of the soul becomes polluted by the material atmosphere, and thus various activities are exhibited in the false ego of bodily identification.
Nirvāṇa does not finish the existence of the soul. The soul is ever existing.
SB 3.25.29, Purport: Unless one accepts the process of devotional service, one cannot end the continuation of material existence. As far as jñānīs are concerned, they are interested in jñāna-yoga, but even if one elevates oneself, after a great performance of austerity, to the Brahman effulgence, there is a chance of falling down again to the material world. Therefore, jñāna-yoga does not actually end material existence. Similarly, regarding the haṭha-yoga system, which aims at the localized aspect of the Lord, Paramātmā, it has been experienced that many yogīs, such as Viśvāmitra, fall down. But bhakti-yogīs, once approaching the Supreme Personality of Godhead, never come back to this material world, as it is confirmed in the Bhagavad-gītā. Yad gatvā na nivartante: (BG 15.6) upon going, one never comes back. Tyaktvā dehaṁ punar janma naiti: (BG 4.9) after giving up this body, he never comes back again to accept a material body. Nirvāṇa does not finish the existence of the soul. The soul is ever existing. Therefore nirvāṇa means to end one's material existence, and to end material existence means to go back home, back to Godhead.
When the body is separated from the soul one cannot perceive the existence of the soul.
SB 3.27.17, Purport: The spirit soul is the marginal potency of the Supreme Lord, and matter is the external potency of the Lord. The two eternal potencies have somehow or other been combined, and since it is so difficult to separate one from the other, how is it possible for the individual soul to become liberated? By practical experience one can see that when the soul is separated from the body, the body has no real existence, and when the body is separated from the soul one cannot perceive the existence of the soul. As long as the soul and the body are combined, we can understand that there is life. But when they are separated, there is no manifested existence of the body or the soul.
SB Canto 4
When the soul exists for sense gratification, he creates different desires, and for that reason he becomes subjected to designations.
SB 4.22.28, Translation: When the soul exists for sense gratification, he creates different desires, and for that reason he becomes subjected to designations. But when one is in the transcendental position, he is no longer interested in anything except fulfilling the desires of the Lord.
Foolish people deny the existence of the soul, but it is a fact that when we sleep we forget the identity of the material body and when we awake we forget the identity of the subtle body.
SB 4.29.71, Purport: Foolish people deny the existence of the soul, but it is a fact that when we sleep we forget the identity of the material body and when we awake we forget the identity of the subtle body. In other words, while sleeping we forget the activities of the gross body, and when active in the gross body we forget the activities of sleeping. Actually both states—sleeping and waking—are creations of the illusory energy. The living entity actually has no connection with either the activities of sleep or the activities of the so-called wakened state. When a person is in deep sleep or when he has fainted, he forgets his gross body. Similarly, under chloroform or some other anesthetic, the living entity forgets his gross body and does not feel pain or pleasure during a surgical operation. Similarly, when a man is suddenly shocked by some great loss, he forgets his identification with the gross body. At the time of death, when the temperature of the body rises to 107 degrees, the living entity falls into a coma and is unable to identify his gross body. In such cases, the life air that moves within the body is choked up, and the living entity forgets his identification with the gross body.
SB Canto 7
Nonbelievers in the existence of the soul are called atheists by followers of Vedic wisdom.
SB 7.2.37, Purport: Accepting that there are two classes of philosophers, one believing in the existence of the soul and the other not believing in its existence, there is no cause for lamentation in either case. Nonbelievers in the existence of the soul are called atheists by followers of Vedic wisdom. Yet even if for argument's sake we accept the atheistic theory, there is still no cause for lamentation. Apart from the separate existence of the soul, the material elements remain unmanifested before creation. From this subtle state of unmanifestation comes manifestation, just as from ether, air is generated; from air, fire is generated; from fire, water is generated; and from water, earth becomes manifested. From the earth, many varieties of manifestations take place.
In either case, whether one believes in the existence of the soul or one does not believe in the existence of the soul, there is no cause for lamentation for loss of the body.
SB 7.2.37, Purport: The material body has no factual existence in relation to the eternal soul. It is something like a dream. In a dream we may think of flying in the sky or sitting on a chariot as a king, but when we wake up we can see that we are neither in the sky nor seated on the chariot. The Vedic wisdom encourages self-realization on the basis of the nonexistence of the material body. Therefore, in either case, whether one believes in the existence of the soul or one does not believe in the existence of the soul, there is no cause for lamentation for loss of the body.
Foolish rascals, including so-called jñānīs, philosophers and scientists, cannot understand the existence of the soul within the body because they are lacking in spiritual knowledge.
SB 7.7.21, Purport: Foolish rascals, including so-called jñānīs, philosophers and scientists, cannot understand the existence of the soul within the body because they are lacking in spiritual knowledge. The Vedas enjoin, tad-vijñānārthaṁ sa gurum evābhigacchet: (MU 1.2.12) to understand spiritual knowledge, one must approach a bona fide spiritual master. Unless one has been trained in geology, one cannot detect gold in stone. Similarly, unless one has been trained by a spiritual master, he cannot understand what is spirit and what is matter. Here it is said, yogais tad-abhijñaḥ. This indicates that one who has connected himself with spiritual knowledge can understand that there is a spiritual soul within the body. However, one who is in an animalistic conception of life and has no spiritual culture cannot understand.
Unless one takes shelter of the bhakti-yoga process, one cannot understand the existence of the soul within the body.
SB 7.7.21, Purport: As an expert mineralogist or geologist can understand where there is gold and can then invest his money to dig there and chemically separate the gold from the ore, an expert spiritualist can understand where the soul is within matter. One who has not been trained cannot distinguish between gold and stone. Similarly, fools and rascals who have not learned from an expert spiritual master what is soul and what is matter cannot understand the existence of the soul within the body. To understand such knowledge, one must be trained in the mystic yoga system, or, finally, in the bhakti-yoga system. As stated in Bhagavad-gītā (18.55), bhaktyā mām abhijānāti. Unless one takes shelter of the bhakti-yoga process, one cannot understand the existence of the soul within the body.
Within all the eleven senses and the five gross material elements like earth and water, the one spiritual soul exists as the observer.
SB 7.7.22, Translation: The Lord's eight separated material energies, the three modes of material nature and the sixteen transformations (the eleven senses and the five gross material elements like earth and water)—within all these, the one spiritual soul exists as the observer. Therefore all the great ācāryas have concluded that the individual soul is conditioned by these material elements.
One may argue, "When we analyze the body we find a head, hands, legs, a belly, blood, bones, urine, stool and so on, but after everything is considered, where is the existence of the soul?"
SB 7.7.24, Purport: One may argue, "When we analyze the body we find a head, hands, legs, a belly, blood, bones, urine, stool and so on, but after everything is considered, where is the existence of the soul?" A sober man, however, avails himself of this Vedic instruction:
yato vā imāni bhūtāni jāyante; yena jātāni jīvanti; yat prayanty abhisaṁviśanti; tad vijijñāsasva; tad brahmeti.
- (Taittirīya Upaniṣad 3.1.1)
Thus he can understand that the head, hands, legs and indeed the entire body have grown on the basis of the soul. If the soul is within, the body, head, hands and legs grow, but otherwise they do not. A dead child does not grow up, for the soul is not present. If by a careful analysis of the body one still cannot find the existence of the soul, this is due to his ignorance.
The Supreme Soul exists everywhere. The Vedas enjoin, everything is Brahman or an expansion of Brahman's energies.
SB 7.7.24, Purport: The Supreme Soul exists everywhere. The Vedas enjoin, sarvam khalv idaṁ brahma: everything is Brahman or an expansion of Brahman's energies. Sūtre maṇi-gaṇā iva: everything rests on the Lord, just like pearls strung together on a thread. The thread is the principal Brahman. He is the supreme cause, the Supreme Lord upon whom everything rests (mattaḥ parataraṁ nānyat (BG 7.7)). Thus we must study the ātmā and Paramātmā—the individual soul and the Supersoul—upon whom the entire material cosmic manifestation rests.
Other Books by Srila Prabhupada
Renunciation Through Wisdom
Superior to the mind is the intelligence, and behind the intelligence is the false ego, which is far superior to the intelligence and which covers the spirit soul. Philosophical inquiry into the existence of the soul will remain a subject beyond the reach of these gross materialists.
Renunciation Through Wisdom 2.1: Lectures
Bhagavad-gita As It Is Lectures
If I pinch your body, you feel pain. You pinch my body; I feel pain. Similarly, cats and dogs, they also feel pain or pleasure. So that is the proof of existence of the soul even in cats and dogs and human beings.
Lecture on BG 2.9 -- Auckland, February 21, 1973: By the consciousness. If I pinch your body, you feel pain. You pinch my body; I feel pain. Similarly, cats and dogs, they also feel pain or pleasure. So that is the proof of existence of the soul even in cats and dogs and human beings. The only difference is in the human form of life the consciousness is developed. So developed consciousness means to understand the Absolute Truth. That is the special function of the human being. Therefore the Vedānta-sūtra says, "Now this human form of life is meant for understanding the Absolute Truth, what is the original cause of everything."
When the body is destroyed, is annihilated, the soul exists. It goes to another body.
Lecture on BG 2.11 -- Rotary Club Address -- Hotel Imperial, Delhi, March 25, 1976: This instruction you will get in the Bhagavad-gītā, that "The living entity is eternal," śāśvata, "very, very old." Nityaḥ śāśvato 'yaṁ na hanyate hanyamāne śarīre: (BG 2.20) "When the body is destroyed, is annihilated, the soul exists. It goes to another body."
Let us analyze the existence of the soul within the body, how we can understand?
Lecture on BG 2.14 -- London, August 20, 1973: What is the symptom of possessing soul? I am spirit soul; I am within this body. Everyone can understand. Understand or no understand, if I am a human being, if I have got my soul, why this poor animal has no soul? What, where is the difference, that you say that the animal has no soul? Where is the difference? Let us analyze. Soul... The, I mean to say, existence of the soul within the body, how we can understand? That is very easy. Because yena sarvam idam... Everything is described in the Bhagavad-gītā. Yena sarvam idaṁ tatam: The soul is existing, spreading its influence all over the body, just like the sun is existing, spreading the sunshine all over the universe. Similarly, God is existing, spreading His consciousness all over the universe, all over the creation. Therefore He knows everything. Similarly, I am also part and parcel of God. I am also soul, like the sun. My shining, my consciousness, is spread all over the body.
Lord Buddha had to deny the existence of the soul because their brain will not tolerate such things.
Lecture on BG 2.18 -- London, August 24, 1973: What is sin, what is pious activities, these things are not understood by them because they are animal killers. It is not possible. Therefore Lord Buddha propagated ahiṁsā. Ahiṁsā. Because he saw the whole human race is going to hell by this animal killing. "Let me stop them so that they may, in future, they may become sober." Sadaya-hṛdaya darśita: Two sides. First of all he was very much compassionate, that poor animals, they are being killed. And another side, he saw "The whole human race is going to hell. So let me do something." Therefore he had to deny the existence of the soul because their brain will not tolerate such things. Therefore he did not say anything about the soul or God. He said that "You stop animal killing."
We have to accept this truth because there is no other source for understanding the existence of the soul, although it is a fact by perception.
Lecture on BG 2.20-25 -- Seattle, October 14, 1968: Viṣṇujana: "We have to accept this truth because there is no other source for understanding the existence of the soul, although it is a fact by perception. There are many things we have to accept solely on grounds of superior authority."
Prabhupāda: Yes.
Viṣṇujana: "No one can deny the existence of his father based on the authority of his mother. There is no other source for understanding..."
Prabhupāda: Now everyone knows that "When I am born, there must have been somebody my father." This is the conclusion. "And now, who is my father?" That is evidence to be taken from mother. Similarly nobody can deny the existence of God because everything has got a father, generator. So therefore this whole creation, there must be generator. Now how we can see the father? Through the mother, Vedas. That's all. As we understand our father through the mother, similarly through the mother of Vedic knowledge you can understand what is God.
Even if Arjuna did not believe in the existence of the soul, as in the vaibhāṣika philosophy, there would still have been no cause for lamentation.
Lecture on BG 2.26 -- Los Angeles, December 6, 1968: Devotee: "Even if Arjuna did not believe in the existence of the soul, as in the vaibhāṣika philosophy, there would still have been no cause for lamentation. Nobody would lament the loss of a certain bulk of chemicals and stop discharging his prescribed duties (BG 2.26)."
Prabhupāda: Yes. Suppose some chemical combined bottle is there; by accident it is broken. Does it mean that I shall give up all my duties to be done? And lament for the bottle only? What is this? (laughs) "Arjuna, you are My friend," he was friend of Kṛṣṇa. "You have become so fool that you are lamenting for loss of a chemical bottle?" This is the argument. Yes.
The Buddhist philosophy mostly, they do not believe in the existence of the soul.
Lecture on BG 2.26-27 -- London, August 29, 1973: The modern scientific view is that there is no soul. Life is generated from matter. By combination of material elements at a... Just like chemical combination. You mix acid and soda, alkaline and acid. There will be some reaction, effervescence, movement. Similarly, the Buddhist philosophy mostly, they do not believe in the existence of the soul. The Buddhist philosopher thinks that the combination of matter makes a living symptom. Their ultimate goal is nirvāṇa. Nirvāṇa means stop this combination. Due to this combination, we feel pains and pleasure. Therefore, if we disintegrate the combination, there will be no more pains and pleasure.
If you don't believe in this existence of the soul, if you think that there is no soul, the life is the result of combination of matter, nitya-jātam, and when this combination of matter is some way or other dismantled.
Lecture on BG 2.26-27 -- London, August 29, 1973: Kṛṣṇa says that if you are not sanātanist or followers of the Vedic principles, if you think that your principle and views are different, that by combination of matter this existence coming, atha cainaṁ nitya-jātam... Nityam means by combination of... Just like so many things are taking place by interaction of different material elements. Similarly, if you don't believe in this existence of the soul, if you think that there is no soul, the life is the result of combination of matter, nitya-jātam, and when this combination of matter is some way or other dismantled, then there is no more soul, it is finished. It began at a point by combination of matter, and it ends in a point by disintegration of matter. If you think like that, then also tathāpi tvaṁ mahā-bāho. Kṛṣṇa is criticizing Arjuna, mahā-bāhu. Actually he is mahā-bāhu. Mahā-bāhu means mighty-armed. One who has got a very strong, mighty arm, he can fight very strongly. Then also, why should you give up your fighting spirit? Why should you lament for combination of chemicals and material elements. Suppose this house is a combination of material elements.
Even after the destruction of this body, the soul exists.
Lecture on BG 2.30 -- London, August 31, 1973: Kṛṣṇa is simply stressing on the point that the soul is eternal, it cannot be killed. In so many ways. The body is perishable. "So it is your duty now to fight. The body may be killed, body may be destroyed. But na hanyate hanyamāne śarīre (BG 2.20). But even after the destruction of this body, the soul exists. He gets another body, that's all." Deha, tathā dehāntara-prāptiḥ (BG 2.13). Dehāntara-prāptiḥ. You must get another body.
So imperfect vision of existence, of the existence of the soul, does not mean that there is no soul.
Lecture on BG Lecture Excerpts 2.44-45, 2.58 -- New York, March 25, 1966: We cannot see so many things. So many things. Just like we are seeing this place is vacant, the outer space, but there are instruments. If you see with those instruments, you will find they are full of germs. Full of germs. Take a drop of water, as clear as possible. But if you see with microscope, you will see, "Oh, it is full of germs." So imperfect vision of existence, of the existence of the soul, does not mean that there is no soul. The soul is there. Soul is there, and we can feel the presence of the soul by the symptom of consciousness. Consciousness. And that's a clear fact.
Buddha philosophy does not accept the existence of the soul. Buddha philosophy says that this material body is a combination of matter.
Lecture on BG 4.9-11 -- New York, July 25, 1966: Krodha means there are other persons who are neither impersonalists nor personalists. They are what are called more or less atheists. Atheist means they don't believe in any transcendental nature. Even they do not believe in the existence of the soul. They simply concern themselves with this material body. Just like Buddha philosophy. Buddha philosophy does not accept the existence of the soul. Buddha philosophy says that this material body is a combination of matter. Now, as soon as the matter is dissolved, then the feelings of happiness and distress is gone. But according to Bhagavad-gītā, the existence of soul is accepted in the Vedic literature.
He is therefore never bewildered by mistaking the gross body for the soul, nor does he accept the body as permanent and disregard the existence of the soul.
Lecture on BG 5.17-25 -- Los Angeles, February 8, 1969: Revatīnandana: "He is therefore never bewildered by mistaking the gross body for the soul, nor does he accept the body as permanent and disregard the existence of the soul. This knowledge elevates him to the station of knowing the complete science of the Absolute Truth, namely Brahman, Paramātmā, and Bhagavān."
Prabhupāda: Yes. The complete knowledge, Absolute Truth, means to understand three features of the Absolute Truth. One feature is Brahman, impersonal. The next feature is Paramātmā, localized. And the next feature is Bhagavān, the Supreme Personality of Godhead. When one understands these three features of the Absolute Truth very perfectly then he is in complete knowledge of the science of God.
For the demons it is only a combination of matter that has produced the living entities, and there is no question of the existence of the soul.
Lecture on BG 16.8 -- Tokyo, January 28, 1975: But factually, although the demons say that life is a dream, they are very expert in enjoying this dream. And so, instead of acquiring knowledge, they become more and more implicated in their dreamland. They conclude that as a child is simply the result of sexual intercourse between man and woman, this world is born without any soul. For them it is only a combination of matter that has produced the living entities, and there is no question of the existence of the soul. As many living creatures come out from the perspiration and from a dead body without any cause, similarly, the whole living world has come out from the material combinations of the cosmic manifestation. Therefore material nature is the cause of this manifestation, and there is no other cause.
Srimad-Bhagavatam Lectures
The medical science or the material science cannot find out that small particle of soul by any means. Therefore they decline to accept the existence of the soul.
Lecture on SB 7.9.19 -- Hamburg, September 7, 1969, (with German Translator): The sun globe is situated in one of the corners of this universe, but its illumination is distributed all over the universe. Similarly you, as spark of the Supreme soul... The dimension is also mentioned. It is ten-thousandth portion of the tip of your hair. One ten-thousandth portion. That small particle is your identification. The medical science or the material science cannot find out that small particle of soul by any means. Therefore they decline to accept the existence of the soul. But from authoritative Vedic literature we get this information that the soul is there.
If you do not accept the existence of the soul, if you cannot find out where it is, then you are all asses.
Lecture on SB 7.9.49 -- Vrndavana, April 4, 1976: Therefore anyone who is accepting this body as self, they have been described in the śāstra no better than... Sa eva go-kharaḥ (SB 10.84.13). Go means cows, and khara means asses. These are asses. They are taking so much credit, advancement of scientific knowledge, but so long they do not understand there is the soul-dehino 'smin yathā dehe (BG 2.13)—they are all asses, that's all, simply asses. This is our challenge, that "You are all asses. If you do not accept the existence of the soul, if you cannot find out where it is, then you are all asses. We don't give him any credit." This is our challenge.
General Lectures
The less intelligent mentality presumes that at the death the spirit soul's existence is forever finished, just like primitive tribes who believe that the sun dies at sunset.
Press Release -- Los Angeles, December 22, 1968: With more advanced knowledge of discovery we see that sun is not changing at all in this way. Seasonal and diurnal changes are attributed to the change of the position of the earth planet. Similarly, we experience bodily changes from embryo to child to youth to maturity to old age and to death. The less intelligent mentality presumes that at the death the spirit soul's existence is forever finished, just like primitive tribes who believe that the sun dies at sunset. Actually, the sun is rising in another part of the world. Similarly, the soul is accepting another type of body.
When the proprietor of the body is there, the body is healthy. That is the conception of existence of the soul.
Lecture at Indo-American Society 'East and West' -- Calcutta, January 31, 1973: Just like whenever we see some apartment or house we can understand that there is a resident or proprietor of this house. Similarly, we can understand, this body, there is some proprietor within this body. Therefore the body is working. If we see one house, nicely cleansed, there is light and everything is in order, we can understand there is resident. Similarly, when the proprietor of the body is there, the body is healthy... (break) ...That is the conception of existence of the soul. Nobody can deny it.
Philosophy Discussions
So far that proposition, you said "I am" means that the soul exists.
Philosophy Discussion on Ludwig Wittgenstein: Śyāmasundara: So far that proposition, you said "I am" means that the soul exists. That is your proposition.
Prabhupāda: My proposition is that "I am" means I am the soul, spirit soul, not this body.
The movement of the body is evidence that the soul exists.
Philosophy Discussion on Ludwig Wittgenstein: Prabhupāda: Passed away... What is this passed away? That means you have not seen your father. You have not seen your father, still you identify the body as your father. Or your father identifies your body as yourself. Just like the father has not seen the son, the son has not seen the father. Therefore it is illusion.
Śyāmasundara: The movement of the body is evidence that the soul exists.
Prabhupāda: Yes. That is the only evidence. Because the soul is there, that individual soul.
Because you can't see the soul after it leaves the body, therefore we cannot say if the soul exists or does not exist.
Philosophy Discussion on Ludwig Wittgenstein: Śyāmasundara: So what he is saying is that because you can't see the soul after it leaves the body, therefore we cannot say if the soul exists or does not exist.
Prabhupāda: But why does he believe of his eyes so much? Why does he not accept that his eyes are so imperfect that he cannot see the soul?
Śyāmasundara: Either directly or indirectly he says that we have to be able to prove...
Prabhupāda: No. The same example, just like a man has committed murder and he is arrested and taken away. So others, they know that this man will be hanged. And one was, "Oh, I have not seen, so how he is hanged?" But that is foolishness. The state law says that if a man has committed murder he will be hanged. So you have to see through the law, not with your eyes. The nonsense eyes, what can they see? So see through knowledge, through books.
So the matter is coming out on the positive existence of the soul. This is to be learned. Without soul being present within the womb of the woman there is no pregnancy, there is no development of the matter.
Philosophy Discussion on Rene Descartes: Prabhupāda: So the matter is coming out on the positive existence of the soul. This is to be learned. Without soul being present within the womb of the woman there is no pregnancy, there is no development of the matter. We can see the same thing, that the child is developing or changing the body because the soul is there. This is reasoning. Where is the difficulty? So the philosophy, first of all find out what is that external thing which is the living force.
Conversations and Morning Walks
1973 Conversations and Morning Walks
They do not accept that the soul exists below the human level.
Car Conversation after meeting with Cardinal Danielou -- August 9, 1973, Paris: Yogeśvara: They do not, they do not accept that the soul exists below the human level.
Prabhupāda: And that is their foolishness. That is their foolishness. Why does not exist? What is the proof of existence of the soul in the body? What is the proof? First of all, you have to understand that. Suppose I am a human being, so...
Yogeśvara: (to driver) You know where to go?
Prabhupāda: I am a human being. You accept that I have got soul. By what symptoms you accept that I have got soul? First of all you have to ascertain that. What is the symptom that we agree that I am human being. I have got, I am a soul. By what characteristic, analytical study, you accept that I have got soul, and the dog has not got soul? What are the different characteristics? First of all, we have to enumerate that thing. If we find in the characteristics, then we can say there is no soul. But if we see that both the animal and the human being have the same characteristics of living condition, then how you can say the animal has not soul?
1975 Conversations and Morning Walks
How can they prove the existence of the soul through experiment?
Morning Walk -- June 10, 1975, Honolulu: Paramahaṁsa: But how can they prove the existence of the soul through experiment?
Prabhupāda: No, first of all let them prove by chemical composition they can produce life. Then we shall talk of soul. First of all let them, in the laboratory, let the chemicals be mixed up and produce a small ant. Then we shall understand.
1976 Conversations and Morning Walks
They have no idea of the existence of the soul, and therefore say, "We are trying to make."
Morning Walk and Room Conversation -- December 26, 1976, Bombay: Prabhupāda: The Darwin's theory, the apartment is changing. That's not the fact. Fact is I am living entity. Tathā dehān..., Kṛṣṇa also says tathā dehāntara. Apartment antara. The spirit soul is the same. There is no change. That is spirit always. But according to his karma, he is going from this apartment, or this body, tathā dehān... That is the main point with the modern science and our Vedic knowledge. That is the main difference. They have no idea of the existence of the soul, and therefore say, "We are trying to make, we are trying to make." This rascaldom is going on. You cannot make soul. That is not possible. You cannot do anything. You cannot make even the body, what to speak of the soul.
Correspondence
1971 Correspondence
You can simply accept the soul's existence by taking it from authority.
Letter to Dr. Bigelow -- Allahabad 20 January, 1971: The undertaking of "soul research" would certainly mark the advancement of science. But advancement of science will not be able to find out the soul. It can simply be accepted on circumstantial understanding. You will find in the Vedic literature that the dimension of the soul is one ten-thousandth times smaller than the point. The material scientist cannot measure the length and breadth of a point. Therefore it is not possible for the material scientist to capture the soul. You can simply accept the soul's existence by taking it from authority. What the greatest scientists are finding we've explained long ago. As soon as one understands the existence of the soul, he can immediately understand the existence of God. The difference between God and the soul is that God is a very great soul and the living entity is a very small soul, but qualitatively they are equal. Therefore God is all-pervading and the living entity is localized. The nature and quality is the same.
| Page Title: | Existence of the soul |
| Compiler: | Labangalatika, ChandrasekharaAcarya, Visnu Murti |
| Created: | 12 of Dec, 2008 |
| Totals by Section: | BG=8, SB=14, CC=0, OB=1, Lec=21, Con=3, Let=1 |
| No. of Quotes: | 48 |