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Swamy,

Pranams!   Many thanks for your posting which at sometime back, I was afraid
you have stopped.
Commentary on BG slokas are always eye opening leading us to a new
idea/thought which helps realise/understand vishnu tattva.

Incidentally, the very first sutra that Sri Veda Vyasa starts with "Athatho
Brahma Jignyasa" where he stresses upon Brahma Jignyasa.

Thanks
sukumar





-----Original Message-----
From: sudarshan madabushi [mailto:mksudarshan2002@xxxxxxxxxxx]
Sent: Monday, November 08, 2004 5:53 PM
To: tiruvenkatam@xxxxxxxxxxxxxxx
Cc: srirangasri@xxxxxxxxxxxxxxx; oppiliappan@xxxxxxxxxxxxxxx
Subject: [SriRangaSri] The way of the "jignyAsu": Wonder as Worship
-Part 6





         (continued from Part 5 posted earlier)

******************************************************

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!"

                **************

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.


                 **********

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".

                 ***********
                 (to be continued)

Regards,

dAsan,
Sudarshan






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