Drawing on textual and art historical sources, this book traces the conceptual and iconographic development of the Indian riverine goddess of knowledge Sarasvati from sometime after 1750 B.C.E. to the seventh century C.E.

Sarasvati assumes different roles, a physical river and a river goddess, then as a goddess of speech and finally that of a goddess of learning, knowledge, arts and music. References to Sarasvati in the Vedas and the Brahmanas, the Mahabharata and the Puranas and her marked presence in other religious orders, such as Buddhism, Jainism and the Japanese religion, form the basis of discussion as regards her various attributes and manifestations. In Jainism, her counter-part is Sutra-devi, in Buddhism it is Manjusri and Prajnaparamita and in the Japanese religion, Benten is the representative goddess. The physical presence of Sarasvati in various iconic forms is seen in Nepal, Tibet and Japan. Tantrism associated with Sarasvati also finds reflection in these religious traditions. Sculptors and art historians take delight in interpreting various symbols her iconic forms represent. The book examines Sarasvati’s origin, the course of her flow and the place of her disappearance in a holistic manner. Based on a close analysis of texts from the early Rig-Veda to the Brahmanas and the Puranas, it discusses different view-points in a balanced perspective and attempts to drive the discussions towards the emergence of a consensus view. The author delineates the various phases of Sarasvati’s evolution to establish her unique status and emphasise her continued relevance in the Hindu tradition. The book argues that the practice of pilgrimage further evolved after its association with the river Sarasvati who was perceived as divinity personified in Hindu tradition. This, in turn, led to the emergence of numerous pilgrimage sites on or near her banks which attracted a large number of pilgrims. A multifaceted and interdisciplinary analysis of a Hindu goddess, this book will be of interest to academics researching South Asian Religion, Hinduism and Indian Philosophy as also the general readers.

Saraswati is the Hindu goddess of learning, music, art, speech, wisdom, and knowledge. She is one of the Tridevi, or Triple Goddesses, with Lakshmi and Parvati. In the Rigveda, the name Saraswati refers to both a river and a prominent god. From the Vedic era to the present time of Hindu religions, she has remained prominent as a Goddess. Sarasvati evolves from "waters that purify" to "that which purifies", "vach or speech that purifies", "knowledge that purifies", and finally into a spiritual concept of a goddess that embodies knowledge, arts, music, melody, muse, language, rhetoric, eloquence, creative work, and anything whose flow purifies a person's essence and self. This work aims to examine the origins of Sarasvati in the scriptures and lore, the evolving rituals, rites, and customary practices of Sarasvati worship, and Her beginnings as a Vedic River Goddess to Her transformation into a deity in mainstream Hindu religion.

The Indian subcontinent was the scene of dramatic upheavals a few thousand years ago. The Northwest region entered an arid phase, and erosion coupled with tectonic events played havoc with river courses. One of them disappeared. Celebrated as -Sarasvati' in the Rig Veda and the Mahabharata, this river was rediscovered in the early nineteenth century through topographic explorations by British officials. Recently, geological and climatological studies have probed its evolution and disappearance, while satellite imagery has traced the river's buried courses and isotope analyses have dated ancient waters still stored under the Thar Desert. In the same Northwest, the subcontinent's first urban society"the Indus civilization"flourished and declined. But it was not watered by the Indus alone: since Aurel Stein's expedition in the 1940s, hundreds of Harappan sites have been identified in the now dry Sarasvati's basin. The rich Harappan legacy in technologies, arts and culture sowed the seeds of Indian civilization as we know it now. Drawing from recent research in a wide range of disciplines, this book discusses differing viewpoints and proposes a harmonious synthesis"a fascinating tale of exploration that brings to life the vital role the -lost river of the Indian desert' played before its waters gurgled to a stop.

The Oxford History of Hinduism: The Goddess provides a critical exposition of the Hindu idea of the divine feminine, or Devī, conceived as a singularity expressed in many forms. With the theological principles examined in the opening chapters, the book proceeds to describe and expound historically how individual manifestations of Devī have been imagined in Hindu religious culture and their impact upon Hindu social life. In this quest the contributors draw upon the history and philosophy of major Hindu ideologies, such as the Purāṇic, Tāntric, and Vaiṣṇava belief systems. A particular distinction of the book is its attention not only to the major goddesses from the earliest period of Hindu religious history but also to goddesses of later origin, in many cases of regional provenance and influence. Viewed through the lens of worship practices, legend, and literature, belief in goddesses is discovered as the formative impulse of much of public and private life. The influence of the goddess culture is especially powerful on women's life, often paradoxically situating women between veneration and subjection. This apparent contradiction arises from the humanization of goddesses while acknowledging their divinity, which is central to Hindu beliefs. In addition to studying the social and theological aspect of the goddess ideology, the contributors take anthropological, sociological, and literary approaches to delineate the emotional force of the goddess figure that claims intense human attachments and shapes personal and communal lives.

Hindu theology views rivers as goddesses who confer blessings and spiritual purification and their release from the grip of the demon of drought is a recurring theme in the mythology. India is a country blessed with many rivers, but of these, seven are considered to be particularly important. Known collectively as Saptaganga, Sapta Sindhu or Saptapunyanadi, the Ganges, Yamuna, Sindhu, Sarasvati, Godavari, Narmada and Kaveri rivers are invoked at the start of every ritual. They weave through sacred narratives about gods, sages and heroes and define the physical, spiritual and cultural landscape of Bharatavarsha.