Papers by Acharya Veeranarayana Pandurangi
Quarterly Journal of Mythic Society Volume 115, No.3, 2024
Rigvedic Sūkta I.179 is a dialog between Lopāmudrā and Agastya Ṛṣi. Various interpretations and t... more Rigvedic Sūkta I.179 is a dialog between Lopāmudrā and Agastya Ṛṣi. Various interpretations and translations available talk about copulation, lust, and low level meanings rather than the True intentions of the Ṛṣis. Even though Agastya is shown to be a wise and knowledgeable preceptor, but, in various interpretations, is shown as falling for lust, wanting to procreate, continue his lineage etc. We reject these interpretations, and provide a relevant, contextually and intellectually satisfying interpretation. We show how the Indian and Western scholars have misunderstood, misrepresented the stories and legends, and twisted them to align with their thoughts which they have imposed on Lopāmudrā. We define roles and derive how the liberation is the main issue of this Sūkta and is a dialog between them to get assurance of the path that is chosen. We present the role of Lopāmudrā and Agastya from Vedic context rather than based on Bruhaddevata and allied liternature.
Keywords: RgVeda, Interpretations, Ādhyātmika, Yajña , Lopāmudrā, Bruhaddevata, Agastya, Dialog Sūktas
Tattvadipa Journal of Academy of Samskrit Research Melkote XXVIII January December, 2023
This paper reviews the translation of Rgveda 1.141 by Stephani Jamison, 2014. It also examins the... more This paper reviews the translation of Rgveda 1.141 by Stephani Jamison, 2014. It also examins the claims made by Zydembose and others about Madhvacharya his predecessors and successors.
Prajna Vol. 9, Poornaprajna Samshodhana Mandiram, Bengaluru, , 2014
Prof. Ashok Aklujkar in a series of recently published papers 1 claimed that Sankarshakaanda, whi... more Prof. Ashok Aklujkar in a series of recently published papers 1 claimed that Sankarshakaanda, which is available in print, is written by Kashakrtsna, and it itself is the original madhyakaanda falling between the Purvamiimaamsaasuutras (PMS) and Brahmasuutras (BS). He further stresses that this extant Sankarsha itself is also called as Devataakaanda by some Philosophers, and more importantly there is no other separate Devamiimaamsaa or Devataakaanda (which is deemed to be wholly devoted to the description of Devataas) as held by Madhvacharya and Vedantadeshika. But his arguments are not enough to prove his theory as I show in this paper.
Mahasvini , ISSN: 2231-0452, January July, 2023
This paper has solved the problem of "Horse like Fire" desribed in Rgveda 1.27 which has haunted ... more This paper has solved the problem of "Horse like Fire" desribed in Rgveda 1.27 which has haunted commentators and translators alike for centuries. It was also understood as comet. Here it is made clear by stating that this sukta refers to "Vadavaanala" oceanic fire in Sarasvati mouth, off Kacch cost as desribed in various texts.
It is the Introduction to Sarala Kathina Samskrita teaching method created by Prof. Tirumala Kula... more It is the Introduction to Sarala Kathina Samskrita teaching method created by Prof. Tirumala Kulakarni.
To understand the Vedas, it is necessary to go through the various commentaries
written over mill... more To understand the Vedas, it is necessary to go through the various commentaries
written over millenia. These commentaries are the interpretations of Ṛgveda. Various Ṛ
interpretations have been written but there is a marked difference the way Ṛgvedic Ṛ
hymns are interpreted by the Indian and Western scholars. Indian scholars have used
the cananonical texts like the Purānās, Gītā, Upani sads and particular traditions to
get the theme, meaning, and essence. Whereas, the Western scholars though depend
on the commentaries, but do a literal translation without the use of the canonical
texts. Sometimes this has led to a meaningless translation as we show here. There is
a need to not only correct and rewrite, but also provide new interpretations based on
the knowledge obtained through the works of the past.
We provide a new interpretation based on the canonical texts, using the traditional
sources and suggest that without this approach, it is not possible to come to a
meaningful understanding of the Vedas. We take as an example the Ṛgvedic hymn Ṛ
I.28, and use some of the verses to demonstrate our methodology. For this hymn I.28,
we compare our interpretation with the writings of Griffith and Jamison. We also
show and compare along the way, writings of Indian scholars who have contributed
earlier, in particular, Sāyanā, Madhvā, Kapāli, etc.
Vishnvarchana vol-1., 2022
It is the brief review of Vishnvarchana commentary on Rgveda vol-1. It is written by Prof. Prato... more It is the brief review of Vishnvarchana commentary on Rgveda vol-1. It is written by Prof. Pratosh of IISc Bengaluru. It shows the novelty of this new commentary. it is part of Vishnvarchana vol-1. p. 60-65.
Sanskrit Academy Hyderabad, 2009, KKG Kalidas Sanskrit University, Ramtek, 2021., 2020
It is the critical edition of Shaktivada of Gadadhara Bhattacharya along with Shaktivadasarasangr... more It is the critical edition of Shaktivada of Gadadhara Bhattacharya along with Shaktivadasarasangraha of Acharya Veeranarayana Pandurangi
“Manitvisa” proceedings of National Seminar on Tattvachintamani, Dept of Nyaya, Rashtriya Samskrit Vidyapeetha, Tirupati,, 2014
It is a review of Nirvikalpaka Theory held by Navya Naiyayikas like Gangeshopadhyaya and others. ... more It is a review of Nirvikalpaka Theory held by Navya Naiyayikas like Gangeshopadhyaya and others. It establishes that Nirvikalpaka theory held by Old School is totally different school.
“Mahasvini” Journal of Rashtriya Sanskrit Vidyapeetha, Tirupati, November. pp. 97-118, 2003
It is a review of Sphota held by New Grammarians like Nagesha etc.
Work Culuture and EfficiencyRashtriya Sanskrita Vidyapeetha series 114, Tirupati. pp.232-245., 2005
It is a brief account of Indriyas (Senses) as per Dvaita Vedanta
“Review of Purvamimamsa doctrines in Vedanta” in the volume “Puvamimamsa from an interdiciplinary point of view” edited by K. T. Pandurangi, for “Project of History of Indian Science, Philosophy and Culture” volume II part 6, Centre for studies in civilisations, New Delhi 2006, pp 443-451., 2006
It is about Review of Purvamimamsa Docrines in Dvaita Vedanta.
Π×®γ \ΪΫγ Μέ ·ττ ]Π×®γ \ΪΫγ Μέ ·ττ ]Π×®γ \ΪΫγ Μέ ·ττ ]Π×®γ \ΪΫγ Μέ ·ττ Nyaya has sixteen-category... more Π×®γ \ΪΫγ Μέ ·ττ ]Π×®γ \ΪΫγ Μέ ·ττ ]Π×®γ \ΪΫγ Μέ ·ττ ]Π×®γ \ΪΫγ Μέ ·ττ Nyaya has sixteen-category ontology. Nyayasutra χ
“Work culture and efficiency” Rashtriya Sanskrita Vidyapeetha series 114, Tirupati, 2005. Pp.198-210, 2005
It is an established fact that cognition or awareness is the 2. Definition of Indriyas primary ca... more It is an established fact that cognition or awareness is the 2. Definition of Indriyas primary cause of all the activities of all the living beings Cognition causes desire or hatred of things, which it grasps or objectifies. Desire or hatred in turn generates effort which is the precedent of activity into the same. Thus cognition is an An indriya is one that flees towards its object. It is mologically derived. as idam = vi_ayaj tam (uddisya) dravati iti indriyam he thing hich flees towards its object). All these twelve indriyas naturally tend to flee towards their objects essential prerequisite of activities. Cognition can be generated by many instruments (sãdhanas), namely senses, inference and word etc. as held by and hence called indriyas. For example, ear needs its object, namely sound; tvagindriya (touch) needs touch and so on. We many philosophers. cannot block indriyas from fleeing towards their objects. Likewise Sense or perception first among the instruments of karma-indriyas also require their objects. The hand, when a person is in a woken state, cannot be stopped from taking something etc.; it always tends to do something; it rushes towards its object. It is the same for all other karma-indriyas. But it is not the case of other organs such as throat, chest etc. and hence
Sanskrit Studies in The East (Vol. I), edited by Dr. Subhrajit Sen, published by Sanskrit Pustak Bhandar, Kolkata, 2022. pp: 708-723, , 2022
Shri Svamiji was the foremost scholar of the Indian Philosophies, Vedas, Vedantas, Samskrit langu... more Shri Svamiji was the foremost scholar of the Indian Philosophies, Vedas, Vedantas, Samskrit language and anything it contained. In 21 st century he represented the continuous Indian Guru-Shishya Parampara, which is beginning-less and endless. He was the embodiment of learning and knowledge. His small sized brain contained the secret information of the entire world. His smiling face was the inspiration for the millions of followers and admirers. His capacity to mesmerize the audience was unparalleled. His fragile body was the embodiment of character, integrity and hard Tapasya. His compassion for the humankind was very great. His efforts to uplift the downtrodden section of the society were incomparable. He was an angle sent by God for betterment of humankind. We were very much fortunate to live in his times, see him, and work with him.
Tattvadipa, 2016
Here is the first mantra of sukta. १.१५४.०१.१ विष्णोर्नु कं िीर्यु णण प्र िोचं र्ः पयवथु ियवि विम... more Here is the first mantra of sukta. १.१५४.०१.१ विष्णोर्नु कं िीर्यु णण प्र िोचं र्ः पयवथु ियवि विममे रजयं णि 1 । १.१५४.०१.२ र्ो अस्कभयर्दुत्तरं िधस्थं विचक्रमयणस्त्रे धोरुगयर्ः।। (तै .िं .1.2.13) Griffith-I will declare the mighty deeds of Visnu, of him who measured out the earthly regions, Who propped the highest place of congregation, thrice setting down his footstep, widely striding. MacDonnell-I will now proclaim the heroic powers of Visnu, who has measured out the terrestrial regions, who established the upper gatheringplace, having, wide-paced, strode out triply. Jamison-Now shall I proclaim the heroic deeds of Visnu, who measured out the earthly realms, who propped up the higher seat, having stridden out three times, the wide-ranging one. Significance of vi mame 2 and rajamsi 1 १,०३२.०१ इन्द् रस्र् र्न िीर्यु णण प्र िोचं र्यवि चकयर प्रथमयवि िज्री। is one striking parallel. 2 Here are some more passages again to think over
Pranamanjali, Pandit Haridas Bhatta felicitation volume on the occasion of his sixtieth birthday, edited by Dr. A V Nagasampige et all, Poornaprajana Samshodhana Mandiram, Bengaluru, pp. 116-120., 2016
My own theory of One Absence
Pranamanjali, Pandit Haridas Bhatta felicitation volume on the occasion of his sixtieth birthday, edited by Dr. A V Nagasampige et all, Poornaprajana Samshodhana Mandiram, Bengaluru, , 2016
It is a tribute to My teacher Great scholar Pandita Haridasa Bhatta, formerly Principal of Poorna... more It is a tribute to My teacher Great scholar Pandita Haridasa Bhatta, formerly Principal of Poornaprajna Vidyapeetha Samskrit College, Bengaluru
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Papers by Acharya Veeranarayana Pandurangi
Keywords: RgVeda, Interpretations, Ādhyātmika, Yajña , Lopāmudrā, Bruhaddevata, Agastya, Dialog Sūktas
written over millenia. These commentaries are the interpretations of Ṛgveda. Various Ṛ
interpretations have been written but there is a marked difference the way Ṛgvedic Ṛ
hymns are interpreted by the Indian and Western scholars. Indian scholars have used
the cananonical texts like the Purānās, Gītā, Upani sads and particular traditions to
get the theme, meaning, and essence. Whereas, the Western scholars though depend
on the commentaries, but do a literal translation without the use of the canonical
texts. Sometimes this has led to a meaningless translation as we show here. There is
a need to not only correct and rewrite, but also provide new interpretations based on
the knowledge obtained through the works of the past.
We provide a new interpretation based on the canonical texts, using the traditional
sources and suggest that without this approach, it is not possible to come to a
meaningful understanding of the Vedas. We take as an example the Ṛgvedic hymn Ṛ
I.28, and use some of the verses to demonstrate our methodology. For this hymn I.28,
we compare our interpretation with the writings of Griffith and Jamison. We also
show and compare along the way, writings of Indian scholars who have contributed
earlier, in particular, Sāyanā, Madhvā, Kapāli, etc.