Sarasvati Riverine Goddess of Knowledge: From the by Catherine Ludvik

By Catherine Ludvik

This can be 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 resources, in addition to Hindu, Jain, and Buddhist artwork ancient representations, this booklet lines the conceptual and iconographic improvement of the riverine goddess of data Sarasvati from a while after 1750 B.C.E. to the 7th century C.E. throughout the examine of chinese language translations of not extant Sanskrit models of the Buddhist Sutra of Golden gentle the writer sheds mild on Sarasvati's interactions with different Indian goddess cults and their effect on each other.

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Example text

She is closely connected with dhi, which in tum is inextricably linked with vae, speech, with which Sarasvati is later identified. It is, in fact, her association with dhi which paves the way for her transformation into Sarasvati-Vac, the goddess, not only of speech, but above all of know1edge. It is, therefore, to dhi that we must now tum our attention. it is to imply action, quite plausibly directed toward another (parasmaipada). And if she 'has taken, accepted, received' it, one would assume she has done so for herself: there is no reason to believe she would have received it to pass it on to other gods.

7:96:1b. 7:95: lcd. , 3:22:2c; 3:54: 19d), uru rajas appears only here. 132) takes uru raja antariksam as an enlargement of the usual formula urv antdriksam, and renders it as "le vaste espace, (a savoir) l'espacemedian" ("vast space, [that is to say,] the middle space"). ") might suggest the sky for uru rajas, and yet rajas is not the sky, but rather the misty atmosphere around the earth. ' It is not insignificant, however, that in the immediately following stanza (6:61: 12a), Sarasvati is said to abide in three places ttrisadhasthdt: perhaps the pdrthivani, uru rajas, and antariksam.

Is not a citadel, but a rampart, a wall. 448 (repr. 816). 32 2:30:8b. 47-48 below. 33 6:61 :2c. " Moreover, Sarasvati is the slayer of the foe within, for she is called on to guard her devotees against slander: sarasvati nidds pdtu (6:61 : l l c), 2. 1 Sarasvati and the Apas Sarasvati, as a river, finds her most obvious connection---deepened even further with time-with the never-resting (anivisamana~) Waters (Apas ),35 to whom four entire hymns of the Rg Veda (7:47, 49; 10:9, 30) and many of its verses are dedicated.

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