Sacred Space
Intrepreting Vedic passages -V. S. Karunakarachariar
Intrepreting Vedic passages
V. N. GOPALA DESIKACHARIAR
VEDAM POTRUM DIVYADESANGAL (Tamil): V. S. Karunakarachariar, Pub. by Nadadur Ammal Trust, 10, Bharatiar Street, Sivakami Nagar, Gowrivakkam, Cehnnai-600073. Rs. 300.
The Vedas contain many gems of the purest ray serene. One such gem of dazzling beauty occurs in the fourth canto of Yajur Veda. This is a collection of 67 mantras, culled from four different places in the canto, and they are collectively known as ‘Svasti vacahana’ in popular parlance.
Traditionally, these mantras are regarded as benedictory verses invoking the Lord’s blessings and are recited during auspicious occasions at homes and in temple festivals for warding off evil and bringing all-round prosperity .
A matter relevant in the present study: The Sastras affirm that Vishnu manifests in five states — as in Vaikunta (para); in four forms as Vasudeva, Sankarshana, Pradyumna, and Aniruddha (vyuha); incarnations such as Vamana, Trivikrama, and Krishna (vibhava); indweller in the hearts of all (antharyaami); and as deities in temples (archa).
While the Vedas glorify at several places the first four states, there is no explicit reference to the fifth, deities in temples, except in two cases — one referring to Tirupati Venkatesa and the other to Puri Jagannatha.
In this book , the author takes up the first group of 15 mantras in the ‘Svasti vachana’ for detailed study. As seen from the standard commentary on the Vedas written by the celebrated Sayanacharya, who lived several centuries ago, these mantras are in praise of Indra and his unsurpassed valour, and they beseech him to bestow victory on us.
On Vishnu
But the author, embarking upon a critical study, has tried to establish that these Vedic mantras are, in reality, only in praise of Vishnu and not Indra. Basing himself on Sage Jaimini’s assertion (mentioned in the Brahma Sutras) that the names of ‘devas’, like Agni, also refer directly to the Brahman etymologically, he proceeds to argue that ‘Indra’ mentioned in these passages is actually Vishnu, enshrined in temples in the various ‘divyadesas’ sanctified by the hymns of Azhvars.
Critics may argue that the author’s analysis linking the Vedic passages to the ‘divyadesas’ and the deities therein is laboured and far-fetched. But the author, who has drawn heavily from the Sastras, Puranas, Divyaprabandha, Desikaprabandha, the works of Acharyas — such as Ramanuja, Parasara Bhatta, and Vedanta Desika — the Sthala Puranas, and so on, has marshalled convincing arguments in support of his proposition and succeeded in synthesising the Vedic passages with the various ‘divyadesas’ and their presiding deities.
In the process, the reader stands to gain; he has an opportunity to enjoy the nectarine sweetness of the divine hymns of the Azhvars and Desika, as also the sacred works of Acharyas, and get an insight into the whole gamut of Vaishnavite lore, traditions, theology and philosophy.
http://www.hindu.com/br/2009/11/10/stories/2009111050221400.htm
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