saraswati

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From : sriparasukhanandanadha

Date:- 24-02-06

Subject:- Saraswati

 

Priya mahAsayAh,

 

“nArAyanam padmaBhuvam vasisTham

Saktincha tatputra parASarancha |

vyAsam Sukam gaudapadam mahAntam

gOvinda yogiindram adhAsya SiShyam ||

 

Srii SankarAchArya maDhAsya

padmapAdancha hastAmalakancha SiShyam |

tam trOtakam vArtikakAram

anyAnasmadgurUn santatamAnato2smi ||

 

This is our guru parampara. It mentions in it mainly of forteen names of

gurus. These forteen names represent the forteen worlds we exist in. The

gurupAduka mantra also contains only forteen mantras in it. That is why, Sri

BhaskararAya in his book VarivsyArahasyam, just named it as “chAturdaSi”. This

chAturdaSi is a continuous flow of parampara containing in three divisions as;

divyauGha, siddHuGha and mAnavaugha. This flow is nothing else but the nectar

flow of ganga which is flowing in all the three Bhuvanas (worlds) with three

names as; MandAkini in swargaloka, BhAgiiraThi in BhUloka and as BhOgavati in

the pAtAla lOka sanctifying all of the tree lOkas with its sacred nectar in it.

This streem is really the “saraswati” which emerged out from

the face (mouth) of brahma (gnAna). It is flowing right from the mouth/feet of

nArAyana upto the mouth of my own guru and pouring down upon my head (mind and

intellect) as aBhiShEka. It is the “vAni” (word/speech) of the whole

parampara. It is the effulgence of realization of my own self. That is why it

is “Bharati”.

“idam kaviBhyah pUrveBhyo namovAkam praSAsmahE |

vandEmahi cha tam vAniimamritAm AtmanahkalAm ||

 

So says BhavaBhUti, that this vAni is Atmanah kalA – it means that it is a

phase, belonging to the “self”. There are another two phases which emerged out

from the “self”. They are , BhArati and Ida.

 

“dEvIstisra tisrO dEvIh | saraswatyaSwinA BhAratIda”

 

All these three are vAgdEvatAs. They always live together and never break

apart from one another. This is the meaning of the reiteration of the word

‘tisra’ two times. These three vAgdEvatAs remain in the same stream in the

speech flow in the names of “paSyanti”, “madHyama” and “vyKhari”.

 

paSyanti always remains with the “parA”, which is the main

originator of all these three vagdEvatAs. It has got another name as ‘idA’ in

the vEdas and it belongs to the ‘agni mandala’, promoting the first cause of the

nAda. The second one “saraswati”, which belongs to the ‘vAyu mandala (air), is

acting as a transmitting force, and generally called as “madHyamA vAk” to push

it upwards for an intelligible pronunciation. The third one “BhArati”,

belonging to the sUrya mandala with another name as “vyKhari”, is audible to

hear in distinct and clear language is situated in the ‘sUrya mandala’ (the

sun).

 

saraswati being the representative of the ‘air’ force, is

actually the “prana Sakti” in all living beings, and is called as the

“sUtratma”.

“mahO arNah saraswatii prachEtayati kEtunA | dHiyO viSwA virAjati” ||

maHo arNah means the great ocean i.e., inestimable ignorance and deep sorrow.

This indicates that it awakens and enlightens the ajnAni puruSha, endowing with

the benefit of great wisdom and makes him a self realized soul.

This saraswati is described as the saxAt prakriti chaturBhujA

mahA saraswati, the creation of the “aShta BhujA turiiya mahAlaxmi”.

This mahA saraswati is becoming the cause for the demolition of the “rudra

grandhi” and also establishment of “Ananda pratiShTha”, by vanquishing SumBha

and niSumBha.

 

“gouriidEha samutpanna yaa satwaika gunASrayA |

sAxAt saraswatii prOktA SumBhAsura nibarhini ||

 

In the durgA saptaSatii ten names were quoted as her names

“mahAvidyA mahAvAnii BhAratii vAk saraswati |

Arya brAhmii kAmadhEnur biijagarBhA cha dhiiSwarii ||”

 

Now it is evident that saraswati is the proprietor of all the vocabulary and

the sonority of sound phenominae and their resonances.

 

“mahABhagyAddEvata yA Eka AtmA bahudha stUyate ||

The ‘self’ is so powerful, mastering all the siddhis like aNima, laGhima,

mahima etc., She can display any number of forms at her will, and that is the

meaning of the word “mahABhAgya”, although she is only one at all times and none

else is there other than her. “EkamEvA advitiiyam brahma”, “mattah parataram

nAsti kinchit”.

 

This saraswati is said to be a stream which journeying upwards and

flowing underneath (UrdhwavAhini and antarvAhini). The stream which has been

pouring down from the face of brahma into the samudra (ocean) is in the

avarOhana (descending) and again when it is lifting the ajnAni jeeva (samudra)

upwards towards his abode in the brahmalOka, it appears like ascending

(Arohana).

If you draw a round circle and start from the top point, we have to travel

downwards till we reach the bottom point and from there the circle appears like

going upwards until it reaches the top point.

The same mahAkAli who remains as the last lone remain after the total

dissolution of the universe, is becoming the first and lone remain to start

creation again in the name of saraswati.

“iiSwarAnugrahAdEva pumsAm advaita vAsanA”

 

Please forgive me if I have exceeded any limits, while

interpreting the subject.

sriparasukhanandanadha

 

 

 

 

 

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