In his Varadaraja stavam, Kooratazhvan says the Vedas longed to be like Hastigiri, the hill on which Lord Varadaraja of Kanchipuram stands. The Vedas tell us about Brahman — the Supreme One. Hastigiri also shows us the same Brahman, albeit in archa form. Why then should the Vedas want to be like Hastigiri?
The desire of the Vedas implies the superiority of Hastigiri to the Vedas, in showing us Brahman, said Valayapet Ramachariar in a discourse. So, what is this superiority? In the Brihadaranyaka Upanishad, there is a section known as Moorthaamoortha Brahmanam. It talks about Brahman being antaryami, indwelling, in all. The Lord wears a yellow garment, and He is white in colour like pure white wool. He is like a lotus. He sparkles like thousands of fireflies (Indragopa) gathered together in one place. It seems as if He is surrounded by lightning on all sides.
After describing the Supreme One, the Upanishad says “neti,” meaning “not so”. Neti (na iti) does not mean that He is without any qualities. If that interpretation were to be taken, then why did the Upanishad go to the trouble of listing His qualities? It means that these are not the only qualities He has. He has many more, too many, in fact to be laid out fully. In other words, His qualities are infinite. So, clearly, the Vedas admit that He is beyond description. They express their inability to describe His infinite qualities. He is beyond comprehension by our indriyas. But Hastigiri, the hill abode of Lord Varadaraja, puts before our eyes (aparoksham) such a Supreme Brahman. No wonder the Vedas consider this hill to be their superior, for it achieves what the Vedas are unable to. Vedanta Desika says that the 24 tattvas reside in Lord Varadaraja, showing the greatness of Hastigiri.
