Kṛṣṇa is unborn. We are also unborn. But difference is that we have been entangled with this material body; therefore we cannot keep our position as unborn. We have to take birth, transmigrate from one body to another, and there is no guarantee what kind of body you are going to get next. But you have to accept.
Just like we are accepting in this life one body after another. The child is giving up his childhood body, accepting the boyhood body. The boy is giving up his boyhood body, accepting youthhood body. Similarly, this body of old age, when giving up, natural conclusion is that I will have to accept another body. Again childhood body. Just like there are seasonal changes. After summer, there is spring . . . or after spring there is summer; after summer, there is fall; there is, after fall, there is winter. Or after day, there is night; after night, there is day. As these, these are cycles one after another, similarly, we are changing body one after another. And natural conclusion is that after changing this body I'll get another body. Bhūtvā bhūtvā pralīyate (BG 8.19).
This is very logical, and supported by the śāstra and spoken by the greatest authority, by Kṛṣṇa. And why should we not accept it? If you don't accept it, that is foolishness. If you don't think that there is no life after death, that is foolishness. There is life after death. So because we are accepting one body after another since time immemorial, we cannot think of that there is life eternal. It is difficult for us.
Just like a diseased man: he's lying down on the bed and eating there, passing stool there, passing urine there, and he cannot move, and very bitter medicine. So many inconvenience. He's lying down. So he's thinking of committing suicide, "Oh, this life is very intolerable. Let me commit suicide." So in desperate condition sometimes the philosophy of voidism, impersonalism is followed, to make the things zero. Because this life is so much troublesome, sometimes even one commits suicide to get out of this, I mean to say, troublesome life of material existence. So the philosophy of voidism, impersonalism is like that. Mean they cannot . . . shudder to think of another life, again eating, again sleeping, again working. Because he thinks eating, sleeping means on the bed. That's all. And suffering. He cannot think otherwise. So the negative way, to make it zero. That is void philosophy.
But actually that is not the case. The case is that you are in trouble on material condition. You get out of this material condition, then there is real life, eternal life. Because we are part and parcel of Kṛṣṇa. Kṛṣṇa is aja. Aja means who has no birth and death. So we are also aja. How we can be otherwise? If Kṛṣṇa . . . if I am Kṛṣṇa's part and parcel . . . the same example we can see: if my, if my father is happy, so I am the son of my father—why I shall not be, I shall be unhappy? This is natural conclusion. Because I will enjoy my father's property as my father is enjoying.
Similarly, God is all-powerful. Kṛṣṇa is all-powerful, all-beautiful, all-knowledge, everything complete. So I may not be complete, but because I am part and parcel, so I have . . . I have got all the qualities of God in part and parcel. It is not that . . . so God does not die. He's aja. So I also will not die. This is my position. And that is explained in the Bhagavad-gītā, that na jāyate na mriyate vā kadācit (BG 2.20).