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Saraswati (, ), also spelled as Sarasvati, is one of the principal Devi in Hinduism, revered as the goddess of knowledge, education, learning, arts, speech, poetry, music, purification, language and culture. Together with the goddesses Lakshmi and Parvati, she forms the trinity of chief goddesses, known as the Tridevi. (1999). 9788176250641, Sarup & Sons. ISBN 9788176250641 Sarasvati is a pan-Indian deity, venerated not only in Hinduism but also in Jainism and Buddhism.Ludvik (2007), pp. 1, 11.
She is one of the prominent goddesses in the Vedic tradition (1500 to 500 BCE) who retains her significance in later Hinduism. In the Vedas, her characteristics and attributes are closely connected with the Sarasvati River, making her one of the earliest examples of a river goddess in Indian tradition. As a deity associated with a river, Sarasvati is revered for her dual abilities to purify and to nurture fertility. In later Vedic literature, particularly the , Sarasvati is increasingly identified with the Vedic goddess of speech, Vac, and eventually, the two merge into the singular goddess known in later tradition. Over time, her connection to the river diminishes, while her association with speech, poetry, music, and culture becomes more prominent. In classical and medieval Hinduism, Sarasvati is primarily recognized as the goddess of learning, arts and poetic inspiration, and as the inventor of the Sanskrit language. She is linked to the creator god Brahma, either as his creation or consort. In the latter role, she represents his creative power ( Shakti), giving reality a unique and distinctly human quality. She becomes linked with the dimension of reality characterized by clarity and intellectual order. Within the goddess-oriented Shaktism tradition, Sarasvati is a key figure and venerated as the creative aspect of the Mahadevi. She is also significant in certain Vaishnava traditions, where she serves as one of Vishnu's consorts and assists him in his divine functions. Despite her associations with these male deities, Sarasvati also stands apart as an independent goddess in the pantheon, widely worshipped as a virgin goddess, without a consort.
She is portrayed as a serene woman with a radiant white complexion, dressed in white attire, representing the quality of sattva (goodness). She has four arms, each holding a symbolic object: a book, a rosary, a water pot, and a musical instrument known as the veena. Beside her is her mount, either a hamsa (white goose or swan) or a peacock. Hindu temples dedicated to Sarasvati can be found worldwide, with one of the earliest known shrines being Sharada Peeth (6th–12th centuries CE) in Kashmir. Sarasvati continues to be widely worshipped across India, particularly on her designated festival day, Vasant Panchami (the fifth day of spring, and also known as Sarasvati Puja and Sarasvati Jayanti in many regions of India), when students honor her as the patron goddess of knowledge and education. Traditionally, the day is marked by helping young children learn how to write the letters of the alphabet.
In Buddhism, she is venerated in many forms, including the East Asian Benzaiten (辯才天, "Eloquence Talent Deity").Thomas Donaldson (2025). 9788170174066, Indira Gandhi National Centre for the Arts. ISBN 9788170174066 In Jainism, Sarasvati is revered as the deity responsible for the dissemination of the ' teachings and sermons.
The word Sarasvati 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. Sarasvati, then, connotes a river deity. In Book 2, the Rigveda describes Sarasvati as the best of mothers, of rivers, of goddesses.
Her importance grows in the later Vedas composed after the Rigveda as well as in the later Brahmana texts, 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.
Other names include: Ambika, Bharati, Chandrika, Devi, Gomati, Hamsasana, Saudamini, Shvetambara, Subhadra, Vaishnavi, Vasudha, Vidya, Vidyarupa, and Vindhyavasini.
In the Tiruvalluva Maalai, a collection of fifty-five Tamil verses praising the Kural literature and its author Valluvar, she is referred to as Nāmagal and is believed to have composed the second verse.
Outside Nepal and India, she is known in Burmese language as Thurathadi (သူရဿတီ, or ) or Tipitaka Medaw (တိပိဋကမယ်တော်, ), in Chinese as Biàncáitiān (辯才天), in Japanese as Benzaiten (弁才天/弁財天) and in Thai language as Suratsawadi (สุรัสวดี) or Saratsawadi (สรัสวดี).
Sarasvati is described as a loud and powerful flood who roars like a bull and cannot be controlled.Ludvik (2007), pp. 11–12 She was associated with the Milky Way, indicating that she was seen as descending from heaven to earth.Ludvik (2007), p. 13
The goddess is mentioned in many Rigvedic hymns, and has three hymns dedicated to her (6:61 exclusively, and 7:95–96 which she shares with her male counterpart, Sarasvant). In Rigveda 2.41.16 she is called: "Best of mothers, the best of rivers, best of goddesses".
As part of the Apas (water deities), Sarasvati is associated with wealth, abundance, health, purity and healing.Ludvik (2007), p. 17. In Book 10 (10.17) of the Rigveda, Sarasvati is celebrated as a deity of healing and purifying water. In the Atharva Veda, her role as a healer and giver of life is also emphasized.Ludvik (2007), p. 40. In various sources, including the Yajurveda, she is described as having healed Indra after he drank too much Soma.Ludvik (2007), p. 45.
Sarasvati also governs dhī (Rigveda 1:3:12c.).Ludvik (2007), p. 27. Dhī is the inspired thought (especially that of the ), it is intuition or intelligence – especially that associated with poetry and religion. Sarasvati is seen as a deity that can grant dhī ( Rigveda 6:49:7c.) if prayed to. Since speech requires inspired thought, she is also inextricably linked with speech and with the goddess of speech, Vāc, as well as with cows and motherhood.Ludvik (2007), pp. 26, 31. Vedic seers compare her to a cow and a mother, and saw themselves as children sucking the milk of dhī from her.Ludvik (2007), p. 31. In Book 10 of the Rigveda, she is declared to be the "possessor of knowledge". In later sources, like the Yajur Veda, Sarasvati is directly identified with Vāc, becoming a deity called Sarasvatī-Vāc.Ludvik (2007), p. 38, 53.
In the , Sarasvati-Vac's role expands, becoming clearly identified with knowledge (which is what is communicated through speech) and as such, she is "the mother of the Vedas" as well as the Vedas themselves.Ludvik (2007), pp. 59–60. The Shatapatha Brahmana states that "as all waters meet in the ocean...so all sciences (vidya) unite (ekayanam) in Vāc" (14:5:4:11).Ludvik (2007), p. 60. The Shatapatha Brahmana also presents Vāc as a secondary creator deity, having been the first deity created by the creator god Prajapati. She is the very instrument by which he created the world, flowing forth from him "like a continuous stream of water" according to the scripture. This is the basis for the Puranic stories about the relationship between Brahma (identified with Prajapati) and Sarasvati (identified with Vāc).Ludvik (2007), pp. 63–66.
In other Rigvedic passages, Sarasvati is praised as a mighty and unconquerable protector deity. She is offered praises and compared to a sheltering tree in Rigveda 7.95.5, while in 6:49:7 cd she is said to provide "protection which is difficult to assail."Ludvik (2007), p. 15. In some passages she even takes a fiercesome appearance and is called a "slayer of strangers" who is called on to "guard her devotees against slander".Ludvik (2007), pp. 16–17. Her association with the combative storm gods called Maruts is related to her fierce fighting aspect and they are said to be her companions (at Rigveda 7:96:2c.).Ludvik (2007), pp. 22–23.
Like Indra, Sarasvati is also called a slayer of Vritra, the snake like demon of drought who blocks rivers and as such is associated with destruction of enemies and removal of obstacles.Ludvik (2007), pp. 47–48. The Yajur Veda sees her as being both the mother of Indra (having granted him rebirth through healing) and also as his consort.Ludvik (2007), p. 51.
In Book 2 of Taittiriya Brahmana, Sarasvati is called "the mother of eloquent speech and melodious music".
Religiously, Sarasvati's banks become lined with numerous tirthas, which are sites of pilgrimage and sacrifice. While the Panchavimsha Brahmana describes sacrificial rituals along her course, the Mahabharata expands upon this, transforming her river into a vast pilgrimage route filled with sacred sites. This shift marks a broader transition in religious practice—from complex Vedic sacrifices performed exclusively by to more accessible devotional practices open to a wider public, including women. The act of visiting Sarasvati's tirthas is often equated with the merit of Vedic sacrifices, thus preserving Vedic authority while adapting to new religious contexts.Ludvik (2007), p. 137
Her role also changes in the Mahabharata, as she fully merges with Vac, becoming the embodiment of speech itself. While still occasionally called Vac (12.306.6) and Vani (3.132.2), Vac as a distinct entity fades, with Sarasvati taking its place. Sarasvati is called the mother of the Vedas in the Shanti Parva Book of the epic. Vishnu tells Narada (12.326.5), "Behold goddess Sarasvati, the mother of the Vedas, established in me," affirming her as the source of divine knowledge. She is said to enter the body (12.306.6), dwell on the tongue (12.231.8), and is even called Vishnu's tongue (6.61.56). Sarasvati is deeply revered by sages. When appearing to Yajnavalkya, she is adorned with vowels and consonants, resonating with the sacred Om (12.306.14). She also manifests before sage Tarkshya, who praises her celestial form and seeks her guidance. Sarasvati explains that she has risen from the Agnihotra to resolve priests' doubts, asserting that only a learned shrotriya may perform the ritual. She describes the rewards of offerings, purity through Vedic knowledge, and the origins of beauty. When Tarkshya asks about Moksha, she speaks of study, gifts, vows, and yoga but shifts focus to celestial realms and the cosmic tree of paradise.Ludvik (2007), pp. 111–114
Sarasvati also gains divine relationships that further integrate her into the Hindu deities. In the Mahabharata, her familial roles and origin vary across different chapters. She is described as the daughter of Brahma, ( ṛtā brahmasutā sā me satyā devī sarasvatī, 12.330.10) a connection echoing Vac's relationship with Prajapati in the Brahmanas. Another account states that she originated from the Grandfather's (Pitamaha's) Lake, ( pitāmahasya sarasaḥ pravṛttāsi sarasvatī, 9.41.29) reinforcing her link to Brahma, who is referred to as the Grandfather. In another passage, she is described as the celestial creative symphony who appeared when Brahma created the universe. Her husband varies in different chapters—she is said to be the wife of Manu (5.115.14) and also of the sage Matinara, whom she chooses after his twelve-year sacrifice on her banks (1.90.25–26), bearing him a son, Tamsu (1.90.26, 28). Additionally, she acts as a surrogate mother to Sarasvata, a son of sage Dadhichi (9.50.9-11).Ludvik (2007), p. 116
The Mahabharata also contains several stories featuring Sarasvati. In the Sthanu Tirtha myth (9.42), Sarasvati, caught between two rival sages—Vishvamitra and Vasishtha—favours Vasishtha and is ultimately cursed by Vishvamitra to flow with blood. This myth aims to glorify her tirthas, as later, sages purify her waters, depriving demons who had drunk from them. In compassion, Sarasvati transforms into Aruna ("reddish"), allowing the demons to bathe in her and attain heaven.Ludvik (2007), p. 108 In the Sarasvata Tirtha myth (9.50.9-11), Sarasvati plays a maternal role, raising Sarasvata. During a twelve-year drought, when sages had forgotten the Vedas, Sarasvati sustained her son by feeding him fish. After the famine, Sarasvata restored the lost scriptures by teaching them anew, reaffirming Sarasvati's role as a nurturer of wisdom.Ludvik (2007), p. 109
Puranas like the Matsya also contain iconographic descriptions of Sarasvati, which provide the basis for her classic four armed form holding a book (representing the Vedas), Japamala, veena, and a water pot while being mounted on a swan (hamsa).Ludvik (2007), pp. 131–133
According to the Brahma Vaivarta Purana and Devi Bhagavata Purana, Sarasvati is one of five primary manifestations of Mula Prakrti (Primordial Nature) or the Shakti of Brahman, each serving a distinct role in creation. At the onset of creation, the Atman divided into two—its right half became the Male principle, and the left half became Prakrti. Through the divine will of Sri Krishna (Para-Brahman in this context, not an avatara of Vishnu), Prakrti assumed five forms: Durga, Radha, Lakshmi, Sarasvati, and Gayatri. Sarasvati, associated with the sacred Sarasvati River, became the goddess of speech (Vach) and knowledge. Another version within the same Puranas describes Sarasvati emerging from the tip of Krishna's Shakti during creation. She appeared as a luminous maiden (Kanya), adorned in yellow garments, bearing a veena and a sacred scripture. She is thus revered as Vani, the presiding deity of all . This account also depicts Shakti manifesting as Lakshmi and Radha.
The Vayu Purana offers a different perspective, stating that from Brahma's concentrated anger, a being (Purusha) was born with a half-male, half-female body. This being, Samkara, was commanded to divide itself. The Male aspect further divided into eleven Rudras, while the Female aspect split into a white and black form. Sarasvati is identified as a manifestation of the white half, also known as Gauri. Another account in the Vayu Purana describes Sarasvati's emergence during the Visvarupa Kalpa, when Brahma meditated and Sarasvati, encompassing all forms, appeared as a divine gau (cow) with four mouths, four horns, four eyes, four hands, and four teeth—symbolizing Prakrti, the primordial source of the universe (jagadyonih).
The Brahmanda Purana, in its Lalitopakhyana section, narrates that Goddess Tripura Sundari created three cosmic eggs. From one egg emerged Sarasvati (Gira) along with Shiva, while the others birthed two divine pairs: Ambika and Vishnu from one, and Shri (Lakshmi) and Brahma from the other. Tripura Sundari then paired Sarasvati with Brahma, Ambika with Shiva, and Sri with Vishnu, forming divine consorts. A similar account appears in the Pradhanika Rahasya of the Devi Mahatmya (part of the Markandeya Purana). Here, Mahalaksmi embodies the three gunas (cosmic qualities), manifesting as Mahakali (tamasika), Mahasarasvati (sattvika), and herself (rajasika). Each created a divine pair: Mahalaksmi created Brahma and Sri (Lakshmi), Mahakali created Rudra and Trayi (Sarasvati), and Mahasarasvati created Vishnu and Uma (Parvatirasvati was then given to Brahma, Gauri to Rudra, and Sri to Vishnu.
The Matsya Purana (Adhyaya 3) describes Sarasvati as the manasa putri (mind-born daughter) of Brahma. When Brahma sought to create the universe, he meditated, causing his body to split into a male and female half. The female half materialized as Sarasvati, whom Brahma regarded as his svatmaja (daughter born from his own self). Other Puranas, including the Bhagavata Purana, Brahmanda Purana, Brahma Purana, Padma Purana, and Skanda Purana, also mention Sarasvati in this capacity.
As the mind-born daughter of Brahma, Sarasvati, in the Brahma Purana, Padma Purana, and Skanda Purana, is regarded as a virgin goddess, without any spouse. The birth of Sarasvati from the mind of Brahma is also described in the Brahmanda Purana (chapter 43), in which after her creation Sarasvati is tasked to reside on tip of the tongue of all beings, a river on the earth and as a part of Brahma. The Brahmanda Purana acknowledges her solely as Brahma's daughter but, in the Lalitopakhyana section of the text, a different origin is given to Sarasvati in which Goddess Tripurasundari created and gave Sarasvati to Brahma as his consort.
The accounts where Sarasvati is solely considered Brahma's consort, found in the Brahma Vaivarta Purana, states that Sarasvati was originally created from the tip of the tongue of the Shakti ( Yosit) of Krishna (Supreme God in this context, not an avatara of Vishnu). Krishna gave her to Vishnu as his wife, but after a quarrel with her co-wife Ganga, Vishnu transferred Sarasvati to Brahma and Ganga to Shiva. The Devi Bhagavata Purana contains similar story. The Lalitopakhyana and Pradhana Rahasya mention that Sarasvati was created by Tripura Sundari and given to Brahma as his wife.
In narratives where Sarasvati is depicted as both the daughter and spouse, the portrayal varies. The Matsya Purana narrates that Sarasvati emerged from the left side of his body for the purpose of creation.Ludvik (2007), p. 119 Brahma, upon seeing Sarasvati, was captivated by her beauty and developed multiple heads to gaze her. Despite her initial reluctance, she consented and he made her his spouse, and they remained together in the lotus temple for a hundred divine years. From their union, Swayambhuva Manu—the first mortal human—was born.Ludvik (2007), p. 120. After that, Brahma felt shame, curses the love-god Kamadeva and his sons are left to create the world. In the Matsya Purana, while Brahma is criticised for his actions, the union is also justified, as human logic cannot be directly applied to divine beings, particularly when creation is at stake.Ludvik (2007), p. 121. In the Bhagavata Purana, the marriage of Brahma and Sarasvati is explained in a way that avoids direct filial relations. According to the text, Brahma creates Sarasvati and develops desire for her. However, feeling ashamed for desiring her, he gives up his life. Brahma then manifested in a different body, and he marries Sarasvati, who was created by the previous Brahma.
The motif of Brahma desiring his own daughter is a recurrent theme in the Puranic tradition, potentially derived from the Brahmanical myth of Prajapati's desire for Ushas. However, the identity of the daughter in these narratives is not consistently Sarasvati and varies. This desire is generally depicted as transient, with Brahma either overcoming it himself out of shame, by cursing Kama, being restrained by Shiva—paralleling the Vedic account of Rudra restraining Prajapati—or facing the daughter's outright refusal, resulting in no union. A notable instance occurs in the Shiva Purana, where Sarasvati rejects Brahma's advances, curses him, and subsequently departs.
Another symbolic representation of Sarasvati's association with Brahma is the belief that she resides in his mouth. This concept appears in several Puranas, including the Padma Purana, where Vishnu praises Sarasvati as residing in Brahma's mouth. A similar reference is found in the Matsya Purana, where Parvati is praised in the same manner. A direct reference to this belief appears in the Sarasvati Rahasya Upanishad, which describes Sarasvati as a divine swan residing in the lotus-mouth of the four-faced Brahma.
Other Puranic texts treat Sarasvati, Savitri, and Gayatri as three separate deities:
In a third category of accounts, Savitri is identified with one of the two while remaining distinct from the other. In certain traditions, Savitri is identified with Gayatri, as seen in the Devi Bhagavata Purana, where Sarasvati and Savitri are enumerated among the five Prakritis. Conversely, select chapters of the Skanda Purana equate Savitri with Sarasvati, thereby positioning Gayatri as her co-wife. A chapter in the Skanda Purana also recounts a myth featuring both Sarasvati and Gayatri. It narrates about Brahma's infatuation with his daughter Vac (a rare instance where Vac is distinguished from Sarasvati in the Puranic corpus). As a consequence of this transgression, Brahma was slain by Shiva, only to be later revived through the penance of Sarasvati and Gayatri.
However, conjugal relationship between Sarasvati and Vishnu is rarely found elsewhere in the Puranas—barring two. According to the Brahma Vaivarta Purana (II.6) and Devi Bhagavata Purana (IX.6), Sarasvati was initially the wife of Narayana or Vishnu. In the Devi Bhagavata Purana, Sarasvati is described as one of Vishnu's three wives, alongside Lakshmi and Ganga. A conflict arose when Sarasvati, angered by Ganga's playful glances at Vishnu, accused her of stealing his affection. Vishnu remained neutral, while Lakshmi attempted to mediate. In her jealousy, Sarasvati cursed Lakshmi to be born as the Tulasi plant. In retaliation, Ganga cursed Sarasvati to become a river, and Sarasvati reciprocated with the same curse, declaring that sinners would cleanse their sins in Ganga's waters. Vishnu then decreed that Sarasvati would exist in three forms: one part with him, another as a river on earth, and the third as Brahma's consort.
If Sarasvati is not associated with Vishnu as his wife, then concept of Goddess Sarasvati as "the tongue of Vishnu" gained prominence in the Puranas. The Matsya Purana states that when Vamana assumed his cosmic form, Satya became his speech, and Sarasvati became his tongue ( Matsya Purana 246.57). The Vamana Purana also refers to Sarasvati as "the tongue of Vishnu" ( Vamana Purana 32.23). The Brahma Purana describes Vishnu as "holding Sarasvati in his mouth" ( Brahma Purana 122.71c).
The story of Sarasvati becoming a river is introduced in the Srishti Khanda of Padma Purana as well as in Skanda Purana. In the Skanda Purana, after the events of the Tarakamaya War, the devas deposited their arsenal of weapons at the hermitage of Dadhichi. When they sought the return of these weapons, the sage informed them that he had imbibed all of their power with his penance, and offered his own bones instead, which could serve as the source of new weapons. Despite the objections of the deities, the sage sacrificed himself, and his bones were employed in the manufacture of new arms by Vishvakarma. The sage's son, Pippalada, upon hearing these events, sought to wreak his vengeance on the devas by performing a penance. A mare emerged from his right thigh, which in turn gave birth to a fiery man, Vadava, who threatened to be the doom of all of creation. Vishnu convinced Vadava that his best course of action would be to swallow the devas one by one, and that he should begin by consuming the primordial water of creation, which was the foremost of both the devas and the asuras. Vadava wished to be accompanied to the source of these waters by a virgin, and so Sarasvati was dispatched for his purpose, despite her reluctance. She took him to Varuna, the god of the ocean, who then consumed the being. For good measure, Sarasvati transformed into a divine river, flowing with five channels into the sea, making the waters sacred.
In the Padma Purana, it is stated that there was a terrible battle between the Bhargavas (a group of Brahmin) and the Hehayas (a group of ). From this, an all-consuming fire called Vadavagni was born, which threatened to destroy the whole world. In some versions, a sage named Auva created it. Indra, Vishnu, and the devas visited Sarasvati, requesting her to deposit the fire in the western ocean, to protect the universe. Sarasvati told Vishnu that she would only agree to assist them if her consort, Brahma, told her to do so. Brahma ordered her to deposit the Vadavagni in the western ocean. Sarasvati agreed, and accompanied by Ganga, she left Brahmaloka, and arrived at Sage Uttanka's . There, she met Shiva, who had decided to carry Ganga. He gave the Vadavagni in a pot to Sarasvati, and told her to originate from the Ficus religiosa tree. Sarasvati merged with the tree, and transformed into a river. From there, she flowed towards . Sarasvati continued her journey towards the ocean, and stopped once at Pushkarini, where she redeemed humans from their sins. At last, she reached the end of her journey, and immersed the fire into the ocean.
According to the Devi Mahatmya, this supreme goddess is the primordial creator which is supreme formless (nirguna) consciousness (i.e. Para Brahman, absolute reality) and the tridevi are her main saguna ("with form", manifest, incarnated) emanations. MahaSarasvati is said to be creative and active principle (which is , energetic and active), while Mahalakshmi is the sustainer (Sattva, "goodness") and Mahakali is the destroyer (tamasic, "darkness").
In other influential Shakta texts, such as the Devi Bhagavata Purana and the Devi Upanishad, Sarasvati (along with all Hindu goddesses) is also said to be a manifestation of the supreme Mahadevi.
In Tantra Shakta sources, Sarasvati takes many forms. A key tantric form is Matangi, a deity considered to be the "Tantric Sarasvati". Mātaṅgī retains many attributes of Sarasvati, like music and learning, but is also associated with defeating enemies, disease, pollution/impurity, and outcasts ().Kinsley, David R. (1988). "Tara, Chinnamasta and the Mahavidyas". Hindu Goddesses: Visions of the Divine Feminine in the Hindu Religious Tradition (1 ed.), p. 217. University of California Press. pp. 161–177. ISBN 978-0-520-06339-6. She is often offered half eaten or leftover food and is green in color. Matangi is also part of the Shakta set of goddesses known as the ten .
Matangi is important in Shri Vidya Shaktism, where she is also known as the dark blue Shyamala ("dark in complexion") and is a manifestation of Tripura Sundari's Jñana Shakti (wisdom power), having arisen out of Lalita's sugarcane bow.Saligrama Krishna Ramachandra Rao (1990). The Tāntric Practices in Śrī-Vidyā: With Śrī Śāradā-chatuśśatī, p. 205. Kalpataru Research Academy. She is celebrated in the holiday Syamala Navaratri and is seen as Lalita's prime minister. There are various chants and odes () to this deity, perhaps the most important being the Śrī Śyāmalā Daṇḍakam by the great Indian Sanskrit poet Kalidasa.Alok Jagwat; Mahakavi Kalidasa (2021). Sri Shyamala Dandakam: Syamala Dandakam. Bhartiya Ved Vigyan Parishad.
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 and a pen in her hands (the book represents knowledge).
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).
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). 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. The most famous feature on Sarasvati is a musical instrument called a Saraswati veena, represents all creative arts and sciences, and her holding it symbolizes expressing knowledge that creates harmony.Some texts refer to her as "goddess of harmony"; for example: Sarasvati 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 – either a swan or a goose – is often shown near her feet. In Hindu mythology, the hamsa is a sacred bird, which if offered a mixture of milk and water, is said to have a unique ability to separate and drink the milk alone, and leave the water behind. This characteristic of the bird serves as a metaphor for the pursuit of wisdom amidst the complexities of life, the ability to discriminate between good and evil, truth from untruth, essence from the outward show, and the eternal from the evanescent. Due to her association with the swan, Sarasvati 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.
Sometimes a citramekhala (also called mayura, peacock) is shown beside the goddess. The peacock symbolizes colorful splendor, the celebration of dance, and – as the devourer of snakes – the alchemical ability to transmute the serpent poison of Apasmara into the radiant plumage of enlightenment.
is venerated as MahaSarasvati in the Kashmir Shakti Peetha, as Vidhya Sarasvati in Basara and Vargal, and as Sharadamba in Sringeri. In some regions, she is known by her twin identities, Savitri and Gayatri.
In Shaktism, she takes her Matrika (mother goddess) avatar as Brahmani. Sarasvati is not just the goddess of knowledge and wisdom, but also the Brahmavidya herself, the goddess of the wisdom of ultimate truth. Her Mahavidya form is Matangi.
Maha Sarasvati is depicted as eight-armed and is often portrayed holding a Veena while sitting on a white lotus flower.
Her meditation shloka given at the beginning of the fifth chapter the Devi Mahatmya is:
As one of the Maha Shakti Peethas, Hindus believe that it represents the spiritual location of the goddess Sati's fallen right hand. Sharada Peeth is one of the three holiest sites of pilgrimage for Kashmiri Pandits, alongside the Martand Sun Temple and the Amarnath Temple.
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 are taken out for reading, after worship, only on the morning of the third day (Vijaya Dashami). It is called Puja Eduppu (Taking from Puja). On the Vijaya Dashami day, Kerala and Tamil Nadu celebrate the Eḻuthiniruthu or "Initiation of writing" for children, before they are admitted to nursery schools. This is also called Vidyarambham. The child is often ritually taught to write for the first time on rice spread in a plate with their index finger, guided by an elder of the family, or by a teacher.
In Goa, Sarasvati Puja starts with Sarasvati Avahan on Maha Saptami and ends on Vijayadashami with Sarasvati Udasan or Visarjan.
In 2018, the Haryana government launched and sponsored the annual National Sarasvati Mahotsav in its state named after Sarasvati.
Sarasvati is an important goddess in Balinese Hinduism. She shares the same attributes and iconography as Sarasvati 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 Sarasvati day, one of the main festivals for Hindus in Indonesia.
On Sarasvati day, people make offerings in the form of flowers in temples and to sacred texts. The day after Sarasvati 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 Sarasvati, 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.
The Sarasvati Day festival has a long history in Bali. It has become more widespread in Hindu community of Indonesia in recent decades, and it is celebrated with theatre and dance performance.
Sarasvati's chapter in the Golden Light Sutra presents three main aspects of the goddess. First, it presents her as a goddess of eloquence and speech, then it presents her as a healing goddess who teaches a ritual which includes a medicinal bath, finally it presents Sarasvati as a goddess of protection and war.Ludvik (2007), p. 157 Ludvik mentions that the earliest version of the Golden Light Sutra (the translation by Dharmaksema) actually only includes the first depiction. The early Chinese Buddhist translators chose to translate her name as "great eloquence deity" (大辯天) the later translations by Yijing use "Eloquence Talent Goddess" (Biancai tiannu), though phonetic translations were also applied (e.g. Yijing's "mohetipi suoluosuobodi").
In the Golden Light Sutra, Sarasvati is closely associated with eloquence, as well as with the closely connected virtues of memory and knowledge.Ludvik (2007), p. 158 Sarasvati is also said to help monks memorize the Buddhist and to guide them so they will not make mistakes in memorizing them or forget them later. She will also help those who have incomplete manuscripts to regain the lost letters or words. She also teaches a dharani (a long mantra-like recitation) to improve memory.Ludvik (2007), pp. 158–59 The Golden Light goes as far as to claim that Sarasvati can provide the wisdom to understand all the Buddhist teachings and skillful means (upaya) so that one may swiftly attain Buddhahood.Ludvik (2007), pp. 160–161
In some versions of the Golden Light Sutra, such as Yijing's, the goddess then teaches an Apotropaic magic ritual that can combat disease, bad dreams, war, calamities and all sorts of negative things. It includes bathing in a bath with numerous herbs that has been infused with a dharani spell. This passage contains much information on ancient materia medica and Herbal medicine.Ludvik (2007), pp. 162–164. Ludvik adds that this may be connected to her role as healer of Indra in the Yajurveda and to ancient Indian bathing rites.Ludvik (2007), p. 172.
In the latter part of the Golden Lights Sarasvati chapter, she is praised as a protector goddess by the Brahman Kaundinya. This section also teaches a dharani and a ritual to invoke the goddess and receive her blessings to obtain knowledge.Ludvik (2007), p. 190 In latter sections of Kaundinya's praise, she is described as an eight armed goddess and compared to a lion. The text also states that is some recites these praises, "one obtains all desires, wealth and grain, and one gains splendid, noble success."Ludvik (2007), pp. 197–205 The poem describes Sarasvati as one who "has sovereignty in the world", and states that she fights in battlefields and is always victorious. The hymn then describes Sarasvati's warlike eight-armed form. She carries eight weapons in each hand – a bow, arrow, sword, spear, axe, vajra, Chakram, and noose.
Kaudinya's hymn to Sarasvati in Yijing's translation is derived from the Āryāstava ("praise of she who is noble"), a hymn uttered by Vishnu to the goddess Nidra (lit. "Sleep", one of the names applied to Durga) found in the Harivamsa. As the Golden Light Sutra is often concerned with the protection of the state, it is not surprising that the fierce, weapon-wielding Durga, who was widely worshiped by rulers and warriors alike for success in battle, provides the model for the appearance assumed by Sarasvati, characterized as a protectress of the Buddhist Dharma.Ludvik (2007). pp. 265–267. Bernard Faure argues that the emergence of a martial Sarasvatī may have been influenced by the fact that "Vāc, the Vedic goddess of speech, had already displayed martial characteristics. ... Already in the Vedas, it is said that she destroys the enemies of the gods, the asuras. Admittedly, later sources seem to omit or downplay that aspect of her powers, but this does not mean that its importance in religious practice was lost."Faure (2015). pp. 168–169.
The Sādhanamālā also depicts other forms of Sarasvati, including Vajravīṇā Sarasvatī (similar to Mahāsarasvatī except she carries a veena), Vajraśāradā Sarasvatī (who has three eyes, sits on a white lotus, her head is decorated by a crescent and holds a book and a lotus), Vajrasarasvatī (has six hands and three heads with brown hair rising upwards), and Āryasarasvatī (sixteen-year-old girl carrying the Prajñapramita sutra and a lotus).Bhattacharyya, Benoytosh (1924). The Indian Buddhist Iconography Mainly Based on the Sādhanamālā and Other Cognate Tāntric Texts of Rituals, pp. 151–152. Oxford University Press.
According to the Kāraṇḍavyūha Sūtra ( 4th century – 5th century CE ), Sarasvati was born from the eyetooth of Avalokiteshvara.
Sarasvati is also briefly mentioned in the Vajrayana Vairochanabhisambodhi Sutra as one of the divinities of the western quarter of the Outer Vajra section of the Womb Realm along with Prithvi, Vishnu (Narayana), Kartikeya (Kumara), Vayu, Chandra, and their retinue. The text later also describes the veena as Sarasvati's symbol.Faure (2015). p. 166. The Chinese translation of this sutra renders her name variously as 辯才 (Ch. Biàncái; Jp. Benzai, lit. "eloquence"), 美音天 (Ch. Měiyīntiān; Jp. Bionten, "goddess of beautiful sounds"), and 妙音天 (Ch. Miàoyīntiān; Jp. Myōonten, "goddess of wonderful sounds"). Here, Sarasvati is portrayed with two arms holding a veena and situated between Narayana's consort Narayani and Skanda (shown riding on a peacock).
Sarasvati was initially depicted as a single goddess without consort. Her association with the bodhisattva of wisdom Manjushri is drawn from later tantric sources such as the Yamari tantra, where she is depicted as red skinned (known as "Red Sarasvati").Wayman, Alex (1984). Buddhist Insight: Essays, p. 435. Motilal Banarsidass Publ. (Buddhist Tradition Series).
In various Indian tantric sadhanas to Sarasvati (which only survive in Tibetan translation), her bija (seed) mantra is Hrīḥ.Wayman, Alex (1984). Buddhist Insight: Essays, pp. 436–437. Motilal Banarsidass Publ. (Buddhist Tradition Series).
She is commonly enshrined in Chinese Buddhist monasteries as one of the Twenty-Four Devas, a group of protective deities who are regarded as protectors of the Buddhist dharma. Her Chinese iconography is based on her description in the Golden Light Sutra, where she is portrayed as having eight arms, one holding a bow, one holding arrows, one holding a knife, one holding a lance, one holding an axe, one holding a pestle, one holding an iron wheel, and one holding ropes. In another popular Buddhist iconographic form, she is portrayed as sitting down and playing a pipa, a Chinese lute-like instrument. The concept of Sarasvati migrated from India, through China to Japan, where she appears as Benzaiten (弁財天, lit. "goddess of eloquence"). 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; 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.
In Japanese esoteric Buddhism (mikkyo), the main mantra for this deity is:
Sarasvati also became associated with the Tibetan deity Palden Lhamo (Glorious Goddess) who is a fierce protector deity in the tradition known as Magzor Gyalmo (the Queen who Repels Armies). Sarasvati was the yidam (principal personal meditational deity) of 14th century Tibetan monk Je Tsongkhapa, who composed a devotional poem to her.
Tibetan Buddhism teaches numerous mantras of Sarasvati. Her seed syllable is often Hrīṃ. In a sadhana (ritual text) revealed by the great Tibetan female lama Sera Khandro, her mantra is presented as:
In ancient Thai literature, Sarasvati (; ) is the goddess of speech and learning, and consort of Brahma. Over time, Hindu and Buddhist concepts merged in Thailand. Icons of Sarasvati with other deities of India are found in old Thai . Amulets with Sarasvati and a peacock are also found in Thailand.
Names and epithets
Sarasvati (Sanskrit: Sarasvatī) is known by many names. Some examples of synonyms for Sarasvati include Sharada (bestower of essence or knowledge), Brahmani (power of Brahma), Brahmi (goddess of sciences), 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).
Literature
In Hinduism, Sarasvati has retained her significance as an important goddess, from the Vedic period up to the present day. She is praised in the Vedas as a water goddess of purification, while in the Dharmashastras, Sarasvati is invoked to remind the reader to meditate on virtue, and on the meaning (artha) of one's actions (karma).
In Vedic literature
Rigveda
Sarasvati first appears in the Rigveda (c. 1500 – 1000 BCE), the most ancient source of the Vedic religion. Sarawsati holds significant religious and symbolic value in the Rigveda, as a deified entity embodying attributes of abundance and power. Primarily linked with the celestial domain of Waters (Apas) and the formidable Storm Gods (Maruts), this deity forms an integral triadic association alongside the sacrificial goddesses Ila and Bharati within the pantheon.Ludvik (2007), pp. 11, 26.
Mahabharata
Sarasvati in the Mahabharata, one of the two great epics of Hindu literature composed between 400 BCE and 400 CE, undergoes a transformation, marking her evolution from a river to a fully developed goddess of speech and knowledge.Ludvik (2007), p. 97
As a River
As a river, Sarasvati in the Mahabharata appears in a more subdued form compared to her powerful and overflowing depiction in the Vedic hymns. She emerges at Ficus religiosa (Prasravana), disappears into the sands at Vinasana, and then reemerges in several places, ultimately reaching the ocean at Prabhas Patan. This representation reflects an attempt to reconcile the historical drying up of the river with its continued importance in religious thought. The Mahabharata preserves the grandeur of the Sarasvati River by presenting a mythologized geography that both recalls her past and reinterprets her course in accordance with Dharma. Her flow is depicted as being guided by divine will, avoiding the unrighteous and serving the pious. The epic also universalizes her identity by attributing her name to multiple rivers, reinforcing her Rig Vedic epithet saptasvasar and declaring, "all rivers are Sarasvati-s."Ludvik (2007), pp. 136–137
As a Goddess
As a goddess, Sarasvati takes on a more humanized form in the Mahabharata for the first time. While the Rigveda and occasionally depicted Vac in human-like terms, Sarasvati in the epics appears as a woman of great celestial beauty and merit. The first verse of each book of the Mahabharata invokes the divine, including the goddess Sarasvati, as part of its traditional opening salutation:
Ramayana
In the epic Ramayana, when the rakshasa brothers Ravana, Vibhishana and Kumbhakarna, performed a penance to propitiate Brahma, the creator deity offered each a boon. The devas pleaded with Brahma to not grant Kumbhakarna his boon. Brahma called upon his consort Sarasvati, and instructed her to utter that which the devas desired. She acquiesced, and when the rakshasa spoke to invoke his boon, she entered his mouth, causing him to say, "To sleep for innumerable years, O Lord of Lords, this is my desire!". She then left his form, causing him to reflect upon his misfortune.
Puranic literature
Sarasvati remains an important figure in the later medieval Puranas, where she appears in various myths and stories. Many Puranas relate the myth of her creation by the creator god Brahma and then describe how she became his consort. Sources which describe this myth include Markandeya Purana, Matsya Purana (which contains the most extensive account), Vayu Purana and Brahmanda Purana.Ludvik (2007), pp. 117–118. Other Puranas give her slightly different roles and see her as the consort of other gods, such as Vishnu. In various Puranas, rites for her worship are given, and she is mainly worshiped for her command over speech, knowledge, and music.Ludvik (2007), p. 127
Origin myths
Sarasvati is described as ayonija, meaning that she was not born from any womb and was divinely manifested. The Puranas present various accounts of the origin (samudbhava) of Sarasvati.
Association with Brahma
Sarasvati and Brahma share a complex and multifaceted relationship in the Puranas tradition, with different texts presenting varying perspectives. The Puranas describe three primary associations between them:
Sarasvati, Savitri, and Gayatri
The goddesses Sarasvati, Savitri, and Gayatri are closely associated with Brahma and one another in the Puranas, but their connection is very inconsistent. Some texts consider these three goddesses to be identical. According to the Matsya Purana (Adhyayas 3, 4), Sarasvati, Savitri, Gayatri, Brahmani and Shatarupa are different names of the same deity. The Matsya Purana (Adhyaya 66) and Padma Purana (V.22.176–194) state that Sarasvati and Gayatri are interchangeable names for the same goddess. Similarly, in the Skanda Purana (VI.46), both Gayatri and Savitri are listed as synonyms of Sarasvati,Purana Bulletin: Purana, Volume 4, Part 1 (1962) p. 80 although the same text also mention Savitri and Gayatri as distinct individual. The Varaha Purana also considers Sarasvati, Savitri and Gayatri to be the same.
In certain texts, Gayatri is called the "Mother of the Vedas" ( Taittiriya Pratishakhya 17.308d–309a), while Savitri is also described as "the mother of the four Vedas" ( Brahma Purana II.1.39c). Sarasvati, in turn, is regarded as "the presiding deity of knowledge" ( ibid. 31b) and "the embodiment of all branches of learning" ( ibid. 31c). Thus, similar to the Vedic goddesses Bharati and Ila, Sarasvati, Savitri, and Gayatri are all connected to the domain of knowledge ( vidya, jnana, Veda).
Association with Vishnu
Other than Brahma, Sarasvati has also been associated with the preserver god Vishnu, a connection which might stem established connection of Sarasvati and Indra from the Rigveda (VI.49.7).Purana Bulletin: Purana, Volume 4, Part 1 (1962) p. 79 In many sculpture of Vishnu common during mediaeval era, particularly in the region of Bengal, Sarasvati replaces Bhumi as his second wife, making Sarasvati the co-wife of the goddess Lakshmi. Both of these goddesses flank Vishnu and assist him his role.
Puranic Narratives of Sarasvati's River Aspect
In the Rigveda, Sarasvati is primarily depicted as a river goddess, embodying fertility and purity, and is revered as the personification of the Sarasvati River. Her role as the nurturing, life-giving force of the river is celebrated in hymns, where she is described as "the best of mothers, of rivers, and of goddesses." A Rigvedic prayer also describes her as 'the best of mothers, of rivers and of goddesses'. However, as Sarasvati's association with knowledge, speech, and culture grew in prominence through the later Hindu texts, her direct connection with the physical river diminished. Despite this, the Puranas sustain Sarasvati's riverine character by incorporating new narratives that preserve her role as a cosmic river in addition to her expanded identity.
Shakta texts
Sarasvati is a key figure in the Indian goddess centered traditions which are today known as Shaktism. Sarasvati appears in the Puranic Devi Mahatmya ( Glory of the Devi), a central text for Shaktism which was appended to the Markandeya Purana during the 6th century CE. In this text, she is part of the "triple goddess" ( Tridevi) along with Mahakali, and Mahalakshmi. In Shaktism, this trinity (the Shakta response to the male trimurti of the other Hindu sects) is a manifestation of Mahadevi, the supreme goddess (and the highest deity out of which all deities, male or female, are born), which is also known by other names like Adi Parashakti ("Primordial Supreme Power").
Symbolism and iconography
The goddess Sarasvati is often depicted as a beautiful woman dressed in pure white, often seated on a white Nelumbo nucifera, which symbolizes light, knowledge and truth. 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. (1998). 9781855671010, Bloomsbury Academic. ISBN 9781855671010
(2025). 9781845115203, Bloomsbury Academic. ISBN 9781845115203For Sanskrit to English translation of the four words: Brahma represents the abstract, while she represents action and reality.
Forms and avatars
Many different avatars and forms of Sarasvati have been attested in scriptures.
Maha Sarasvati
In some regions of India, such as Vindhya Range, Odisha, West Bengal and Assam, as well as east Nepal, Sarasvati is part of the Devi Mahatmya Shaktism mythology, in the Tridevi of Mahakali, Mahalakshmi and MahaSarasvati. This is one of many different Hindu legends that attempt to explain how the Hindu trimurti of gods (Brahma, Vishnu and Shiva) and Tridevi (Sarasvati, Lakshmi and Parvati) came into being. Various Purana texts offer alternate legends for Maha Sarasvati.
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 Parvati and is the sustaining base of the three worlds. That MahaSarasvati I worship here who destroyed Sumbha and other asuras.Glory of the Divine Mother (Devi Mahatmyam) by S.Sankaranarayanan. Prabha Publishers, Chennai. India.() Page. 184
MahaSarasvati 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, Durga, with Maha Sarasvati as one of those nine.
Mahavidya Nila Sarasvati
In Tibet and parts of India, NilaSarasvati is sometimes considered as a form of Mahavidya Tara. Nila Sarasvati is not much a different deity from traditional Sarasvati, who subsumes her knowledge and creative energy in tantric literature. Though the traditional form of Sarasvati is of calm, compassionate, and peaceful one: Nila Sarasvati is the ugra (angry, violent, destructive) manifestation in one school of Hinduism, while the more common Sarasvati is the saumya (calm, compassionate, productive) manifestation found in most others. In tantric literature of the former, NilaSarasvati has 100 names. There are separate dhyana shlokas and mantras for her worship in Tantrasara.
She is worshipped in parts of India as an incarnate or incarnation of Goddess Tara but mostly outside India. She is not only worshipped but also been manifested as a form of Goddess Sarasvati.
Sharada avatar in Kashmir
The earliest known shrine dedicated to goddess worship in Kashmir is Sharada Peeth (6th–12th centuries CE), dedicated to the goddess Sharada. It is a Ruins Hindu temple and ancient centre of learning located in present-day Azad Kashmir. The goddess Sharada worshipped in Sharada Peeth is a tripartite embodiment of the goddess Shakti: Sharada (goddess of learning), Sarasvati (goddess of knowledge), and Vagdevi (goddess of speech, which articulates power). believe the shrine to be the abode of the goddess. (2025). 9788176485371, A.P.H. Pub. Corp. ISBN 9788176485371 In line with the Kashmiri Pandit belief that springs which are the abode of goddesses should not be looked at directly, the shrine contains a stone slab concealing the spring underneath, which they believe to be the spring in which the goddess Sharada revealed herself to the rishi Shandilya. It advanced the importance of knowledge and education in Kashmiri Pandit culture, which persisted well after Kashmiri Pandits became a minority group in Kashmir.
Worship
Temples
There are many Hindu temples dedicated to Sarasvati around the world. Some notable temples include
Festivals and pujas
One of the most famous festivals associated with Goddess Sarasvati is the Hindu festival of Vasant Panchami. Celebrated on the 5th day in the Hindu calendar month of Magha, it is also known as Saraswati Puja and Sarasvati Jayanti in India.
In south India
In Kerala and Tamil Nadu, the last three days of the Navaratri festival, i.e., Ashtami, Navami, and Dashami, are celebrated as Sarasvati Puja.
In east and northeast India
In Assam, Odisha, West Bengal and Tripura, Goddess Sarasvati 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.
In north, west, and central India
In Bihar and Jharkhand, Vasant Panchami is commonly known as Saraswati Puja. On this day, Goddess Sarasvati 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 Sarasvati also in pandals (a tent made up of colourful clothes, decorated with lights and other decorative items). In these states, on the occasion of Sarasvati Puja, Goddess Sarasvati is worshipped in the form of idol, made up of soil. On Sarasvati 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 Indonesia
Watu Gunung, the last day of the pawukon calendar, is devoted to Sarasvati, goddess of learning. Although it is devoted to books, reading is not allowed. The fourth day of the year is called Pagerwesi, meaning "iron fence". It commemorates a battle between good and evil.Eiseman (1989) pp. 184–185
G.C. Pande (2025). 9788187586241, Project of History of Indian Science, philosophy, and Culture. ISBN 9788187586241 The day marks the close of 210 day year in the Pawukon calendar.
Southeast Asia
Sarasvati was honoured with invocations among the Hindus of Cambodia. She and Brahma are referred to in Cambodian epigraphy from the 7th century onwards, and she is praised by Khmer poets for being the 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 the Khmer literature of the era of Yasovarman I, Hindu king of the Khmer Empire.
In Buddhism
In Buddhism, Sarasvati became a prominent deity which retained many of her Vedic associations, such as speech, texts, knowledge, healing and protection. She also became known as the consort of Manjushri, the bodhisattva of wisdom (prajña). According to Miranda Shaw's Buddhist Goddesses of India:Sarasvati's association with the intellectual sphere assured that she would find favor among Buddhists, who highly value wisdom and its servants: mental clarity, reasoning ability, memorization, and oratorical skill. Sarasvati thus has an affinity with Prajñaparamita, the goddess of perfect wisdom. They may be in voked by the same mantra, reflecting the kinship between the wisdom goddess and the patroness of learning.Shaw (2006), p. 236.
Shaw lists various epithets for Sarasvati used by Buddhist source including: "Emanation of Vishnu," "Gandharva Maiden," "Swan Child," "Daughter of Brahma", "Lady of the Lake", "Sister of the Moon", "Goddess of Speech", "Divine Lady Who Empowers Enlightened Speech", "Goddess Rich with the Power of Adamantine Speech", "Bestower of Understanding", "Goddess of Knowledge", and "Wisdom Goddess."
According to Shaw, Buddhist depictions of Sarasvati are influenced by Hindu ones. A popular depiction is called "Lady of the Adamantine Lute" (Vajravina) which is described by Shaw as.a white, two-armed epiphany in which she plays her supernal lute, or vina. The instrument is made of lapis lazuli and has a thousand strings capable of eliciting every musical note. Sarasvati's melodies pervade the universe and delight all types of beings in accordance with whatever is most pleasing to their ears. She sits with ankles crossed and knees raised in a distinctive posture suitable for balancing a musical instrument.Shaw (2006), p. 238.
Sarasvati's earliest appearance in a Buddhist text is in the 1st century CE Mahayana Golden Light Sutra (of which there are different versions / translations). This text is first attested in a Chinese translation in 417 CE and includes an entire chapter devoted to the goddess, which is our best source for the earliest Buddhist depictions of Sarasvati.Ludvik (2007), p. 145.
In the Golden Light Sutra
In the Golden Light Sutra ( Suvarṇaprabhāsa Sūtra), Sarasvati appears and pays homage to the Buddha. As Shaw writes, she then "promises that she will grace the preachers of the scripture with eloquence, oratorical power, perfect memory, inconceivable knowledge, penetrating wisdom, illumination, skill in liberating others, scholarly expertise in every field, proficiency in all the arts, merit, prosperity, and long life."Shaw (2006), p. 237.
(2025). 9780824857721, University of Hawaii Press. ISBN 9780824857721
Other Indian Mahayana sources
In some later Mahayana sources like the Sādhanamālā (a 5th-century collection of ritual texts), Sarasvati is symbolically represented in a way which is similar to Hindu iconography. The description of the deity (here called Mahāsarasvatī) is as follows:The worshipper should think himself as goddess Mahāsarasvatī, who is resplendent like the autumn moon, rests on the moon over the white lotus, shows the varada-mudrā in her right hand, and carries in the left the white lotus with its stem. She has a smiling countenance, is extremely compassionate, wears garments decorated with white sandal-flowers. Her bosom is decorated with the pearl-necklace, and she is decked in many ornaments; she appears a maiden of twelve years, and her bosom is uneven with half-developed breasts like flower-buds; she illumines the three worlds with the immeasurable light that radiates from her body.Bhattacharyya, Benoytosh (1924). The Indian Buddhist Iconography Mainly Based on the Sādhanamālā and Other Cognate Tāntric Texts of Rituals, p. 151. Oxford University Press.
In the Sādhanamālā, the mantra of Sarasvati is: oṃ hrīḥ mahāmāyāṅge mahāsarasvatyai namaḥ
Nepalese Buddhism
Sarasvati is worshiped in Nepalese Buddhism, where she is a popular deity, especially for students. She is celebrated in an annual festival called Vasant Pañcami and children first learn the alphabet during a Sarasvati ritual.Shaw (2006), p. 244. In Nepalese Buddhism, her worship is often combined with that of Manjushri and many sites for the worship of Manjusri are also used to worship Sarasvati, including Svayambhu Hill.
In East Asian Buddhism
of Sarasvati migrated from the Indian subcontinent to China with the spread of Buddhism, where she in known as Biàncáitiān (辯才天), meaning "Eloquent Devī", as well as Miàoyīntiān (妙音天), meaning "Devī of Wonderful Sounds".
Oṃ Sarasvatyai svāhā (Sino-Japanese: On Sarasabatei-ei Sowaka) .Saroj Kumar Chaudhuri (2003). Hindu Gods and Goddesses in Japan, p. 54. Vedams eBooks (P) Ltd.
In Indo-Tibetan Buddhism
In the Tibetan Buddhism of the Himalayas regions, Sarasvati is known as Yangchenma (), which means '"Goddess of Melodious Voice". She is also called the Tara of Music () as one of the 21 Taras. She is also considered the consort of Manjushri, bodhisattva of Wisdom. Sarasvati is the divine embodiment & bestower of enlightened eloquence & inspiration. For all those engaged in creative endeavours in Tibetan Buddhism she is a patroness of the arts, sciences, music, language, literature, history, poetry & philosophy.
Also:
Oṃ hrīṃ devi prajñā vārdhani ye svāhā
In South East Asian Buddhism
In Burmese Buddhism, Sarasvati is worshipped as Thurathadi (), an important nat (Burmese deity) and is a guardian of the Buddhist scriptures (Tipitaka), scholars, students and writers.9789350181621, Readworthy. . ISBN 9789350181621 Students in Myanmar often pray for her blessings before their exams. She is an important deity to the esoteric (Buddhist wizards) of Burma.
In Jainism
Sarasvati is also revered in Jainism as the goddess of knowledge and is regarded as the source of all learning. She is known as Srutadevata, Sarada, and Vagisvari. Sarasvati is depicted in a standing posture with four arms, one holding a text, another holding a rosary and the remaining two holding the Veena. Sarasvati is seated on a lotus with the peacock as her vehicle. Sarasvati is also regarded as responsible for dissemination of sermon. The earliest sculpture of Sarasvati in any religious tradition is the Mathura Jain Sarasvati from Kankali Tila dating from 132 CE.
See also
Notes
Citations
Works cited
Further reading
Sailen Debnath9788129114815, Rupa & Co.. ISBN 9788129114815
Swami Satyananda Saraswati9781877795312 ISBN 9781877795312
External links
Categories: Arts Goddesses, Buddhist Goddesses, Consorts Of Brahma, Consorts Of Vishnu, Hindu Goddesses, Jain Minor Deities, Knowledge Goddesses, Music And Singing Goddesses, Personifications Of Rivers, Rigvedic Deities, Sea And River Goddesses, Shaktism, Taras, Tiruvalluva Maalai Contributors, Wisdom Goddesses
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