World of Philosophy

Author(s): Christopher Key Chapple, Intaj Malek, Dilip Charan, Sunanda Shastri, Prashant Dave
Publisher: Shanti Prakashan

Page 688

sonal one while there are various names and several epithets used for addressing Him.
Therefore the Vedic view of bhakti first needs to be explored from this angle, i.e., the nature of God. The Vedic concept in this regard is unique in the sense that the devotee first seeks to know the deity to be worshipped. In other words, “It is typical of Vedic worship that the worshipper seeks the knowledge of the object to be worshipped. His devotion is not blind, but is based on enlightenment." ' It is only after his quest for knowing the deity is fulfilled that the devotee can have full faith in the divine. The same is beautifully expressed through the Vedic word
śraddhā (śrat=truth, dhā=to hold)19, i.e. faith or conviction which leads to the realization of truth: Sraddhayā satyamāpyate (YV, 19/30). It is not without reason then that the very sequence of Vedic saṁhitā-s points to this fact in order of priority as follows:
RK=Jñana Yajuh=Karma Sāma=Upāsanā
Atharva= Vijñāna In other words, the Vedic view of bhakti is inclusive and is well integrated with jñāna and karma. Obviously, the post-vedic triple manifestation of human endeavour, namely jñānamārga, karmamārga and bhaktimārga is based on this very inherent Vedic foundation.
III
The Vedic notion of bhakti reflects a firm faith in the existence of a Supreme, Divine principle invoked through various names of deities which may be taken as various forms of personal gods and addressed by several seers as seekers or devotees. The divine is addressed as Agni, Indra, Varuna, Yama, and Mātarisvă etc. in the Vedas; it is contemplated as the Supreme Lord as also called in affectionate terms as Father, Mother, Brother, Friend, Guest and so on. The seeker prays for divine grace, bliss, help, protection, mercy, benediction, benevolence and love.
The Vedic conception of God presents both the dimensions of the divine: nirguna as well as saguna:
Sa paryagācchukramkāyamvranamsnāviraṁ suddhamapāpaviddham
Kavirmanisi paribhūh swayambhūryāthătathyato farthān
vyadadhācchāśvatībhyah samābhyah. (YV, 40/8) i.e. He [the man who knows) has attained the bright, the unbodied,
639