Saraswati and Sri vaishnavism:Vedic View

[Guest guest]

Dear Members of the Prapatti group:

 

First of all, let me thank all of you for your kind words on

my contributions to the Group's efforts. Thru private

and public mail, you have encouraged me to share what

little I know and learn from one and all.One single life will be

insufficient to understand even a small portion of the immanence

and permanence of our Kula Dhanam. Even if we do not have the

Aacharam and Anushtaanam of our predecessors and Acharyas,

the least we can do is to approach the inherited wealth from

a humble perspective and try to reflect on their deep meanings to

derive solace and comfort during our limited sojourn

on the earth of Sriya:Pathi.

 

In this context, It is a privelege and honor for me to participate in

the discussions on our ancient and rich Sampradhayam.

May all of our efforts to keep this group's efforts to expand our knowlefge

and reverence for the teachings of Great Accharyas and Azhwars

and Vedic Seers grow !

 

Prior to Making a few observations on the Significance of

Saraswati from a different perspective, at this early hour of the

dawn of a new day, I wish to offer my salutations to the ever-inspiring

thought of Sri Nigamaantha Maha Desikan of Thooppul:

 

"Naanilamum Thaan Vazha Naanmaraigal Thaam Vazha

Maanagarin Maaran Marai Vazha --Jnaniyargal

Senni aNi Ser Thuppul Vedantha Desikareh

Innumoru NurraaNdirum"

 

The essence of the verse touches all the interrelated

subjects of our reverence. This Swasti Vachanam and

the salutation to our illustrious Acharya is a profoundly

meaningful one. Swami Desikan's Sri Sookthis are

recognized as the contibutory cause for the well being

of the four kinds of land (Kuriji, Mullai et al recognized by

Sangam literature). It is also identified as the contributor

for the upholding of the Four Vedas , since he is the

Vedanthaachaarya, who identified with the sacredness of the

Vedas in the tradition of Sri Rramanuja siddhantham.. The next salutation

is to the Thiruvaimozhi of Kuruhoor Satakopan . Maanagar is

Thirukkuruhoor. Maran is Satakopan and Maaran Marai is the

Tamizh Vedas of our Ubhya Vedaantha Sampradhayam. The

Taniyan or invocatory verse seeking Swami Desikan's blessings

points out that his holy feet adorn the heads of Jnanis. The Taniyan

prays for the permanent presence and influence of his Sri Suktis and his

Teachings for another hundred Years .

 

Sriram"s question on the significance of Saraswati in Sri Vaishnava

Sampradhaayam is a welcome one. There seem to be many aspects.

In the post-Vedic mythology, Saraswati is recognized as the goddess

of Speech and the wife of Brahma, the son of Vishnu. In Vedas, Saraswati

is part of a triad. The other two are: Bharathi and Ila. Bharathi is recognized

as

the wife of one of the Adityas and Ila is recognized as the wife of Vishnu or

Maha Lakshmi. In Kanchipuram, Sthalapuranas refer in this context to Brahma"s

Yajna

to gain the blessings of Sriman Narayana to take the Archa form of

Varaadraja. Saraswathi"s anger at her husband and the effort to destroy her

husband's Yajna as a Fast flowing river (Vega Vaahini) and the Lord's

hampering of that effort through his role as a dam to arrest the flow of

Saraswati

and the intended consequences. In one of the Divya Desams of Kanchi

associated with this legend, Saraswati, the daughter-in-law is standing at

the feet of the reclining Lord seeking His pardon for the Aparaadham.

In the post-Vedic Purana period, Sarawati is also recognized as one of the

Sapta Sindhus (Vitasta, Indus, Asikni, Parushni, Vipaasha, Sutudri

and SARASWATI.) In the Vedic parlance, Saraswati is not a river ,

but Vedic Speech couched in Seven meters(Gayatri, Trishtup, Jagati,

Brihati, Anushyup, Ushnik and Pankti). Seven Sister rivers or Vedic Speech

is also understood as the organs , which "convey " knowledge: Two eyes,

two ears, two nostrils and tongue.

 

The Mythology is a post-Vedic Development. The Vedas and Brahmanaas

recognize Saraswati as the DIVINE SPEECH (Aitreya Brahmaanam II.24,

III .1,2 ) .The Rig Vedam in Particular recognizes Saraswati at many places

as the Divine Speech associated weith revealed Knowledge( RV X.17.7,

I.13.9, X.110.8,I.22.10,.I.3, 11-12) .

 

Yajur Vedic Verse(XXVII. 19) praises the divine speech and recognizes its

three different aspects as Ida(Priaseworthy Speech), Saraswati (a speech

full of divine Knowledge) and Bharathi (a speech replete with Vedic Lore).

Another Yajur vedic verse( VIII.43 )describes the eleven qualities of noble and

divine

Saraswati as a woman and pays Tribute to Her::Praisewrthy (Ideh),

Delightful (Ranteh), Worshipful (Havyeh), Lovable( Kaamyeh), Plesuregiving

(Chandreh), Well known for virtuous qualities and inviolable (Jyothiradhiteh),

Full of divine knowledge (SARASWATI) ,Mahi (adorable), Visruthi (Knower of the

Vedas and worthy of respect) . This mantra seeks the blessings of the Lady of

11 noble qualities .

 

Yet another verse of Yajur Veda(XXIX.8) Prays : " May Bharati ,the speech of

Adityas,

illuminate your Yajna; May Saraswati, the speech of Rudras ,be our helper.

May Ida, the speech invoked in accord by the Vasus give us happiness.

May these three Goddesses place us amongst the immortals ".

The reference to Adityas, Rudras and Vasus are to three types of Celibiates.

These three intellectual forces are beseeched to guide us and be

the source of our Comfort elsewhere in Yajur Veda .

 

Atharva Veda also recognizes Saraswati as the manifold streams of

knowledge and blessings of this and the other world.

 

Devaraja Yajvan, the commentator of Yaska"s Niruktam derives the

word Saraswati as "Sarah Prasaranamasyaastithiti ". ,i.e. Sarawati

is the one , whose expanse is this creation. This concept is backed

by the Rg Vedic Verse(X.17.7) quoted above:

 

" Men aspiring for transcendental knowledge invoke the

LORD Saraswati; When one aspires to undertake sacred works

for the good of all (Adhvara), they also

invoke Saraswati. This Saraswati blesses all of them , who

dedicate themselves for noble ends." This fits with the Intrepretation of

Aurobindo who equates Saraswati to the Vedic Rtam ,

the truth -consciousness principle..

 

The link between man's limited mind and vast Cosmic mind/

intelligence/speech (Saraswati= Rtam Brihat) is implied in

the invocation of the Vedic Naama of Saraswati according to these scholars.

 

The short statement of the Link between Saraswati and Sri Vaishnavism in my

humble opinon is that of the Niruktam definition, which identifies Saraswati

as the the entire expanse of creation as the body of the Lord Sriman Narayana.

 

I will conclude this rather lengthy post with two salutations to Saraswati from

the

Rg Veda:

 

"Saraswati ,the inspirer of those who delight in truth,

the instructress of the right- minded ,has accepted our

sacrifice(SandhyaVandhanam?)." Rg Vedam I.3.11

 

"Saraswati makes manifest by Her acts a mighty river and in

Her own form enlightens ALL understandings." Rg Vedam I.3.12

 

May Saraswati"s blessings and Vedic Knowledge be with us always !

 

Sadagopan

[Guest guest]

>In Vedas, Saraswati

> is part of a triad.

 

The other two are: Bharathi and Ila. Bharathi is recognized

> as

> the wife of one of the Adityas and Ila is recognized as the wife of Vishnu or

> Maha Lakshmi.

 

As MahaaLakshmi SHE embodies sakthi or the supreme and the ultimate power of

vishnu, this power is necessarily absolute. It is said to be of nature of joy,

which is "nirapeksta yaanada" that is to say, it doesnot depend on anything, is

nitya, or eternal and purna or complete. As per "Ahirbhudniya samihita", this

power (ie the embodiement as Mahalakshmi) manifests itself as the world. As

this absolute power is the creation of vishnu, it also excercised by HIM

through Lakshmi, and hence the two cannot be separated. Ant attempted

refinements of the relations between them can be regarded, as trivial, and

irrelevant.

 

Vishnu's offerings (gifts) and mercy are granted and transmitted through

Mahalakshmi. Apart from the material prosperity and other such, SHE

(Mahalakshmi) also bestows knowledge. According to Vishnu puraanam, SHE (when

transmiting knowledge) is praised as saraswathi and acknowledged as the second

guru only next to Vishnu himself.(which is also true as per our accepted

sampradayaa of lineage to HIM)

 

Although Aditi, Ushas, Ambika, Uma, Nirriti, Lakshmi and Vac (Saraswathi) are

mentioned in vedic literature, the concept of Sakthi or energy as the active

principle and as the progenitor of all the Gods is mainly "post vedic or late

vedic" interpretations only. In kEtopanishad,

 

"Sa tasminnevaakaase stiryamaajagaama

bahu sobhamaanaam "umaam" haimavateem

taam hovaacha kimetad yakshamiti " (111-12)

 

 

A reference to Srividya or the mother of embodiement of knowledge (knowledge

only, and where as Maha lakshmi is the embodiemnet of the other attributes also

and including knowledge) is made here. This and other reference from rg veda

from where the supporting argument is derived for sakthi worship are to be

understood in the context and comprehensive analysis of the "yaksha" episode

only. It occurs in the context of the explanation of the nature of the

"Brahman" or the "absolute" to the dEvas or minor gods or demigods, who thought

that they had won a victory over the demons, becuase of their own prowess and

without the aid of any superior being. The Brahman as a "yaksha" or "embodied

spirit" appeared before these minor gods, in order to deflate their sense of

their own importance but remained inscrutable. The analogy is that the demigods

are covered by the "vishnu maayaa" and are ignorant of the "supreme being" as

the deliverer in their war against the demons. Since they were still ignorant

(at this instant of appearanc of "yakshaa") it should be concluded that an

attempt was made at this point to "open up" part of their senses and provide

them with "part" of the truth on absloute or "Brahman". It is derived from the

fact that "Brahman" HIMSELF appeared as an "Yaksha" and also as inscrutable to

them. Brahman didnot appear in HIS true form as it is available only for those

who are not ignorant of HIM and HIM only as the deliverer for all. HE also was

humbling their sense of representatives, namely Agni, and Vaayu who tried to

find out what "yaksha" was made of. Indira further attempted to ascertain ITS

("Yakshaas") nature and "Yakshaa" disappeared. Uma (as a component of

Mahalaksmi ) then appeared with extraordinary beauty and showed one of her

thiru gunaas namely "mercy" (Lakshmi's charecteristric in offering

"saraNaagathi" and as a meditrix) and proceeded to expound the "part"

charecteristics of "Brahman". I would like to underline the word "part

charecteristics of Brahman" here. Here "Uma", can also be translated into other

meanings that are solely the derivatives of "Mahalakshmi" only.

 

The post vedic interpretation drew a parallel cult from this passage

(that represent only the part charecteristics of brahman) and made it "sakthi

worship" or "sakthi cult" , upholding sakthi herself as the "Brahman" and

absolute as she delivered these to the demigods. However, based on the overall

interpretaions of the widely accepted schools such as advaitin and

vishitaadvaithin this "sakthi specific" and "sakthi as origin", doesnot hold

grounds for any authenticity. Thus it is wise for one to conclude that the "rg"

vedic verses are to be interpreted in the overall concept and also based on the

focus of vedas only. One should derive "saraswathi" as embodiemnt of knowledge

only. The entire expanse of universe which is the nature of the Mahalakshmi and

as per "Ahirbhudniya samihita", this power ie the embodiement is Mahalakshmi

and the power also manifests itself as the world. Hence SHE (Mahaalakshmi) is

accepted also as one who "hosts" a component embodied in her, representing the

knowledge and derives herself as saraswathi for propagation of this knowledge.

 

Continuing the same analogy if applied to the content of the revelations of

"Yaksha", one can derive and conclude that the "complete" nature of the

"Brahman" was not revealed in this episode also. (Even if it was delivered they

(the demi gods) weren't ready to acquire it due to their aNYaanaa). Hence the

implication on Saraswathi such that saraswathi is the embodiement of the

knowedge (only) and is only a part of the whole truth and the total and

complete truth is such that the creator "Brahman" desired to have it that way

and created an entity as Saraswathi for the embodiement of knowledge and also

contained this as a component of the overall embodiement of power or sakthi and

contained them all in a assemblage called "mahalakshmi" (for the later expanse

into Universe and also as saraswathi for propagation of knowledge).

Swami dEsikan's Hayagreeva sthothram also points to the fact that both

saraswathi and sankaran have their skills supported from Lord Hayagreeva and

that if one needs a "complete" knowledge, they must find it from Lord

Hayagreeva

only.

 

 

"Sri"man NaaraayanO Charanam saranam prapadyE, SrimatE Naaraayanaaya namah"

Sampath Rengarajan