When Kṛṣṇa and Arjuna and Bhīma went to Jarāsandha . . . Jarāsandha was very powerful king. So before Mahārāja Yudhiṣṭhira's becoming the emperor, it was the system that all the other kings within this world, they must submit, either submit or fight. So Kṛṣṇa and Arjuna and Bhīma went to Jarāsandha. He was very charitable to the brāhmaṇas, and these three persons went there, dressing themselves as poor brāhmaṇas. So in the assembly they begged from Jarāsandha, "Sir, we have come to beg from you for fight." Kṛṣṇa, to save the other soldiers, He advised that "Let us fight with Jarāsandha alone. Why he should unnecessarily bring so many soldiers and we have to also? Why these poor soldiers will give life? Better go, let us individually fight." So Jarāsandha could understand that "They are kṣatriyas. They have come in the dress of a brāhmaṇa to beg," because kṣatriya cannot beg. So he accepted, "Yes." Then he selected Bhīma to fight with him. He rejected Arjuna, and Kṛṣṇa also, that "You are not fit for fighting with me." So there was fighting for twenty-eight days. Fighting was going on from morning to evening. And at night they were friends. Bhīma, Arjuna, and Kṛṣṇa was the guest, and he received them as guests. They were eating together, talking together. In the morning again fighting. This is kṣatriya. It is sport, sporting, but that sporting was meant for . . . Until one dies, the fighting will go on.
So yuddhe cāpy apalāyanam (BG 18.43). This is the qualification of kṣatriya. So here it is said, Kṛṣṇa . . . Kṛṣṇa is chariot driver of Arjuna. So He says janādhipāḥ. There were many kings. Different parts of the world, they joined. Janādhipāḥ, the leaders, when there is fight the leaders must come forward. And as soon as the leaders are killed, then it is victory—not by killing the soldiers or common men by atomic bomb. No. That was not fighting. So Kṛṣṇa says, na tu eva aham. Kṛṣṇa is individual person. God is person also. Vetti. The one who does not know what is God, they think impersonally, but God is person. Kṛṣṇa, the Supreme Personality of Godhead, He appeared upon this earth as person, as the son of Vasudeva. He acted as person. The original God is person, not imperson. Imperson is a feature. Just like the sunshine, this is an imperson, but the sunshine is coming from the sun globe. That is local place, and within the sun globe there is sun-god. He's person. He's not imperson. Similarly, the impersonal feature, brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11), Absolute Truth . . . The imperson is a feature of God, aṅga-jyoti. Yasya prabhā prabhavato jagad-aṇḍa-koṭi (BS 5.40). It is the bodily rays, impersonal Brahman. But God is person. Here He said that na tu eva aham. Aham means "I am person." Jātu, "At any time," nāsam, "we are not annihilated." Na tu, na tvam: "You are also not annihilated." Because Arjuna is jīva, and Kṛṣṇa is God, so both of them are existing, part and parcel. Just like this sunshine. What is the sunshine? It is very small atomic particles of shining material. This is sunshine, combined together. Similarly, we are also a small particle of the rays, bodily rays of God. We are living entities, very minute particle. Mamaivāṁśo jīva-bhūtaḥ jīva-loke sanātanaḥ (BG 15.7). So we are also individual, and God is also individual person. And, all the kings, all the soldiers assembled, they are also individuals.
So this individuality is never lost. Kṛṣṇa says that "At present we are individuals, and in the past we are individuals." Then one may say, "In the future we may become one, amalgamated," as the Māyāvādī philosopher says that as soon as we become liberated, we become one with the Absolute. No, that is not fact. Here it is said, na ca eva na bhaviṣyāmaḥ: "It is not that in future we shall not remain individual. We shall remain individual." Na bhaviṣyāmaḥ na (BG 2.12). Two negatives makes one positive. That means "In the future also we shall exist as individual." Na caiva na bhaviṣyāmaḥ, sarve, "all of us." "All" means, Kṛṣṇa says, "I, you and all the other peoples, kings and soldiers, we shall remain as individual." Then where is oneness? This Māyāvādī theory that after liberation we shall all become one with God, that is not mentioned here. This is bogus theory. Real: that we remain individual. So long we are not in a position to act, means so long . . . Just like ghost. Ghost is also individual. But because the ghost does not get this material body, they are invisible. They create disturbance for want of this body. Those who have got experience of ghost in some house, the ghost is there, he is individual soul, but because he hasn't got this material covering, that is a punishment. For the most sinful person, that is a punishment, that he does not get this body although he wants this body, because for enjoyment we want this body. Body is the combination of senses, instrument. If I want to touch you I require hand, and through hand I'll feel the pleasure of touching you. So the ghost wants to touch, but he hasn't got the instrument. That is ghost. But there are ghost. It is not fictitious. It is a fact. Ghost means without this material body.