Conception of Sarasvati in the Puranas

Conception of Sarasvati in the Puranas [puranesu sarasvativisayika drstih] By Shri Anand Swarup Gupta, M.A.; i / c. Purana Deptt., A. I. Kashiraj Trust / 55-95

[ bhagavati sarasvati vedesu puranesu ca nadirupena devirupena ca varnyate | rgvede nadirupena sa 'apasamapastama ' ( 6.61 13 ), 'sindhumata ' ( 7.36 *6), 'sindhubhih pinvamana ' (6.52 ·6 ) 'yati giribhya srasamudrat ' ( 70952 ) ityadibhirvisesanaih samyojyate | devirupayasca tasyah 'sunrtanam codayitri ' (1.3 11 ), 'dhinamavitri ' ( 606106 ), 'rtavari ' ( 6061-9 ), 'vajinivati ' (766 ·3), 'devitama ' ( 2°41 ·16 ) ityadi svarupamupavaryate | dvividheyam vaidiki sarasvati puranesvapi nadirupena devirupena ca dvidhaiva varyate | nadirupayastasyah puranesu 'saricchrestha ', 'tirthamvara ', 'pancasrotah ', 'sagaragamini ' ityadi svarupam varnyate | devirupa ca sa 'vagbuddhividyajnanadhidevata ' 'sarvavidya- svarupa ', 'sadambika ' ityadirupena varnyate | 'jyotirupa ', 'brahmasvarupa ', 'aksara ' ityadi ca tasyah paramam rupamapi puranesu vibhavyate, yena rupena tasyah paramatattvena parabrahmana sahabhedo'pi matah | punah, yatha rgvede sa 'ghora ' 'vrtraghni ' ( 6.617 ) 'jesi satrun ' ( 2308 ) ityadirupenapi varnyate, evametra brahmandapurane sa lalitayah saktirupena bhandasuram hantum tasyah sahayyam kurvati tatha markandeyapurane devimahatmye durgayah saktirupena sumbhanisumbhani vahinoti ca procyate | punasca vagisa devi sarasvatyeva sapadyanekakaranairnadirupena parinatetyapi puranesu bahudha kalitam | sarvamidam puranamatam vaidika- bhavanameva vibhinnarupairupabrmhanam trikaso veti pratiyate | imam prsthabhumika- masritya sarasvativisayakah pauranika vicarah prastuyante'tra | ] *. Amplified version of the paper read at the 21st Session of the All-India Oriental Conference ( Srinagar, Kashmir ), Oct., 1961. The present paper is divided into the following main sections:-I. Vedic conception of Sarasvati; II. Transition from Vedic to Puranic conception; III. Puranic conception - A. Sarasvati as the Goddess of speech and learning : 1. Etymological interpretation of 'Sarasvati' ; 2. Puranic accounts of the origin of Sarasvati ; 3. Synonyms and epithets of Sarasvati ; 4. Sarasvati in relation to other deities ; 5. The ghora aspect of Sarasvati; 6. Anthropomorphic form or vigraha of Sarasvati; 7. Iconographical representations of Sarasvati in the Purapas ; 8. Sarasvati worship in the Puranas ; 9. Pantheistic and transcen-

56 puranam - PURANA [Vol. IV, No. 1 The philosophical flight of the Indian mind in search of the ultimate reality gave it an insight which is unique in the history of religious thoughts. The innumerable gods and goddesses conceived by the Indian sages are to them nothing but so many manifestations of the same ultimate Reality-the Aksara Brahman or the Para Sakti. Amidst the bewildering innumerability of the gods and goddesses of the Indian pantheon Goddess Sarasvati has always occupied an important and exalted place. What distinguishes man from animals is speech, intellect and supersensuous knowledge with which he has been endowed by Nature; and as Sarasvati has been conceived as the goddess of speech, intellect, learning and knowledge, her importance in the whole range of the Indian pantheon may easily be imagined. Both in the Vedas and the Puranas Sarasvati has been considered as one of the principal deities, sometimes even the foremost among them. The Rgveda calls her as the best or the greatest goddess ('faa' II. 41. 16) and the Puranas make her worshipped even by the three great gods of the trinity-Brahma, Visnu and Mahesa. Thus the Puranas have assigned her a more exalted position even than that assigned to her by the Vedas. The Puranas have further conceived her in the double aspect -immanent and transcendent. But the Puranic conception of Sarasvati may be said to be rooted in her Vedic conception, both as a river-goddess and as the goddess of eloquence. Therefore, for the study of the Puranic conception of Sarasvati a brief study of her Vedic conception also may prove helpful. dent aspects of Sarasvati. B. Sarasvati as the River and River-goddess (to be dealt with in a future article in continuation), Note: (a) For the sake of facility relevant portions of the texts, specially the long portions, referred to in some of the footnotes, are quoted in Appendix I at the end of this paper. (b) The explanation of abbreviations used is given in Appendix II. 1. Cf. BvP II. 4. 29; 5. 31; etc. 2. This double aspect of Sarasvati is manifest in the Sarasvati-stotras of the MarP (Adh. 23) and the Vamp (Adh. 32).

Jan. 1962] CONCEPTION OF SARASVATI IN THE PURANAS 57 VEDIC CONCEPTION OF SARASVATI The place which Sarasvati occupies in the Indian pantheon can be judged from her long life in Indian literature. From the early Vedic times she has been an object of praise and devotion. Her importance among the Vedic deities led to the creation of a corresponding male deity Sarasvan, conceived as the guardian of water (RV. VII. 96. 4 ff.), who was later on considered in the Puianas as the offspring of Sarasvati and Pururavas (BrP 101. 8ff.). In the Rgveda several Suktas (e.g. VI. 61; VII. 95; VII. 96) are exclusively devoted to Sarasvati. In these Suktas as well as in the various res of some other Suktas Sarasvati has been highly eulogised both as a sacred river and as a goddess. sesIn the Rgvedic Apri-Suktas (I. 13; I. 188; III. 4; VII. 2; X. 110) she has been invoked along with the two other goddes- -Ila and Bharati (also called 'Mahi'); and so Bharati, Ila and Sarasvati together form a triad and are collectively termed as 'three goddesses' ('faat at:'). They may be said to form a Vedic trinity like the Puranic trinity of Durga, Laksmi and Sarasvati. According to the Vedic conception these three Vedic goddesses-lla, Sarasvati and Bharati-belong respectively to the terrestrial, atmospheric and the celestial sphere. These three goddesses have allied functions. All of them are mentioned as 'of noble actions' (':' X. 110. 8) 'fit to be worshipped at the yajna' ('¶N 3/4¶:' I. 142. 9); 'awakening our intellect' (' X 110. 8); 'producing (or source of) happiness' ('' .13.9) and 'urging us for wealth and prosperity' ('fc I. 188. 8).5 3. Cf. Relevant verses of the Apri Suktas quoted in the Appendix at the end of this paper. 4. Cf. Durg. on Nir. VIII. 2. 10 : 'bharati - bharata adityah sarvabhutanyudakena bibhatti, tasya svabhuta bha diptih ; ila ca prthivisthana "sarasvati ca madhyasthanaiva '. 5. A symbolic or psychological interpretation has been given to Sarasvati. Ila and Bharati (or Mahi) by Sri Aurobindo-Sarasvati represents the truth-audition, fruti, which gives the inspired word. Ila represents drsti. the truth-vision,...... Bharati or Mahi is the largeness of the truth-Consciousness," (On the Veda, University Edition 1956, p. 110). Some scholars regard Sarasvati, Ila and Bharati as three varieties of speech. (Cf. Dr. Suryakanta's article Saras, Soma and Sira' in ABORI, XXXVIII (1957) pp. 115 ff.) 8

58 puranam - PURANA [Vol. IV, No. 1 Among these three goddesses Sarasvati has been assigned a more important place than the other two, as Sarasvati-Suktas indicate. She is treated both as the goddess as well as the sacred river. In fact, in the Veda these two aspects of Sarasvati are often inseparable. Even in those Rgvedic rics which speak of her as the 'best of the rivers' ('aa' II. 41. 16), 'mother of the rivers' ('fargg' VII. 36. 6), 'pure among the rivers' ('ai fa:' VII. 95. 2), 'flowing from the mountains to the sea' ('at ffers 'XII. 95. 2), 'breaking the peaks of mountains by her mighty waves' ('0 varujat sanu girinam tavisebhirumibhih ' VI. 61. 2) and so on, there are mentioned certain attributes of Sarasvati, which, in fact, are not applicable to the physical river Sarasvati; for she has also been mentioned, in the same rcs, as the best of the goddesses' 'faa' II. 41. 16), 'desiring' (VII. 36. 6), and 'conscious' ('' VII. 95. 2), and also as being propitiated by the Seer for his protection by his hymns of good praises and thoughts' ('0 mavase suvrktibhih sarasvatima- vivasema dhitibhih ' VI. 61. 2). Hence even in such Rgvedic res the divine aspect of the Sarasvati is more prominent than her physical or the riveraspect. In the Veda the Sarasvati is not merely a river, but also a river-goddess or nadi-devata. In course of time, the nudidevata Sarasvati might have evolved into the Vag-devata Sarasvali. The starting point for the conception of Sarasvati as the Vay-devata may be traced to a verse of the Vajasaneyi-Samhita, which says that at a sacrifice performed by the gods for heavenly cure Asvins, the Physicians, gave vigour to Indra and Sarasvati did her share as a Physician by vac ( bhesajam bhisajasvina | vaca sarasvati bhisagindrayendriyani dadhatah || ' VS 19. 12 ) It is on account of this two fold Vedic conception of Sarasvati that Sayana in his Bhasya on RV I. 3. 12 remarks- dvividha hi sarasvati vigrahavadevata nadirupa ca ', meaning thereby that Sarasvati has two forms, viz. (a) a vigraha or anthropomorphic form, and (b) a river-form. This double conception of Sarasvati has been further developed in the Puranas, as we shall see later.

Jan. 1962] CONCEPTION OF SARASVATI IN THE PURANAS 59 In the Rgveda goddess Sarasvati has not only been regarded as 'full of truth' ('', VI. 61. 9, etc.), 'impeller of true and sweet speech in us, and awakener of our happy and noble thoughts' ('ta ga I. 3. 11', 'illuminer of our entire understanding' ('fcfff' 1. 3. 12), and 'full of plenitude' ('anfaat' I. 3. 10, etc.), but she has also been conceived as 'full of or accompanied by Maruts' ('' II. 30. 8) on account of her belonging to the middle or the atmospheric region," of golden path or chariot' (':' VI. 61. 4), 'the virgin girl related to Paviravan' ('qatat VI. 49. 7,8, consort of the hero' (azcat' ib.), 'conquering the enemies' (II 3. 8), 'terrible' ('ar' VI. 61. 7) and 'Killer of Vitra ('a' ib). In the Veda goddess Sarasvati has, thus, bien conceived in two forms-saumya and ghora, mild and awful. The Puranas too conceive her in these two forms as will be discussed later. TRANSITION FORM VEDIC TO PURANIC CONCEPTION In course of time, however, this Vedic conception of Sarasvati changed to some extent, and was further developed by the Puranas. In the Rgveda Sarasvati and Bharati are two separate deities, though performing allied functions. But in the Puranas Bharati has been merged in Sarasvati, and thus 'Bharati' and 'Sarasvati' have become two names of one and the same goddess (Sarasvati or Vag-devata). Again, in the Rgveda Sarasvati, though spoken as 'impelling noble speech in us' 6. Cf. Sayana on RV II. 308 :- 'marutvati marudbhiryukta, madhyasthana hi vak sarasvati, marutasca madhyasthanasthah, atastadvati | " Cf. also RV X. 60. 3 where 7. Cf. Nir. XII. 3. 11 - 'pavih salyo bhavati, yad vipunati ( = vidarayati ) kayam, tadvat paviram srayudham, tadvan indrah paviravan | ' the words both 'paviravan ' and 'apaviravan ' occur as attributes of Indra, 8. The expression 'aa' has been explained by Nir. (XII. 3. 11) as meaning Val whoee devata is Paviravan or Indra ( taddevata vak paviravi ), wbich is further explained by Durg as 'sa indro yasya madhyamikaya vaco devata sa aindri vak paviravi '

60 puranam - PURANA [Vol. IV, No. 1 ('atafuat ggarang'), has not been explicitly mentioned as Vacor Vag-devata. It is only in the Brahmanas that we first find her identified with vac. This identification is carried out to the full extent in the Aitareya and the Satapatha Brahmanas. Further, in the Puranas she has become the full fledged goddess of speech ( vagdevata or vagdevi ) 10, and in some places and contexts even the mere word Vac or Vani connotes the sense of Sarasvati, the goddess of speech." In the Puranas Sarasvati has also been expressly mentioned as the 'goddess of inspiration, knowledge and learning' ('jnanadhidevi ', vidyadhisthatrdevata ). M 12 According to Yas ka the sound residing in the clouds is madhyamika vaka and DY also remarks that the thundering sound of the clouds is the madhyamika vak. 13 He explains sarasvati as udaka-vati taking 'saras' as a synonym for 'udaka' or 'water', and so he conceives Sarasvati as the presiding deity of rain' ('far'), and identifies her with the madhyamika ('vrstyadhidevata ' vak which is also udakavati. He further says that Sarasvati (as the madhyamika vak and the presiding deity of rain) was also the river Sarasvati. 14 The Vamana P. adopts this Vedic conception when it makes Vasistha eulogize Sarasvati as 'the goddess moving at will and producing water in the clouds' ('tvameva kamaga devi meghesu srjase cc: 40. 14 p). The Skanda Purana (VI. 46. 28 c) also mentions 9. Cf. 'vagghi sarasvati ' (AitB 3. 2) ; 'vagvai sarasvati paviravi ' (b. 3. 27) ; 'vageva sarasvati ' (26. 2. 24 ; 6. 7) ; 'vaka sarasvati ' (SB VII. v. 1. 31 ; XI. ii. 4. 9 ; etc.); '' (ib. II. v. 4. 6; III. ix. 1. 7); etc.. - Vide Hansaraja: Vaidika Kosa, Lahore, 1926. 10. Cf. 'vagdevatayah stavanam ' (BVP II. 5. 18), stuhi vagdevim (ib. 4e) ; etc. 11. Cf. 'vacam duhitaram tanvim ' (BhP III. 12. 28a); 'uvaca vanim srikrsnah ' (BvP. II. 2. 581). 12. Cf. BvP II. 5, DBHP IX. 5; etc. 13. (a) 'vagesa madhyamika medhe'dhisrita ' (Nir. II. 2. 5); (b) 'stanayitnulaksana madhyamika, sapyucyate iti vak ' (DY on Nigh.1.11), 14. " yadva 'sarasa ' iti 'udaka ' nama sataih, tadvati vrstyadhidevatatvat udakavati hi madhyamika vak, saiva casinnadi sarasvati | " (DY on Nigh, 1. 11).

Jan. 1962] CONCEPTION OF SARASVATI IN THE PURANAS 61 vrsti as one of the epithets of Sarasvati. The Vamp even goes further in identifying all waters with Sarasvati herself ('f' 40. 14 c). This Puranic conception seems to follow the Vedic conception according to which Sarasvati is the goddess of the atmospheric or the middle sphere.15 The Vedas, thus, have treated Sarasvati in three aspects: (i) as the goddess impelling and invigourating our speech and intellect, and conferring happiness (mayas), fame (prasasti) and prosperity (srz) on us,16 and invoked by the Vedic Seer or Rsi to the sacrifice, often with the two sister goddesses, Bharati and Ila; (ii) as the river-goddess, also invoked by the Seer, sometimes with Indra and other gods; and (iii) as the sacred river Sarasvati rising from the mountains and flowing to the sea with its tributaries. and included in the group of the famous seven Vedic rivers or Sapta-Sindhus.18 The Puranas also treat Sarasvati in these three aspects, but in an amplified and mythological style. In the Puranas these three aspects of Sarasvati, however, are often mingled, In the Vamana P. Sage Markandeya praises the Sarasvati river as the 'mother of all the worlds' and 'the source or origin of the Vedas'.19 In the Padma P. the gods, while praising Sarasvati as the goddess of various sciences or vidyas, identify her with Sarasvati, the sacred river (punya-jala), flowing to the sea (sagaragamini).30 15. See footnotes 4 and 6. 16. Cf. RV I. 3, 11; I. 13. 9; I. 188. 8; II. 41. 16, etc. (See App.). 17. Cf. RV 1. 89. 3; VI. 52. 6; etc. (See App). 18. River Sarasvati is included among the rivers mentioned in the (X 75. 5). This rc contains famous rc of the RV-' 3/4 a na aga the names of the nine rivers, but Sayana says::: tadavayavabhuta nadyastisrah sruyante '. The phrase 'saptasindhun ' occurs in RV. I. 32. 12, where again Sayana remarks 'saptasindhun - imam me gange yamune ityasyamrcyamnata gangadyah saptasamkhyaka nadih '. 19. VamP 32. 6 p- 'tvam devi sarvalokanam mata vedaranih subha | ' 20. PdP V. 27. 118 f. (See App.).

62 puranam - PURANA [Vol. IV, No. 1 Thus, we see how the Vedic conception of Sarasvati developed into the Puranic conception, which, in cource of time, was further amplified with various Puranic myths and legends. PURANIC CONCEPTION OF SARASVATI A. SARASVATI AS THE GODDESS 1. Etymological interpretation of 'Sarasvati' : The word 'a' (saras-vati) is derived from the root √(Ta-to move, glide, run, flow etc.) by adding the unadi suffix asun (as ) to it, and then by adding to the word 'saras ' thus formed the taddhita suffix vatup (ie matupa ) forming the word (saras-vat), and then finally adding the feminine suffix nis (i) to the word 'sarasvat ', thus forming the word 'sarasvati ' (saras-vati). The word saras (sarah ) actually means saranam or prasaranam (moving, gliding, flowing etc.), and as speech or vac has the quality of moving or flowing out of the mouth, in the form of prose, verse etc., it has also been called 'saras-vati'.21 Then the presiding deity of 'saras-vati' or vac was also called 'Sarasvati'2 or Vak (also Vag-devata or 'goddess of speech'). And as speech (vac) is the great contributing factor to the acquisition of knowledge, Sarasvati, the goddess of speech, also came to mean the 'goddess of knowledge and learning' (jnana-devata and Vidya-devata). The Puranas also offer their own interpretations for several epithets of Goddess Sarasvati. The BvP and DBHP have inter- 21. Cf. also DY on Nigh. 1. 11 - 'gadyapadyadirupena prasaranamasya astiti ' In the Nigh. (1. 11) '' is one of the 57 synonyms of ''. In the classical lexicons also '' is found mentioned as a synonym of ' (Cf. Hem. 4. 135 a). 22. In the Puranas Sarasvati is clearly mentioned as 'the presiding deity of speech' (Cf, Bvp II. 1. 31; etc.), Cf. also Hem. 4. 135 b- 'govagdevatayorapi '. 23. Cf. DY on Nigh. 1. 11 - (sapyucyate iti vak, tadadhisthatryapi devata vagisyate '.

Jan. 1962] CONCEPTION OF SARASVATI IN THE PURANAS 63 preted four such epithets of Sarasvati. According to the DBhP she is called (i) 'bharati ', because she went down to bharata ; (ii) 'brahmi ' because she is the beloved consort of ; (iii) '', because she is the presiding deity of varani (speech) and (iv) 'sarasvati ', because she belongs to God Hari who is called Sarasvan' because though pervading everywhere he is particularly seen in the surass i. e. in the waters, lakes and ponds (), and also in the streams (eg). The BvP (II. 7.2f.) has also given the same interpretation for these four epithets. 21 The word ' (saras) secondarily means 'water' (udaka), which also flows; and with this meaning in view 'at' 'sarasvati ' (saras-vati) has been enplained as '' (rich in water) 25 and means 'a river'. In course of time the yaugika word 'saras-vati' acquired a yaugarudha character, and began to denote the name of the particular river Sarasvati 26 which flowed through the regions of the Kuruksetra, Puskara and Prabhasa. Then the presiding deity of the Sarasvati river was also called 'Sarasvati', for according to the Puranic conception a sacred river is The Puranas also conpresided by the deity of that name. ceive the Nadi-devata Sarasvati and the Vag-devata Sarasvati as identical.27 fr. 14. 21. bharati bharatam gatva brahmi ca vanyadhisthatrdevi sa tena vani sarovapyam ca srotassu sarvatraiva brahmanah priya | prakirtita || hi drsyate | (DBHP IX. 7. 2,2) harih sarasvan tasyeyam tena namna sarasvati || BvP reads the last two lines as follows: sarvam visvam parivyapya srotasyeva hi drsyate | sarasvati || sarasvati || (BP II. 7.3). harih sarassu tasyeyam tena namna namna 25. cf. 'sarasvati -- sara ityudakanama sartestadvati ' (Nir. IX. 8. 5). Also see 26. Dr. Suryakant identifies the Sarasvati river with the Amsumati, and takes the words 'saras' and 'amsu' to mean Soma. According to him, therefore, Sarasvatii' means 'rich in Soma, and not rich in warer.' It was the river on whose banks great soma-sacrifices were performed. cf. his article 'Saras, Soma and Sira' in ABORI XXXVIII (1957) pp. 115 ff. 27. Dr. Muir (the author of the 'Hindu Pantheon') endeavours to account for the identification of the river-goddess Sarasvati with Vak cr Sara.

64 RT puranam - PURANA [Vol. IV, No. 1 Thus the word 'Sarasvati' in the Pura as stands for (i) vak or speech, (ii) Vay-devata or the presiding deity of speech (also conceived as Buddhi-devata, Jnana-devata, Vidya-devata, Sastra devata etc.), (iii) a river, (iv) the particular river Sarasvati, and (v) the presiding deity of the Sarasvati river, who is taken as identical with Sarasvati, the presiding deity of speech, intellect and knowledge. 2. Puranic accounts of the origin of Sarasvati: Various accounts of the origin (samudbhava) of Goddess Sarasvati are found in the Puianas These mythological accounts are in most cases allegories, and form, so to say, symbolical sheaths covering important cosmological and psychological truths, only to be discovered and expounded by advanced devotees of Sarasvati. The main accounts of the origin of Sarasvati, as they are given in the different Puranas, are noted below, without endeavouring to suggest their esoteric interpretation : (1) According to the BvP and the DBhP-Goddess Sarasvati is one of the five main forms which the Mula Prakrti (the Primordial Nature) or the Sakti of Brahman assumes at the time of creation of the universe according to the different functions of creation. For the purpose of creation the Atman assumed two forms- His right half was the Male and the left half is known as Prakrti. Due to the desire of Sri Krsna (= Para-Brahman) Prakrti assumed five forms, viz. Durga (the mother of Ganesa), Radha, Laksmi, Sarasvati and Savitri. 38 28 svati, the goddess of speech. He says "When once the river had acquired a divine character it was quite natural that she should be regarded as the patro. ness of the ceremonies which were celebrated on the margin of her holy waters, and that her direction and blessing should be invoked as essential to their proper performance and success. The connection into which she was thus brought with sacred rites may have led to the further step of imagining her to have an influence on the composition of the hymns which formed so important a part of these proceedings, and of identifying her with Vach, the goddess of speech." (Quoted in CDHM, p. 284). 28. BvP II. 1. 1 ff.; 4. 4; DPhP IX. 1. 1 ff; 4. 4. (App.)

Jan. 1962] CONCEPTION OF SARASVATI IN THE PURANAS 65 (2) Another account of the origin of Sarasvati is also found in these two Puranas (BvP and DBhP):-From the tip of the tongue of the Sakti of Sri Krsna there appeared suddenly, in the course of the creation of the universe, a white-coloured and beautiful girl (Kunya), wearing yellow garments, decorated with jewels, and bearing a lute and a book ('safe' ); she was Sarasvati or Vani, the presiding deity of all the sastras (f). Then again the Sakti or Yosit of Sri Krsna assumed two forms, her left half was Kamala and the right half was Radha. 29 This account appears to be another version of the previous account in the Puranic style. (3) The Vayu Purana contains the following account :From the concentrated anger of Brahma a Purusa was produced; his body was half male and half female (':'), he was Samkara. Brahma asked him to divide his body; so he divided his body, the male and the female portions of his body became separated into a Male and a Female. The Male was again asked by Brahma to divide himself, and he divided himself into eleven Rudras. The right half of the Female was white, and the left half was black. She was also asked by Brahma to divide her body, and so she divided her body, the white part and the black part of her body became separated into two formswhite and black. Sarasvati is one of the various manifestations of the white form (known as Gauri). 30 (4) The Vayu Purana contains also another account: When the thirty-third Kalpa called Visiarupa started, Brahma thought of creating the world; so he desired for an offspring; he meditated, and from him appeared Sarasvati containing all forms ('f') and roaring loudly (''). She was the offspring of Brahma ('::'), and appeared in the form of a gau having four mouths, four horns, four teeth, four eyes, 29. BvP II. 2. 54 ff.; DBHP IX. 2. 54 ff. (App.) 30. VP I. 9, 67 ff.; Also cf. VisP I. 7, 10ff. (App.) 9

66 puranam - PURANA [Vol. IV, No. 1 and also four hands. This gau was no other than the Prakrti, the source of the universe ( jagadyonih ). 31 (5) According to the account given in the Lalitopakhyana portion of the Brahmanda P. Goddess Mahalaksmi (also called Kamaksi or Tripurasundari) produced three eggs. Gira (i. e. Sarasvati) was born along with Siva from one of these three eggs. From the other two eggs two more pairs were born, viz. Ambika and Visnu from the one egg, and Sri and Brahma from the other. Goddess Mahalaksmi, then combined Sarasvati with Brahma, Ambika (Parvati) with Siva, and Sri (Laksmi) with Visnu.³2 (6) A paralled account is given in the Pradhanika Rahasya Goddess appended to the Devi-Mahatmya of the Markandeya P. Mahalaksmi, endowed with three gunas, assumed also a tamasika form known as Mahakali, and also a sattvika form known as Sarasvati (Mahasarasvati). Each of these three goddessesMahalaksmi, Mahakali and Sarasvati or Mahasarasvati-is said to have four hands (caturbhuja). These goddesses created three pairs of deities, each creating one pair; thus: Mahalaksmi created Brahma and Sri (Laksmi) Mahakali created Rudra and Trayi (Sarasvati); Mahasarasvati created Visnu and Uma (Gauri) Mahalaksmi, then, gave Trayi (Sarasvati) to Brahma as his wife (qt), Gauri (Uma) to Rudra and Sri to Vasudeva. 33 This account of the creation of the three pairs of deities tallies with the account of the Lalitopakhyana given above. In both of these accounts Sarasvati and Siva are said to have been born together from the same source. (7) According to the Matsya P. (Adh. 3) Sarasvati is the body-born (T) daughter of Brahma When Brahma desired to create the Universe he meditated, and then his body was divided into two halves, the one half was male, and the other 31. VP I, 23. 34 ff. (App.) 32. BdP IV. 40. 5 ff (App.) 33, See the relevant text of the PradhR quoted in the Appendix.

Jan. 1962] CONCEPTION OF SARASVATI IN THE PURANAS 67 half was female. This female was goddess Sarasvati or Bharati. Being born from his own body Brahma considered her as his daughter ( sratmaja ). 34 Besides the Matsya P., Bhagavata, Brahmanda, Brahma, Padma and Skanda also mention Sarasvati as Brahma's daughter.35 3. Synonyms and epithets of Sarasvati Several synonyms and epithets of Goddess Sarasvati are mentioned in the Puranas. Some of them indicate her symbolic and psychological aspects, some dencte her cosmic and divine aspect, and some also point to her transcendent aspect. The study of these synonyms and epithets also may give us an idea regarding the conception of Sarasvati in the Puranas. (a) Synonyms of Sarasvati: (i) According to the Matsya P. the body-born daughter of Brahma is called Satarupa, Savitri, Sarasvati, Gayatri and Brahmani: 'satarupa ca sa khyata savitri ca nigadyate || sarasvatyatha gayatri brahmani ca paramtapa | ' (MP 3. 31u, 32p) (ii) The Padma P. gives six synonyms of Sarasvati, viz. Mati, Smrti, Prajna, Medha, Buddhi and Gira (i. e. Vak). 'matih smrtistatha prajna medha buddhigira subha || sarasvatyah suparyayah sadete parikirtitah | '36 (PdP. V. 18. 217u.-218p). (iii) The Pradhanika-Rahasya mentions several synonyms or epithets of Sarasvati (i. e. Mahasarasvati, who was a sattvika form of Mahalaksmi) as follows: 34. MP 3. 30 ff. (App.) 35. Of. BhP. III. 12. 28; BdP III. 35. 44; BrP 101. 4; 102. 2f.; PdP V. 1S. 163 ff.; V. 37. 79 f.; SkP VII. 33. 16f., 20f.; 35. 17; etc. 36. In the Skanda P. these six names are mentioned as belonging to the attendants (Upasikas) of Sarasvati: matih smrtistatha prajna medha buddhigira dhara || upasikah sarasvatyah sadete prasthitastada || (SKP VII. 35. 28u-29p)

68 puranam - PURANA 'mahavidya mahavani bharati vak sarasvati | [Vol. IV. No. 1 srarya brahmi kamadhenurvedagarbha ca dhisvari || ' (SI. 16) But the goddess who was created along with Siva by Mahakali is called Trayi, Vidya, Kamadhenu, Bhasa, Aksara and Svara: trayi vidya kamadhenuh sa stri bhasa'ksara svara | '; which are definitely the synonyms of Sarasvati who is here differentiated from Mahasarasvati. (iv) The name 'Sarada' has also been used for Sarasvati by the Skanda P. (VII. 33. 87d). According to the Sarasvati RahasyaUpanisad, however, Sarada is the name of a particular form of goddess Sarasvati, residing in Kashmir: 'namaste sarade devi kasmirapuravasini ' These and similar other synonyms of Sarasvati are found mentioned in the several other Puranas also. All these synonyms may be divided into the following categories: (i) Speech synonyms - such as vak, vani, gira, bharati, sarasvati, bhasa, aksara, svara, rasana (SkP VI. 46. 29b) ; etc. ; (ii) Psychological synonyms - such as mati, buddhi, prajna, medha, smrti, etc. ; (iii) synonyms of knowledge- such as far, far, etc. (iv) synonyms denoting her cosmic aspect--such satarupa (MP), visvarupa, (VP), sarada (SkP), etc. as (v) Those indicating her divine character or her association with a god-such as brahmasuta, brahmi, brahmani, savitri etc. (b) Epithets and attributes of Sarasvati: It has been stated before that the Rgveda has used 'rtavari ', 'vajinivati ', mastvati ', 'hiranyavarttanih ', 'paviravi ', 'vrtraghni ' etc. as the epithets of Sarasvati. The Puranas have also mentioned a large number of epithets and attributes of Sarasvati which may throw ample light on the Puranic conception of Sarasvati. These are briefly given below:

Jan. 1962] CONCEPTION OF SARASVATI IN THE PURANAS 69 (i) Attributes relating to speech : vagdevi, vagdevata, vagvadini, varnadhidevi, sarvavarnatmika, sarvakanthavasini, jihvagravasini, kavijihvagravasino, gadyapadyavasini (BvP II. 4, 5), sabdavasini (MP 66. 11b, v. 1.) vagisa (BrP 101. 11), mahavarani (PradhR), etc. (ii) Attributes relating to mental fuculties and functions : smrtisakti, jnanasakti, buddhisaktisvarupini, kalpanasakti, pratibha, vicara- karini - ( BvP II. 4, 5); manasvini, dhrti, medha, bhakti, tusti, rati, priti, lajja, santi, smrti, daksa, ksama - (SkP VI. 46); sraddha, para nistha, siddhi - (PaP. V. 28, 116) ; etc. (iii) Attributes relating to knowledge and learning : vidya, mahavidya, trayi, vedagarbha - (PradhR) ; trayovidya ( PaP V. 27. 118c) ; vedarani (Vam P 32, 6); sruti, kala -- ( SkP VI. 46, 28) ; vidyadhidevata, sarvamvidyadhidevi, vidyasvarupa, sarvavidyasvarupa, jnanadhidevi, budhajanani, sarvamsastravasini, sarvamsastradhidevata, pustakavasini, granthabijarupa, granthakarini, vyakhyasvarupa, vyakhyadhisthatrdevata, bhramasiddhantarupa, visayajnanarupa, sarvasamgita- samdhanatalakaranarupini, vinapustakadharini - ( BvP II. 1-7) ; etc. (iv) Attributes relating to her cosmic aspect : satarupa (MP), visvarupa (VP), sarvalokanam mata (VamP 32-6), jagaddhatri (MarP 23.30) ; jaganmata, jagadambika, sadambika, saktirupini - (BvP lI. 4, 5); sarvabhutanivasini, ksiti, krsi, vrsti - ( Sk P VI. 46); samdhya, ratri, prabha, bhuti - (PaP V. 28, 117). sinivali, kuhu, raka - ( Sk P. VI. 46. 27 ) ; prakrti, gau- (VP I. 23.50) ; etc. (v) Attributes relating to her divine aspect : devi, suresvari, brahmasvarupa, jyotirupa, sanatani, acyuta - - (BVP II. 1-7) ; mahesvari (VP.) ; brahmayoni (MarP 23, 30) ; brahmavasini MP 66. 11b ) devamata (SkP VI. 45. 27 ; VII.34. 36 ; 35.103); laksmi, gauri, siva, brahmani, daksayani, devesi, svadha, svaha, ganga, aditi, savitri, gayatri, vinata, kadru, rohini, sinivali, kuhu, raka - ( Sk P VI. 46) ; etc. (vi) Other attributes : kirti, nidra, ksudha, pusti, vapuhpriti, satya, dharma, bala, nadi - (SkP VI. 46) ; arya, kamadhenu - (PradhR) ; etc.

70 24 puranam - PORANA [Vol. IV. No. 1 It need not be said that the above list of the attributes of Sarasvati is not exhaustive. Still, this list gives us a fair idea of the Puranic conception of the nature and functions of Goddess Sarasvati, and also of the important position which has been assigned to her in the Puranas. 4. Sarasvati in relation to other deities The relation of Sarasvati with the Vedic deities Bharati and Ila has already been discussed under the head 'Vedic conception of Sarasvati'. In the Puranas too she has been associated with some of the important Puranic deities. (1) Sarasvati and Brahma: In the Puranas the relation of Sarasvati with Brahma is of three kinds-(a) Sarasvati as the virgin daughter of Brahma, (b) Sarasvati as the consort or spouse of Brahma, and (c) Sarasvati as residing in the mouth of Brahma (in a figurative sense). The Matsya and the Bhagavata Puranas have treated her both as the daughter as well as the spouse of Brahma. Some Puranas, such as the Brahma, Padma and the Skanda have treated her only as the virgin daughter (kumari, kanya ) of Brahma, while some Puranas, such as the BvP and the DBHP treat her as the spouse of Brahma. The BdP mentions her as the daughter of Brahma (gar; III. 35. 44); but in the Lalitopakhyana of the BdP Sarasvati is said to be united with Brahma as his spouse by Goddess Mahalaksmi. (a) Sarasvati as the daughter of Brahma: As has already been stated, the Matsya mentions her as being produced from the body of Brahma. BvP, PdP and SkP merely mention her as the virgin daughter (Kumari, Kanya) of Brahma. (vide Section on the origin of Sarasvati). (b) Sarasvati as the spouse of Brahma: (i) The Matsya P. says that when Brahma looked at his body-born daughter Sarasvati, his heart was captured by her extreme beauty, and inspite of her unwillingness, Brahma made her his spouse and remained mated with her in the lotustemple for a hundred divine years; and out of this union

Jan. 1962] CONCEPTION OF SARASVATI IN THE PURANAS 71 Svayambhuva Manu was born. 37 The epithet Brahmani for Sarasvati (MP 3.32 b; SkP VI. 46.) also supports this Puranic account. (ii) According to BvP-When Sarasvati was produced from the tip of the tongue of the Sakti or Yosit of Sri Krsna, he gave her to God Narayana (the Caturbhuja from of Srikrsna) as his wife. But once Sarasvati picked up a quarrel with her co-wife Ganga, and so Narayana transferred Sarasvati to Brahma, and Ganga to Siva.38 (iii) According to the Lalitopakhyana and the Pradh R Sarasvati was given to Brahma as his wife by Mahala ksmi.3 (c) Sarasvati as residing in the mouth of Brahma: 39 The conception of Sarasvati as residing (in a metaphorical sense, of course) in the mouth of Brahma is also found in several Puranas. In the PdP Visnu praises Savitri as Sarasvati residing in the mouth of Brahma' ('ed z zad' tu V. 29. 216 b). and in the MP Gauri is also praised in the same words as (MP 13.52b). These are, however, indirect references to the conception of Sarasvati living in the mouths of Brahma. The Sarasvati Rahasya Up. contains a direct reference to this conception when it prays Sarasvati as: 'caturmukhamukhambhojavana- hamsavadhurmama | manase ramatam nityam sarvasukla sarasvati || '. (2) Sarasvati and Visnu: In the Puianas Sarasvati has been conceived as (a) the wife of Visnu, (b) the offspring of Visnu, and (c) the tongue of Visnu. (a) Sarasvati as the wife of Visnu: According to the BvP. (II. 6) and DBHP (IX. 6) Sarasvati had been at first the wife (cf) of Narayana or Visnu, as has already been stated before. This conjugal relation between Sarasvati and Visnu is rarely found mentioned elsewhere in the Puranas. 37. MP. 3 53 -44. (See App.) 38. BvP II, 2. 54 ff; II. 6, (': ' II. 6. 53 b); DBHP IX (corresponding portions). 89. Of. BdP IV. 40. 7a - 'sarasvatya pitamaham ' (mahalaksmiryojayamasa ). and PradhR 26p'brahmane pradadau patnim mahalaksminrpa trayim |

72 (b) Sarasvati puranam - PURANA [Vol. IV. No. 1 as the offspring of Visnu: The SkP mentions Visnu as the 'cause of being' (T) of Sarasvati.40 In the RV (VI. 49. 7) she has been mentioned as the virgin girl related to Paviravan or Indra (az). Thus in the RV the relation between Indra and Sarasvati had already been established. In the Puranas Visnu is also termed as Upendra (the younger brother of Indra), for Visnu in his Vamanaincarnation was born as the son of Aditi, the mother of Indra. So it is just possible that the Vedic relation between Indra and his Kanya Sarasvati might have been developed into the relation (of progenitor and offspring) between Upendra (Visnu) and Sarasvati (c) Sarasvati as the tongue of Visnu: The conception of Goddess Sarasvati as being 'the tongue of Visnu' gained popularity in the Epics and the Puranas. The Matsya P. says that when God Vamana assumed the cosmic form Satya became his speech and Goddess Sarasvati became his tongue ( f' MP 246. 57). The Vamana P. also calls Sarasvati as 'the tongue of Visnu' ('fit' Vam P 32. 23). In the Brahma P. Visnu is spoken as 'holding Sarasvati in his mouth' (bibhrat sarasvatim vaktre ' BrP. 122.71c). In the Ramayana Brahma says to Rama, 'O Rama, I am thy heart, and Goddess Sarasvati is thy tongue' (' faat dat azeaat" Ram. VI. 120. 24). In the Mahabharata Brahma praises Vasudeva or Visnu in his cosmic form as-'The earth is thy feet, directions thy arms, diva (sky) thy head, I thy form, gods thy body, the moon and the sun thy eyes......Asvins thy ears and Goddess Sarasvati is thy tongue'. ft bahu divam sirah | muttiste'ham sura kayascandradityau ca caksusi || ..... srasvinau sravanau nityam devi jihva sarasvati | ' Mbh. VI. 95. 59-61). ('q (3) Sarasvati and Siva: It has been already said that according to the Lalitopakhyana Sarasvati was born along with 40. tenaivamukta sa devi vadavenagnina tada | sasmara karanamatmanam visnum kamalalocanam || (SkP, VII. 33.96)

Jan. 1952] CONCEPTION OF SARASVATI IN THE PURANAS 73 Siva from one of the eggs produced by Goddess Mahalaksmi, and according to the Pradh R. also Sarasvati was created along with Siva by Goddess Mahakali. This conception of the association of Sarasvati with Siva seems to be borrowed from the Tantras, for both these works are of the Tantric nature. Again, in the RV Sarasvati has been spoken as Marutvati. (II. 30. 8) and Marutsakha (VII. 96. 2.) The Maruts are regarded as the sons of Rudra in the RV.41 In the Brahmanas and the Upanisads also pranas are identified with Rudras," and the Linga Purana also identifies pranas with Rudras. Thus the Puranic (or rather the Tantric) conception of Sarasvati as associated with Siva or Rudra may be traced back to the Rgveda. (4) Sarasvati and Satarupa: In the Vayu P. (I. 23. 24) Sarasvati has been mentioned as Visvarupa (containing all forms within her); 'Satarupa' also is the original Female Principle of the universe, containing hundred (i. e. innumerable) forms within her, she is also called Satendriya (MP. 4. 24 a). Sarasvati as Visvarupa has been regarded as the Prakrti-Gau, the source of the universe (':' ib. sl. 50). Satarupa also has been spoken as producing Rsis, Prajapatis, and Manus such as Svayambhuva and others (PdP. V. 16. 11f.). She has been identified with Savitri in the Padma P. ('satarupa ca ya nari savitri sa tvihocyate ' b. 10u) and with Savitri and Sarasvati in MP. (3. 31 f.). Satarupa, thus identified with Savitri and Sarasvati both, has been mentioned as the spouse of Brahma both in the Padma P. (V. 16. 11 a) and the Matsya P. (3. 43p), and the mother of Svayambhuva Manu ('janani ya manordevi satarupa satendriya ' MP. 4. 24u ; 'svayambhuvadimsca manun savitri samajijanat ' PaP. V. 16. 12p). But elsewhere in the Padma P. (V. 3. 169 f.) and also in the several other Puranas Satarupa has been mentioned as the 41. cf. 'yuva pita svapa rudra esam sudugha prsnih sudina marudbhyah ' (RV. V. 60.5). 42. cf. ' katame rudra iti, daseme puruse prana atmaikadasah ' (SB. XI. vi. 3. 7); T: (ChUp. III. 16. 3). 43. 'ye rudraste khalu prarana ye praranaste tadatmakah ' (LiP. I. 22. 24u) 10

74 puranam - PURANA [Vol. IV. No. 1 wife of Manu Svayambhuva, who gave birth to two sons-Priyavrata and Uttanapada." Satarupa is spoken as 'ayonija' (BrP 2. 1; VP I. 10. 12; LiP I. 5. 16; etc.) and as 'bhutadhatri' (VP I. 10. 8). Sarasvati, being born from the body of Brahma is also ayonija; she is also spoken as 'sarvabhutadhara' (ib. 23. 85) in the form of Prakrti-Gau. Moreover, in the Mahabharata So, as Sarasvati also is mentioned as the wife of Manu.45 Manu's wife too, both Satarupa and Sarasvati seem also to be identified. (5) Sarasvati, Savitri and Gayatri These three goddesses are often associated in the Puranas as follows- (a) In the MP (Adhs, 3, 4) Sarasvati, Savitri and Gayatri are mentioned as identical, being the names of the body-born daughter of Brahma. In the account of the Sarasvata-Vrata as given in MP (Adh 66) and PdP (V. 22. 176-194) Sarasvati and Gayatri are the names of the same goddess (i.e. Sarasvati). Again, in the Sarasvati stotra of the SkP (VI. 46) Gayatri and Savitri are both mentioned as synonyms of Sarasvati. (b) Sarasvati, Savitri and Gayatri are also conceived as three separate goddesses in some of the Puranas. (i) In the BrP these three goddesses are mentioned as the three out of the five daughters of Brahma; 46 (ii) In PdP and SkP both Gayatri and Savitri are mentioned as the two female friends of Sarasvati; (iii) In PdP again, while Sarasvati is mentioned as the virgin daughter of Brahma (''.18.165 47 44. cf. BhP. III. 12. 53; DBHP. IX. 1. 127; BvP. II. 1. 132: BrP. 2. 1 ff.; VisP. I. 7. 17 ff.; VP. I. 10. 7. ff.; LiP. I. 5. 15 f.; etc. In the MP. the name of the wife of Svayambhuva Manu is 'Ananta' (v. 1. 'Ananti'), who also is said, like Satarupa, to have given birth to two sons-Priyavrata and Uttanapada (MP. 4. 33 f.). So both Satarupa and Ananta (or Ananti) seem to refer to the same person. 45. Mbh. VI. 117. 8 ff. (See App. of this article). 46 'savitri caiva gayatri sraddha medha sarasvati || dharmasamsthanahetavah | (BrP 102. 2u, 3p) esa mama suta jyestha 47 Cf. Pd P V. 18. 185 f. and Sk P VII. 33. 59 f. where TT, gayatri and savitri are mentioned as friends of Sarasvati,

Jan. 1962 CONCEPTION OF SARASVATI IN THE PURANAS 75 84 both Savitri and Gayatri are mentioned as the two wives of Brahma. Gayatri is 'the mother of the Vedas' (TPP 17. 308d; 309a). Savitri is also mentioned as 'the mother of the four Vedas' ('BP II. 1. 39c), and Sarasvati is called, as has already, been mentioned before, 'the presiding deity of knowledge' ('afaaar' ib. 31b) and 'the symbol or form of all the branches of learning' ('' ib. 31c). Thus, like the Vedic Sarasvati, Bharati and Ila, these three goddesses-Sarasvati, Savitri Gayatri-belong to the sphere of knowledge (vidya, jnana, Veda). (6) Sarasvati and Sri: These two goddesses-Sarasvati and Laksmi- -cover the entire sphere of man's life; Sarasvati symbolises intellectual, moral and spiritual advancement or mukti, and Laksmi represents physical and worldly well-being or bhukti. The healthy evolution of a man's being depends on the harmony and close association of these two divine principles in his life. The greater is the harmony between Sarasvati and Laksmi (i. e. between mukti and bhukti, or between jnana and bhoga) in a man's life, the more he advances towards perfection. The Puranas have kept this truth in view. The BvP and DBHP. have represented Sarasvati and Laksmi as the wives of Visnu, living in harmony.49 The BrP also says that Visnu holds Sarasvati in his mouth and Laksmi in his bosom, by virtue of which he is both sarvajna (omni-scient) and Laksmivan (most prosperous and glorious),50 the two qualities essential for his being Purusottama and Purna. Sarasvati and Laksmi are so closely related in the Puranas that they are sometimes even identified. In the MP (66. 9) and PdP (V. 22. 184c) 'Laksmi' has been mentioned as one of the 48 Of. (P. 15. 118u)-Brahma praised by the gods. 49. cf. 'laksmih sarasvati ganga tisro bharya harerapi | premna samastisthanti satatam harisamnidhau || ' (Bvp II. 6. 17). 50. cf. 'bibhrat sarasvatim vaktre sarvajno'si namostu te | laksmivanasyato laksmim vibhrad vaksasi canagha || ' (Bvp 112. 71u, 72p)

76 puranam - PURANA [Vol. IV. No. 1 eight tanus or forms of Sarasvati. In the Sarasvati-stotra of SkP (VI. 46. 22 ff.) Goddess Sarasvati. the PdP. (V. 27. 166 ff.) and also of the 'Laksmi' is one of the epithets or names of Similarly, in the Laksmi-stotra' of the VisP (I. 9. 117 ff.) 'Sarasvati' has been mentioned as one of the epithets of Goddess Laksmi. Even some parallel slokas containing the same epithets for the two goddesses-Sarasvati and Laksmi-are found in the above mentioned Sarasvati-stotra of the PdP. and the Laksmi stotra of the VisP.51 Some connection is also found mentioned in the RV between Laksmi and vac, although the word 'Laksmi', there, is the name of a quality (power, success, efficacy etc.) and not of a goddess, for Laksmi is not yet deified or personified in the RV; still it might supply some clue to the evolution of the Puranic conception of the relation of Laksmi and Sarasvati. 52 (7) Sarasvati. Gandharvas and Devas: Sarasvati, the Indian Muse, has been represented as holding a vina, and regarded as the goddess of music ('sarvasamgitasamdhanatalakaranarupini ' BvP II. 1. 34p), and as such she has been associated with the Gandharvas who are also regarded as the musicians of gods (:) 53. As the goddess of speech (aaa) she has been associated with the Devas or gods who are also called girvanas (af:). According to the Vajasaneyi-Samhita (19. 12) Sarasvati was the physician with vac at the healing sacrifice of the gods. (See p. 58). (8) Sarasvati and Soma: As Sarasvati may be said to represent jnana and Soma may symbolize karma or bhoga produced by karma, the relation between Sarasvati and Soma may be regarded as very close or even inseparable; the Brahmanas and the Puranas also lend to this view. 51. cf. PdP V. 27. 117 f. and VisP I. 9. 119 f. (App.) 52. cf. RV X. 71. 2 ('saktumiva tita una punantobhadraisam laksminihitadhivaci ') 53. Of 'visvavasuprabhrtayo gandharvah suragayakah | tumbururnaridascaiva saksadeva sarasvati || jayamangalapadyani pathantah patugitibhih | (BdP 1V. 20. 101f.

Jan. 1962] CONCEPTION OF SARASVATI IN THE PURANAS 77 An interesting episode regarding Sarasvati and Soma, indicating the inseparableness of their relation, is narrated in the BrP (Adh. 105).54 Soma, who gives vigour and vitality to the Devas () was possessed by the Gandharvas. But the Devas were anxious to have Soma for themselves, and so they consulted Brahma. Sarasvati, who was sitting beside Brahma, advised the Devas to buy Soma from the Gandharvas in her exchange; she told them that as the Gandh arvas always crave for women ('stripriya nityam ' 8 a ; strisu kamukah ' 11 b) they would readily accept the excharge. But the Devas told Sarasvati that they could not do without either of the two, and so wanted both Soma and Sarasvati for themselves. There-upon Sarasvati revealed to the Devas her intention to return to them afterwards by some trick. According to the suggestions of Sara svati the Devas organised a sacrifice (,), invited the Gandharvas to the sacrifice, and offered to them Sarasvati in excharge for Soma. The Gandharvas took Sarasvati from the Devas, and gave Soma to them. Afterwards, Sarasvati returned to the Devas according to her plans, and so both Soma and Sarasvati now belonged to the Devas, and the Gandharvas were deprived of both Soma and Sarasvati ('tato'bhavaddevatanam somascapi sarasvati | gandharvanam naiva somo naivasicca sarasvati | 171.) A parallel episode about Sarasvati and Soma, is briefly given in the Satapatha Brahmana also.5 According to the account of the SB the Devas gave Vak (Sarasvati) to the Gandharvas in exchange for their Soma, and afterwards she (Vak or Sarasvati) returned to the Devas along with Soma-() vacam prahinvan, sainan (devan ) saha somenagacchat | (SB III, ii. 4. 3). SB here speaks of Vak (Sarasvati), as one 'exchanged for buying Soma' (ib. III. ii. 4. 10).56 The 9. Sarasvati and Dharma: According to the PdP (V. 37. 79ff.) Sarasvati was produced by Brahma, and was given to 54. BrP 105. 2-18. 55. Cf. SB III. ii. 4. 1-10. 56. This SB-account seems to be the original of which the BrP-account. might be said to be an amplification. It is a good illustration of how the Puranas have amplified the Veda.

78 puranam - PURANA [Vol. IV, No. 1 Dharma as his wife along with four other daughters or goddesses: 'laksmih sarasvati samdhya visesa ca mata subha (.). visvesa ca mahayasah ) || devi sarasvati caiva brahmana nirmita pura | etah panca varistha vai surasresthasca parthiva || datta dharmaya bhadram te brahmana drstakarmana '. But other Puranas and the Harivamsa (I. 3. 31) mention 'a' (and not 'a') as the name of one of the wives of Dharma, and the PdP also later on mentions the name 'marutvati ' in place of 'sarasvati ' ('marutvati marutvato devanajanayat sutan ' ib. 98u ). So 'marutvati ' here may be a variant for 'sarasvati ', or another name or epithet of Goddess Sarasvati as in the Rgveda (II. 30. 8). 5. The ghora or awful aspect of Sarasvati So far we have discussed the saumya form of Goddess Sarasvati. In the Veda as well as in the Puranas she has also been conceived in her ghora or awful aspect. As has already been said the Rgveda speaks of her as ghora and Vrtraghni (VI. 61. 7). The Puranas have further amplified the conception of her ghora aspect. The Vayu P. speaks of Sarasvati as of 'loud roar' (''I. 23. 34). In the Brahmanda P. (Lalitopa. khyana) Sarasvati has been included among the nine Mothergoddesses or Sakti's - 'laksmih sarasvatati gauri candika tripurambika | bhairavo at it :'(BP. IV. 7. 27). She has, thus, been associated here with such terrific goddesses as candika, at, etc. Further, when Goddess Lalita marched in her great chariot to fight with the demon called Bhandasura, Sarasvati, along with some other Saktis, also accompanied her. Like the other Saktis of the group Sarasvati is also represented here as 'a virgin with eyes red wilh anger,' and 'armed with lance and disc to kill the powerful demon.'57 Resembling this ghora form of Sarasvati eight other female goddesses or Saktis called the Rahasya-Yoginis are also mentioned. Like Sarasvati they are also the presiding deities of speech (':'), 'adorned with lutes and books' (':'), 'holding arrows and bows in their hands' (':'), and wearing armour 57. Bdp IV. 19, 70 ff. (App.)

Jan. 1962] CONCEPTION OF SARASVATI IN THE PURANAS 79 on their bodies.58 These Rahasya-Yoginis are perhaps the extention of the ghora aspect of Sarasvati. In the Vaikrtika Rahasya appended to the Devi-Mahatmya Sarasvati has been spoken as 'produced from the body of Gauri or Durga,' and 'constituted of the pure sattva,' she has eight hands, bearing an arrow, a mace, a trident, a disc, a conch, a bell. a plough and a bow in them; she is the killer of the two demons named Sumbha and Nisumbha; and she bestows omni-science when worshipped with devotion.59 The same Goddess Sarasvati has been conceived here in two forms. In the case of demons, who represent the dark and evil forces of the universe, she is ghora, but at the same time she is also saumya conferring omni-science on her worshippers. Thus a synthesis has been established here in the two apparently opposite aspects of Sarasvati. 6. Anthropomorphic form or vigraha of Sarasvati The question whether gods are endowed with some akara or form engaged the attention of the ancient sages. Yaska in his Nirukta (VII. 2. 2f) starts an interesting discussion on the question of alara or vigraha of gods ( 'athakaracintanam devatanam ' ). He records various views on this important question. He says that some regard gods as having anthropomorphic form ('gcf: f), some regard them as of non anthropomorphic form ( 'apurusavidhah syurityekam ' ), and some hold the view that gods have both kinds of form-anthropomorphic as well as non-anthropomorphic ( 'api vobhayavidhah syuh ' ). The Puranas have anthropomorphized most of their gods. The description of the anthropomorphic form of Goddess Sarasvati is found scattered in several Puranas. The BvP in its Prakrti-Khanda gives vivid description of the form of Sarasvati The DBHP (IX) literally follows the BvP in this respect. Several other Pnranas also give some description of the Vigraha 58. ib. 46 ff. (App.) 59. Cf. VaikrtR. (App).

80 PURANA [Vol. IV, No. 1 of Sarasvati. The Sarasvati-Rahasya-Upanisad also has given a detailed description of the anthropomorphic form of Sarasvati. All this description may be classified as follows:- (a) She is of white colour ('' BvP II. 2. 54d; 4. 46a), resembling snow, sandle, kunda flower, moon, kumuda and lotus in colour ('himacandana kundendukumudambhojasannibha ' 86. 1. 36a ; 5.13p), smiling and extremely charming ('afar gc' ib. 4. 46b) and having a lustrous and graceful form bright like the light of the millions of moons ( 'koticandraprabha justapustasriyuktavigraham ' b. 4. 46u). The SkP calls her '' (VII. 33. 33) resembling the white cloud of the autumn. The SRUp also regards her form as wholly white ('a'), and resembling snow, pearl-necklace, camphor_and_the moon in lustre ( 'niharaharaghanasarasudhakarabha ' ) ; her neck resembles a conch in shape ('') and her lips. are copper-red ('ga'). The pure white colour of her vigraha may be due to her form being made of the pure sattva. (BvP II. 1. 36a). The Rgveda has also conceived her form as 'of white colur', she is addressed there as '' (RV VII. 95. 6; Sayana: ' afa' ). The SRUp mentions her as being adorned on her forehead with the crescent moon, and the Tantrasara also mentions her as 'candrardhankitamastakam '. (b) In the SkP she has been conceived as having four arms' ('' VI. 46. 17d). In the Pradh R. Sarasvati (i.e. Mahasarasvati) has been conceived as having four hands; and in the VaikrtR Sarasvati, the destroyer of the demons Sumbha and Nisumbha, is said to have eight arms (''). The Vayu P. (I. 23. 46ff.) has conceived Sarasvati as representing the Prakrti, and, as such, having four hands ('') four feet ( 'catuspada ' or 'catuspada ' ), four faces ( 'caturmukhi ', 'caturvaktra ' ) and four eyes ( catunetra ). (c) According to the BvP she holds a lute and a book in her hands ('BvP II. 1. 35d; 2. 55b). According to the SkP she holds a beautiful lotus in her right hand, a rosary in the other hand, a Kamanadalu filled with the celestial

Jan. 1962] CONCEPTION OF SARASVATI IN THE PURANAS 81 water in the third, and her book, the source of all the learning, in the left hand ( 'dadhatim daksine haste kamalam sumanoharam | aksamalam tathanyasmin jitatarakavarcasam || kamandalu tatha'nyasmin divyavariprapuritam | pustakam ca tatha f' VI. 46. 17f). According to the MP she holds vina, aksamala, kamandalu and pustaka in her hands (*** [v.1. 0ksamala ] dharinim | sakamandalupustakam || ' 66.9). The SRUp men. tions her as holding aksasutra (rosary), ankusa (goad), pasa (noose) and pustaka (book)-('Ayyugaau Mayea). The PradhR speaks of her as holding aksamala, ankusa, vina and pustaka ( 'aksamalankusadhara vinapustakadharini 15p). The BvP says that she repeats the name of Sri Krsna, Parmatman, with her ratnamala or jewel-rosary (BvP. II. 1. 37 p). (d) She wears fire-like pure garments ('afi BvP. II. 4. 47a). BvP also speaks of her as wearing yellow garments (62. 55a). According to the SkP she puts on white garments (VII. 33. 33). Her body is besmeared with white sandle ('fafa' ib.). She is adorned with Jewel-ornaments ('rasnabhusanabhusadhya ' BvP II. 2.55c; 'ratnasarendra- khacitavarabhusanabhusitam ' ib. 4. 47b). She is also adorned with a kanaka campaka garland (U), and wears a pearl-necklace ( ib.). According to the SkP also she is adorned with an excellent necklace of pure pearls ('affa' VII. 33. 33). Bana in the Harsacarita says that Sarasvati had her body purified by wearing a Brahmasutra or sacred thread over her shoulder ('amsavalambina brahmasutrena pavitrikrtakaya ' Hcar. p. 8). 60 (e) According to MP (66. 9) and PdP (V. 22. 184) Sarasvati is said to have eight forms ((tanus) named as 61 pusti, gauri, tusti, prabha and mati ." The SRUp also says that Saras vati has been conceived in eight forms according to her different namas and jatis etc. ('namajatyadibhirbhedairastadha ya vikalpita '). 60. 'kanakacampaka ' is a species of campaka flower. (cf. M. W.). 61. 'laksmirmedha dhara pustigauri tustih prabha matih | etabhih pahi castabhi- stanubhirmam sarasvati || ' (MP. 66.9; PdP. V. 22. 184). These eight tanus of Sarasvati are, in fact, rather her eight names or attributes, 11

82 puranam -- PURANA [Vol. IV, No. 1 7. Iconographical Representations of Sarasvati In the Mahabharata and the Puranas we find some references to the iconographical representations or areas of Goddess Sarasvati. In the Mbh. King Yudhisthira is said to have visited the sacred ayatanas or temples of Sarasvati and other sacred gods near the place called Surparaka on the seacoast during his pilgrimage.6 The SkP says that King Ambuvici installed a caturbhuja earthen pratima of Goddess Bharati at a place situated in the hatakesvaraksetra (modern 'badhanagara ' in Gujarat, according to a footnote in the Venk. ed. of the SkP), and this place came to be known as the Sarasvata-tirtha on account of the installation of the pratima of Sarasvati.68 The Vamp says that God Sthanu (Siva) himself installed Sarasvati in the linga form ( 'sthapayamasa deveso lingakaram sarasvatim ' 40. 4u) at Sthanu-tirtha. Sarasvati is also said to have established herself in the form of pratima at certain places. The SkP says that Sarasvati, holding the Vadavanala or the sub-marine fire, established herself in the south-east of Somesvara at Prabhasa, it enjoins the worship of this vadavanala-dharini pratima of Sarasvati; on account of this pratima the place was known as the Agni-tirtha.64 In another place also the SkP says that Sarasvati established herself in the form of a murti ( ' muttimati sati ) on the sea-coast, in the south-west of the Bhairavesvara linga which she had already installed for worship before putting the submarine fire into the ocean. 62. Cf. Mbh. III. 118. 9 ff. -- 'sarasvatyah siddhaganasya caiva punyasca ye capya- marastathanye | punyani capyayatanani tesam dadarsa raja sumanoharani || ' ( 51. 13). 68. Cf. SKP VI. 46. 12 f - ' tatasturnam samadaya mrttikam sa naditatat | cakara bharatom devim svayameva caturbhujam || ' 5117; also 'adyaprabhrti madvakyattvaya stheyama samsayam | sratrarcayam triloke'smin yavatkittirmama sthira || ' (Said by Ambuvici to Sarasvati.) 61. Cf. ib, VII. 84.32 f. - ' somesad daksinagneye sagarasya samipatah | samsthita tu mahadevi vadavanaladharini || snatva'gnitirthe purvam tam pujayedvidhina narah | ' 65. Cf. b. VII. 40. 5 ff. --' ityukta tu tada devi bhairavesvaranairrte sagarasya sthita ramye tatra murtimati sati '

Jan. 1962] CONCEPTION OF SARASVATI IN THE PURANAS 83 Some Puranas also contain chapters on Iconography, giving various instructions for making pratimas or arcas of several important deities. The Agni Purana prescribes that the pratima of Goddes Sarasvati should have pustaka, aksamala and vina in her hands.66 The pratima of Brahma should also have Sarasvati and Savitri on the left and right sides.67 The Matsya Purana also says that on the left side of Brahma Savitri should be installed, and on the right side should be installed Sarasvati.68 For the purpose of worshipping Sarasvati on certain occasions a water-jar and a book are also prescribed as her symbolical representations and as temporary substitutes for her pratima. 69 Almost all the principal Puranic gods and goddesses have their special vahanas. But there is, perhaps, no direct mention of the vahana of Goddess Sarasvati in the Puranas. Sarasvati however, being conceived as (daughter or wife of c), should have the same vahana as Brahma's. The MP in its chapters on the pratima-laksana says that Brahma should be iconographically represented as seated on a swan or on a lotus ('hamsarudha़h kvacitkaryah kvacica kamalasanah ' MP 250. 40u ). Sarasvati also being Brahmani, should be iconographically represented like Brahma (brahmani brahmasadrsi "hamsadhirudha karttavya ' 26. 261. 24 f.), and therefore she should also be made seated on () in her iconographical representations. also mentions her as 'hamsarudha harahasitaharendukundavadata .' The Tantrasara (Tsar, p. 204) 8. Sarasvati worship in the Puranas Through their various accounts and akhyanas of gods and goddess the Puranas aim at inspiring devotional emotions and spiritual thoughts in us. For them the mere intellectual and 66. atha candyadipratimalaksaranani - 'pustakaksamalikahasta vinahasta sarasvati ' (AP 50. 16 p). 67. 'ajyasthali sarasvati savitri vamadaksine ' (b. 49.15 u). 68. 'ajyasthalim nyasetparsve vedamsca caturah punah | daksine ca sarasvatim || (MP 260.41) 69. Cf. prativisvesu te pujam mahatim te mudanvitah | madvarena karisyanti kalpe kalpe yathavidhi | (EvP II, 4 23 ff.) vidyarambhesu sundari || pustakesu ghate'pi ca || vamaparsve'sya savitrim maghasya suklapancamyam " jitendriyah samyatasca

84 puranam - PURANA [Vol. IV, No. 1 informative study of the spiritual and the religous problems without the emotional and spiritual background is of not much avail. Even in giving historical and genealogical details of the important royal dynasties the Puranas aim at results of higher values than mere supplying informative knowledge about them, as the Puranic phalasrutis indicate. The review of the Puranic conception of Sarasvati, therefore, will be incomplete without going through some important accounts of the devotional side of this conception. (1) Origin of Sarasvati-worship according to the Puranas: According to the Puranas Sarasvati-worship was first started by the three great gods of the trinity. The BvP says that at first Goddess Sarasvati was worshipped by Brahma, and after that she was worshipped in the three worlds by all the gods, sages and men. Elsewhere it says that Sarasvatiworship was first formulated by Sri Krsna, and he, though himself worshipped by all the creatures, worshipped the Goddess, and then Brahma, Visnu and Mahesvara performed her worship and also Ananta, Dharma, sages like Sanake and others, all the gods, Manus and men worshipped her; and thus Sarasvati became adorable by all the worlds." The PdP says that Visnu, the best of the gods, worshipped Sarasvati at the Pracina tirtha which, therefore, became the best tirtha on the earth. According to the Vamp God Sthanu (Siva) worshipped Sarasvati and installed her in the form of linga at the Sthanu tirtha." The 70. 'adau sarasvati devi brahmana paripujita | tatpascat trisu lokesu devata- : 11' (BvP II. 1. 157; also DBhp IX. 1. 151 u-152p). 71. (Bvp 1I. 4. 11f). - 'adau sarasvatipuja srikrsnena vinirmita | (11 p.) - ..." ityuktva pujayamasa tam devim sarvapujitah || (28 u ) tatastatpujanam cakrubrahmavisnu- mahesvarah | anantascapi dharmamsca munidrah sanakadayah || sarva devasca manavo nrpa va manavadayah | babhuva pujita nitya sarvalokaih sarasvati || (29f.) 72. 'devanam pravaro visnustena yatra sarasvati || sevita tatparam tirtham ksitau brahma- suto'bravit || ' (Pap V. 27. 146f.) 73. 'yatrestva bhagavan sthanuh pujayitva sarasvatim | sthapayamasa deveso lingakaram sarasvatim || ' ( VamP 40.4).

Jan. 1962] CONCEPTION OF SARASVATI IN THE PURANAS 85 Puranas thus by conceiving the three great gods as the first worshippers of Goddess Sarasvati, have attached great importance to her worship. In the days of the great Epic Mahabharata also Sarasvati-worship was in vogue: In reply to Sri Krsna's querry about the gods who are being worshipped by him, Narada enumerates the names of a number of deities whom he (Narada) worships, and Sarasvati is mentioned as one of those deities." (2) Special occasions for Sarasvati-worship: 74 The BvP and the DBHP have prescribed the sukla-pancami day of the month of Magha ('ag. 4. 23c, 34a) and the day on which a child's education is formally to begin (b. 23d, 34b) as the special occasions on which Sarasvati should be worshipped. Besides, the Puranas prescribe various tithis or the days of the lunar months for Sarasvatiworship. According to the SkP Sarasvati as installed in her arca-form at the Sarasvata-tirtha should be worshipped on the astmi and caturdasi ;75 and at Prabhasa where she installed herself near the Bhairavesvara linga she should be worshipped along with Bhairavesvara on the maha-navami (i.e. the ninth day of the bright half of the month of Asvina).76 The AP prescribes the trtiya-tithi of the month of Jyestha (?) for the worship of Sarasvati." The PdP and the MP have prescribed pancamis of each paksa of a month for her worship as a part of the Sarasvata-vrata.78 (3) Formulas and rules of Sarasvati-worship: Certain special rules and formulas have been prescribed by the BvP (II. 4) and DBhP (II. 4) for Sarasvati-worship. 74. Cf. Mbh. XIII. 31. 5 ff. (App.) 75. Of. 'yo mamatra sthitam nityam snatva'tra salile subhe | astamyam ca caturdasyam ff:1' etc. (SkP VI. 46. 37 ; also cf. §1. 39) | 'pujayettam vidhanena tam tatha bhairavesvaram | 76. Of. SKP VII. 41. 8.- ' fai mahanavamyam yatnena krtva snanam vidhanatah || ' 77. Cf. AP 178. 27 f. (App.) 78. Cf. PdP V. 22. 186; MP 66. 11p. brahmavasinim | ...

86 puranam - PURANA [Vol. IV, No. 1 Various requisites as white flowers white aksatas, white sandle. wood, milk etc. are also prescribed in details for her worship (BvP II. 4. 3Gff). According to the BvP (II. 4. 31 ff.) Sarasvati worship mainly consists of the stavana (eulogy), dhyana (meditation of her form), kavaca and mantra-japa. A number of highly inspiring Sarasvati stotras are given in the Puranas which deserve a special study. The dhyana which the BvP (II. 4. 46-48) prescribes is as follows: 'sarasvatim suklavarnam sasmitam sumanoharam | koticandraprabha justapustasriyuktavigraham || vahnisuddham sukadhanam sasmitam sumanoharam | ratnasarendrakhacitavarabhusanabhusitam || supujitam suraganaibrahmavisnusivadibhih | vande bhaktya vanditam tam munindramanumanavaih || ' The Sarasvati-kavaca mentioned in the BvP (II. 4. 61 ff.) is named as the Visvajaya. It is to be worn in the neck or on the right arm in the form of a gold gutika (ib. 4. 27). The karacasiddhi is said to be accomplished by five lacs of its japa. The eight-syllabled Sarasvatz-mantra ('srim hrim sarasvatyai svaha ') as given in this Purana is highly praised, and a long tradition of the sages through whom it has been transmitted is also recorded (ib. 4. 53 ff.). The mantra-siddhi is said to be accomplished by its four lacs of japa. The BvP also prescribes that the worship of Sarasvati is to be performed after bath and performance of daily rites ('snatva nityakriyam krtva ' 4. 35a). The worshipper is to remain physically and mentally pure ( ' sucih ' b. 34d ), he should have complete control over his senses ('jitendriya ' b. 26c), and should be constantly regular, self-controlled and disciplined ( 'samyatah ' ib.) in life. According to the rules relating to the Sarasvata--vrata as 79. 'sarasvaticaturthyanto vahnijayanta eva ca || srim hrim sarasvatyai svaha | laksmi- mayadikam caiva mantro'yam kalpapadapah || ' (BvP II, 4. 51 f.). ( vahnijaya = svaha ; laksmi = srim ; maya = hrim ).

Jan. 1962] CONCEPTION OF SARASVATI IN THE PURANAS 87 given in the MP and PdP,80 the worshipper is to observe throughout his vrata complete silence both at day-break and at -set (MP 66. 12p), and also at his morning and evening meals ( 'maunavratena bhunjita sayam pratastu dharmavit ' ib. 10u), he should also not eat any thing during the interval ('a' ib. 12c). It is thus clear from these rules that a worshipper of Goddess Sarasvati must have full control over both the functions-viz. speaking and tasting-of the tongue which is rightly regarded in the Puranas as the visible Sarasvati form of Goddess therefore man :81 and the proper and controlled use of these two faculties of the tongue in a devotional spirit may also be regarded as a superior form of Sarasvati-worship. in 4. Fruits accruing from Sarasvati"worship Sarasvati has been primarily conceived as the goddess of speech, knowledge and wisdom; her devotion and worship, therefore, is naturally considered to bestow eloquence, intelligence, knowledge, wisdom, poetic genius and skill in arts. Defects; in speech and even dumbness are said to be cured by worshipping Sarasvati. 83 The Sarasvata-rata, given in the MP and PdP, is mentioned as conferring sweet and charming speech 80. In the MP and the PdP the Sarasvata vrata is given in two places: (i) MP.Adh. 66 (whole Adh. is devoted to this vrata, in the form of the inter- -locution between Manu and Matsya); PdP V. 22. 176-194, (interlocutors-Bhisma and Pulastya); (ii) as included in the sasti vratas (sixty vratas or vows), in MP 101. 17f., (interlocution between Narada and Nandikesvara); in PdP, V. 20. 61 f. (interlocutors-Bhisma and Pulastya). The versions of the two Puranas are exactly the same with a very few variants. 81. Cf. SkP. VI. 46. 29 b. 82. Cf. 'yastam pujayate martyah svetapuspanulepanaih | sa syad vagmi sumedhavi sada janmani janmani || ' (SkP VI. 46.40) ; and 'mahavagmi kavindrasca trailokyavijayi ' (BvP II. 4. 90 p); etc. 83. Cf. 'sarasvatim pujayitva vagdosanmucyate'khilat ' (skP VII. 40. 8u). King Ambuvici is said to have been cured of his dumbness by worshipping Sarasvati (Vide the introductory footnote on the Sarasvati-stotra given at the beginning of this Issue of Purapa').

88 puranam - PURANA [Vol. IV, No. 1 ( madhura bharati ), musical voice ('raktakantha '), grace and beauty ('rupa ') 84 wisdom and learning ('far'), wealth and prosperity ('), and long life ('fag'). The Rgvedic Rsis invoke Sarasvati for conferring fame (f) and prosperity (2)86. The Sarasvati-Rahasya Up. mentions (worldly enjoyments) and gf (final release or salvation) as accruing from the worship of Goddess Sarasvati.87 9. Pantheistic and transcendent aspects of Sarasvati The Vedic literature has conceived Sarasvati as occupying the antariksa or the middle region. In one place the Rgveda even mentions Sarasvati as filling the wide earthly and the middle regions with her rajus or light.88 This Vedic conception of Sarasvati (which may be called her regional conception) has developed into the Puranic conception of the pantheistic and then of the transcendent aspect of Sarasvati. The VamP indentifies Sarasvati with all the waters of the world ('fagafa' Vam P¡40. 14 c. ) The SkP (VI. 46) indentifies her with the speech in the tongue and the light in the eyes ( 'vacarupena jihvayam jyotirupena catusi ' ) and also with the various psychological faculties and even with the various deities ( such as gauri, rohini, sinivali, aditi, laksmi, vinata, kadru etc.). The PdP (V. 28. 118) idendifies her with various lores or vidyas. 84, cf. 'etat sarasvatam nama rupavidyapradayakam ' ( 0 dyapradam bratam, PaP ) (Mp 101. 18 u; PdP V. 20. 62 u). The PdP also says that by giving silver in charity on the banks of the Sarasvati river (the daughter of Brahma) a man acquires beauty: (ET pradanena rupavanjayate narah | punya punyajalopeta nadiyam brahmanah suta || ' PdP V. 18. 463). 86. ef. RV II. 41. 16 - 'ambime naditame devitame sarasvati | aprasasta iva smasi prasastimamba naskrdhi || ' 86. Vide RV. I. 188. 8 (Apri) quoted in the Appendix. 87. 'yah kavitvam niratankam bhuktimukti ca vanchati | so'bhyacyainam dasaslokya nityam stauti sarasvatim || ' (SRUp.) 88. cf. RV VI. 61, 11- srapaprusi parthivanyuru rajo antariksam | .....॥'

Jan. 1962] CONCEPTION OF SARASVATI IN THE PURANAS 89 The identification has been extended further and the whole universe-both animate and inanimate-has been conceived as the form of Sarasvati.89 In the Sarasvati-stotras of the MarP (23. 30-47) and the VamP (32. 6-22) the universe considered as consisting of the various triads, 90 has been conceived as represented by the three matras of the sacred syllable Omkara; and the whole universe thus conceived as the three matras of Omkara, and consisting of both which is imperishable and perishable, existent and non-existent, is said to be the form of Sarasvati." Thus the pantheistic conception of Sarasvati has been fully developed in the Puranas. But the Puranas do not stop here. They extend their conception of Sarasvati, far beyond the manifested universe, to the unmanifest ultimate Reality called the Aksara (or Para) Brahman. The remaining silent ardha-matra of the Omkara represents this unmanifest Aksara Brahman, the enternal cosmic consciousness, which is incomprehensible and indescribable ( sranirdesya ), changeless ( sravikari ), imperishable, ( aksaya ), divine ( divya ), and devoid of all modifications ( parinamavivarjita ). This indescribable, unmanifest and enternal Reality is mentioned as the transcendent form of Sarasvati.92 In her transcendent form she cannot be described as One or Many, Existent or Non-existent, for her transcendent aspect is beyond all conceptions of duality. 89 f 'yatkincit trisu lokesu bahutvad yanna kittitam | ingitam nengitam taca tadrupam te suresvari || ' (SkP VI. 46. 29 u.) 90. cf. MarP 23. 35 u-37 p; VamP 32. 10-11. (App.) 91. cf. 'omkaraksarasamsthanam yattu ( yatra, VamP ) devi sthirasthiram || tatra matratrayam sarvamasti yad devi nasti ca | etanmatratrayam devi tava rupam sarasvati || ' (MarP 23. 34 u-35 p; 37 u; VamP 32. 9, 12 p.) 92. of sranirdesyam tatha canyadarddhamatranvitam ( 0 trasritam, VamP) param || avikaryaksayam divyam parinamavivarjitam | tavaitat paramam rupam yanna sakyam mayoditum || (MarP 39 u-40 u; VamP 23, 14-15 p.) 12

90 90 puranam - PURANA [Vol. IV, No. 1 In fact, the Puranas have conceived all their principal deities in their double aspect-immanent and transcendent. In their transcendent form all the principal Puranic gods and goddesses have been identified with the Aksara Para-Brahman, (the eternal, absolute and ultimate Reality) where all conceptions of duality and non-duality meet and coincide, and where all these gods submerge and lose their individuality. In her indescribable transcendent aspect, therefore, Goddess Sarasvati is not different from all the other principal deitiesDurga, Laksmi, Brahma, Visnu, Siva, Ganesa Surya, Vahni and others; in this transcendent form Sarasvati is herself Visnu, She is Siva, Brahmi, Candra, Surya and Jyotih (Light, Agni) : tavaitat (v. 1.) paramam rupam yanna sakyam mayoditum | na canyena tatha nihvatatvosthadibhirucyate || sa visnuh sa sivo brahma candrarkajyotireva ca | (VamP 32, 16f ) APPENDIX I Some important texts referred to in the footnotes but not quoted there are given below: fn, 3. Relevant verses (rc.s) of the Rgvedic Apri-Suktas: RV I. 13. 9 - ila sarasvati mahi tisro devirmayobhuvah | bahih sidantvasridhah || 1. 188. 8-bharatile sarasvati ya vah sarva upabru ve | ta nascodayata sriye || III. 4. 8- sra bharati bharatibhih sajosa ila devairmanusyebhiragnih | sarasvati sarasvatebhirarvak tisro devihiredam sadantu || VII. 2. 8 - Same as III. 4. 8. X: 110. 8 - a no yajnam bharati tuyametvila manusvadiha cetayanti | devi bahiredam syonam sarasvati svapasah sadantu || 16. RV I. 3. 11 - codayitri sunrtanam cetanti sumatinam | II. 41. 16-ambitame naditame devitame sarasvati | prasastimamba naskrdhi || yajnam dadhe sarasvati || (For I, 13. 9 and I, 188. 8- see above). tisro aprasasta iva smasi

Jan. 1962] CONCEPTION OF SARASVATI IN THE PURANAS 91 17. RV 1. 89. 3- tan purvaya nivida humahe vayam bhagam mitramaditi daksamastridham | sraryamanam varunam somamasvina sarasvati nah subhaga mayaskarat || VI. 52. 6 - indro nedisthamavasagamisthah sarasvati sindhubhih pinvamana | parjanyo na osadhibhirmayobhuragnih susamsah suhavah piteva || 20. PdP V. 27. 118 - yajnavidya mahavidya guhyavidya ca sobhana | anviksiki trayividya dandanitisca kathyate || 118 || namo'stu te punyajale namah sagaragamini | namaste papanirmoke namo devi varangane || 116 || 28. BvP II. 1. 1; 4. 4- ganesajanani durgam radha laksmih sarasvati | savitri vai srstividhau prakrtih pancadha smrta || 29. BvP II. 2. 54 / - etasminnantare devijihvagratsahasa tatah | avirbabhuva kanyaika suklavarana manohara ||54|| pitavastraparidhana vinapustaka- dharini | ratnabhusanabhusadhya sarvasastradhidevata ||55|| 30. VP 1. 9. 67 ff - tesvevam nirapeksesu lokavrttanukaranat ||673 || hiranya- garbho bhagavan paramesthi hyacintayat | tasya rosatsamutpannah puruso'rkasama- sarvam tejomayam dyutih || arddhanarinaravapustejasa jvalanopamah || 68|| jatamadityasamatejasam | vibhajatmanamityuktva tatraivantaradhiyata || 66 || evamuktva (?) dvidhabhutah prthaka stri purusah prthak | sa caikadasadha jajne ardhamatmanamisvarah ||70|| 'tatra ya sa mahabhaga sankarasyarddha- maya tubhyam stri svayambhormukhodgata | kayarddha tatha'sitam || 76 || sratmanam vibhajasveti prokta dvidha bhuta kayini ||75 u || pragukta tu daksinam tasyah suklam vamam sokta devi svayambhuva | sa tu dvijah || tasya namani vaksyami saragadhvam sukla krsna ca vai susamahitah ||77|| svaha svadha mahavidya medha laksmih sarasvati |78 pu| gauriti visruta ||78|| loke visvarupamatharyayah prthagdehavibhavanat | 80 | 31. VP I. 23.34 ff. - brahmanah putrakamasya dhyayatah paramesthinah | pradurbhuta mahanada visvarupa sarasvati ||34 || prakrti viddhi tam brahmastvatprasuti mahesvarim ||46 u|| saisa bhagavati devi tatprasutih svayambhuvah | caturmukhi jagadyonih prakrtirgauh prakittita | pradhanam prakrti caiva yadahustattvacintakah|| 50 || 32. BdP IV. 40.5 ff - iyameva mahalaksmih sasarjandatrayam pura ||5 || paratrayana- mavasam saktinam tisrnamapi | ekasmadandato jatavambikapurusottamau || 6 || srivirinca tato'nyasmadanyasmacca girasivau | indiram yojayamasa mukundena mahesvari || parvatya paramesanam sarasvatya pitamaham ||7||

92 puranam - PURANA 33. PradhR - sarvasyadya mahalaksmi striguna paramesvari 4 pu | [Vol. IV, No. 1 sunyam tadakhilam lokam vilokya paramesvari | babhara paramam rupam tamasa kevalena hi ||7|| "maha- laksmih svarupamaparam nrpa | sattvakhyenatisuddhena gunenenduprabham dadhau ||| 14 || atho- vaca mahalaksmirmahakalim sarasvatim | yuvam janayatam devyau mithune svanu- rupatah ||17|| ityuktva te mahalaksmih sasarja mithunam svayam | hiranyagarmi rucirau stripumsau kamalasanau || 18 || brahman vidhe viriceti dhatarityaha tam naram | srih padme kamale laksmityaha mata ca tam striyam ||16|| mahakali bharati ca mithune srjatah saha | 20 pu | nilakantham raktabahu svetangam candra- sekharam | janayamasa purusam mahakali sitam striyam || 21 || sa rudrah samkarah kamadhenuh sa stri bhasa'ksara sthanuh kapardi ca trilocanah | trayi vidya svara ||22 || sarasvati striyam gaurim krsnam ca purusam nrpa | janayamasa namani tayorapi vadami te || 23 || visnuh krsno hrsikeso vasudevo janardanah | uma gauri sati candi sundari subhaga siva || 24 || brahmane pradadau patnim mahalaksmi nrpa trayim | rudraya gaurim varadam vasudevaya ca sriyam || 26 || 34. MP 3.30ff. - ( etat tattvatmakam krtva jagad vedha ajijanat || 26 u || ) savitrim lokasrstyartham hrdi krtva samasthitah | tatah samjapatastasya bhittva dehamakalma- sam ||30 || strirupamarddhamakarodarddha purusarupavat | satarupa ca sa khyata savitri ca nigadyate ||31 || sarasvatyatha gayatri brahmani ca paramtapa || tatah svadehasam sutamatmajamityakalpayat ||32 || 37. MP 3. 33ff. - drstva tam vyathitastavat kamabanadito vibhuh | aho rupamaho rupamiti caha prajapatih || 33 || aho rupama ho rupamiti praha punah punah | tatah pranamanamram tam punarevabhyalokayat || 35 || srstyartham yatkrtam tena tapah paramadarunam || 36u || tatsarvam nasamagamat svasutopagamecchaya | 40 pu | ... upayeme sa visvatma satarupamaninditam | sambabhuva taya sarddhamatikamaturo vibhuh || salajam cakame devah kamalodaramandire || 43 || yavadabdasatam divyam yatha'nyah prakrto janah | tatah kalena mahata tasya putro'bhavanmanuh || 44 || svayambhuva iti khyatah sa viraditi nah srutam | 45pu | 45. Mbh. VI. 117. 8 ff. -- reme sa ( = divodasah ) tasyam ( = svapatnyam madhavyam ) rajarsih prabhavatyam yatha ravih | svahayam ca yatha vahniryatha sacyam ca vasavah || 8 || yatha bhumyam bhumipatirurvasyam ca pururavah | rcikah satyavatyam ca sarasvatyam yatha manuh || 14||

Jan. 1952] CONCEPTION OF SARASVATI IN THE PURANAS 93 51. PJP V. 27. 117 f. - devaih krta sarasvatistutih 'tvam siddhistvam svadha svaha tvam pavitram matam (v. 1. ghrtam ) mahat | samdhya ratrih prabha bhutimedha sraddha sarasvati ' || 117 || 'yajnavidya mahavidya guhyavidya ca sobhana | anvi- ksiki trayividya dandanitisca kathyate || 118 || VisP I. 119 ff. - indrakrta laksmistutih 'vam siddhistvam svadha svaha sudha tvam lokapavani | samdhya ratrih prabha bhutirmedha sraddha sarasvati ' || 116 || 'yajnavidya mahavidya guhyavidya ca sobhane | sratmavidya ca devi tvam vimukti- phaladayini ' ||120|| 'anviksiki trayi varta dandanotistvameva ca | 121pu ' | 57. BdP IV.19.70ff - geyacakrarathendrasya caturtham parva samsritah | brahmi mukhgastu purvokta- scandika tvastami para || tatra parvanyadhastacca laksmiscaiva sarasvati ||70|| ratih pritih kirtih sastri pustistustisca saktayah | etasca krodharaktaksyo daityam hantum mahabalam ||71|| kuntacakradharah proktah kumaryah kumbhasambhava |72pu| 58 b. 46f.- atha cakrarathendrasya trtiyam parva samsritah | rahasyayogininamna prakhyata vagadhisvarah || 46|| raktasokaprasunabha baranakarmukapanayah | kavaca- cchannasarvanga yo vinapustakasobhitah || 47 || 59. VaikrtR 14ff. - gauridehat samudbhuta ya sattvaikagunasraya | saksatsarasvati prokta sumbhasuranibahini ||| 14 | dadhau castabhuja banamusale sulacakrabhrt | sankham ghantam langalam ca karmukam vasudhadhipa || 15 || esa sampujita bhaktya sarvajnatvam prayacchati | nisumbhamathini devi sumbhasuranibahini || 16 || 74. Mbh. XIII. 31. 5ff.--Narada says to Kesava: 'srnu govinda yanetan pujayamyarimardana ' | ||5|| 'varunam vayumadityam parjanyam jatavedasam | sthanum brahmanameva ca || 6 || ' vacaspati candramasamapah skandam tatha laksmim visnum | prthvim sarasvatim | satatam ye namasyanti tan namasyamyaham vibho ' | 7 || 77. AP 178. 27 f. - atmatrtiya margasya pracyemcchabhojanadina || 27 u || gauri kali uma bhadra durga kantih sarasvati | vaisnavi laksmih prakrtih siva narayani kramat || margamtrtiyamarabhya saubhagyam svargamapnuyat ||28|| 90. VamP 32. 10f. - trayo lokastrayo vedastraividyam pavakatrayam | trini jyotimsi vargasca trayo dharmamdayastatha || 10|| trayo gunastrayo varnas, ( 0 yo sabdas MarP) trayo devastathakramat ( 0strayah kramah, V. 1.) | | tridhatavas ( trayah kalas, MArP) tatha'vasthah pitarascanimadayah ( 0 ro'hanisadayah V. 1,; MarP) ||11|| etanmatratrayam devi tava rupam sarasvati | 125 |

94 puranam - PURANA [Vol. IV, No. 1 APPENDIX II Explanation of the abbreviations for works used: ABORI = Annals of the Bhandarkar Oriental Research Institute, Poona. AitB= AP= BdP = BhP = BrP= BvP= CDHM ChUp. Aitareya Brahmana; Anandasrama edition, 1930-31. (Reference: Adhyaya, Khanda). Agni-Purana; Anandasrama ed. (Ref.: Adhyaya. Sloka). Brahmanda-Purana; Venktesvara ed. (Ref.: Pada [III= Upodghata-Pada; IV = Upasamhara-Pada]. Adh. Sl.) Bhagavata Purana; Gita Press ed. (Rf.: Skandha. Adh. Sl.) Brahm-l'urana; An. ed., 1895. (Raf Adh. Sl.). Brahma-vaivarta-Purana; An. ed., 1935. (Ref.: Khanda [II = Prakrti Kh.]. Adh. Sl.) A Classical Dictionary of Hindu Mythology (By John Dowson); Ninth ed, London, 1957. Chandogya Upanisad. (Ref.: Adhyaya. Khanda. Mantra)Durg. Durgacarya's Vrtti on the 'Nirukta' of Yaska; DBHP DY= Hem. = Hcar.= = Devi-Bhagavata-Purana; Banaras ed. (Ref. Skandha, Adh, Sl.) Devaraja-Yajvan's Tika on the Nighantu, as included in Samasrami's ed. of Nirukta, vol. I. Hemacandra's Kosa named 'Anekartha Sangraha; Chawkhamba ed., V. S. 1985. Harsa-carita of Bana; Nirnaya S. ed., 1946. Hv. Harivamsa; Chitrashala Press ed., 1936. (Ref.: Parva [I= Harivansa P.] Adh, Sl.) LiP = Mbh.= MP= MarP = Linga Purana; Jivananda Vidyasagara ed., Calcutta 1885. (Ref.: Purvardha [1]. Adh. Sl.). Mahabharata; Chitrashala Press ed. (Ref.: Parva [III= Vana P.; VI- Bhisma P.; XIII - Anusasana P.J. Adh. Sl.) Matsya-Purana; An. ed. (Ref.: Adh, Sl.) Markandeya-Purana; J. V. ed., Calcutta 1879. (Ref.: • Adh. Sl.)

Jan. 1962] CONCEPTION OF SARASVATI IN THE PURAYAS 95 M.W.= M. Monier Williams' Sanskrit-English Dictionary, Oxford, 1899. Nigh. Nighantu; ed. by S. Sama srami as 'Nirukta' Vol. I. (Ref.: Adh. Khanda). Nir.= PdP= Yaska's Nirukta; ed. by Pt. Satyavrata Samasrami in 4 volumes, Calcutta 1882-1891. (Ref. Adh. Pada. Khanda). Padma-Purana; An. ed. (Ref.: Khanda [V=Srsti-Khanda]. Adh. Sl.) PradhR Pradhanika Rahasya' appended to the 'Devi-Mahatmya' or 'Durga-Saptasati' ; Gita Press ed. (Ref.: Slokas). 133 Ram. Ramayana; M. L. J. Press, Madras, ed., 1958. (Ref.: Kanda [VI= Yuddha K.]. Adh. $1.) KV= SB = SkP= Rgveda, (Ref. Mandala. Sukta, Rc). Satapatha-Brahmana; Acyuta-granthamala ed., Kasi. V. S. 1994-97. (Ref.: Kanda. Adhyaya. Brahmana. Khanda). Skanda-Purana; Venk. ed. (Ref.: Khanda [VI=NagaraKh.; VII=Prabhasa-Kh.]. Adh Sl.). SRUp. Sarasvati-Rahasya Upanisad; as included in the Nirnaya Sagara Pr. ed. of the 108 Upanisads, Bombay 1925. Tsar.= Tantra sara of Krsnananda; Vang. Press ed. VaikrtR='Vaikrtika Rahasya' appended to the 'Durga-Saptasati'; Gita Press ed. (Ref. Sloka). VamP= Vamana-Purana; Veuk. ed. (Ref: Adh. Sl.). VS-> Vajasaneyi Samhita (Sakla-Yajurveda). (Ref.: Adh. Mantra) p- 11= bc g = J= Other Abbreviations: (after a sloka-number) Purvardha or the first half of the sloka. (after a sloka-number) Uttarardha or the second half of the sloka, purvaddha of a sloka. uttararddha of a sloka.