aparaáš bhavato janma
paraáš janma vivasvataá¸Ľ
katham etad vijÄnÄŤyÄáš
tvam Ädau proktavÄn iti
arjunaá¸Ľ uvÄca - Arjuna said; aparam - junior; bhavataá¸Ľ - Your; janma - birth; param - superior; janma - birth; vivasvataá¸Ľ - of the sun-god; katham - how; etat - this; vijÄnÄŤyÄm - shall I understand; tvam - You; Ädau - in the beginning; proktavÄn - instructed; iti - thus.
Arjuna is an accepted devotee of the Lord, so how could he not believe KášášŁášaâs words? The fact is that Arjuna is not inquiring for himself but for those who do not believe in the Supreme Personality of Godhead or for the demons who do not like the idea that KášášŁáša should be accepted as the Supreme Personality of Godhead; for them only Arjuna inquires on this point, as if he were himself not aware of the Personality of Godhead, or KášášŁáša. As it will be evident from the Tenth Chapter, Arjuna knew perfectly well that KášášŁáša is the Supreme Personality of Godhead, the fountainhead of everything and the last word in transcendence. Of course, KášášŁáša also appeared as the son of DevakÄŤ on this earth. How KášášŁáša remained the same Supreme Personality of Godhead, the eternal original person, is very difďŹcult for an ordinary man to understand. Therefore, to clarify this point, Arjuna put this question before KášášŁáša so that He Himself could speak authoritatively. That KášášŁáša is the supreme authority is accepted by the whole world, not only at present but from time immemorial, and the demons alone reject Him. Anyway, since KášášŁáša is the authority accepted by all, Arjuna put this question before Him in order that KášášŁáša would describe Himself without being depicted by the demons, who always try to distort Him in a way understandable to the demons and their followers. It is necessary that everyone, for his own interest, know the science of KášášŁáša. Therefore, when KášášŁáša Himself speaks about Himself, it is auspicious for all the worlds. To the demons, such explanations by KášášŁáša Himself may appear to be strange because the demons always study KášášŁáša from their own standpoint, but those who are devotees heartily welcome the statements of KášášŁáša when they are spoken by KášášŁáša Himself. The devotees will always worship such authoritative statements of KášášŁáša because they are always eager to know more and more about Him. The atheists, who consider KášášŁáša an ordinary man, may in this way come to know that KášášŁáša is superhuman, that He is sac-cid-Änanda-vigraha â the eternal form of bliss and knowledge â that He is transcendental, and that He is above the domination of the modes of material nature and above the inďŹuence of time and space. A devotee of KášášŁáša, like Arjuna, is undoubtedly above any misunderstanding of the transcendental position of KášášŁáša. Arjunaâs putting this question before the Lord is simply an attempt by the devotee to defy the atheistic attitude of persons who consider KášášŁáša to be an ordinary human being, subject to the modes of material nature.