||    Saraswati and Sri vaishnavism : Vedic View    ||

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 knowledge 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!

V. Sadagopan

 

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