Swamiji answers - 2 - MahaSaraswati

[Guest guest]

Question from Henny:In the discussion of the navarna mantra in the Siddha Kunjika Stotram, we are told that rajo guna is connected with Mahasarasvati. Now, I can see how rajas belongs to Mahasarasvati because there is a beautiful symmetry in the Chapters of the Chandi, where Chapter 1 ends with aim (Mahasarasvati) and the devi is Mahakali, while Chapter 3 ends with klim (Mahakali) and the devi is Mahasarasvati and hrim (Mahalakshmi) and Mahalakshmi are in the middle. Yet in other commentaries I have found Mahasarasvati associated with sattva and Mahalakshmi with rajas. These commentators refer to the Pradhanikam Rahasyam, where Mahalakshmi 'assumed another excellent form' by the quality of Tamas (darkness) and this form became Mahakali, and then 'by means of her extremely pure quality of sattva (light)' came forth Mahasarasvati. Why, if Mahakali is asociated with tamas, is Mahasarasvati not associated with sattva, or to put it in another way, why did Mahalakshmi not assume the form of Mahasarasvati by means of Her quality of rajas? I hope my question is clear, if it has been asked before and Swamiji has explained this already, I would be grateful if one of you could point me in the right direction. If not, I would be very happy if the question could be forwarded to Swamiji if and at a time when appropriate.Swamiji's response:Namaste Henny,You are absolutely right, in the Kunjika Stotram Saraswati is rajas and in the Pradanikam Rahasya she is sattva.This occurs in the Devi Bhagavatam as well.My understanding is that describing the Guna is dependent upon a point of view. When we talk of Saraswati as the creator, she is active - Rajas. When we talk of Saraswati as pure being, she is passive, Sattva. Jai Maa!

[Guest guest]

Thank you very much, dear Swamiji, for the clarification. Once again I am

reminded that Mother is beyond all fixed categories and cannot be bound:))

 

Jai Maa

Jai Swami

 

with love,

Henny

 

 

 

 

 

 

, " Nanda " <chandimaakijai wrote:

>

>

> Question from Henny:

> In the discussion of the navarna mantra in the Siddha Kunjika Stotram,

> we are told that rajo guna is connected with Mahasarasvati. Now, I can

> see how rajas belongs to Mahasarasvati because there is a beautiful

> symmetry in the Chapters of the Chandi, where Chapter 1 ends with aim

> (Mahasarasvati) and the devi is Mahakali, while Chapter 3 ends with klim

> (Mahakali) and the devi is Mahasarasvati and hrim (Mahalakshmi) and

> Mahalakshmi are in the middle. Yet in other commentaries I have found

> Mahasarasvati associated with sattva and Mahalakshmi with rajas. These

> commentators refer to the Pradhanikam Rahasyam, where Mahalakshmi

> 'assumed another excellent form' by the quality of Tamas (darkness) and

> this form became Mahakali, and then 'by means of her extremely pure

> quality of sattva (light)' came forth Mahasarasvati. Why, if Mahakali is

> asociated with tamas, is Mahasarasvati not associated with sattva, or to

> put it in another way, why did Mahalakshmi not assume the form of

> Mahasarasvati by means of Her quality of rajas? I hope my question is

> clear, if it has been asked before and Swamiji has explained this

> already, I would be grateful if one of you could point me in the right

> direction. If not, I would be very happy if the question could be

> forwarded to Swamiji if and at a time when appropriate.

>

> Swamiji's response:

> Namaste Henny,

> You are absolutely right, in the Kunjika Stotram Saraswati is rajas and

> in the Pradanikam Rahasya she is sattva.

> This occurs in the Devi Bhagavatam as well.

> My understanding is that describing the Guna is dependent upon a point

> of view. When we talk of Saraswati as the creator, she is active -

> Rajas. When we talk of Saraswati as pure being, she is passive, Sattva.

> Jai Maa!

>