Sarasvathi : Part 2

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Dear BhakthAs :

 

In my earlier posting , I mentioned about writing

about the inner meanings of the Vedic References to

the word , Sarasvathi .In this posting , I will cover

the Vedic Understanding of the word Sarasvathi and make some

observations on the Sacredness of BhagavAN HayagrIvan

and some of the confusion related to the name being

linked to an AsurA or AsurAs and the Tantric cult

worship in Tibetean Buddhism , which is a second

generation off shoot of Vedic theism . I will state

at the outset that Budhdism and Jainism are considered

as avaidhika or Veda Baahya Mathams and their

glaring deficiencies have been pointed out by

the three Darsanams connected with AchArya RaamAnujA ,

Adhi Sankara and SriAnanda Theertha . There is no

special reason hence to dwell here on the Veda Baahya

mathams emphasizing the concept of Soonyam and

NirIsvara Vaadham such as Buddhism . This is not

for belittling Buddhism or Jainism , but

to put things in perspective for our discussions .

 

VedAs and Upanishads as PramANams for Us

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In our source literatures , VedAs and Vedic Literature

take precedence over PurANAs and IthihAsAs .Latter two take

their authoirty from the VedAs and Upanishads . Whenever

in doubt , our AchAryAs have gone to the VedAs and

the Upanishads for answers to our doubts . Brahma Soothra

commentaries are such examples .There are atleast three

levels of intrepretation of the Veda Manthrams : the most

superficial (literal ), intermediate and esoteric .

When studied in depth with the support of VedAngAs

and Upanishads , one gets a better understanding of

the greatness of the timeless message enshrined

in our VedAs .

 

BhagavAn HayagrIvA & VedAs

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Sri Hayagriva Upanishad is one of the 108 Upanishads ,

Just as NarAyaNa , Nrusimha Taapani , Raama Taapini ,

VaasudEva, Varaha , Gopaala Purva and Gopaala

Uttara Taapini Upanishads for celebrating the glories

of Sriman NaarAyaNA . Sri HayagrIva manthram is

enshrined in Sri HayagrIva Upanishad in answer to

Sri Jaganaathan's question . That Swami Desikan

was initiated into this MahA Manthram by none other than

Garuda BhagavAN at Thiruvaheendrapuram to bless our

SampradhAyam with the great works that support and sustain

us is enough proof for me . In my own personal life ,

I have ample proof for the greatness of this Manthram

and the anugraha sakthi of the sacred HayagrIvan as it

has come to me from the PeetAthipathis of Sri Nrusimha

Peetam . I will salute the Vaibhavam of Sri HayagrIvan

in a separate posting tomorrow .

 

VEDIC PRAYERS FOR UNIVERSAL CONCORDANCE & CESSATION OF STRIFES

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It is appropriate therefore to reflect on the majestic

and ennobling thoughts covered by two Saanthi Paatams

of VedAs as we hit yet another bump in the road in

our discussions in the Bhakthi Group :

 

Veda manthram 1 :

 

bhadram karNObhi: sruNyAma dEvA :,

bhadram pasyEma akshabhiryajathrA : , sthirai rangai:

sthushtuvAsasthanUbhi: , vyasEma dEvahitham yadhAyu :

 

This prayer is addressed to the Vedic Gods like BrahmA

and Indra and to Godesses like Sarasvathi .This prayer is

for always seeing that which is Good (Auspicious ), for

having a healthy physical frame to pray to the celestials

and thereby leading a long and prosperous life .Actually ,

this prayer is to the antharyAmi Brahmam residing inside

the frames of these celestials for Veda Sampath .

 

The first word , "Bhadram " is the important word

enshrined in the powerful NrusimhAnushtup manthram ;

To me , this prayer is for Sri Lakshmi Nrusimhan ,

the AntharyAmi Brahmam of this universe and its beings

as indicated by Sri Ramesh SarangapANi of Delaware .

 

Veda Manthram 2 :

 

sam nO vaatha: pavathAm matharisvA sam na sthapathu

Soorya: , ahani sam bhavanthu na: sam rAthri prathidhIyathAm

 

( Meaning ) : May the winds bestow on us what is good ,

May the rays of the Sun grant us that , which is for

our good , let both the day and night grant us happiness .

 

Here Happiness stands for the joy arising out of true

knowledge about the Brahman and the destruction of

ViparItha Jn~Anam .

 

The Upanishads as part and parcel of the VedAs have

similar prayers that salute the ideology of concordance

among all the creations of the Lord . These prayers

are not for an individual and his/her well being , but

is for the welfare of the entire world .That is the Vedic

speech to be discussed later.

 

Let us therefore exchange Information in the spirit of

concordance and resolve conflicts to expand our understanding

of the glories of our Kula dhanams on this Rangam (Stage).

 

Goddess Sarasvathi as a Vedic Triumvirate for Vedic Speech

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In Vedic parlance , division of doctrines , divinities into

a three fold classification is very popular . ChanandhOgya

Upanishad refers to this three-fold partition for those

with names and forms :taasAm thrivritham thrivritham

ekaikam karavANIthi ( Ch.U: VI.3.2-3) . This means :

This aforesaid Brahman entering these deities as the individual

Self , which is THE SELF, evolved the differentiation of

the (various ) names and forms( naama roopa VyAkaravANithi).

 

These three fold differentiation for Vedic Speech according

to the Vedam is :

 

IDA , Sarsvathi and Bhaarathi . Here IDA is praiseworthy

speech ; Sarasvathi is the speech full of Knowledge ;

Bhaarathi is the speech full of Vedic lore as understood

from the following manthram of Yajur Vedam :

 

tisrO dEvIrbahirdhagum sadhanthviDA Sarasvathi Bhaarathi

MahI gruNAnA -- Yajur Vedam : Canto 28.19

 

( Meaning ) : May IDA orILA , Sarasvathi and Bhaarathi

or MahI , three mighty forms of speech (eulogies )

fill this sathas ( Yaaga sAlA ).

 

AitrEya BrAhmANam points out distinctly that Sarasvathi

is the Divine Speech ( Ait.Br. II.24; III.1,2) . She

is the Goddess of the Word in a symbolic sense .

 

The word Sarasvathi also refers to the Supreme Brahman as well .

The commentators have agreed with this intrepretation

of the Lord's name as Sarasvathi on the basis of conviction

that there can not be any one associated with Brahma VidyA

or supreme knowledge that redeems us .It has been pointed out

that " Our Lord has manifested Himself in His creation and

in His word ( Vedams ) as Knowledge Personified " ( Saras:

prasmasithA jn~AnaadhaayO guNA vidhyanthE yasyaam saa

SARVA VIDHYAA PRAAPIKAA VAAK ).

 

Derivation of the Word Sarasvathi

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The word takes its birth from the root " Sr" ,

(gathou) meaning to move or to flow. When the

particle mathup is added , we get the word "Sarasvathi" .

Saras also means knowledge of transcendental kind

and the One in whom such knowledge is sustained

is Sarasvathi .The connection to Supreme Brahman

and Sarasvathi is hinted at Rg. Vedic Manthram :

 

SarasvathIm dEvayanthO havanthE

SarasvathIm adhvarE thAyamAnE I

SarasvathIm sukruthO ahvayantha

SarasvathI dhAsushE vaarya dhAth II

 

(Meaning ) :" Men aspiring for transcendental knowledge

invoke the Lord Sarasvathi ; when one aspires to

undertake sacred works for the good of all (adhvaraa),

they also invoke SarasvathI . This Sarasvathi blesses all

of them who dedicate themselves for the noble ends. "

 

BTW , It is interesting to pint out the SanyAsis of

Adhi SankarA lineage are take on the suffix of

Sarasvathi , BhArathi et al to denote their Vedic

connection .

 

In the post-vedic period , the name Sarasvathi

was given to the wife of BrahmA in PurANams and

IthihAsams that I wrote about earlier .

 

OTHER VEDIC REFERENCES TO THE THREE FOLD FORMS OF SPEECH

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ILA SarasvathI MahI tisrO dEvIrmaYObhuva:

barhi:m seedhanthvasthridha: --Rg Vedam : I.13.9

 

(Meaning ) : May the three undecaying Goddesses ,

givers of the delight of enlightened speech ,

ILA , SarasvathI and Mahi , sit down upon

the sacred grass ( ThUppul ) of this Yaj~nam .

 

( To be continued ) .

 

Daasan , SadagOpan