SHRIMAD BHAGWAT GITA 2 ADHAYA 12 SHALOK

                SHRIMAD BHAGWAT GITA 

          न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपा |
          न चैव न भविष्याम: सर्वे वयमत: परम् || 12||


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 Kaöha Upaniñad as well as in the Çvetäçvatara Upaniñad,
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 nityänäà cetanaç cetanänäm
eko bahünäà yo vidadhäti kämän

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 and 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 Mäyävädé theory that after liberation the individual soul, separated by
the covering of mäyä, or illusion, will merge into the impersonal Brahman and
lose its individual existence is not supported herein by Lord Kåñëa, the
supreme authority. Nor is the theory that we only think of individuality in the
conditioned state supported herein. Kåñëa clearly says herein that in the
future also the individuality of the Lord and others, as it is confirmed in the
Upaniñads, will continue eternally. This statement of Kåñëa’s is authoritative
because Kåñëa cannot be subject to illusion. If individuality were not a fact,
then Kåñëa would not have stressed it so much—even for the future. The
Mäyävädé may argue that the individuality spoken of by Kåñëa is not spiritual,
but material. Even accepting the argument that the individuality is material,
then how can one distinguish Kåñëa’s individuality? Kåñëa 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. Kåñëa has maintained spiritual
individuality all along; if He is accepted as an ordinary conditioned soul in
individual consciousness, then His Bhagavad-gétä 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 Gétä is above such literature. Nomundane book compares with the Bhagavad-gétä. When one accepts Kåñëa as
an ordinary man, the Gétä loses all importance. The Mäyävädé 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 Kåñëa to place a conventional proposition on the body again?
Therefore, individuality is maintained on spiritual grounds and is thus
confirmed by great äcäryas like Çré Rämänuja and others. It is clearly
mentioned in many places in the Gétä that this spiritual individuality is
understood by those who are devotees of the Lord. Those who are envious of
Kåñëa as the Supreme Personality of Godhead have no bona fide access to the
great literature. The nondevotee’s approach to the teachings of the Gétä is
something like that of a bee licking on a bottle of honey. One cannot have a
taste of honey unless one opens the bottle. Similarly, the mysticism of the
Bhagavad-gétä 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 Gétä be touched
by persons who envy the very existence of the Lord. Therefore, the Mäyävädé
explanation of the Gétä is a most misleading presentation of the whole truth.
Lord Caitanya has forbidden us to read commentations made by the Mäyävädés
and warns that one who takes to such an understanding of the Mäyävädé
philosophy loses all power to understand the real mystery of the Gétä. 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.

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