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उपनिषद् · Sarasvatīrahasya 1.3
॥
देवनागरी
ऋषय ऊचुः । कथं सारस्वतप्राप्तिः केन ध्यानेन सुव्रत । महासरस्वती येन तुष्टा भगवती वद
लिप्यंतरण (IAST)
ṛṣaya ūcuḥ | kathaṃ sārasvataprāptiḥ kena dhyānena suvrata | mahāsarasvatī yena tuṣṭā bhagavatī vada
शब्दशः अर्थ
संस्कृतIASTअर्थ
ऋषयः ऊचुःṛṣayaḥ ūcuḥthe sages said
कथं सारस्वत-प्राप्तिःkathaṃ sārasvata-prāptiḥ"how is the sārasvata attained
केन ध्यानेन सु-व्रतkena dhyānena su-vrataby what contemplation, O firm in vow
महा-सरस्वती येन तुष्टाmahā-sarasvatī yena tuṣṭāby what is the great Sarasvatī pleased
भगवती वदbhagavatī vadamistress, tell us"
अनुवाद
The sages said: "how is the sārasvata attained? by what contemplation, O firm in vow? by what is the great Sarasvatī, the mistress, pleased? Tell us."
संस्करण
492ec93e05ad · प्रकाशित 12 अग॰ 2026, 5:00:00 am UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
It is worth noting the word sārasvata-prāpti, "attainment of the sārasvata." Sārasvata means "pertaining to Sarasvatī," and in usage denotes the gift of speech: eloquence, memory, aptitude for learning. That is, the question is not about liberation but about a gift; and this book, in its first part, is indeed a book about the gift of speech.
Let us add the verb tuṣṭā, "pleased." It is asked not "by what is she compelled" and not "by what technique is she attained," but by what is she pleased. This detail, to my mind, deserves attention and distinguishes this book from the other mantric books we have read.
There they asked about technique; here — about the disposition of her face. The Vaiṣṇava side holds this distinction as foundational and voices it through the word prīti, "affection": the goal of a rite is not the fruit but what is pleasing to Him. And that the distinction between "He gives for this" and "this pleases Him" is the whole difference between a transaction and a relationship was discussed when reading the Dattātreya (2.1).
Let us add that the word tuṣṭa is the very one found in the reworked Gītā verse examined when reading the Varāha (4.28): there mayi sarvātmake tuṣṭaḥ, "pleased in Me, the Self of all." That is, it is the same verb, and it always requires two: one is pleased with someone.