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A Report on the "Sri Iesu Sahasranama" of K. U. Chacko

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A Report on the Journal of Hindu-Christian Studies Volume 23 Article 8 January 2010 A Report on the "Sri Iesu Sahasranama" of K. U. Chacko Francis X. Clooney Follow this and additional works at: https://digitalcommons.butler.edu/jhcs Part of the Religion Commons Recommended Citation Clooney, Francis X. (2010) "A Report on the "Sri Iesu Sahasranama" of K. U. Chacko," Journal of Hindu- Christian Studies: Vol. 23, Article 8. Available at: https://doi.org/10.7825/2164-6279.1460 The Journal of Hindu-Christian Studies is a publication of the Society for Hindu-Christian Studies. The digital version is made available by Digital Commons @ Butler University. For questions about the Journal or the Society, please contact [email protected]. For more information about Digital Commons @ Butler University, please contact [email protected]. ~-----------------~ r 'I'" Clooney: A Report on the "Sri Iesu Sahasranama" of K. U. Chacko ", A Report on the SrI" Iesu Sahasranama of K. U. Chackol Francis X. Clooney, S.J. Harvard Divinity School IN 1987 K.U. Chacko, a Professor of Sanskrit at Sanskrit poetry in prayer services." He Nirmala College in Muvattupuzha in Kerala, concludes, "If anyone would promote this published in a small booklet the Sri Iesu attempt in indigenization, he is in the spirit of ,',I! Sahasranama, a thousand names of Jesus in the Summa,'plures religiones verae et Sanskrit, written down in Malayalam script; in legitimatae esse possunt.' (S. T. L. 1.9 ['There 1995 it was reprinted in Devanagari script. The can be multiple true and legitimate religions. ,])4 cover indicates that it was edited by Professor M Hope this work shall be accepted as [was the] H Sastri.2 lesusahasranama and will promote the The Sri Iesu Sahasranama has no prose wholesome spiritual growth of seekers." introduction, and nowhere in the published Congratulatory comments precede the pamphlet does Professor Chacko explain his Suprabhatam, and these shed light on the purpose in composing it. But in his 2009 Iesu reception of the Sahasranama and possibly on Suprabhatam ("morning prayer honoring the mindset of its author too. In his letter Jesus"),3 he offers a progressive, post-Vatican IT approving the publication,,,, of the Suprabhatam, theology that welcomes intercultural and Daniel Acharaparam,1:>!J, Archbishop of interreligious exchange. He says that V erapoly, indicates that he sees the Suprabhatam Christianity can flourish in any culture, and as fulfilling Christ's exhortation that his imbibes the energy of that culture; this disciples spread the Gospel to every creature. phenomenon has nothing to do with propaganda "Through this poetical effort Mr. Chacko rightly or relativism. Given the supreme place of responds to Christ's exhortation," since "this devotion in religious life, by implication collection- of devotional hymns may fill the heart Christians have much in common with people of of everyone with the divine light of Christ." In other faiths, and the Suprabhatam exemplifies another prefatory comment, a Dr. Shukla RN this spirit by translating Christian theology into also praises the Suprabhatam as "correlating Sanskrit." While God is beyond our names for spiritual, religious outsprings of your mind, soul God, "this is an attempt to respond, to the ~and consciousness, nay, even to superconscious -t aspiration of the Church in India to have uplift ... [it] proves to be extremely adventurous, Francis X. Clooney, S.J. joined the Harvard Divinity School in 2005 as Parkman Professor of Divinity and Professor of Comparative Theology and has recently assumed directorship of the Center for the Study of World Religions. He earned his doctorate in South Asian Languages and Civilizations at the University of Chicago. His primary areas of scholarship are theological commentanal writings in the Sanskrit and Tamil traditions of Hindu India, apd the developing field of comparative theology, a discipline distinguished by attentiveness to the dynamics of theological learning deepened through the study of traditions other than one's own. Professor Clooney is the author of numerous articles and books, including most recently The Truth, the Way, i1Ie, Life: Christian Commentary on the Three Holy Mantras of the Srivai~1J.ava Hindus (Peeters Publishing, 2008), and Comparative Theology: Deep Leaming Across Religious Borders (Wiley-Blackwell, 2010). He recently edited The New Comparative Theology: Voices from the Next Generation (Continuum, 2010). He is a Roman Catholic priest and a member of the Society of Je~sus; in July 2010 he was elected a Fellow of the British Academy. louroal ofHindu-Christian Studies 23 (2010):20-27 - Published by Digital Commons @ Butler University, 2010 1 Journal of Hindu-Christian Studies, Vol. 23 [2010], Art. 8 A Report on the Sri Iesu Sahasranama of K.U. Chacko 21 fruitful outburst of a True Sanskrit-English, After I was well into the writing of this report Global peace~ Love, Brotherhood, propagating, and thus too late for full consideration here, I heart-teaching God prayer, meant for each and came across what has been described a Christian every human soul." In his foreword, Heeraman sahasranama, a Sanskrit composition by an I.e. Tiwari says that by choosing to compose in Chacko in the early 20th century. At first I Sanskrit, Professor Chacko "has not only thought it might be an example of the same followed the great· South Indian tradition of genre, but it is interestingly different.7 Bhakti, but has also widened the scope of Here are the opening six verses of that devotional worship; he has successfully Khristastavam, containing by my count the first demonstrated his skills as a Sanskrit poet who is 40 of the names of Jesus: not only well-versed in Christian theology but has also inculcated South Indian Hindu I reverence Christ, son of the virgin, who died, philosophY. His application of the gentle meters conquered death, is the highest, and subtle language in these poems is a whose blood is made our drink, whose body is testimony to his command and expertise over made our bread, imperishable, His side was injured, his body injured, on his Sanskrit poetics; an informed devotion to Lord head he bore a crown of thorns, Jesus can be experienced in these verses. These his feet were injured, his hands injured, he bore works to my mind bring about the best of Indian the heavy weight of the world's sins. spirituality from a Christian perspective." While His hands pierced, his two feet ripped by a nail; such comments are of a theological nature rather his heart split by a spear, lord of the three removed from the substance and style of a worlds, imperishable Christian Sanskrit text, they indicate how this Sacrificer, the thing sacrificed, permanent, Sahasranama been received in the Catholic recipient of sacrifice - of him I partake; context. It is taken to be symbolic of a positive destroyer of sin, without sm, bearer of the sin of interreligious accommodation with grounding in the world, highest, Solid, subtle, and without beginning,creator, Christian faith, and not constitutive of any new s giver of heaven, claim about the significance of Jesus. enduring all, cause of all, pervading all, We can step back and take a longer unperishing. ..1D perspective. There is of course a long history of Easy to [rod by those whose minds are quietecd, Christian Sanskrit in India back at least to the hard to find by those craving poison, . 17th century. Think for instance of the writings sole refuge of smners, .enabling them to cross collected in the Indian Christiad,6 by Jean over the ocean of sin. (vss. 1_6)8 Calmette, WH Mill, John Muir, and Brahmabandhav Upadhyay. As the excellent There is no relationship between these two introductory essay by Anand Amaladass and text~ by two Chackos, but it is interesting to Richard Fox Young shows, there was a long­ consider them together. The difference in the standing commitment among Christians in India organization of content is most interesting. I.C. to expressing Christian ideas in Sanskrit, and Chacko's text is distinguished by a tighter enabling Christian worship to ,take its rightful thematic order, very minimal use of Upani~adic place in India, by composing Christian prayers and Hindu, terminology, and the appearance in and songs in Sanskrit. The New'Testament was the text of verbs indicative of worship. Perhaps translated in Sanskrit at least by the beginning of we can say that I.C. Chacko's text constitutes an the 19th century, and the entire Bible soon explicit and intentional Christian theology, while thereafter. The Sri Iesu Sahasranama is an K.U. Chacko's text, fully in the sahasranama honorable addition to that history. style and thus a simple concatenation of names, is more daring, yet too less able to be linked to A (Partial) Christian Precedent: any particular Christian theological or Christological position. It is a still open question Th~re is a still more precise precedent to the whether or not stylistic differences between the Sahasranama than Christian Sanskrit in general. Khristastavam and the Sahasranama indicate https://digitalcommons.butler.edu/jhcs/vol23/iss1/8 DOI: 10.7825/2164-6279.1460 2 Clooney: A Report on the "Sri Iesu Sahasranama" of K. U. Chacko 22 Francis X. Clooney, S.J. different Christian theological perspectives on peaceful form, You ever abide in the hearts of Your the use of Sanskrit in Christian prayer and devotees, ever softening human minds, You are theology. divine in form, my Lord. My sorrows eradicated, may my path be always auspicious, because You are The Sahasranama in its immediate wholly auspicious. literary context • Viniyogam (order, intention): srfyesu­ misihii-prftyartha-sahasraniima-japa (soft Although Chacko does not offer a rationale recitation of the thousand names for the sake for his work, he does provide for it a number of of pleasing the messiah, the beneficent traditional markers that give it its loc;ation as a Jesus) proper sahasraniima.
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