ओं प्रणोदेवीत्यस्य मन्त्रस्य भरद्वाज ऋषिः । गायत्री छन्दः । श्रीसरस्वती देवता । प्रणवेन बीजशक्तिः कीलकम् । इष्टार्थे विनियोगः । मन्त्रेण न्यासः ॥ या वेदान्तार्थतत्त्वैकस्वरूपा परमार्थतः । नामरूपात्मना व्यक्ता सा मां पातु सरस्वती ॥ ओं प्रणो देवी सरस्वती वाजेभिर्वाजिनीवती ॥ धीनामवित्र्यवतु
oṃ praṇodevītyasya mantrasya bharadvāja ṛṣiḥ | gāyatrī chandaḥ | śrīsarasvatī devatā | praṇavena bījaśaktiḥ kīlakam | iṣṭārthe viniyogaḥ | mantreṇa nyāsaḥ || yā vedāntārthatattvaikasvarūpā paramārthataḥ | nāmarūpātmanā vyaktā sā māṃ pātu sarasvatī || oṃ praṇo devī sarasvatī vājebhirvājinīvatī || dhīnāmavitryavatu
"[Of the mantra 'pra naḥ' the sage is Bharadvāja, the meter gāyatrī, the deity Sarasvatī…] — She whose very essence, by the highest reckoning, is the single truth of the meaning of the Vedānta, manifested as name and form — may that Sarasvatī protect me. 'Oṃ. May the goddess Sarasvatī lead us forth, rich in rewards, protectress of thoughts — may she protect.'"
eb106131060c · publicado 12 ago 2026, 5:00:00 UTC
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A series of ten mantras begins, and each is built in three parts: an application, a contemplative verse, and a Vedic ṛc. It is worth examining this structure, for it is curious. The Vedic ṛc is ancient and speaks of Sarasvatī as a river and protectress of thoughts.
The contemplative verse is late and speaks of her as the essence of the Vedānta. That is, in one unit two layers are joined, separated from each other by a millennium and a half; and the late one interprets the ancient. Let us add what is said in the present contemplative verse.
She is paramārthataḥ, "by the highest reckoning," the "single truth of the meaning of the Vedānta," and nāma-rūpātmanā vyaktā, "manifested as name and form." That is, by the highest reckoning she is meaning, and she is manifested as name and thing. This construction is non-dual and familiar: one in essence, many in manifestation.
It is worth noting, however, the word vyaktā, "manifested," for it is more cautious than "fabricated." What is manifested exists: it appears, rather than merely seeming; and the distinction between vivarta ("apparent transformation") and pariṇāma ("real transformation of a power") was discussed when reading the Varāha (3.7). The Vaiṣṇava side holds to the second; and read this way, the present verse is not repugnant to her: name and form are a real manifestation, not a deception.