Let us now have a look at the attributes reflected by the form in which Mother Goddess Saraswati is perceived. She is visualised clad in spotless white apparel. She is mounted on a Swan, which is white in colour. Remember, transparent white is the colour of purity, Buddhi (discriminate intelligence) and Akasa (the space filled with the eternal element of consciousness). It hints out at the pure and unsullied truths as laid down with nature. Such truths can be accessed and understood only when approached with a pure and simple mind, free from any egotistical preconditioning.

Otherwise, with our minds driven by a sense of relative perception, it will be difficult to identify the thin dividing line between truth and untruth. It is something like milk diluted with water, which looks no different from its pure from. However, when served to a Swan, it consumes the pure milk, leaving aside the adulterated water. Her mount, thus, gains its relevance in practical terms. To sum up, realisation of truth calls for a pure uncorrupted mind, when it will be available in its wholesome form.

The Mother carries a Veena (a stringed musical instrument). In an implied sense, She remains the beholder of all Sabdas — the spoken as well as written words carrying meaning. And the word carries meaning only when the letters are placed in an orderly fashion. It also points to the fact that pleasing mannerism alone could help relate well with all and be in harmony, but for which life may not have a smooth run. Here, it is worth recalling the verse appearing in the Veda, which reflects upon the origin of the words with name and meaning: “Prajapatiravaiidamasit, Tasyavagdwitiyaasit, Vagvaiparamam Brahman”. Literally it means that in the beginning was the Prajapati (another name of creative matrix) with whom was Vak (She is spoken of as second to Him, because She is first potentially in, and then issues forth as Sakti); and the word is Brahmana.

The same concept resonates in the 4th Gospel: “In the beginning was the Word, and the Word was with God, and the Word was God”. Vak, thus, is a Sakti or Power of the creator. Going by the ancient India’s perception, with the first motion at the Primal-Source — pranava — the primal-sound Om got excited, which when gravitated further, energy streams got excited out of the seeds of creation. Thus emerged differentiated sounds. Out of them, the ones that were audible to human ears, are termed as root syllables (described as Bija mantra in Indian sense). 50/51 alphabets of Devnagari script are nothing but the root syllables. The harmony and symphony of these root syllables led to the making of the words with name and form. All these words inherently rest in Akasa (the space filled with eternal element of consciousness).

Akasa, as per ancient India’s perception was the first to emerge in the process of creation of the Universe. Even science believes that following the Big Bang, the first to emerge was space which provided the ground for further evolution of the energy chain excited in the process. Akasa is supposed to hold in its womb the supra-sensual power of sound, which flowing through the air comes in touch with the vocal-chord to manifest words audible to human ears. Veena, the musical instrument of Mother Goddess Saraswati, thus metaphorically symbolises being the beholder of words.

The mother is shown holding a book (the Veda) in one of her hands. It implies that Mother is beholder of eternal truth — self-revealed design parameters inlaid with nature that drives the existential order. And that remains beyond the scope of individual judgment.

In this context Rumi’s saying becomes imperative: “Somewhere beyond right or wrong, there is a garden.” One would need to explore truth only with this mind-set, which calls for moving beyond all limitations of mind. It implies that true knowledge and wisdom can be acquired only by a pure uncorrupted mind, free from any limitation whatsoever.

The Mother is shown having a rosary in another hand. It implies that repeated reflection over knowledge acquired would be needed for realisation of the true import of the subject matter of learning. So runs the verse: “Sastra sunishcit puni-puni dekhi”. It implies that repeated reflection of a subject matter firms up our insight.

The writer is an astrologer, vastu consultant and spiritual counsellor. Connect with him at Tel: 91-11-9818037273/9871037272 Email: bharatbhushanpadmadeo@gmail.com