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Saraswati

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Saraswati (Sanskrit: सरस्वती, Sarasvatī) is the Hindu goddess of knowledge, music, art, wisdom, and learning.[3] She is a part of the trinity (Tridevi) of Saraswati, Lakshmi and Parvati. All the three forms help the trinity of Brahma, Vishnu and Shiva to create, maintain and regenerate-recycle the Universe respectively.[4]

Saraswati
Goddess of Knowledge, Music, Art, Wisdom and Learning
Saraswati.jpg
Saraswati by Raja Ravi Varma
AffiliationDevi, Tridevi, and Shakti
AbodeBrahmaloka
MountSwan
RegionSouth Asia, Southeast Asia, Tibet, Japan and Nepal
FestivalsVasant Panchami/ Saraswati Pooja,Diwali
Personal information
ConsortBrahma[1][2]
SiblingsShiva

The earliest known mention of Saraswati as a goddess is in the Rigveda. She has remained significant as a goddess from the Vedic period through modern times of Hindu traditions.[5] Some Hindus celebrate the festival of Vasant Panchami (the fifth day of spring, and also known as Saraswati Puja and Saraswati Jayanti in so many parts of India) in her honour,[6] and mark the day by helping young children learn how to write alphabets on that day.[7] The Goddess is also revered by believers of the Jain religion of west and central India,[8] as well as some Buddhist sects.[9]

Saraswati idol carved of black stone from Chalukya dynasty (12 century CE). Idol on display in Prince of Wales Museum, Mumbai.

Contents

EtymologyEdit

Sarasvati, is a Sanskrit fusion word of saras (सरस्) meaning "pooling water", but also sometimes translated as "speech"; and vati (वती) meaning "she who possesses" (also found in the name of Parvati, "She who has wings"). Originally associated with the river or rivers known as Saraswati, this combination therefore means "she who has ponds, lakes, and pooling water" or occasionally "she who possesses speech". It is also a Sanskrit composite word of surasa-vati (सुरस-वति) which means "one with plenty of water".[10][11]

The word Saraswati appears both as a reference to a river and as a significant deity in the Rigveda. In initial passages, the word refers to the Sarasvati River and is mentioned as one among several northwestern Indian rivers such as the Drishadvati. Saraswati, then, connotes a river deity. In Book 2, the Rigveda describes Saraswati as the best of mothers, of rivers, of goddesses.[11]

अम्बितमे नदीतमे देवितमे सरस्वति |
– Rigveda 2.41.16[12]

Best of mothers, best of rivers, best of goddesses, Sarasvatī.

Saraswati is celebrated as a feminine deity with healing and purifying powers of abundant, flowing waters in Book 10 of the Rigveda, as follows:

अपो अस्मान मातरः शुन्धयन्तु घर्तेन नो घर्तप्वः पुनन्तु |
विश्वं हि रिप्रं परवहन्ति देविरुदिदाभ्यः शुचिरापूत एमि ||
– Rigveda 10.17[13]

May the waters, the mothers, cleanse us,
may they who purify with butter, purify us with butter,
for these goddesses bear away defilement,
I come up out of them pure and cleansed.
–Translated by John Muir

In Vedic literature, Saraswati acquires the same significance for early Indians (states John Muir) as that accredited to the river Ganges by their modern descendants. In hymns of Book 10 of Rigveda, she is already declared to be the "possessor of knowledge".[14] Her importance grows in Vedas composed after Rigveda and in Brahmanas, and the word evolves in its meaning from "waters that purify", to "that which purifies", to "vach (speech) that purifies", to "knowledge that purifies", and ultimately into a spiritual concept of a goddess that embodies knowledge, arts, music, melody, muse, language, rhetoric, eloquence, creative work and anything whose flow purifies the essence and self of a person.[11][15] In Upanishads and Dharma Sastras, Saraswati is invoked to remind the reader to meditate on virtue, virtuous emoluments, the meaning and the very essence of one's activity, one's action.

Saraswati is known by many names in ancient Hindu literature. Some examples of synonyms for Saraswati include Brahmani (power of Brahma), Brahmi (goddess of sciences),[16] Bharadi (goddess of history), Vani and Vachi (both referring to the flow of music/song, melodious speech, eloquent speaking respectively), Varnesvari (goddess of letters), Kavijihvagravasini (one who dwells on the tongue of poets).[3][17] Goddess Saraswati is also known as Vidyadatri (Goddess who provides knowledge), Veenavadini (Goddess who plays veena, the musical instrument held by Goddess Saraswati), Pustakdharini (Goddess carrying book with herself), Veenapani (Goddess carrying veena in her hands), Hansavahini (Goddess who sits on swan) and Vagdevi (Goddess of speech).

NomenclatureEdit

In the Hindi language, her name is written Hindi: सरस्वती. In the Telugu, Sarasvati is also known as Chaduvula Thalli (చదువుల తల్లి) and Shārada (శారద). In Konkani, she is referred to as Shārada, Veenapani, Pustakadhārini, Vidyadāyini. In Kannada, variants of her name include Sharade, Sharadamba, Vāni, Veenapani in the famous Sringeri temple. In Tamil, she is also known as Kalaimagal (கலைமகள்), Kalaivāni (கலைவாணி), Vāni (வாணி) and Bharathi. She is also addressed as Sāradā (the one who offers sāra or the essence), Shāradā (the one who loves the autumn season), Veenā-pustaka-dhārini (the one holding books and a Veena), Vāgdevi, Vāgishvari, (both meaning "goddess of speech"), Vāni (speech), Varadhanāyaki (the one bestowing boons), Sāvitri (consort of Brahma), Gāyatri (mother of Vedas).[citation needed]

In India, she is locally spelled as Bengaliসরস্বতী, Saraswati ?, Malayalamസരസ്വതി, Saraswati ?, and Tamilசரஸ்வதி, Sarasvatī ?.

Outside Nepal and India, she is known in Burmese as Thurathadi (သူရဿတီ, pronounced [θùja̰ðədì] or [θùɹa̰ðədì]) or Tipitaka Medaw (တိပိဋကမယ်တော်, pronounced [tḭpḭtəka̰ mɛ̀dɔ̀]), in Chinese as Biàncáitiān (辯才天), in Japanese as Benzaiten (弁才天/弁財天) and in Thai as Suratsawadi (สุรัสวดี) or Saratsawadi (สรัสวดี).[18]

HistoryEdit

 
Saraswati goddess is found in temples of Southeast Asia, islands of Indonesia and Japan. In Japan, she is known as Benzaiten (shown).[19] She is depicted with a musical instrument in Japan, and is a deity of knowledge, music, and everything that flows.

In Hindu tradition, Sarasvati has retained her significance as a goddess from the Vedic age up to the present day.[5] In Shanti Parva of the Hindu epic Mahabharata, Saraswati is called the mother of the Vedas, and later as the celestial creative symphony who appeared when Brahma created the universe.[11] In Book 2 of Taittiriya Brahmana, she is called the mother of eloquent speech and melodious music. Saraswati is the active energy and power of Brahma.[17] She is also mentioned in many minor Sanskrit publications such as Sarada Tilaka of 8th century AD as follows,[20]

May the goddess of speech enable us to attain all possible eloquence,
she who wears on her locks a young moon,
who shines with exquisite lustre,
who sits reclined on a white lotus,
and from the crimson cusp of whose hands pours,
radiance on the implements of writing, and books produced by her favour.
– On Saraswati, Sarada Tilaka[20]

Saraswati became a prominent deity in Buddhist iconography – the consort of Manjushri in 1st millennium AD. In some instances such as in the Sadhanamala of Buddhist pantheon, she has been symbolically represented similar to regional Hindu iconography, but unlike the more well known depictions of Saraswati.[9]

Symbolism and iconographyEdit

Saraswati images are depicted with symbolism.

The goddess Saraswati is often depicted as a beautiful woman dressed in pure white, often seated on a white lotus, which symbolizes light, knowledge and truth.[21] She not only embodies knowledge but also the experience of the highest reality. Her iconography is typically in white themes from dress to flowers to swan – the colour symbolizing Sattwa Guna or purity, discrimination for true knowledge, insight and wisdom.[3][22]

Her dhyana mantra describes her to be as white as the moon, clad in a white dress, bedecked in white ornaments, radiating with beauty, holding a book[23] and a pen in her hands. The book and the pen represent knowledge[citation needed]

She is generally shown to have four arms, but sometimes just two. When shown with four hands, those hands symbolically mirror her husband Brahma's four heads, representing manas (mind, sense), buddhi (intellect, reasoning), citta (imagination, creativity) and ahamkāra (self consciousness, ego).[24][25] Brahma represents the abstract, while she represents action and reality.

The four hands hold items with symbolic meaning — a pustaka (book or script), a mālā (rosary, garland), a water pot and a musical instrument (vīnā).[3] The book she holds symbolizes the Vedas representing the universal, divine, eternal, and true knowledge as well as all forms of learning. A mālā of crystals, representing the power of meditation, inner reflection and spirituality. A pot of water represents the purifying power to separate right from wrong, the clean from the unclean, and essence from the inessential. In some texts, the pot of water is symbolism for soma – the drink that liberates and leads to knowledge.[3] The most famous feature on Saraswati is a musical instrument called a veena, represents all creative arts and sciences,[24] and her holding it symbolizes expressing knowledge that creates harmony.[3][26] Saraswati is also associated with anurāga, the love for and rhythm of music, which represents all emotions and feelings expressed in speech or music.

A hamsa or swan is often located next to her feet. In Hindu mythology, the hamsa is a sacred bird, which if offered a mixture of milk and water, is said to be able to drink the milk alone. It thus symbolizes the ability to discriminate between good and evil, essence from outward show and the eternal from the evanescent.[24] Due to her association with the swan, Saraswati is also referred to as Hamsavāhini, which means "she who has a hamsa as her vehicle". The swan is also a symbolism for spiritual perfection, transcendence and moksha.[22][27]

Sometimes a citramekhala (also called mayura, peacock) is shown beside the goddess. The peacock symbolizes colorful splendor, celebration of dance, and – as the devourer of snakes – the alchemical ability to transmute the serpent poison of self into the radiant plumage of enlightenment.[28]

She is usually depicted near a flowing river or other body of water, which depiction may constitute a reference to her early history as a river goddess.

Regional manifestations of SaraswatiEdit

 
Saraswati Statue in Dhaka University

AvatarsEdit

There are many avatars of Goddess Saraswati. Savitri and Gayatri are consider as two wives of Brahma. Mahasaraswati is also one form of Adi shakti Saraswati. She also take her Matrika (Warrior avtar) as Brahmani. Saraswati is not just the goddess of knowledge and wisdom.but also she is the Brahmavidya herself, the goddess of the wisdom of ultimate truth. she menifasts : as the wife of Shiva, Vagbhavashwari, she is the ultimate truth! as the wife of Vishnu, Vidyalakshmi, gives knowledge to seekers as the wife of Ganesha, Buddhi, she protects her children from Maya, the other wife of Ganesha, Siddhi herself as the wife of Dakshinamurti, Parijata, she is the wish fulfilling tree. as the wife of Ucchista Vinayaka, Nila Saraswati, she is the ultimate goal of devotee! as the daughter of Marichi, Sharada, she is the giver of poetic knowledge,but as the mother of all creation, she is everything, Brahman herself. Matangi goddess is considered as Tantric form of Saraswati goddess.[citation needed]

Maha SaraswatiEdit

In some regions of India, such as Vindhya, Odisha, West Bengal and Assam, as well as east Nepal, Saraswati is part of the Devi Mahatmya mythology, in the trinity (Tridevi) of Mahakali, Mahalakshmi and Mahasaraswati.[29][30] This is one of many different Hindu legends that attempt to explain how the Hindu trinity of gods (Brahma, Vishnu and Shiva) and goddesses (Saraswati, Lakshmi and Parvati) came into being. Various Purana texts offer alternate legends for Maha Saraswati.[31]

Maha Saraswati is depicted as eight-armed and is often portrayed holding a Veena whilst sitting on a white lotus flower.

Her dhyāna shloka given at the beginning of the fifth chapter of Devi Mahatmya is:

Wielding in her lotus-hands the bell, trident, ploughshare, conch, pestle, discus, bow, and arrow, her lustre is like that of a moon shining in the autumn sky. She is born from the body of Gowri and is the sustaining base of the three worlds. That Mahasaraswati I worship here who destroyed Sumbha and other asuras.[32]

Mahasaraswati is also part of another legend, the Navshaktis (not to be confused with Navdurgas), or nine forms of Shakti, namely Brahmi, Vaishnavi, Maheshwari, Kaumari, Varahi, Narsimhi, Aindri, Shivdooti and Chamunda, revered as powerful and dangerous goddesses in eastern India. They have special significance on Navaratri in these regions. All of these are seen ultimately as aspects of a single great Hindu goddess, with Maha Saraswati as one of those nine.[33]

Mahavidya Nila SaraswatiEdit

In Tibet and parts of India, Nilasaraswati is a form of Mahavidya Tara. Nila Saraswati is a different deity from traditional Saraswati, yet subsumes her knowledge and creative energy in tantric literature. Nila Sarasvati is the ugra (angry, violent, destructive) manifestation in one school of Hinduism, while the more common Saraswati is the saumya (calm, compassionate, productive) manifestation found in most others. In tantric literature of the former, Nilasaraswati has a 100 names. There are separate dhyana shlokas and mantras for her worship in Tantrasara.[34]

Sharada avatar in KashmirEdit

 
Sharada Peeth temple at Sharda village in PoK.

Sharada Peeth is an abandoned Hindu temple and ancient centre of learning along the Kishanganga River in Sharda village of Pakistan occupied Kashmir. Between the 6th and 12th centuries CE, it was one of the foremost centres of higher learning in the Indian subcontinent,[35][36] hosting scholars such as Kalhana, Adi Shankara,[37] Vairotsana,[37] Kumarajiva,[37] and Thonmi Sambhota.[37] It is also said to be where Pāṇini[citation needed] and Hemachandra completed and stored their writings on Sanskrit grammar.[38]

Sharada script is a native script of Kashmir and is named after Śāradā,[39] another name for Saraswati, the goddess of learning.

WorshipEdit

TemplesEdit

Sarasvati temple at Pilani in North Indian style (above), and South Indian style (below). Her temples, like her iconography, often resonate in white themes.

Ancient Sharada Peeth in PoK is one of the oldest surviving temples of Saraswati.

There are many temples dedicated to Saraswati around the world. Some notable temples include the Gnana Saraswati Temple in Basar on the banks of the River Godavari, the Warangal Saraswati and Shri Saraswati Kshetramu temples in Medak, Telangana. In Karnataka, one of many Saraswati/Sharada pilgrimage spots is Shringeri Sharadamba Temple. In Ernakulam district of Kerala, there is a famous Saraswati temple in North Paravur, namely Dakshina Mookambika Temple North Paravur. In Tamil Nadu, Koothanur hosts a Saraswati temple

 
Sarasvati temple at Koothanur in Tamil Nadu

about 25 kilometres from Tiruvarur. In her identity as Brahmani, additional Sarasvati temples can be found throughout Gujarat, Himachal Pradesh, Rajasthan, and Uttar Pradesh.

FestivalsEdit

One of the most famous festivals associated with Goddess Saraswati is the Hindu festival of Vasant Panchami. Celebrated on the 5th day in the Hindu calendar month of Magha (month), it is also known as Saraswati Puja and Saraswati Jayanti in India.

Saraswati Puja in East and Northeast IndiaEdit

In West Bengal and Tripura, Goddess Saraswati is worshipped on Vasant Panchami, a Hindu festival celebrated every year on the 5th day in the Hindu calendar month of Magha (about February). Hindus celebrate this festival in temples, homes and educational institutes alike.[40][41]

Saraswati Puja in North, Weste and Central IndiaEdit

In Bihar and Jharkhand, Vasant Panchami is commonly known as Saraswati Puja. On this day, Goddess Saraswati is worshipped in schools, colleges, educational institutes as well as in institutes associated with music and dance. Cultural programmes are also organised in schools and institutes on this day. People especially students worship Goddess Saraswati also in pandals (a tent made up of colourful cloths, decorated with lights and other decorative items). In these states, on the occasion of Saraswati Puja, Goddess Saraswati is worshipped in the form of idol, made up of soil. On Saraswati Puja, the idol is worshipped by people and prasad is distributed among the devotees after puja. Prasad mainly consists of boondi (motichoor), pieces of carrot, peas and Indian plum (ber). On the next day or any day depending on religious condition, the idol is immersed in a pond (known as Murti Visarjan or Pratima Visarjan) after performing a Havana (immolation), with full joy and fun, playing with abir and gulal. After Pratima Visarjan, members involved in the organisation of puja ceremony eat khichdi together.

In Goa,[42] Maharashtra and Karnataka, Saraswati Puja starts with Saraswati Avahan on Maha Saptami and ends on Vijayadashami with Saraswati Udasan or Visarjan.[citation needed]

In 2018, the Haryana government launched and sponsored the annual National Saraswati Mahotsav in its state named after Saraswati.[43]

Saraswati Puja in South IndiaEdit

In Kerala and Tamil Nadu,

 
Saraswathi Devi idol at home.

the last three days of the Navaratri festival, i.e., Ashtami, Navami, and Dashami, are celebrated as Sarasvati Puja.[44] The celebrations start with the Puja Vypu (Placing for Worship). It consists of placing the books for puja on the Ashtami day. It may be in one's own house, in the local nursery school run by traditional teachers, or in the local temple. The books will be taken out for reading, after worship, only on the morning of the third day (Vijaya Dashami). It is called Puja Eduppu (Taking [from] Puja). Children are happy, since they are not expected to study on these days. On the Vijaya Dashami day, Kerala and Tamil Nadu celebrates the Ezhuthiniruthu or Initiation of Writing for the little children before they are admitted to nursery schools. This is also called Vidyarambham. The child is made to write for the first time on the rice spread in a plate with the index finger, guided by an elder of the family or by a teacher.[45]

Outside the Indian subcontinentEdit

Balinese Hindu deity Saraswati (top), a Saraswati temple in Bali (middle), and one of many Benzaiten temples in Japan (bottom).

MyanmarEdit

 
Statue of Thurathadi at Kyauktawgyi Buddha Temple (Yangon)

In Burma, the Shwezigon Mon Inscription dated to be of 1084 AD, near Bagan, recites the name Saraswati as follows,

"The wisdom of eloquence called Saraswati shall dwell in mouth of King Sri Tribhuwanadityadhammaraja at all times". – Translated by Than Tun[46]

In Buddhist arts of Myanmar, she is called Thurathadi (or Thayéthadi).[47]:215 Students in Myanmar pray for her blessings before their exams.[47]:327 She is also believed to be, in Mahayana pantheon of Myanmar, the protector of Buddhist scriptures.[48]

JapanEdit

The concept of Saraswati migrated from India, through China to Japan, where she appears as Benzaiten (弁財天).[49] Worship of Benzaiten arrived in Japan during the 6th through 8th centuries. She is often depicted holding a biwa, a traditional Japanese lute musical instrument. She is enshrined on numerous locations throughout Japan such as the Kamakura's Zeniarai Benzaiten Ugafuku Shrine or Nagoya's Kawahara Shrine;[50] the three biggest shrines in Japan in her honour are at the Enoshima Island in Sagami Bay, the Chikubu Island in Lake Biwa, and the Itsukushima Island in Seto Inland Sea.

CambodiaEdit

Saraswati was honoured with invocations among Hindus of Angkorian Cambodia, suggests a tenth-century and another eleventh-century inscription.[51] She and Brahma are referred to in Cambodian epigraphy from the 7th century onwards, and she is praised by Khmer poets for being goddess of eloquence, writing and music. More offerings were made to her than to her husband Brahma. She is also referred to as Vagisvari and Bharati in Yasovarman era Khmer literature.[51]

ThailandEdit

 
Saraswati, Devi of Arts, Emblem of Faculty of Arts, Chulalongkorn University

In ancient Thai literature, Saraswati (Thai: สุรัสวดี; RTGSSuratsawadi) is the goddess of speech and learning, and consort of Brahma.[52] Over time, Hindu and Buddhist concepts on deities merged in Thailand. Icons of Saraswati with other deities of India are found in old Thai wats.[53] Amulets with Saraswati and a peacock are also found in Thailand.

IndonesiaEdit

Saraswati is an important goddess in Balinese Hinduism. She shares the same attributes and iconography as Saraswati in Hindu literature of India – in both places, she is the goddess of knowledge, creative arts, wisdom, language, learning and purity. In Bali, she is celebrated on Saraswati day, one of the main festivals for Hindus in Indonesia.[54][55] The day marks the close of 210-day year in the Pawukon calendar.[56]

On Saraswati day, people make offerings in the form of flowers in temples and to sacred texts. The day after Saraswati day, is Banyu Pinaruh, a day of cleansing. On this day, Hindus of Bali go to the sea, sacred waterfalls or river spots, offer prayers to Saraswati, and then rinse themselves in that water in the morning. Then they prepare a feast, such as the traditional bebek betutu and nasi kuning, that they share.[57]

The Saraswati Day festival has a long history in Bali.[58] It has become more widespread in Hindu community of Indonesia in recent decades, and it is celebrated with theatre and dance performance.[56]

TibetEdit

In Tibet, she is known as Yang chen ma (Singing/Music Goddess),[59] or Yang chen drolma (Singing/Music Tara) considered the consort of Mañjuśri, Buddha of Wisdom, she is one of the 21 Taras.[60][61]

Saraswati is the Divine Embodiment & bestower of Enlightened Eloquence & Inspiration, patroness of the arts, sciences, music, language, literature, history, poetry & philosophy, all those engaged in creative endeavours in Tibetan Buddhism. She is considered the peaceful manifestation of Palden Lhamo(Glorious Goddess). In the Gelugpa tradition, Palden Lhamo is known as Magzor Gyalmo(the Queen who Repels Armies[62]) and is a wrathful emanation of Saraswati while being a protector. Saraswati was the yidam (principal personal meditational deity) of 14th Century Tibetan monk Je Tsongkhapa. He composed a devotional poem, Prayer to Sarasvati, to her.[63][64] She is believed in the Tibetan tradition to have accompanied him on his travels, as well as regularly engaging in conversations with him.[citation needed]

See alsoEdit

NotesEdit

  1. ^ Elizabeth Dowling and W George Scarlett (2005), Encyclopedia of Religious and Spiritual Development, SAGE Publications, ISBN 978-0761928836 page 204
  2. ^ David Kinsley (1988), Hindu Goddesses: Vision of the Divine Feminine in the Hindu Religious Traditions, University of California Press, ISBN 0-520063392, pages 55–64
  3. ^ a b c d e f Kinsley, David (1988), Hindu Goddesses: Vision of the Divine Feminine in the Hindu Religious Traditions, University of California Press, ISBN 0-520-06339-2, pages 55–64
  4. ^ Encyclopaedia of Hinduism, p. 1214; Sarup & Sons, ISBN 978-81-7625-064-1
  5. ^ a b Kinsley, David (1988), Hindu Goddesses: Vision of the Divine Feminine in the Hindu Religious Traditions, University of California Press, ISBN 0-520-06339-2
  6. ^ Vasant Panchami Saraswati Puja Archived 23 September 2014 at the Wayback Machine., Know India – Odisha Fairs and Festivals
  7. ^ The festival of Vasant Panchami: A new beginning Archived 4 October 2015 at the Wayback Machine., Alan Barker, United Kingdom
  8. ^ Birmingham Museum of Art (2010). Birmingham Museum of Art : guide to the collection. [Birmingham, Ala]: Birmingham Museum of Art. p. 55. ISBN 978-1-904832-77-5. Archived from the original on 14 May 1998.
  9. ^ a b Thomas Donaldson (2001), Iconography of the Buddhist Sculpture of Orissa, ISBN 978-8170174066, pages 274–275
  10. ^ सुरस Archived 4 December 2014 at the Wayback Machine. Sanskrit English Dictionary, University of Koeln, Germany
  11. ^ a b c d John Muir, Original Sanskrit Texts on the Origin and History of the People of India – Their Religions and Institutions at Google Books, Volume 5, pp. 337–347 with footnotes
  12. ^ Rigveda Archived 24 September 2015 at the Wayback Machine., Book 2, Hymn 41
  13. ^ Rigveda Archived 8 May 2015 at the Wayback Machine., Book 10, Hymn 17
  14. ^ H.T. Colbrooke, Sacred writings of the Hindus Archived 10 March 2016 at the Wayback Machine., Williams & Norgate, London, page 16-17
  15. ^ Edward Moor, The Hindu Pantheon, p. 125, at Google Books, pages 125–127
  16. ^ Sarasvati, The Goddess of Learning Archived 27 April 2009 at the Wayback Machine. Stephen Knapp
  17. ^ a b Edward Balf, The Encyclopædia of India and of Eastern and Southern Asia at Google Books, page 534
  18. ^ Kinsley, David (1988). Hindu Goddesses: Vision of the Divine Feminine in the Hindu Religious Traditions. University of California Press. ISBN 0-520-06339-2. p. 95.
  19. ^ Ian Reader and George J. Tanabe, Practically Religious: Worldly Benefits and the Common Religion of Japan, Univ of Hawaii Press, ISBN 978-0824820909
  20. ^ a b Asiatic Researches at Google Books, – History and Antiquities, the Arts, Sciences and Literature of Asia, Volume 3, London, pages 272–273
  21. ^ Catherine Ludvík (2007). Sarasvatī, Riverine Goddess of Knowledge: From the Manuscript-carrying Vīṇā-player to the Weapon-wielding Defender of the Dharma. BRILL. p. 1.
  22. ^ a b Jean Holm and John Bowke (1998), Picturing God, Bloomsbury Academic, ISBN 978-1855671010, pages 99–101
  23. ^ "Hinduism 101 Saraswati Symbolism". Hindu American Foundation (HAF). Archived from the original on 16 October 2017. Retrieved 10 February 2018.
  24. ^ a b c Griselda Pollock and Victoria Turvey-Sauron (2008), The Sacred and the Feminine: Imagination and Sexual Difference, ISBN 978-1845115203, pages 144–147
  25. ^ For Sanskrit to English Translation of the four words: Monier Williams' Sanskrit-English Dictionary Archived 20 August 2016 at the Wayback Machine. University of Koeln, Germany
  26. ^ Some texts refer to her as "goddess of harmony"; for example, John Wilkes, Encyclopaedia Londinensis at Google Books, Volume 22, page 669
  27. ^ Frithjof Schuon (2007), Spiritual Perspectives and Human Facts, ISBN 978-1933316420, page 281
  28. ^ Hope B. Werness (2007), Continuum Encyclopedia of Animal Symbolism in World Art, Bloomsbury Academic, ISBN 978-0826419132, pages 319–320
  29. ^ James Lochtefeld, The Illustrated Encyclopedia of Hinduism: A-M, Vol. 1, ISBN 978-0823931804, page 408
  30. ^ Diana Eck (2013), India: A Sacred Geography, Random House, ISBN 978-0385531924, pages 265–279
  31. ^ C. Mackenzie Brown (1990), The Triumph of the Goddess, State University of New York Press, ISBN 978-0791403648
  32. ^ Glory of the Divine Mother (Devi Mahatmyam) by S.Sankaranarayanan. Prabha Publishers, Chennai. India.(ISBN 81-87936-00-2) Page. 184
  33. ^ James Lochtefeld, The Illustrated Encyclopedia of Hinduism: N-Z, Vol. 2, ISBN 978-0823931804, page 467
  34. ^ David Kinsley, Tāntric Visions of the Divine Feminine, University of California Press. ISBN 0-520-06339-2
  35. ^ Raina, Mohini Qasba (2013). Kashur: The Kashmiri Speaking People. p. 191. ISBN 1490701656. The main centre of excellence was at Sharda Peeth - an ancient seat of learning on the banks of the river Kishenganga in the valley of Mount Harmukh.
  36. ^ Raina, Dina Nath (1994). Kashmir - distortions and reality. Michigan: Reliance Publishing House, University of Michigan. p. 37. ISBN 8185972524. during which Kashmir emerged as the "Sharda Peeth", a hallowed place for ancient learning.
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ReferencesEdit

  •   This article incorporates text from a publication now in the public domainChisholm, Hugh, ed. (1911). "Sarasuati". Encyclopædia Britannica (11th ed.). Cambridge University Press.
  • Kinsley, David (1998). Tantric visions of the divine feminine : the ten mahāvidyās (Repr. ed.). Delhi: Motilal Banarsidass. ISBN 81-208-1523-8.
  • Sankaranarayanan, S. (2001). Glory of the Divine Mother (Devī Māhātmyam). India: Nesma Books. ISBN 81-87936-00-2.

Further readingEdit

  • Sailen Debnath, The Meanings of Hindu Gods, Goddesses and Myths, ISBN 9788129114815, Rupa & Co., New Delhi.
  • Saraswati, Swami Satyananda. Saraswati Puja for Children. ISBN 1-877795-31-3.
  • Ankerl, Guy (2000). Global communication without universal civilization. INU societal research. Vol.1: Coexisting contemporary civilizations : Arabo-Muslim, Bharati, Chinese, and Western. Geneva: INU Press. ISBN 2-88155-004-5.

External linksEdit