atha nityam anityam va
neha socanti tad-vidah
nanyatha sakyate kartum
sva-bhavah socatam iti
atha—therefore; nityam—the eternal spirit soul; anityam—the temporary material body; va—or; na—not; iha—in this world; socanti—they lament for; tat-vidah—those who are advanced in knowledge of the body and soul; na—not; anyatha—otherwise; sakyate—is able; kartum—to do; sva-bhavah—the nature; socatam—of those prone to lamentation; iti—thus.
Those who have full knowledge of self-realization, who know very well that the spirit soul is eternal whereas the body is perishable, are not overwhelmed by lamentation. But persons who lack knowledge of self-realization certainly lament. Therefore it is difficult to educate a person in illusion.
According to the mimamsa philosophers, everything is eternal, nitya, and according to the Sankhya philosophers everything is mithya, or anitya—impermanent. Nonetheless, without real knowledge of atma-, the soul, such philosophers must be bewildered and must continue to lament as sudras. Srila Sukadeva Gosvami therefore said to Pariksit Maharaja:
“Those who are materially engrossed, being blind to knowledge of the ultimate truth, have many subjects for hearing in human society, O Emperor.” (Bhag. 2.1.2) For ordinary persons engaged in material activities there are many, many subject matters to understand because such persons do not understand self-realization. One must therefore be educated in self-realization so that under any circumstances in life he will remain steady in his vows.
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