The way of the "jignyAsu": Wonder as Worship -Part 6

[Guest guest]

(continued from Part 5 posted earlier)

 

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The ancient religion of India, the inspiration for

which sprang from the timeless Vedas, is essentially a

religion of, by and for the "jignyAsu". It is a

religion that encourages Worship through Wonder.

 

Though it is true that the large mass of common people

-- the 'ArthA-s' and 'arthArthi-s' -- of our land do

embrace and practise this religion out of motives

rooted variously in "tamas" and "rajas" -- i.e. out of

Fear and/or Desire -- if one were asked, however, to

single out one predominant reason, or identify one

fundamental basis for the Vedic approach or attitude

to Worship, it is clearly and wholly "sAttvic"... and,

simply, it is this: "God is true Wonderment. To wonder

is to Worship. In Wonder indeed do we worship Him,

both truly and well".

 

Whether it is sacred Vedic utterances we go to, or the

Vedantic scriptures or the 'purAnic' literature of

India we delve into, if we understood them truly, we

will not fail to appreciate that there is a certain

inquisitive mood, a rather special tenor of deep,

abiding Wonder that is characteristic.

 

The "purusha-sUktam" is a classic example.

 

This "sUktam" ("sUktam" in Sanskrit means 'holy

panegyric') is a passage of great pre-eminence in the

Vedas. Appearing in all the 4 Vedas -- the Rk, Yajur,

Sama and Atharvana -- it is a mystical and revelatory

account of the process of Cosmic Creation. It

celebrates the first few primordial moments at the

dawn of Time -- those epochal moments during which all

Existence first came to be conceived and brought forth

into Being.

 

Speaking in tones of joyous Wonder the "sooktam"

describes the "pUrUsha" -- that Supreme Unity from

which everything emanated forth, all else was

conceived and brought forth as the Cosmos, all Reality

and all things great and small issued out. It is a

magnificent, exuberant Vedic hymn that when solemnly

chanted with intense feeling never fails to arouse

genuine Wonder in the human heart...

 

The "purusha-sUktam's" very opening lines arouse

sentiments of marvel and awe in the heart of the

worshipper. It is known to elevate a chanteur's mind

to a contemplation of that great moment of cosmic

birth, Cause and Creation -- the dawn of Time, the

birth of Matter, the issuing forth of suns, moons, the

dazzling stars spinning around the celestial spaces

enveloping the universal chasm, the advent of the

natural orders and laws, the first gush of Water, the

first leap of flaming Fire, the first gust of Wind,

and the very first spark of Life upon Earth.... All

this the "sUktam" begins describing with an

unforgettable opening line of poetic and eloquent

Wonder:

 

"sahasra-sheershA purushah:

sahasrAksha sahasra-pAth

sa bhUmim vishwatO vruttvA...."

 

"All this Creation the Supreme "purusha" beheld and

transcended... Verily, a thousand wonders, a thousand

spectacles, a thousand things!"

 

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In the Srimadh Bhagavath-Gita we find another clear

affirmation of the way of Worship practised by the

"jignyAsu". Sri Krishna clearly extols and encourages

the spirit and inspiration behind the "jignyAsu's"

quest for God:

 

"tadvidhi praNipAtEna

pari-prashnEna sEvayA

upadEshyanti tE gnyAnam

gnyAninas-tattva-darshinah:"

(B.Gita IV.34)

 

"Seek and serve those wise men of knowledge", says

Krishna in the 'Bhagavath-Gita', "who shall show you

the Way once they see you are worthy of it -- humble,

devoted and unrelentingly questful".

 

The expression "pari-prashnEna sEvaya" is a very

significant one indeed in the above verse.

 

"pari-prashna" in Sanskrit means 'unrelentingly

questful'. The God-seeker is one who ceaselessly

engages in inquiry. The true "jignyAsu" is he, who

driven by Wonder, goes on asking "What?", "Who?",

"Why?Wherefore?" i.e. "pari-prashna". But the more

interesting term in Krishna's phrase is the qualifying

word -- "sEvayA". It underscores the fact that the

'jignyAsu's' attitude to "pari-prashna" is genuinely

humble and Worshipful.

 

To Worship without a sense of deep Wonder is blind,

barren ritual. And to Wonder i.e. to otherwise engage

in inquiry or "pari-prashna", with an attitude other

than of true Worship is equally futile and fruitless.

 

 

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The ancient religious literature of India, known

collectively as the "itihAsA-s" and "purANA-s",

derives its principal inspiration from the Vedic

'sruti' (e.g. "purusha-sUktam") and the Vedantic

"smriti" (e.g. Bhagavath-gIta). It should be no

surprise hence that "purANA-s" too, in their grand and

dramatic portrayals, their epic themes, vast

characterizations and their theological essaying, they

too essentially encourage and promote the spirit of

the "jignyAsu".

 

Although the "purANA-s" might appear to the

undiscerning or un-initiated mind as being nothing

more than colourful and fantastic mythology, full of

fanciful tales and exaggerated lores, the real fact of

the matter is that the "purAnA-s" have but one central

and all-important purpose: To preserve, uphold and

affirm the 'Culture of Wonder' that has always

pervaded and remained integral to the religious life

of India. It is through the epic themes and grand

tales of the "purANA" that a "jignyAsu's" Wonder is

aroused and sustained -- the sense of wonder so very

essential to his pursuit of God.

 

The "pUrAnic" concept of "avatAra" (God's Descent unto

Earth), for example, is an esoteric and mystifying

theme (so mystifying that in Vedanta it is referred to

as "avatAra rahasya"). Now, contemplation of the

mysteries of 'avatAra' as recounted by the 'purANa'

serves as continuous inspiration for the "jignyAsu's"

inquiry into the nature and reality of Godhead.

Similarly, there are splendid accounts in the "purANA"

of the glorious exploits of God's avatara. These are

known as "bhagavath-leelA-vaibhavam". To ordinary

minds these may appear to be little more than

entertaining stories. But in reality, the main purpose

of such "paurAnic" narratives is to kindle, arouse,

and whet the "jignyAsu's" basic instinct and passion

for serious, intense inquiry into Godhead.

 

So is the case too with many other "paurAnic" accounts

and narratives -- e.g. the fabulous descriptions of

the process of Creation, the churning of the Elixir of

Life ("amruta"), the recital of long genealogies of

r-shis and mythological kings, the description of

heavenly spheres and planes inhabited by gods and

manes, the 'devas' and 'asuras', the episodes of

divine avataras, the stupendous wars of heroes and

mighty warriors... and so forth. All such 'purANic'

drama, strange and fantastic as they well might

otherwise seem, serve however an important purpose:

they are unfailing and inexhaustible source of

sustenance for the "jignyAsu". It keeps his sense of

unending Wonder intact and provides fuel for his

undying spirit for inquiry, for "pari-prashna".

 

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(to be continued)

 

Regards,

 

dAsan,

Sudarshan

 

 

 

 

 

 

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