Prof. Dr. Nagarajaiah Hampana
Daṇḍin (c. 7th cent. CE), illustrious Sanskrit author well versed in poetics, sought the grace of white-coloured resplendent Sarasvatī who as haṁsa is residing in the lotus faced Brahma:
caturmukha-mukhāṁboja vana-haṁsa vadhūrmama
mānase ramatāṁ nityam sarvaśuklā Sarasvatī. //
Ever since Daṇḍin desired that 'let Sarasvatī be pleased to take delight in residing in my (Daṇḍin's) heart for ever', from then on Indian literati, poets in particular, echoed similar prayer.
In the context of Kannada literature Śrīvijaya (850 CE), mentioned earlier, became the first poet to seek the benediction of Sarasvatī. Since Śrīvijaya was a Jain, he cleverly avoided the concept of 'Sarasvatī with her residence in Brahma's face' (Daṇḍin's phrase). Instead, Śrīvijaya described the deity as possessing mellifluous voice (art), wise and savoury words (knowledge).
Poet Nāgavarma (1042 CE) invokes the goddess in his Sanskrit Grammar the Bhāṣābhūṣaṇa as follows:
sarvajñaṁ tadahaṁ vande paraṁjyotistamopahaṁ
pravṛuttā yanmukhāddevī sarvabhāṣā Sarasvatī //
Subsequently, a later Grammarian Bhaṭṭākalaṇka (17th century) has imitated and repeated the same concept:
namaḥ śrī vardhamānāya viśvavidyāvabhāsine
sarvabhāṣāmayī bhaṣāpravṛttāyanmukhāṁbujāt / [Sabdānuśāsana]
It is to be underlined here that the metaphor narrates clearly that knowledge emanated from the face of Vardhamāna (Mahāvīra). In other words Jina is substituted for Brahma. The Jainas consider Tīrthaṅkaras as Brahma, Viṣṇu and Parameśvara. Inscriptions have recorded Jaina temples bearing their names as Brahma-jinālaya, (Rūpa) Nārāyaṇa-jinālaya and Parameśvara-jinālaya.
Contrarily, Nāgavarma, author of the Chandoṁbudhi, has expressed his wish that Vāk-sati, with all her attributes, will keep away from the lotus face of Brahma and reside in the lotus face of poet Nāgavarma!
