《梨(li)俱吠陀》中,她(ta)(ta)是(shi)一(yi)條(tiao)河及(ji)河川之神(shen)的(de)名字,能除(chu)人(ren)之穢,給人(ren)財富、后代、勇(yong)氣。《梵書(shu)(shu)》和(he)史詩《摩訶婆羅多》中,她(ta)(ta)變為語(yu)言女神(shen)。后傳說她(ta)(ta)是(shi)語(yu)言、知識女神(shen),是(shi)梵語(yu)及(ji)天城體字母的(de)創造者,掌管詩歌、音樂,是(shi)藝術和(he)科學(xue)的(de)保護者,因其(qi)多智善(shan)辯,成(cheng)為智慧與(yu)(yu)雄辯女神(shen)。有(you)時也作(zuo)毗(pi)濕奴(nu)之妻。她(ta)(ta)皮膚白皙,身坐蓮花(hua)寶座,坐騎是(shi)天鵝,生有(you)四臂,分執(zhi)琴、經書(shu)(shu)、念珠和(he)蓮花(hua),象征藝術、智慧與(yu)(yu)寫作(zuo)及(ji)虔誠(cheng)。大乘佛(fo)(fo)教吸(xi)收她(ta)(ta)為菩薩,稱大辯才天女或妙音佛(fo)(fo)母,是(shi)文殊(shu)的(de)妻子。
辯(bian)才天女(Sarasvati)在(zai)《摩訶婆羅(luo)多》中(zhong)被譽為智慧的(de)化(hua)身,大(da)約她在(zai)史詩中(zhong)的(de)角色(se),和繆(mou)斯(Muse)在(zai)西歐的(de)史詩中(zhong)的(de)角色(se)是十(shi)分(fen)相(xiang)近(jin)的(de)。
在《梨俱吠(fei)陀(tuo)(Rig Veda)》中,第一次提到(dao)Sarasvati寫到(dao):
Sarasvati, the mighty flood,? she with be light illuminates,
這里Sarasvati是一條吠(fei)陀時代的(de)河(he)流(不知是否有考古方面的(de)證(zheng)據),在《梨俱(ju)吠(fei)陀(Rig Veda)》的(de)《HYMN LXXV. The Rivers.》中(zhong),把Sarasvati和Ganga,Yamuna,Sutudri,Parusni一起贊頌。
在《梨俱吠(fei)陀(tuo)(tuo)(Rig Veda)》中,Sarasvati主要象(xiang)征著力量與財(cai)富,她殺死了Paravatas(就像因陀(tuo)(tuo)羅殺死敵人)。
在《梨俱吠陀(Rig Veda)》中還提到:
She brightens every pious thought.
...
she, rich in spoil, is never niggardly in thought
而且
We call upon Sarasvan, as unmarried men who long for wives,
As liberal men who yearn for sons.
...
May we enjoy Sarasvan's breast, all-beautiful, that swells with streams,
May we gain food and progeny.
雖然(ran)很少有遺留的作品現世她的身份(fen)象征具(ju)體是如何變化的,不過可能這些為(wei)后來Sarasvati變成了象征智(zhi)慧和(he)知識的辯(bian)才天(tian)女埋下了一些伏筆吧。
《大(da)日(ri)經(jing)疏》五曰(yue)(yue)(yue):‘次(ci)北(bei)置薩啰(luo)薩伐底Sarasvati,譯云(yun)妙音(yin)樂(le)天(tian)(tian),或(huo)曰(yue)(yue)(yue)辯(bian)(bian)(bian)才(cai)天(tian)(tian),次(ci)北(bei)并置其(qi)妃(fei)。’是(shi)(shi)(shi)各(ge)有(you)妃(fei),故為男天(tian)(tian)。同(tong)疏十曰(yue)(yue)(yue):‘美(mei)(mei)音(yin)天(tian)(tian),是(shi)(shi)(shi)諸(zhu)天(tian)(tian)顯(xian)詠(yong)美(mei)(mei)者,與(yu)干(gan)闥(ta)婆(po)稍(shao)異,彼是(shi)(shi)(shi)奏樂(le)者也(ye)。’《金光(guang)明》云(yun)大(da)辯(bian)(bian)(bian)天(tian)(tian)女,大(da)辯(bian)(bian)(bian)謂后也(ye)。’是(shi)(shi)(shi)妙音(yin)乃男天(tian)(tian)之名(ming),大(da)辯(bian)(bian)(bian)乃其(qi)后之名(ming)。《大(da)日(ri)經(jing)義釋(shi)》七曰(yue)(yue)(yue):‘美(mei)(mei)音(yin)天(tian)(tian)亦名(ming)辯(bian)(bian)(bian)才(cai)天(tian)(tian),是(shi)(shi)(shi)諸(zhu)天(tian)(tian)中歌詠(yong)美(mei)(mei)妙者,猶如毗(pi)首羯(jie)磨(mo)工(gong)于伎(ji)巧之類,非(fei)干(gan)闥(ta)婆(po)也(ye)。’《大(da)隨(sui)求(qiu)經(jing)》上曰(yue)(yue)(yue):‘大(da)辯(bian)(bian)(bian)才(cai)天(tian)(tian)女。’《不空罥(juan)索經(jing)》十五曰(yue)(yue)(yue):‘辯(bian)(bian)(bian)才(cai)天(tian)(tian)女。’此等皆為女天(tian)(tian)也(ye)。聰明而(er)有(you)辯(bian)(bian)(bian)才(cai),故曰(yue)(yue)(yue)辯(bian)(bian)(bian)才(cai)天(tian)(tian),能(neng)(neng)發美(mei)(mei)音(yin)而(er)歌詠(yong),故名(ming)美(mei)(mei)音(yin)天(tian)(tian)、妙音(yin)天(tian)(tian),為主(zhu)智(zhi)慧(hui)、福(fu)德之天(tian)(tian)神,若(ruo)(ruo)(ruo)供(gong)養此天(tian)(tian)則可得(de)福(fu)與(yu)智(zhi)慧(hui)。《最(zui)(zui)勝王經(jing)·大(da)辯(bian)(bian)(bian)才(cai)天(tian)(tian)女品》云(yun):‘現(xian)為閻羅之長姊,常著(zhu)青色野蠶衣,好丑容儀具有(you),眼目能(neng)(neng)令見(jian)者怖。’ 又曰(yue)(yue)(yue):‘若(ruo)(ruo)(ruo)有(you)法師說(shuo)是(shi)(shi)(shi)《金光(guang)明最(zui)(zui)勝王經(jing)》者,我當(dang)(dang)益其(qi)智(zhi)慧(hui)具足莊(zhuang)嚴辯(bian)(bian)(bian)說(shuo)之辯(bian)(bian)(bian)。’ 該經(jing)有(you)詩贊曰(yue)(yue)(yue):‘若(ruo)(ruo)(ruo)人欲得(de)最(zui)(zui)上智(zhi),應當(dang)(dang)一心持(chi)此法,增長福(fu)智(zhi)諸(zhu)功德,必(bi)定(ding)(ding)成就(jiu)勿生疑(yi);若(ruo)(ruo)(ruo)求(qiu)財者得(de)多(duo)財,求(qiu)名(ming)稱者得(de)名(ming)稱,求(qiu)出離者得(de)解脫,必(bi)定(ding)(ding)成就(jiu)勿生疑(yi)。’
佛寺中的造像常將(jiang)之作女(nv)菩薩相,菩薩衣著,有八臂,旁六臂分執火輪、劍(jian)、弓、箭、斧、 索等。中兩臂合十。腳下有獅、虎、狐、豹等野獸。