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Presently, a class of asuras (ungodly people who are demoniac in nature) have ventured to become preachers of spiritual realization by propagating a novel theory that the Absolute Truth is a matter of personal realization and the particular type of realization one has does not matter. This idea has sprung up from demoniac thinking that directly denies any particular cause of the creation. A description of such asuras is given in the sixteenth chapter of the Bhagavad-gita. The asuras do not believe in the existence of the Personality of Godhead, under whose direction the creation takes place. | Presently, a class of asuras (ungodly people who are demoniac in nature) have ventured to become preachers of spiritual realization by propagating a novel theory that the Absolute Truth is a matter of personal realization and the particular type of realization one has does not matter. This idea has sprung up from demoniac thinking that directly denies any particular cause of the creation. A description of such asuras is given in the sixteenth chapter of the Bhagavad-gita. The asuras do not believe in the existence of the Personality of Godhead, under whose direction the creation takes place. | ||
According to the asuras, everything in the world is a matter of chance and there is no truth in the belief that God has created the universe. The different philosophical theories about the creation, put forward by atheists, are speculative gymnastic feats. Because they say that determining the Absolute Truth is a matter of personal realization, the so-called favor of Godhead can be achieved by any means that may be conceived of by a simple speculator. They say that there are as many ways of realizing God or the Absolute Truth as there are speculators in the world. | According to the asuras, everything in the world is a matter of chance and there is no truth in the belief that God has created the universe. The different philosophical theories about the creation, put forward by atheists, are speculative gymnastic feats. Because they say that determining the Absolute Truth is a matter of personal realization, the so-called favor of Godhead can be achieved by any means that may be conceived of by a simple speculator. They say that there are as many ways of realizing God or the Absolute Truth as there are speculators in the world. | ||
Ramananda Raya is certainly not one of these speculators, and his mention of "various means of gaining the favor of Godhead" does not suggest that the transcendental favor of Godhead can be achieved by any speculative method of the empiric philosopher or the upstarts of spiritual fervor. | Ramananda Raya is certainly not one of these speculators, and his mention of "various means of gaining the favor of Godhead" does not suggest that the transcendental favor of Godhead can be achieved by any speculative method of the empiric philosopher or the upstarts of spiritual fervor. | ||
In the name of Lord Caitanya's cult of devotion, many speculators of the above nature have already sprung up. The "various means" as suggested by Ramananda is not an adjustment of the false means of achieving the favor of Godhead adopted by the imitation Caitanyaites. "Various means" are mentioned in connection with the perfect mellows of love, namely santa-prema, dasya-prema, sakhya-prema, vatsalya-prema, and madhurya-prema. | In the name of Lord Caitanya's cult of devotion, many speculators of the above nature have already sprung up. The "various means" as suggested by Ramananda is not an adjustment of the false means of achieving the favor of Godhead adopted by the imitation Caitanyaites. "Various means" are mentioned in connection with the perfect mellows of love, namely santa-prema, dasya-prema, sakhya-prema, vatsalya-prema, and madhurya-prema. | ||
The five transcendental rasas of loving service are possible only after one has transcended the stage of material impediments known as anarthas (unwanted things in the heart). Those who have no access to the transcendental service of Godhead wrongly think that manufactured processes are equal to the above-mentioned self-realized stages of love of Godhead. This misconception of the upstarts is but a sign of their misfortune. | The five transcendental rasas of loving service are possible only after one has transcended the stage of material impediments known as anarthas (unwanted things in the heart). Those who have no access to the transcendental service of Godhead wrongly think that manufactured processes are equal to the above-mentioned self-realized stages of love of Godhead. This misconception of the upstarts is but a sign of their misfortune. | ||
Latest revision as of 17:44, 16 April 2017
A.C. Bhaktivedanta Swami Prabhupada
Presently, a class of asuras (ungodly people who are demoniac in nature) have ventured to become preachers of spiritual realization by propagating a novel theory that the Absolute Truth is a matter of personal realization and the particular type of realization one has does not matter. This idea has sprung up from demoniac thinking that directly denies any particular cause of the creation. A description of such asuras is given in the sixteenth chapter of the Bhagavad-gita. The asuras do not believe in the existence of the Personality of Godhead, under whose direction the creation takes place.
According to the asuras, everything in the world is a matter of chance and there is no truth in the belief that God has created the universe. The different philosophical theories about the creation, put forward by atheists, are speculative gymnastic feats. Because they say that determining the Absolute Truth is a matter of personal realization, the so-called favor of Godhead can be achieved by any means that may be conceived of by a simple speculator. They say that there are as many ways of realizing God or the Absolute Truth as there are speculators in the world.
Ramananda Raya is certainly not one of these speculators, and his mention of "various means of gaining the favor of Godhead" does not suggest that the transcendental favor of Godhead can be achieved by any speculative method of the empiric philosopher or the upstarts of spiritual fervor.
In the name of Lord Caitanya's cult of devotion, many speculators of the above nature have already sprung up. The "various means" as suggested by Ramananda is not an adjustment of the false means of achieving the favor of Godhead adopted by the imitation Caitanyaites. "Various means" are mentioned in connection with the perfect mellows of love, namely santa-prema, dasya-prema, sakhya-prema, vatsalya-prema, and madhurya-prema.
The five transcendental rasas of loving service are possible only after one has transcended the stage of material impediments known as anarthas (unwanted things in the heart). Those who have no access to the transcendental service of Godhead wrongly think that manufactured processes are equal to the above-mentioned self-realized stages of love of Godhead. This misconception of the upstarts is but a sign of their misfortune.