According to Vedic funeral ritualistic ceremony, the body is burned. There are three end of the body—either to become stool or to become ashes or to become earth. Those who are burying the body, just like the Christian, Muhammadans do, the body becomes earth. Everything, from the earth it has come up: "Dust thou were, dust thou beist." This beautiful body, nice body, will become earth. And those who are burning, so their body will become ashes. And those who throw the body to be eaten by jackals and crows, they become stool. This is the end of the body.
We are taking so much care of this body, but the ultimate end of this body is either stool, earth or ashes. So foolish persons who are in the bodily concept of life, they are thinking, "After all, this body will be finished. So, so long the body is there, senses are there, let us enjoy. Why so much restrictions—no illicit sex, no gambling, no . . .? These are all nonsense. Let us enjoy life." This is atheistic life. Foolish life. They do not know.
So the body is not all. This is the first lesson to understand, what is spiritual life, what is spiritual knowledge. But all rascals, they do not know. Therefore Kṛṣṇa first of all slapped Arjuna: aśocyān anvaśocas tvaṁ prajñā-vādāṁś ca bhāṣase (BG 2.11). "You do not know what is the fact, and talking like a very learned man. 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.