रबि लामेछानेलाई दिए राजेश पाठकले कडा टक्कर - हेर्नुहोस भिडियो सहित

फेसबुक बन्द गराउनुपर्छ भन्ने रबि लामिछानेको अभिव्यक्ति प्रति असहमति जनाउदै विदेश बाट राजेश पाठक के भन्छन ? हेर्नुहोस यो भिडियो !






Those who are envious of Krsna as the Supreme Personality of Godhead have no bona fide access to this great literature. The nondevotee's approach to the teachings of the Gita is something like bees licking on a bottle of honey. One cannot have a taste of honey unless one opens the bottle. Similarly, the mysticism of the Bhagavad-gita can be understood only by devotees, and no one else can taste it, as it is stated in the Fourth Chapter of the book. Nor can the Gita be touched by persons who envy the very existence of the Lord. Therefore, the Mayavadi explanation of the Gita is a most misleading presentation of the whole truth. Lord Caitanya has forbidden us to read commentations made by the Mayavadis and warns that one who takes to such an understanding of the Mayavadi philosophy loses all power to understand the real mystery of the Gita.

If individuality refers to the empirical universe, then there is no need of teaching by the Lord. The plurality of the individual soul and of the Lord is an eternal fact, and it is confirmed by the Vedas as above mentioned. TEXT 13 dehino 'smin yatha dehe kaumaram yauvanam jara tatha dehantara-praptir dhiras tatra na muhyati SYNONYMS dehinah--of the embodied; asmin--in this; yatha--as; dehe--in the body; kaumaram--boyhood; yauvanam--youth; jara--old age; tatha--similarly; deha-antara--transference of the body; praptih--achievement; dhirah-- the sober; tatra--thereupon; na--never; muhyati--deluded. TRANSLATION As the embodied soul continuously passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. A self-realized soul is not bewildered by such a change. PURPORT Since every living entity is an individual soul, each is changing his body every moment, manifesting sometimes as a child, sometimes as a youth, and sometimes as an old man.

Yet the same spirit soul is there and does not undergo any change. This individual soul finally changes the body at death and transmigrates to another body; and since it is sure to have another body in the next birth--either material or spiritual--there was no cause for lamentation by Arjuna on account of death, neither for Bhisma nor for Drona, for whom he was so much concerned. Rather, he should rejoice for their changing bodies from old to new ones, thereby rejuvenating their energy. Such changes of body account for varieties of enjoyment or suffering, according to one's work in life. So Bhisma and Drona, being noble souls, were surely going to have either spiritual bodies in the next life, or at least life in heavenly bodies for superior enjoyment of material existence. So, in either case, there was no cause of lamentation. Any man who has perfect knowledge of the constitution of the individual soul, the Supersoul and nature--both material and spiritual--is called a dhira or a most sober man. Such a man is never deluded by the change of bodies. The Mayavadi theory of oneness of the spirit soul cannot be entertained on the ground that the spirit soul cannot be cut into pieces as a fragmental portion. Such cutting into different individual souls would make the Supreme cleavable or changeable, against the principle of the Supreme Soul being unchangeable.