VERSE 12
na tv evāhaṁ jātu nāsaṁ
na tvaṁ neme janādhipāḥ
na caiva na bhaviṣyāmaḥ
sarve vayam ataḥ param
SYNONYMS
na—never; tu—but; eva—certainly; aham—I; jātu—become; na—never;āsam—existed; na—it is not so; tvam—yourself; na—not; ime—all these;janādhipāḥ—kings; na—never; ca—also; eva—certainly; na—not like that;bhaviṣyāmaḥ—shall exist; sarve—all of us; vayam—we; ataḥ param—hereafter
TRANSLATION
Never was there a time when I did not exist, nor you, nor all these kings; nor in the
future shall any of us cease to be.
PURPORT
In the Vedas, in the Kaṭha Upaniṣad as well as in the Śvetāśvatara Upaniṣad, it is said
that the Supreme Personality of Godhead is the maintainer of innumerable living
entities, in terms of their different situations according to individual work and reaction
of work. That Supreme Personality of Godhead is also, by His plenary portions, alive in
the heart of every living entity. Only saintly persons who can see, within and without,
the same Supreme Lord, can actually attain to perfect and eternal peace.
nityo nityānāṁ cetanaś cetanānām
eko bahūnāṁ yo vidadhāti kāmān
tam ātmasthaṁ ye 'nupaśyanti dhīrās
teṣāṁ śāntiḥ śāśvatī netareṣām.
(Kaṭha 2.2.13)
The same Vedic truth given to Arjuna is given to all persons in the world who pose
themselves as very learned but factually have but a poor fund of knowledge. The Lord
says clearly that He Himself, Arjuna, and all the kings who are assembled on the
battlefield, are eternally individual beings and that the Lord is eternally the maintainer
of the individual living entities both in their conditioned as well as in their liberated
situations. The Supreme Personality of Godhead is the supreme individual person, and
Arjuna, the Lord's eternal associate, and all the kings assembled there are individual,
eternal persons. It is not that they did not exist as individuals in the past, and it is not
that they will not remain eternal persons. Their individuality existed in the past, and
their individuality will continue in the future without interruption. Therefore, there is
no cause for lamentation for anyone.
The Māyāvādī theory that after liberation the individual soul, separated by the
covering of māyā or illusion, will merge into the impersonal Brahman and lose its
individual existence is not supported herein by Lord Kṛṣṇa, the supreme authority. Nor is the theory that we only think of individuality in the conditioned state supported
herein. Kṛṣṇa clearly says herein that in the future also the individuality of the Lord
and others, as it is confirmed in the Upaniṣads, will continue eternally. This statement
of Kṛṣṇa is authoritative because Kṛṣṇa cannot be subject to illusion. If individuality is
not a fact, then Kṛṣṇa would not have stressed it so much—even for the future. The
Māyāvādī may argue that the individuality spoken of by Kṛṣṇa is not spiritual, but
material. Even accepting the argument that the individuality is material, then how can
one distinguish Kṛṣṇa's individuality? Kṛṣṇa affirms His individuality in the past and
confirms His individuality in the future also. He has confirmed His individuality in
many ways, and impersonal Brahman has been declared to be subordinate to Him.
Kṛṣṇa has maintained spiritual individuality all along; if He is accepted as an ordinary
conditioned soul in individual consciousness, then His Bhagavad-gītā has no value as
authoritative scripture. A common man with all the four defects of human frailty is
unable to teach that which is worth hearing. The Gītā is above such literature. No
mundane book compares with the Bhagavad-gītā. When one accepts Kṛṣṇa as an
ordinary man, the Gītā loses all importance. The Māyāvādī argues that the plurality
mentioned in this verse is conventional and that it refers to the body. But previous to
this verse such a bodily conception is already condemned. After condemning the bodily
conception of the living entities, how was it possible for Kṛṣṇa to place a conventional
proposition on the body again? Therefore, individuality is maintained on spiritual
grounds and is thus confirmed by great ācāryas like Śrī Rāmānuja and others. It is
clearly mentioned in many places in the Gītā that this spiritual individuality is
understood by those who are devotees of the Lord. Those who are envious of Kṛṣṇa as
the Supreme Personality of Godhead have no bona fide access to the great literature.
The nondevotee's approach to the teachings of the Gīta is something like bees licking
on a bottle of honey. One cannot have a taste of honey unless one opens the bottle.
Similarly, the mysticism of the Bhagavad-gītā can be understood only by devotees, and
no one else can taste it, as it is stated in the Fourth Chapter of the book. Nor can the
Gītā be touched by persons who envy the very existence of the Lord. Therefore, the
Māyāvādī explanation of the Gītā is a most misleading presentation of the whole truth.
Lord Caitanya has forbidden us to read commentations made by the Māyāvādīs and
warns that one who takes to such an understanding of the Māyāvādī philosophy loses
all power to understand the real mystery of the Gītā. If individuality refers to the
empirical universe, then there is no need of teaching by the Lord. The plurality of the
individual soul and of the Lord is an eternal fact, and it is confirmed by the Vedas as
above mentioned.
