《梨(li)俱吠(fei)陀》中(zhong),她(ta)(ta)是一條(tiao)河及(ji)河川之神的(de)(de)名字(zi),能除(chu)人之穢,給人財富(fu)、后代(dai)、勇(yong)氣。《梵書》和(he)(he)史詩《摩訶婆羅多》中(zhong),她(ta)(ta)變為(wei)語言女(nv)(nv)神。后傳說她(ta)(ta)是語言、知(zhi)識女(nv)(nv)神,是梵語及(ji)天城體字(zi)母(mu)的(de)(de)創造者(zhe),掌(zhang)管(guan)詩歌、音(yin)樂,是藝術(shu)和(he)(he)科學的(de)(de)保護者(zhe),因(yin)其多智(zhi)(zhi)善辯(bian),成為(wei)智(zhi)(zhi)慧與雄辯(bian)女(nv)(nv)神。有時也(ye)作毗濕(shi)奴(nu)之妻(qi)。她(ta)(ta)皮膚白皙,身(shen)坐(zuo)蓮花寶座(zuo),坐(zuo)騎(qi)是天鵝,生有四臂(bei),分執(zhi)琴、經(jing)書、念珠和(he)(he)蓮花,象征藝術(shu)、智(zhi)(zhi)慧與寫作及(ji)虔誠。大乘佛教吸收(shou)她(ta)(ta)為(wei)菩薩,稱大辯(bian)才天女(nv)(nv)或妙音(yin)佛母(mu),是文殊的(de)(de)妻(qi)子。
辯(bian)才(cai)天女(Sarasvati)在《摩訶(he)婆(po)羅多》中(zhong)被譽為智(zhi)慧的化(hua)身(shen),大約她在史詩(shi)中(zhong)的角色(se)(se),和(he)繆斯(Muse)在西歐(ou)的史詩(shi)中(zhong)的角色(se)(se)是十(shi)分(fen)相近(jin)的。
在《梨(li)俱吠(fei)陀(tuo)(Rig Veda)》中,第一(yi)次(ci)提到(dao)(dao)Sarasvati寫到(dao)(dao):
Sarasvati, the mighty flood,? she with be light illuminates,
這(zhe)里(li)Sarasvati是一條吠(fei)陀時代的(de)河流(liu)(不知是否有考(kao)古方面的(de)證據),在《梨俱吠(fei)陀(Rig Veda)》的(de)《HYMN LXXV. The Rivers.》中(zhong),把(ba)Sarasvati和Ganga,Yamuna,Sutudri,Parusni一起贊(zan)頌(song)。
在《梨俱吠陀(tuo)(Rig Veda)》中,Sarasvati主(zhu)要象征著(zhu)力(li)量與財富,她殺死(si)了(le)Paravatas(就(jiu)像因陀(tuo)羅(luo)殺死(si)敵人)。
在《梨(li)俱吠陀(Rig Veda)》中還提(ti)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.
雖然很少有遺留(liu)的(de)(de)作品(pin)現世她的(de)(de)身份象征具(ju)體是如(ru)何變(bian)化的(de)(de),不過可能(neng)這些為后來Sarasvati變(bian)成了象征智慧和知(zhi)識的(de)(de)辯(bian)才(cai)天女埋下了一些伏筆(bi)吧。
《大(da)(da)(da)日經(jing)疏》五(wu)曰(yue)(yue):‘次(ci)北置薩(sa)(sa)啰薩(sa)(sa)伐底Sarasvati,譯(yi)云(yun)妙(miao)(miao)音(yin)(yin)(yin)樂天(tian)(tian)(tian),或曰(yue)(yue)辯(bian)(bian)(bian)(bian)才(cai)天(tian)(tian)(tian),次(ci)北并置其(qi)(qi)妃。’是(shi)(shi)各有妃,故為(wei)男天(tian)(tian)(tian)。同疏十曰(yue)(yue):‘美(mei)音(yin)(yin)(yin)天(tian)(tian)(tian),是(shi)(shi)諸(zhu)天(tian)(tian)(tian)顯詠美(mei)者,與干(gan)闥婆稍異,彼是(shi)(shi)奏樂者也(ye)。’《金光明(ming)》云(yun)大(da)(da)(da)辯(bian)(bian)(bian)(bian)天(tian)(tian)(tian)女,大(da)(da)(da)辯(bian)(bian)(bian)(bian)謂后也(ye)。’是(shi)(shi)妙(miao)(miao)音(yin)(yin)(yin)乃男天(tian)(tian)(tian)之名(ming),大(da)(da)(da)辯(bian)(bian)(bian)(bian)乃其(qi)(qi)后之名(ming)。《大(da)(da)(da)日經(jing)義釋》七曰(yue)(yue):‘美(mei)音(yin)(yin)(yin)天(tian)(tian)(tian)亦名(ming)辯(bian)(bian)(bian)(bian)才(cai)天(tian)(tian)(tian),是(shi)(shi)諸(zhu)天(tian)(tian)(tian)中(zhong)歌(ge)詠美(mei)妙(miao)(miao)者,猶如毗首羯(jie)磨工于伎巧之類,非干(gan)闥婆也(ye)。’《大(da)(da)(da)隨求(qiu)經(jing)》上(shang)曰(yue)(yue):‘大(da)(da)(da)辯(bian)(bian)(bian)(bian)才(cai)天(tian)(tian)(tian)女。’《不(bu)空(kong)罥索經(jing)》十五(wu)曰(yue)(yue):‘辯(bian)(bian)(bian)(bian)才(cai)天(tian)(tian)(tian)女。’此(ci)等皆(jie)為(wei)女天(tian)(tian)(tian)也(ye)。聰明(ming)而有辯(bian)(bian)(bian)(bian)才(cai),故曰(yue)(yue)辯(bian)(bian)(bian)(bian)才(cai)天(tian)(tian)(tian),能(neng)發美(mei)音(yin)(yin)(yin)而歌(ge)詠,故名(ming)美(mei)音(yin)(yin)(yin)天(tian)(tian)(tian)、妙(miao)(miao)音(yin)(yin)(yin)天(tian)(tian)(tian),為(wei)主智慧(hui)(hui)、福(fu)德之天(tian)(tian)(tian)神,若供養此(ci)天(tian)(tian)(tian)則可得福(fu)與智慧(hui)(hui)。《最勝(sheng)(sheng)王(wang)經(jing)·大(da)(da)(da)辯(bian)(bian)(bian)(bian)才(cai)天(tian)(tian)(tian)女品》云(yun):‘現為(wei)閻羅(luo)之長姊,常著青色野蠶(can)衣(yi),好丑容(rong)儀具有,眼目能(neng)令(ling)見(jian)者怖。’ 又曰(yue)(yue):‘若有法(fa)師說是(shi)(shi)《金光明(ming)最勝(sheng)(sheng)王(wang)經(jing)》者,我當益其(qi)(qi)智慧(hui)(hui)具足莊嚴辯(bian)(bian)(bian)(bian)說之辯(bian)(bian)(bian)(bian)。’ 該經(jing)有詩贊(zan)曰(yue)(yue):‘若人欲得最上(shang)智,應當一心持此(ci)法(fa),增長福(fu)智諸(zhu)功德,必(bi)定(ding)成(cheng)就(jiu)勿生(sheng)疑(yi);若求(qiu)財(cai)者得多財(cai),求(qiu)名(ming)稱(cheng)者得名(ming)稱(cheng),求(qiu)出離者得解脫(tuo),必(bi)定(ding)成(cheng)就(jiu)勿生(sheng)疑(yi)。’
佛寺中的造像常將(jiang)之作女菩薩相,菩薩衣著,有八臂(bei),旁六(liu)臂(bei)分執火輪(lun)、劍、弓、箭(jian)、斧、 索等。中兩臂(bei)合十(shi)。腳下有獅、虎、狐、豹等野獸。