They are no longer individuals, they are no longer eternal men. Their individuality has existed in the past, and will continue to exist in the future without any hindrance. Therefore, there is no reason to grieve for anyone. Giri
The Mayavada theory that the soul, after being liberated from delusion and attaining salvation, merges in the formless Brahman and loses its personality is not supported here by the supreme authority, Lord Krishna. The theory that we think about personality only in a conditional state is also not supported here. Lord Krishna clearly states here that his personality and the personalities of others continue forever, as is confirmed in the Upanishads. Since Lord Krishna is not subject to delusion, his words are highly authentic. If personality were not a real thing, Lord Krishna would not have emphasized it so much in the future. It is possible for a Mayavada to argue that the personality mentioned by Lord Krishna is not material but spiritual. Even if we accept the argument that personality is material, how can we see any difference in the personality of Lord Krishna? Lord Krishna, who has confirmed his personality in the past, is confirming it in the future as well. He confirmed his personality in many ways. It is declared that the incorporeal Brahman is subordinate to Him. Lord Krishna has been proving His spiritual personality everywhere. If He is considered as an ordinary conditioned soul in personal consciousness, then the Bhagavad Gita has no value as a standard text. An ordinary man, who is full of the four human faults, cannot teach anything worth listening to. The Gita is beyond such a text. No secular book can compare to the Bhagavad Gita. As soon as a man considers Lord Krishna as an ordinary person, the Gita loses all its importance. The Mayavadi argues that the plurality mentioned in this verse is practical and applies to the body only. But such a body concept has already been refuted in the last verse. After rejecting the body concept of the living entities, why does Lord Krishna again propose a practical concept of the body? Therefore, personality is mentioned in the spiritual sphere. This has been confirmed by great teachers like Sri Ramanujacharya. It is clearly stated in many places in the Gita that this spiritual personality can be understood only by the devotees of God. Those who are jealous of Lord Krishna for being God will never understand this great book. The way a non-devotee seeks to understand the teachings of the Gita is like a bee licking a jar of honey. A person cannot enjoy the honey without opening the jar. Similarly, the
Only devotees can understand the glory, others cannot enjoy it. This is stated in the fourth chapter of this book. Similarly, those who are jealous of the very existence of God cannot touch the Gita. Therefore, the Mayan interpretation of the Gita is the most erroneous interpretation of the Absolute Truth. Sri Caitanya Mahaprabhu forbade reading the interpretations made by the Mayans. He warned that one who accepts such a Mayan understanding of the philosophy will lose all the power required to understand the real mystery of the Gita. If personality is related to the material world, then there is no need for the advice of God. The individual soul, the plurality of God, is the eternal truth. This is confirmed by the Vedas, as stated above.
13
The body is like a boy and a girl, and the
dehinah – to the body; asmin – this; yatha – how; dehe – in the body; kaumaram – childhood; yauvanam – youth; jara – old age; tatha – thus; dehantara – change into another body; praptih – obtaining; dhirah – brave; tatra – then; na muhyati – not deluded.
Just as the body-bearer passes from childhood to youth and from youth to old age in this body, so too, after death, he passes into another body. The brave man is not deluded by such changes.
Purport: Since every living entity is an individual soul, it changes its body every moment, appearing sometimes as a child, sometimes as a youth, and sometimes as an old man. Yet the same soul continues without any change. After death, this individual soul finally leaves the body and enters another body. Since it is certain that in the next life he will get another body, whether physical or spiritual, Arjuna has no reason to grieve for the death of Bhishma or Drona, for whom he is so anxious. Moreover, he should rejoice that they are about to give up their old bodies and get new bodies and regain new strength. Such changes of body occur for the sake of various kinds of happiness and sorrow, depending on the karma performed by a person in life. Since Bhishma and Drona are pure souls,
