Prabhupāda: So one can say that, "Even though it is a fact that my brother is not this body, but still, I see that I am killing the body of my brother. That is painful. How can I kill my brother? That is very painful." So that is, answer is there, that this kind of pain will continue. This is on the body. It is not on the soul. That He's explaining. The point is one that, "Your brother, whom you are calling brother, that you mistakenly you are taking the body of your brother as your brother." So everything is explained. But the point is one. There cannot be many. The same point is being explained in so many varieties of ways. But the point is there.
Indian man: The point is there, only explained in different ways.
Prabhupāda: But that is not many ways. It is a kind of explanation. "This is this. If you do not understand that this, this is this." The point is one: that your brother is not your brother's body. So there cannot be many answers. Answer is one.
Indian man: Answer is one. Ways, as you have mentioned just now. Different ways.
Prabhupāda: Not different ways. Different explanation. (break) So any question, any problem, it is solved not by the whims of the student, but it is solved by the expert master by explaining it very elaborately.
Indian man: So the little knowledge I possess. In a classroom there are different types of students. One are sharp; certain are dull, certain are absolutely dull. The degrees of understanding are different from student to student.
Prabhupāda: No, no, that's all right. That is explanation. That is not different way.
Indian man: A particular student, master has to teach him in that way.
Prabhupāda: The answer is one.
Indian man: Yes, that is true.
Prabhupāda: That the any person, any living entity, he is not this body. That is the answer. So then two things. Suppose you are, I am, that I am thinking of this body, and at the same time I am thinking that this finger, I say, "my finger." Nobody says, "I finger." "My finger." Even a child he will say. So "my finger," "my head," "my legs." So what is that "my"? That is the question. So answer is negatively, that that "I" or "my" is not this body. That is different from the body. Now what is the nature of that "I"? That is explained one after another, one after another, one, one. Because he has no idea. Every one of us . . . I am speaking, you are speaking. Theoretically we take . . . accept it that I am not this body. But practically I say, "I am this body," but that is wrong. That has to be explained. And that is being explained. The question is one and the answer is one. There cannot be many questions or many answers. Answer is one. That answer is, Kṛṣṇa begins, that "As the body is changing, within our experience . . ." dehino'smin yathā dehe kaumāraṁ yauvanaṁ jarā tathā dehāntara-prāptiḥ (BG 2.13).
Very nice example. We are changing bodies. When you were born, there was no beard—clean shaved or no hair. So that body has changed. It is not the same body. In which body you came out of the womb of your mother, that was a small body. That was a different body. This example given there. This body is changing during your experience of life. Similarly, after death the body will change, but you will continue. This is self-realization. It is not very difficult. The example is there. It doesn't take much time. The answer is one, and it is realized, say, within some minutes. So Bhagavad-gītā begins from self-realization that, "I am not this body." That is actual position, that if I understand that I am not this body, factually, then what I am, that I am something beyond this body? That is explained in so many different ways. So the center is this, that I am not this body. The answer is one. But I cannot answer . . . the master will not answer according to the whims of the student. Then he is not master. Because answer is one.