In article <ghenDt5MG9.ACr@netcom.com>, Shrisha Rao <firstname.lastname@example.org> wrote:
>> If you want to read a good English translation of some selections from
>> the Rg Veda, try the book titled, "The Heart of the Rg Veda", by
>> Mahuli Gopalacharya. The author is from the Maadhva (dvaita)
>> sampradaaya. In his book he shows how shallow the interpretations
>> of certain well known Western scholars are, compared to the highly
>> symbolic interpretations he provides. I prefer his interpretations
>> over those of the Western scholars, especially on important suktas
>> such as the Vishnu sukta and the Pavamana sukta.
>I guess you mean the Purusha Suukta and the BaLitthaa Suukta,
>respectively; I have never heard of a Vishnu Suukta or a Pavamaana
>Suukta. But his explanation of the BaLitthaa Suukta follows Madhva's
>rather than SaayaNa's.
No, I meant Vishnu sukta and Pavamaana sukta. The Vishnu suukta is
a collection of Rcs (verses) from various parts of the Rg Veda.
The first verse goes, "ato devaa avantu no yato vishhNurvichakrame..."
and is followed by about 44 other Rcs. A shorter Vishnu suukta, which
is included in the longer version, consists of the Rcs 1.154.1-6.
The famous Pavamaana suukta is a lengthy hymn spread out across four
adhyaayas drawn from the ninth Mandala. There is also a Pavamaana khila
consisting of 24 Rcs. I thought the Pavamaana suukta was one of the
more popular hymns among the Maadhvas. It is not the same as the
The Purusha sukta as it is commonly chanted today is from the
taittiriyaaranyaka. A different version occurs in the Rg Veda.
Usually, at least in Northern Karnataka and Maharashtra, the Purusha
sukta chanting is followed by the Vishnu sukta, and the shrii suukta.
There is a different version of the VishhNu suukta in the krishna
>However, SaayaNa and Gopalacharya have differing views about the Veda,
>due to their differing traditions. (Many of you will know this
>already, but just in case someone doesn't.)
The main differnce being that saayaNa takes every Vedic statement
to be related to the karma kaaNDa, just like the puurva miimaansakas,
whereas Gopalacharya treats a statement as having meanings at three
levels, consistent with his Maadhva background.