LALITHA SAHASRANAMAM 704 - 705

Sarasvati (704)

She is in the form of Sarasvati, the Goddess for knowledge. Brahman is the embodiment of knowledge. Due to the effect of maya people are bound by dyads. Sarasvati is the form that is capable of dispelling the ignorance, the impediment in realizing the Brahman. Bhagavad Gita (V.15) explains this reality by saying “Knowledge is enveloped in ignorance”. The entire universe is Her manifestation. To understand this knowledge is required. She is the store house of knowledge (nama 644 jṇāna vigrahā) and She gives knowledge to those who seek this supreme knowledge (nama 643 jṇanadhā). She gives knowledge to those who are worthy of it. From the sinners, the highest form of knowledge is concealed by ignorance. Real knowledge is of no use for those who do not seek it. Sarasvati is the wife of Brahma, the Creator. Brahma is different from the Brahman.

Nama 614 is ‘sacāmara-ramā vāṇī-savya-dakṣiṇa-sevitā’ which says that’ Goddess Lakshmi (Rama) and Goddess Sarasvati (Vani) stand by Her side and fan Her’. In the present nama it is said that She is Sarasvati Herself. Sarasvati is considered here as an attribute of the Brahman. Nama 614 refers to the Brahman without attributes. Sarasvati is one of the functional natures of Lalithambigai. Other functional natures are discussed in the next nama. Vedas describe different functions of the Brahman in the form gods and goddesses.

Two year old girl is known as Sarasvati. According to ancient scriptures, Sarasvati resides in the tongue of all human beings causing speech.

In Devi Mahatmiyam there are three main chapters – pūrva caritra, madhyama caritra and uttama caritra. Each of these caritras is represented by Goddesses Durga (nama 190), Maha Lakshmi (nama 210) and Sarasvati (the present nama). The combined form (samaśti) of all these three Goddesses is Chandiga (nama 755).

Shāstramayi (705)

She is in the form of śāstrās (rules of righteousness). The bewilderment arises due to the influence of maya. She is maha-maya-svarupini , which means that She is in the form of great delusion. Maya is the confusion resulting from failure to understand. Chandogya Upanishad (III.14.1) says “sarvam khalvidam brahma’ which means ‘all this no doubt is Brahman.’ The Upanishad says this with authority. If Upanishads do not affirm this, we have to understand the Brahman only through our inference. Hence Upanishads are considered as the source of knowledge. They make only affirmations and they do not draw inferences. That is why Brahma Sutra (I.i.3) says ‘śāstra-yonitvat’ which means ‘śāstrās are the source of knowledge’ to realize the Brahman. Upanishads and śāstrās provide valuable inputs to enable us to understand and realize the Brahman. These inputs are in the form of both affirmations and negations. For example Brhadaranyaka Upanishad (III.ix.9) says with authority “The vital force is Brahman, which is called That”. This is emphasised by the last kūta of Panchadasi mantra ‘sa+ka+la (= sakala (sakala means all) + hrīm (refers to Shiva + Shakthi) which says that everything in this universe (sakala) is Shiva and Shakthi (hrīm) ((nriguna Brahman and saguna Brahman or Brahman without attributes and Brahman with attributes).

This nama means that entire parts of Her body is made up of śāstrās only. Her breath is Vedas (nama 338), Her ego is mantras (nama 204), Her words created epics (nama 798), Her tongue created goddess Sarasvati (nama 704), Her chin created vedāngās (six classical systems of Indian philosophy). They are samkhya, yoga, mimamsa, Vedanta, vaisheshika and nyaya. From upper portion of Her throat all the sastras (this nama), from the middle of Her throat medicine and archery, from the bottom of Her throat sixty four tantras (nama 236) and from Her shoulders love (Brahmanda Purana).