vidya ki prachurta ke lie avashyak hai ki gati nirantar bani rahe. sarasvati se vidyarupi dhan mangne ka abhipray yahi hai ki hamari gati men koi badha upasthit n ho. gati bani rahi, to adhibhautik aur adhyatmik sabhi prakar ki sanpattiyon ka bahulya bhi bana rahega. gati ke abhav men andhkar hi andhkar dikhai dega. ‘gayatri hridy’ men sarasvati ka mahatmya varnan karte hue kaha gaya hai ki ved (gyan) ki utpatti sarasvati se hui hai. atmarupi brahm se akash utpann hua. akash se vayu ki utpatti hui, vayu se agni aur agni se onkar (pranv) ki utpatti hui. pranav se vyahritiyan hoti hain. vyahritiyon se gayatri, gayatri se savitri, savitri se sarasvati aur sarasvati se vedon (gyan) ki utpatti hui hai. vedon se samast lokon ka avirbhav hota hai. nadiyon ke jal pavitra rahne ka karan gati hai. gati pavitra aur svachch rakhti hai. gati rukne par vah sarne lagta hai.
atah jo praniyon ke hriday ko, saras jal ki tarah, pavitra aur svachch banati hai, vah sarasvati hai. sarasvati pavitrata, gati aur svachchata ki pratik hai. sarasvati ka shvet varn moksh aur satvikta ka pratik hai. gyan gati aur prakash ka pratinidhitva karta hai. shvet varn par svabhavik rup se sabhi rang suvidhapurvak charhaye ja sakte hain. utrne par vahi shesh rah jata hai, jiske karan vasant panchmi nam para hai. shvet rang ko ishvar ki sangya (nam) kaha gaya hai. yahi prani ka antim lakshya hai. shvet varn advait ke lie prerit karta hai. shvet rang ki utpatti tab hoti hai, jab sare rang kriyashil rahte hain. jab ve murchit rup men ek sthan par pare rahte hain, to apne-apne svabhavik rup men hi dikhai dete hain. vah ekta se hi shvet bante hain. sansar ka bhed (rang) asvabhavik hai. abhed svabhavik hai. dvait men agyanta hai, to advait men gyan, gati aur prakash hai.
yahi sarasvati ke shvet varn ki prerna ka abhipray hai. alankarik rahasya ke karan bhagvti sarasvati ke ek hath men vina aur dusre men pustak hoti hai. vina dharan karne ka abhipray hai ki keval pustakane ka thotha gyan hi paryapt nahin hai, varan bhavna ke kshetra men aisi jhankar honi chahie, jo madhur dhvani se use mugdh kar de. pustak ka arth hai mahapurushon ne apne dirghakalin parakh ke anubhvon ka sankalan aur nichor pustakon ke rup men de rakha hai. jivan ki saflta ke jo siddhant unhonne nirdharit kiye hain, unka ganbhirtapurvak adhyayan, manan aur chintan kiya jae. jo kuch adhyayan karen, vah keval jankari tak hi simit n rahe, varan use kriya ka rup dene ka prayatn aur abhyas karna chahie. pustakon se jo gyan prapt karen, use apni hridyrupi vina ke taron se jhankrit karte hue, shraddha, vishvas, bhakti aur acharan ke sath jor den.
sarasvati ka vahan mor hai, jo vidya, kala, sanskriti ka pratik hai. vah sukshm shakti se sanpann hai, jiska rahasya is prakar hai: mor men varsha ki bhavishyavani karne ki sukshm shakti vidyaman hai. vah apne sukshm netron se varsha ke agaman ka anubhav karta hai aur ‘pohaun-pohaun’ kar ke uski chetavni deta hai. vah (mor) meghon ko dekh kar itna prasann hota hai, jaise parmatma meghon ke rup men sakar ho gaya hai. jis tarah ek sadhak ko apni kathor sadhna ke falasvarup apne ishtadev ke darshan kar apar anand ki prapti hoti hai, usi tarah mor bhi meghon ke sath atmasat hona chahta hai aur vah nritya aranbh kar deta hai. ko gyan, vivek aur paropkar ka pratinidhi mana gaya hai. islie bhagvan shri krishn ne ahankar aur dusre se bara samjhne vali bhavna utpann karne vali ratn maniyon ki sahayta se shobha vriddhi nahin ki. vah gyan ke pratik mor pankh se hi santusht rahe.
iska rahasya yah hai ki vah raja hote hue bhi bhautiktaon ki sima se dur the. sarasvati ka vahan kahin-kahin hans mana gaya hai, jiska arth hai andhkar se prakash men ana, arthat hans dudh ko pi jata hai aur pani ko chor deta hai. iska rahasya hai sadgunon ko dharan karna aur avgunon ko tiraskrit kar dena. buddhivardhan hetu, pratahkal shauchadi se nivritt ho kar, snan kar ke, svachch vastra grahan kar ke, kisi shant aur pavitra sthan men sadhna par baithen. apne mastak ko jal se bhigo len aur bhige hue mastak par surya ki pratham kirnen parne den. mukh surya ki or ho. sadhna aranbh karne se purva 3 bar dirgh svar men pranav (¬) ka uchcharan karen. tatpashchat gayatri mantra ¬ bhurbhuvah svah tatsaviturvarenyan bhargodevasya dhimhi dhiyo yonah prachodyat ka jap karen. jo mantra gurupradatt ho, to uska hi jap karna chahie.
jap is prakar se ho ki hoth n hilen. mantra ka uchcharan antrang men hota rahe. nitya pratidin kam se kam 1 mala (108) ka jap hona hi chahie. jap ke bad, kuch samay ke lie hathon ki hatheliyon ko surya ki or kar, gayatri mantra ka uchcharan karte rahen. barah bar mantra jap kar lene par donon hathon ki hatheliyon ko apas men ragren aur kuch garmi a jane par netra, mastak, mukh aur gale par feren. is sadhna se buddhi nishchit hi prakhar aur unnat hoti hai. iske bad sarasvati sukt ka path karne ke sath-sath havan bhi karna chahie. havan karne se mastishk svasth, prakhar aur shaktisanpann banta hai aur buddhi ki vriddhi hoti hai.