Sarasvati Riverine Goddess of Knowledge: From the by Catherine Ludvik PDF
By Catherine Ludvik
It is a attention-grabbing depiction of the transformation of the Indian riverine goddess from the manuscript-carrying vina-player to the Buddhist weapon-wielding defender of the Dharma. Drawing on Sanskrit and chinese language textual resources, in addition to Hindu, Jain, and Buddhist paintings historic representations, this ebook lines the conceptual and iconographic improvement of the riverine goddess of data Sarasvati from your time after 1750 B.C.E. to the 7th century C.E. during the learn of chinese language translations of not extant Sanskrit models of the Buddhist Sutra of Golden gentle the writer sheds mild on Sarasvati's interactions with different Indian goddess cults and their influence on each other.
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Additional info for Sarasvati Riverine Goddess of Knowledge: From the Manuscript-carrying Vina-player to the Weapon-wielding Defender of the Dharma (Brill's Indological Library)
3 Literally, she "whose impetuosity keeps roaring": yasydh ... tunas cdrati roruvat (6:61 :8bc). 30 below]). 39ff. CHAPTER ONE 12 iyam susmebhir bisakhd ivdrujat sdnu girindm tavisebhir urmibhih / With enraged snorting, like one who digs up lotus roots,' this one broke the back of mountains with [her] strong waves. Uncontrollable by nature, she reveals [herselfas] a mighty flood (1:3: 12ab): maho amah sarasvati pra cetayati ketunii I. " As fire is known by smoke, Sarasvati is known by the strength and volume of her waters.
In 10: 17:7ab, she is called upon while the sacrifice is in progress: sarasvatim devayanto havante sarasvatim adhvare tayamdne / Those who seek after the gods call on Sarasvati while the sacrifice is being performed. ), meaning the way, course, or journey. 103 This ddhvan is also the road upon which gods make their way to the sacrificial grounds, and upon which the oblations and successful sacrificers travel to heaven. Thus the adhvara is related to this particular way or journey of the sacrifice to the celestial abodes.
1:46:2a. 67 9:61:7b. 68 10:78:6a. In the three above instances, the accent remains on the first member, and thus they are to be read as bahuvrihi. ll09) all took sindhumdtar in 7:36:6b as a genitive tatpurusa, they interpreted the same compound with the same accent in 1:46:2a, 9:61:7b, and 10:78:6a as bahuvrihi. 867). , 1:23:10c) and gomdtar (1:85:3a), Prsni being a cow. , 1:168:2a svajas). As for the Asvins, they are said to be the twin sons of Vivasvant and Tvastar's daughter Saranyii (10:17:2b-d krtvi savamdm adadur vivasvate I utdsviniiv abharad ydt tad dsid djahad u dva mithunii saranyith II).
Sarasvati Riverine Goddess of Knowledge: From the Manuscript-carrying Vina-player to the Weapon-wielding Defender of the Dharma (Brill's Indological Library) by Catherine Ludvik