As many religions oppose the Deity worship and would say its all work of satan and its forbidden activity, but here how Deity worship is so powerful then worshiping something which has no form. You can learn more in this section about- "Deity worship provides more inclination".
Discussion begins as follows:Mullah: The inclination toward God can not be stimulated by worship of the Deity, because the mind of one who performs such worship always remains confined to the properties of matter.
Goracanda: We can understand the defect in your theory by studding the ancient historical accounts of those who became great devotee. Many people began to worship the Deity while they were neophytes, but as their devotional mood developed through the association of pure devotees, their realization of the transcendental and conscious nature of the Deity also increased, and eventually they became immersed in the ocean of prema (love).
The irrevocable conclusion is that sat-sanga (association with devotees) is the root of all spiritual advancement. When one associates with devotees of Bhagavan who are fully situated in divine consciousness, one awakens transcendental affection increases, the more this transcendental affection increases, the more the material form idea of the Deity vanishes and through great good fortune this divine consciousness gradually unfolds. In contrast, the advocates of non-Aryan religions generally oppose Deity worship, but just consider how many of them have attained spiritual realization. They waste their time in useless arguments and malice. When have they experienced true devotion to Bhagavan?
Mullah: There is no fault if one performs internal bhajana (chanting and other practices) of God in a mood of love, and externally engages in the worship of the Deity. However, how can it be worship of God to worship a dog, a cat, a serpent, or a debauchee? Our revered prophet, Paigambara sahib, has vehemently condemned such a worship of material objects.
Goracanda: All human beings are grateful to God. No matter how many sins they commit, occasionally they become aware that God is the supreme entity, and when they are endowed with this belief, they bow down before the extraordinary things of this world. When ignorant people are inspired by their gratitude to God, they naturally offer respect to the sun, a river, a mountain or to enormous animals. They express their heart before such things and display submission to them. Granted, there is a vast difference between this type of worship of material objects, and transcendental toward the Lord. Still, when such ignorant people adopt a mood of gratitude to God and reverence toward material objects, it gradually produces positive effect. Therefore, if one examines the situation logically, one can not find fault to them.
Meditation on the formless. All-pervading feature of the Lord and offering namaz or other types of prayers to an impersonal aspect of Lord are also devoid of pure transcendental love, so how are these methods any different from the worship of a cat, for example? We consider that it is essential to arouse bhava (thoughts-intension-reverence) towards Bhagavan by any means possible. The door leading to gradual elevation is firmly shut if people on any level of worship are ridiculed or condemned. Those who fall under the spell of dogmatism, and thereby become sectarian, lack the qualities of generosity and munificence. That’s why they ridicule and condemn others who do not worship in the same way as they do. This is great mistake on their part.
Mullah: Then must we conclude that everything is God. And that to worship anything all is worship of God? That would mean that worship of sinful objects or the sinful tendency is also worship of God? Do all these different types of worship please God?
Goracanda: We do not say everything is God. On the contrary, God is distinct from all these things, God creates and controls everything, and everything has relationship with him. The thread of that relationship runs through everything, and that is why one may inquire about the presence of God in all things. As one inquires in the presence of God in all things, one can gradually taste or experience the supreme transcendental and conscious entity. This is expressed in the sutra, jijnasa-asvadanavadhi; “Enquiry leads to experience.”
Hereby the discussion between Mullah and Goracanda finishes and it was not evident what conclusion Mullah Sahib reached as a result of discussion.
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