Goddess of learning and eloquence, a daughter of Brahma. (Glossary for the Vahinis)

Saraswati has for her carrier the hamsa, or the breath, and the stoppage of breath would mean the absence of Saraswati and thus, Saraswati is regarded as one who can lead you on from death to immortality. The significance of addressing the prayer, ‘Mrityor Ma Amritam Gamaya’ to Saraswati, is that you are praying to Saraswati (who is in your body in the form of a Hamsavahini riding over the process of breathing) that such breath should not enter another human body and again create the same trouble of being reborn. Thus you are praying to Saraswati to lead you on from death to immortality. (SSB 1974,  p. 253)

You are able to speak because Saraswati is riding over your breath and such a sacred Goddess is the very basis for your speech. Do not make it unsacred by uttering unclean words. The seat of your thinking or buddhi is filled with Aditya and therefore this sacred aspect should be kept in mind and the unsacred thoughts kept away from you. (SSB 1974,  p. 254)

The power of wisdom is Saraswati. She is Shabda brahmamayi, characharamayi, jyotirmayi vaagmayi,Nityanandamayi, niranchanamayi, tattvamayi chinmayi, Tattvatitamayi parathpara mayi mayamayi srimayi, Sarvaisvaryamayi sadshuvamayi - all these eight types of wealth emanate from Saraswati, She teaches all the types of Vidya . Her vehicle is Hamsa, and this truly is a representation of the inhaling and exhaling activity, which is symbolised in the sacred Mantra ‘Soham’. Saraswati is Vak Swarupini. This power of speech itself is Saraswati. She is also Veda Swarupini. Saraswati resides in your own self. Likewise, Durga and Lakshmi are resident in our own being. Only they are invisible. Without them no function of the body can take place, you cannot see, you cannot talk, you cannot walk or perform any act. Just as a mother, who has given us this birth, teaches us various types of Vidya , our physical body in which is resident the three divine principles, is also like a mother. Human beings are the children of these three mothers. They are invisible, inseparable and unmanifest. Only when we manifest all these powers, which are within us can we call ourselves true human beings. Until we can express these faculties, fully, we cannot call ourselves true human beings. (Sens.SS, 1998, pp. 13-14)

Saraswati symbolises the transcendental principle which is beyond all the three Gunas (attributes). As mentioned in the Puranas (ancient texts), it is the principle practised by Saraswati which imparts peace and serenity to the world. (SS Apr 05, p. 95)