Arjuna uvāca
aparaṁ bhavato janma paraṁ janma vivasvataḥ ।
katham-etad-vijānīyaṁ tvam-ādau proktavān iti ।। 4.04 ।।

Audio-BG-4.4

By citing the lineage of instructors Sri Krishna had meant to conclude his message. But as it happened earlier, his words raised a very pertinent question in Arjuna’s mind, which led to an extension of the dialogue. In the fourth chapter thus, Krishna makes some statements, which are startling and reassuring alike. In fact, such revealing assurances shine distinctly in our sastras, consoling the tormented minds and instilling confidence in the pious hearts. The place and importance of these revelations are thus supreme and have to be regarded as inevitable in the context of spiritual expositions. Arjuna’s doubt was:

“Your birth is a subsequent one, and Vivasvan’s a far earlier one. How shall I understand then that you had first instructed Vivasvan?” Is it not contradictory?

The question apparently is quite simple and straightforward. But in reality seekers will have to spend enough time to understand and relate the import of what is said.

Spiritual instruction has the one constant aim of driving home the immortal nature of man, the Soul, and the mortal nature of his body. To distinguish the two, the Soul that enlivens the body and the body that is enlivened, is the first and last note of spiritual pursuit. But somehow this basic discrimination goes on eluding the seeker, even in advanced stages. No wonder Arjuna confirms this plight. Forgetting or not grasping fully what Krishna emphasized right from the twelfth verse of the second chapter, Arjuna raises his question, which is, of course, based upon the body of Krishna, not on the true identity. How confused can a listener or seeker be! One has to marvel at the deluding power of creation, of existence itself!

“Your birth, O Krishna” points out Arjuna, “is from Devaki. You were fostered by Yashoda. People, as well as I, know you only as such. There was no Krishna earlier to this birth. Vivasvan, the Sun, was there even before our earth was born. Is it ever possible then that the Krishna I see in front and who speaks to me now, could instruct the ancient Sun?”

In understanding the spiritual evaluations and propositions, which clearly reign far above the material observations, Arjuna still brings in physical and bodily considerations only to get hindered in the process. It is pitiable, no doubt, but is in a way natural, perhaps inevitable too. Sensory dependence is so much rooted in our perceptions and understanding that it becomes difficult for any one to rise above them! Can the body ever be, even for a moment, except as a manifestation of the Soul? As for the Soul, where does the question of any specific birth for it arise at all? How can any reference like the subsequent and precedent be applied to the singular eternal Soul?