spiritual bodies or at least deity bodies for higher worldly enjoyment. So whatever happens in this, there is no reason to worry.
A person who has perfect knowledge of the individual soul, the Supreme Soul, and the states of material and spiritual nature is called a brave person. Such a person is never deluded by the change of body.
The Maya doctrine of the non-dualism of the soul can be rejected on the basis of the fact that the soul is not divided into parts. Such division into individual souls makes God a divided or changeable being. This is contrary to the doctrine that God is immutable. As stated in the Gita, the divine elements are eternal and are called Sanatans (permanent); that is, they have the nature of being subject to material nature. These elements are eternal. Even after liberation, the individual soul remains as an element. But after liberation, it lives an eternal life of bliss and knowledge with God. The doctrine of reflection can be applied to the one who is known as the Varamatma, who resides in every body. He is different from the individual soul. When the sky is reflected in water, the sun, moon and stars are also seen in the reflection. The stars can be compared to the living entities, just as the sun or the moon can be compared to God. Arjuna represents the soul, while Krishna, the Supreme Being, is the Supreme Being. As will be clear from the beginning of the fourth chapter, they are not on the same level. If Arjuna is on the same level as Krishna and Krishna is not higher than Arjuna, then the relationship between the two of them as teacher and taught becomes meaningless. If both of them are bewitched by Maya, there is no need for one to be the teacher and the other the taught. Since no one can be a true teacher when under the spell of Maya, such instruction is useless. In such circumstances, Krishna, who is higher in status than Arjuna, the forgotten living entity who is bewitched by Maya, is accepted as the Supreme Being.
Matrassarbhah – sense perception; tu – only; buy, O Kuntipura. Sita – cold; Vata – dry; Sukha – happiness, Dukkha – sorrow; those that cause burning; Aganu – coming, stopping: – going: are impermanent; Tan – those; Titikshasva – should be endured; Bharata – O descendant of Bharata.
O Kaunteya! Happiness and sorrow are temporary, and in time they pass away, like the coming and going of winter and summer. O Bharata! They are caused by sense perception. One must learn to endure them without becoming disturbed.
Commentary: In the proper performance of one’s duties, one should learn to tolerate temporary pleasures and pains. According to the Vedas, one should bathe early in the morning even in the month of Magha (January-February). Even though it is very cold at that time, a person who is committed to religious practice does not hesitate to bathe. Similarly, a woman does not hesitate to cook in the kitchen even in the hottest months of the summer, May and June. A person should perform his duties despite the inconveniences of the weather. Similarly, fighting is the duty of a Kshatriya. Even if he has to fight with a friend or relative, a Kshatriya should not deviate from his duty. In order to rise to the level of knowledge, one must follow the rules and regulations related to religion. Because only through knowledge and devotion can he free himself from the bondage of illusion.
It is also significant that Arjuna is addressed by two names. The address as “Kaunteya” indicates his blood relation on his mother’s side, and the address as “Bharata” indicates his greatness on his father’s side. He has a great heritage from both sides. Great heritage brings responsibility in the discharge of duty. Therefore, he should not give up fighting.
