Sarasvati

Sarasvatl is the Sakti, the power and the consort of Brahma the creator. Hence she is the procreatrix, the mother, of the entire creation. Literally SarasvatI means 'the flowing one'. In the !J..gveda she represents a river and the deity presiding over it. Hence, she is connected with fertility and purification. Here are some of the names used to describe her: Sarada (giver of essence), VagIsvarI (mistress of speech), BrahmI (wife of Brahma), Mahavidya (knowledge supreme) and so on. It is obvious that the concept of SarasvatI, developed by the later mythological literature is already here. The 'flow¬ing one' can represent speech also if taken in an allegorical sense. Hence SarasvatI represents power and intelligence from which organized creation proceeds. She is considered as the personification of all knowl¬edge-arts, sciences, crafts, and skills. Knowledge is the antithesis of the darkness of ignorance. Hence she is depicted as pure white in colour. Since she is the represen¬tation of all sciences, arts, crafts and skills she has to be extraordinarily beautiful and graceful. Clad in a spot¬less white apparel and seated on a lotus seat, she holds in her four hands a VIQa (lute), Ak~amala (rosary) and Pus taka (book). Though these are most common, there are several variations. Some of the other objects shown are: Pasa (noose), Ailkusa (goad), Padma (lotus), Trisula (trident), Sailkha (conch), Cakra (discus) and so on. Occasionally she is shown with five faces or with eight hands. Even three eyes or blue neck are not uncommon. In this case she is the MahasarasvatI aspect of Durga or ParvatL Though no separate carrier vehicle is mentioned, Harhsa or swan, the vehicle of Brahma, her spouse, is usually associated with her also. In popular mythological literature and pictures, a peacock is also shown as her carrier vehicle. Coming to the symbology: Being the consort of Brahma the creator, she represents his power and intelli¬gence, without which organized creation is impossible. To show that this intelligent power is stupendous and abso¬lutely pure, she is pictured as white and dazzling. As usual, the four arms show her unimpeded power in all directions or her all-pervasiveness. Being the goddess of learning, it is but proper that SarasvatI is shown holding a book in her left hand. The book represents all areas of secular sciences. Mere intellec¬tual learning, without a heart tempered by higher feelings, sentiments and emotions, is as dry as saw-dust. So she holds a VIQa (lute) on which she actually plays, to show the need for the cultivation of fine-arts. Then there is the Ak~amala (rosary) held in the right hand. This symbolises all spiritual sciences or Yoga including Tapas ( austerities), meditation and Japa (repetition of the divine name). By holding the book in the left hand and the rosary in the right hand she is obviously teaching us that spiritual sciences are more important than secular sciences. The peacock with its beautiful plumage stands for this world in all its glory. Since the attractions of the world lead the spiritual aspirant astray, the peacock can actually sym¬bolise A vidya (ignorance or nescience). On the other hand the swan, which is supposed to possess the peculiar power of separating milk from water, stands for Viveka (wisdom, discrimination) and hence for Vidya (knowledge). Though it is true that Vidya or Paravidya (spiritual illumination)