Sarasvatī सरस्वती (704)

She is in the form of Sarasvatī, the Goddess for knowledge. Brahman is the embodiment of knowledge. Due to the effect of māyā people are bound by dyads. Sarasvatī is the form that is capable of dispelling the ignorance, the impediment in realizing the Brahman. Bhagavad Gīta (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 (nāma 644 jñāna vigrahā) and She gives knowledge to those who seek this supreme knowledge (nāma 643 jñānadhā). 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. Sarasvatī is the wife of Brahma, the Creator. Brahma is different from the Brahman.

Nāma 614 is sacāmara-ramā vāṇī-savya-dakṣiṇa-sevitā which says that Goddess Lakṣmī (Ramā) and Goddess Sarasvatī (Vāṇī) stand by Her side and fan Her’. In the present nāma it is said that She is Sarasvatī Herself. Sarasvatī is considered here as an attribute of the Brahman. Nāma 614 refers to the Brahman without attributes. Sarasvatī is one of the functional natures of Lalitāmbikā. Other functional natures are discussed in the next nāma. Vedas describe different functions of the Brahman in the form gods and goddesses.

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

In Śrī Devi Māhātmyam there are three main chapters – prathama caritra, madhyama caritra and uthama caritra. Each of these caritra-s is represented by Goddesses Durgā (nāma 190), Mahā Lakṣmī (nāma 210) and Sarasvatī (the present nāma). The combined form (samaṣṭi) of all these three Goddesses is Caṇḍikā चण्डिका (nāma 755).

Śāstramayī शास्त्रमयी (705)

She is in the form of śāstra-s (rules of righteousness). The bewilderment arises due to the influence of māyā. She is mahā māyā svarūpinī, which means that She is in the form of great delusion. Māyā is the confusion resulting from failure to understand. Chāndogya Upaniṣad (III.14.1) says sarvaṁ khalvidaṁ brahma which means ‘all this, no doubt is Brahman.’ The Upaniṣad says this with authority. If Upaniṣads do not affirm this, we have to understand the Brahman only through our inference. Hence Upaniṣads are considered as the source of knowledge. They make only affirmations and they do not draw inferences. That is why, Brahma Sūtra (I.i.3) says śāstra-yonitvāt which means ‘śāstra-s are the source of knowledge’ to realize the Brahman. Upaniṣad-s and śāstra-s 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, Bṛhadāraṇayaka Upaniṣad (III.ix.9) affirms, “The vital force is Brahman, which is called That”. This is emphasised by the last kūṭa of Pañcadaśī mantrasa + ka + la = sakala (sakala means all) + hrīṁ (refers to Śiva + Śaktī) which says that everything in this universe (sakala) is Śiva and Śaktī (hrīṁ) (nirguṇa Brahman and saguna Brahman).

This nāma means that entire parts of Her body is made up of śāstra-s only. Her breath is Veda-s (nāma 338), Her ego is mantra-s (nāma 204), Her words created epics (nāma 798), Her tongue created goddess Sarasvatī (nāma 704), Her chin created Vedāṅga-s. From upper portion of Her throat all the śāstra-s (this nāma), from the middle of Her throat medicine and archery, from the bottom of Her throat sixty four tantra-s (nāma 236) and from Her shoulders love (Brahmāṇḍa Purāna).

{Further reading on Vedāṅga and Vedānta: Vedāṅga a limb of  Veda-s, regarded as auxiliary to and even in some sense as part of the Veda-s and mostly written as Sūtra or aphoristic style.  They are six in number

1. Śikṣā, the science of proper articulation and pronunciation, comprising the knowledge of letters, accents, quantity, the use of the organs of pronunciation, and phonetics generally, but especially the laws of euphony peculiar to the Veda.  Many short treatises and a chapter of the Taittirīya-āraṇyaka are regarded as the representatives of this subject.

2. Chandas, the metre, represented by a treatise ascribed to Piṅgala-nāga, which, however, treats of Prākṛit as well as Saṃskṛit metres, and includes only a few of the leading Vedic metres.

3. Vyākaraṇa, linguistic analysis or grammar, represented by Pāṇini's celebrated Sūtra-s.

4. Nirukta, explanation of difficult Vedic words.

5. Jyotiṣa, astronomy, or rather the Vedic calendar represented by a small tract, the object of which is to fix the most auspicious days for sacrifices.  This is also known as astrology or jyotis.  

6. Kalpa, ceremonial, represented by a large number of Sūtra works.

Vedānta is complete knowledge of the Veda.

This is the second and most important part of the Mīmāṃsā or third of the three great divisions of Hindū philosophy called Vedānta either as teaching the ultimate scope of the Veda or simply as explained in the Upaniṣads which come at the end of the Veda.

This system, although belonging to the Mīmāṃsā and sometimes called Uttara-mīmāṃsā, examination of the later portion or jñāna-kāṇḍa of the Veda, is really the one sole orthodox exponent of the pantheistic creed of the Hindūs of the present day - a creed which underlies all the polytheism and multiform mythology of the people.

Its chief doctrine, as expounded by Śaṃkara is that of Advaita i.e. that nothing really exists but the One Self or Soul of the Universe called Brahman or Paramātman, and that the Jīvātman or individual human soul and indeed all the phenomena of nature are really identical with the Paramātman, and that their existence is only the result of ajñāna, otherwise called avidyā or an assumed ignorance on the part of that one universal Soul which is described as both Creator and Creation.

It is existence, knowledge and Joy, and as devoid of the three qualities or guṇa-s.

The liberation of the human soul, its deliverance from transmigrations, and re-union with the Paramātman, with which it is really identified, is only to be effected by a removal of that ignorance through a proper understanding of the Vedānta.

This system is also called Brahma-mīmāṃsā and Śārīrakamīmāṃsā, inquiring into Spirit or embodied Spirit.

The founder of the school is said to have been Vyāsa, also called Bādarāyaṇa, and its most eminent teacher was Śaṃkarācārya. All the Upaniṣad-s are works on the Vedānta philosophy.

The first and second of these Vedāṅga-s are said to be intended to secure the correct reading or recitation of the Veda, the third and fourth the understanding of it, and the fifth and sixth its proper employment at sacrifices.}