यद्वाग्वदन्तीति मन्त्रस्य भार्गव ऋषिः । त्रिष्टुप् छन्दः । सरस्वती देवता । क्लीमिति बीजशक्तिः कीलकम् । मन्त्रेण न्यासः । नामजात्यादिभिर्भेदैरष्टधा या विकल्पिता । निर्विकल्पात्मना व्यक्ता सा मां पातु सरस्वती ॥ क्लीं यद्वाग्वदन्त्यविचेतनानि राष्ट्री देवानां निषसाद मन्द्रा । चतस्र ऊर्जं दुदुहे पयांसि क्व स्विदस्याः परमं जगाम
yadvāgvadantīti mantrasya bhārgava ṛṣiḥ | triṣṭup chandaḥ | sarasvatī devatā | klīmiti bījaśaktiḥ kīlakam | mantreṇa nyāsaḥ | nāmajātyādibhirbhedairaṣṭadhā yā vikalpitā | nirvikalpātmanā vyaktā sā māṃ pātu sarasvatī || klīṃ yadvāgvadantyavicetanāni rāṣṭrī devānāṃ niṣasāda mandrā | catasra ūrjaṃ duduhe payāṃsi kva svidasyāḥ paramaṃ jagāma
"She who is fabricated eightfold by differences of name, kind, and the rest, yet manifested as devoid of difference by her own essence — may that Sarasvatī protect me. 'Klīṃ. When Speech, speaking [even] the unconscious, sat down as the delightful queen of the gods — she milked the four; whither, then, did her supreme part go?'"
6c428226d92b · published Aug 12, 2026, 5:00:00 AM UTC
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This ṛc was examined when reading the Hayagrīva (2.1); no need to repeat. It is worth examining the contemplative verse, for it contains a technical point: nāma-jātyādibhir bhedair aṣṭadhā vikalpitā, "fabricated eightfold by differences of name, kind, and the rest." This list is a list of the grounds of word-usage, examined in Indian grammar: by what mark a word is applied to a thing.
They are usually counted four: jāti (kind — "cow"), guṇa (quality — "white"), kriyā (action — "walking"), dravya or yadṛcchā (proper name — "Devadatta"). Here it says "eightfold," that is, the count is doubled; and this is apparently a later analysis, in which every ground is counted twice over. Let us add what is worth saying here on the merits, for this question bears directly on the Vaiṣṇava reading.
If a name is applied to a thing by kind, quality, or action, it is descriptive: "white" means the white thing, "walking" means the one walking. But a proper name is not descriptive: "Devadatta" means nothing but this person. And the Vaiṣṇava side builds on this her distinction of names, cited when reading the Gaṇapati (7.3): the Lord's names are not descriptions but addresses; and so they cannot be replaced by descriptions.
To say "the Supreme" and to say "Kṛṣṇa" is not the same, even if the referent is one: the first is a quality, the second a call.