Sarasvati Riverine Goddess of Knowledge: From the by Catherine Ludvik

By Catherine Ludvik

It is a interesting depiction of the transformation of the Indian riverine goddess from the manuscript-carrying vina-player to the Buddhist weapon-wielding defender of the Dharma. Drawing on Sanskrit and chinese language textual assets, in addition to Hindu, Jain, and Buddhist artwork historic representations, this booklet lines the conceptual and iconographic improvement of the riverine goddess of information Sarasvati from a while after 1750 B.C.E. to the 7th century C.E. in the course of the learn of chinese language translations of now not extant Sanskrit types of the Buddhist Sutra of Golden mild the writer sheds gentle on Sarasvati's interactions with different Indian goddess cults and their effect on each other.

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Extra resources for Sarasvati Riverine Goddess of Knowledge: From the Manuscript-carrying Vina-player to the Weapon-wielding Defender of the Dharma

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120 Thus the singer implores (7:35: 11b): "Auspicious [for us] be Sarasvati with inspired thoughts" (sam sdrasvau saha dhibhir astu I). l0-12), the poet invokes the goddess as follows: pdvakd nah sarasvati vdjebhir vdjinivati I yajham vastu dhiydvasuh 11 121 codayitri sunrtdniim cetanti sumatindm I yajiiam dadhe sdrasvati II mah6 arl}al} sarasvati pra cetayati ketund I dhiyo visvd vi rdjati II Pure Sarasvati, rich in rewards, who [finds] goods through inspired thought, shall long for our sacrifice.

Clearly, without precious inspiration he cannot compose and thereby be a poet. 328 note (in rev. ed. 1987). 43) lists several other instances wherein Sarasvati's name is associated with the milch cow (dhenuli sarasvatiy: KathS 38:8 [109,7]; MS 3:11:2 [142,1]; 3: 11:3 [143, 10; 144, 12]; VS 21:34; TB 2:6: 12:1, 4. 131 I: 164:49ad. 14 above. 132 Geldner 1951, vol. 236. 133 Personal communication. 129 130 CHAPTER ONE 32 words. And as the riverine waters flow and milk flows, inspired thoughts and their verbalized expression must embody a certain fluidity: if the words do not flow, then surely it is not poetry.

31-32 below. 21 For instance, she is said to have given Nahusa ghee and milk (7:95:2d ghrtdm payo duduhe ndhusdya II), and to Vadhryasva a son called Divodasa (6:61: 1b divoddsam vadhryasvdya ddsuse I ) . 22 3:54: 13d dhdtd rayim ... II. 23 10:30: 12d sarasvati tad grnate vilyo dhiit II. 24 2:41: 17d prajdm devi dididdhi nah II. " While the volume of her waters represents abundance, the uncontrollability and overwhelming vigour of her flood embodies her frightful strength. The mighty river goddess is called on for protection and shelter (6:49:7cd): gndbhir acchidram sararuim sajosd durddharsam grnate sarma yamsat // Together with the wives of gods, unbroken refuge she shall grant the singer, protection which is difficult to assail.

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