Prabhupāda: So many things. But they cannot stop disease. That is not possible, sir. You can manufacture so many high-class medicine to cure disease. That will not cure. Temporary relief. But no scientist has discovered any medicine that, "You take this medicine and no more disease." That is not possible. "You take this medicine, no more death." That is not possible. Therefore those who are intelligent, they know it very well that this place is duḥkhālayam aśāśvatam (BG 8.15).
That is described in the Bhagavad-gītā. It is a place for distress. So long you remain here . . . but we are so fool, we cannot realize. We accept, "This life is very pleasant. Let me enjoy it." It is not pleasant at all. Seasonal changes, always. This distress or that distress; this disease or that disease; this uncomfortable, this anxiety. There are three kinds of distresses: adhyātmika, adhibhautika, adhidaivika. Adhyātmika means distresses pertaining to this body and the mind. And adhidaivika means distresses offered by material nature. Nature. All of a sudden there is earthquake. All of a sudden there is famine, there is scarcity of food, there is over-rain, no rain, extreme heat, extreme winter, extreme cold. We have to go under these distresses, threefold. At least one, two must be there. Still, we do not realize that, "This place is full of distress because I have got this material body."
Therefore a sane man's duty is how to stop the process of accepting this material body. This is intelligence. He should realize that, "I am always in distresses, and I am not this body, but I am put into this body. Therefore right conclusion is that I am not this body. If somehow or other I can live without this body, then my distresses are over." This is common sense. That is possible. Therefore Kṛṣṇa comes. Therefore God comes, to give you the information that, "You are not this body. You are the soul, spirit soul. And because you are within this body, you are suffering so many distresses." Therefore Kṛṣṇa advises that, "These distresses are due to this body." Try to understand. Why you are feeling pains and pleasure? It is due to the body.
Therefore Buddha philosophy is also same thing, that you finish this body, nirvāṇa. Nirvāṇa. Nirvāṇa means . . . their philosophy is that your feeling of pains and pleasure, it is due to this body. They also accept. Now what is this body? This body is combination of matter, combination of earth, water, air, fire, ether, mind, intelligence, ego—eight material elements, five gross and three subtle. This body is made of that. So the Buddha philosophy is that you dismantle this body, nirvāṇa. Just like this house is made of stone, brick and wood and so many. So you break it, and there is no more stone and no more brick. This is distributed to the earth. Throw it on the earth, then there is no house. Similarly, if you become zero, no body, then you are free from pains and pleasure. This is their philosophy, nirvāṇa philosophy, śūnyavādi, "Make it zero."
But that is not possible. That is not possible. You cannot . . . because you are spirit soul . . . that will be explained. You are eternal. You cannot be zero. That will be explained, na hanyate hanyamāne śarīre (BG 2.20), that we are giving up this body, but immediately I have to accept another body. Immediately. Then where is your question of dismantling? By nature's way you will get another body. Because you want to enjoy, you have come here in this material world. There is no question of asking. Everyone knows that, "I am in this material world. I must enjoy to the fullest extent." One who is unaware of the fact that, "I am going to take another life," he is thinking, "This is a combination of this matter—earth, water, air, fire. So when it will be broken, then everything will be finished. So, so long I have got this opportunity, let me enjoy to the fullest extent." This is called material mentality, atheist, atheist, who does not know that we are eternal soul, we are changing body only. The atheists think that after finishing . . .
Here in the Western country, big, big professor, they are also under the same impression, that when the body is finished, everything is finished. No. That is not. Therefore that is the beginning of instruction. Dehino 'smin yathā dehe kaumāraṁ yauvanaṁ jarā (BG 2.13). You are changing different bodies. You will . . . by finishing the body, you are not finished. You are not finished. We can understand with little thinking that in this body I am . . . even in this life. At night I get another body. I dream. I dream there is tiger. I go to the forest, and there is a tiger, and it is coming to kill me. Then I am crying, and actually I am crying. Or, in other ways, I have gone to some beloved, man and woman. We are embracing, but the bodily action is going on.