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The inscriptions of the medieval period gives an
idea about the origin, mythology, iconography and various
aspects of Sarasvati.
In the Maihar Inscription of the
middle of 10th century A.D.' her origin is said to be the lotus like face of Brahman, on the stage of whose tongue, she dances according to another epigraph.° Margalagiri pillar Inscription (two pillar inscription) of the time of Krishnaraja of Vijaynagar also attests the above statement that the goddess of learning is generally supposed to dwell on the mouth of Chaturnana (Brahmā). 9 Sarasvati is also described as in the Rewah plates of the time of Trailokya
Malladeva of K.E.963" (1212 A.D.) as dancing on the mouth of Chaturmukha (Brahmā). The Dhurti plates of Kālachuri
Trailokyamalla
also refers to Sarasvati as a female swan
and where Sarasvati always enjoys herself assemblage in lotus (mouth of Brahmā). The Arulal Perumal Inscription of Saka
Samvat 1127 (1205-06 A.D.) of King Tammusiddhi" gives an interesting clue for the origin of Sarasvati. It states that Bhagirathi was responsible for bringing down the heavenly Sarasvati (the ganga and the Goddess of eloquence) at the
same time to the earth.
Sarasvati's association with Brahmā, Visnu, Siva
are known from various Inscriptions. A few Inscriptions refer her as wife of Brahmā and some as the daughter of Brahma. One Inscription of Ittagi of A.D. 1112 of Western Chalukyan king Vikramāditya VI refers Brahmà as the Lord of
vāni (Sarasvati) and also as the lover of Sarasvati."
| SR No. | 034461 |
| Book Title | Godess Saraswati |
| Original Sutra Author | N/A |
| Author | Unknown |
| Publisher | ZZZ Unknown |
| Publication Year | |
| Total Pages | 49 |
| Language | English |
| Classification | Book_English |
| File Size | 2 MB |