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基本信息

《梨俱吠陀》中，她是一條河及河川之神的名字，能除人之穢，給人財富、后(hou)代(dai)、勇(yong)氣(qi)。《梵書》和(he)史詩(shi)《摩訶婆羅多(duo)》中，她變為語言女(nv)神。后(hou)傳(chuan)說她是語言、知識女(nv)神，是梵語及天城體字母(mu)的創造者，掌管詩(shi)歌、音樂，是藝術(shu)和(he)科學的保護者，因其多(duo)智(zhi)(zhi)善辯(bian)，成為智(zhi)(zhi)慧與(yu)雄辯(bian)女(nv)神。有時也作毗濕奴之妻(qi)。她皮膚(fu)白皙(xi)，身坐蓮花寶座，坐騎是天鵝，生(sheng)有四臂，分執(zhi)琴、經(jing)書、念珠和(he)蓮花，象征藝術(shu)、智(zhi)(zhi)慧與(yu)寫作及虔誠。大乘佛教(jiao)吸收她為菩薩，稱大辯(bian)才(cai)天女(nv)或妙音佛母(mu)，是文殊的妻(qi)子。

辯(bian)才天女（Sarasvati）在《摩訶婆羅多(duo)》中被譽為智慧的(de)化(hua)身，大約她(ta)在史詩中的(de)角色，和(he)繆斯(Muse)在西歐的(de)史詩中的(de)角色是十分相(xiang)近的(de)。

在《梨(li)俱吠陀(tuo)（Rig Veda）》中，第一(yi)次(ci)提(ti)到Sarasvati寫到：

Sarasvati, the mighty flood,? she with be light illuminates,

這里Sarasvati是一條吠(fei)陀(tuo)時代的河流（不知(zhi)是否有考古方面的證據），在《梨俱吠(fei)陀(tuo)（Rig Veda）》的《HYMN LXXV. The Rivers.》中，把Sarasvati和Ganga,Yamuna,Sutudri,Parusni一起(qi)贊頌。

在(zai)《梨俱吠陀（Rig Veda）》中(zhong)，Sarasvati主要象征著力量與(yu)財富，她(ta)殺(sha)死了Paravatas（就(jiu)像因陀羅殺(sha)死敵(di)人）。

在《梨(li)俱吠陀（Rig Veda）》中還(huan)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.

雖然很少有遺留的(de)(de)作品現世(shi)她的(de)(de)身份象征具體(ti)是如何(he)變化的(de)(de)，不過可能(neng)這些為(wei)后來Sarasvati變成(cheng)了(le)象征智慧和知(zhi)識(shi)的(de)(de)辯(bian)才(cai)天女埋下了(le)一些伏筆吧。

佛教典故

《大日(ri)經(jing)疏》五(wu)曰：‘次北(bei)(bei)置(zhi)薩啰薩伐(fa)底Sarasvati，譯云妙音(yin)樂(le)天(tian)(tian)(tian)(tian)(tian)，或(huo)曰辯(bian)(bian)(bian)(bian)才天(tian)(tian)(tian)(tian)(tian)，次北(bei)(bei)并置(zhi)其(qi)妃。’是(shi)(shi)各有妃，故(gu)為男天(tian)(tian)(tian)(tian)(tian)。同疏十(shi)曰：‘美音(yin)天(tian)(tian)(tian)(tian)(tian)，是(shi)(shi)諸天(tian)(tian)(tian)(tian)(tian)顯詠美者(zhe)(zhe)(zhe)，與(yu)干闥婆(po)(po)稍異，彼是(shi)(shi)奏樂(le)者(zhe)(zhe)(zhe)也(ye)。’《金(jin)光(guang)明》云大辯(bian)(bian)(bian)(bian)天(tian)(tian)(tian)(tian)(tian)女(nv)，大辯(bian)(bian)(bian)(bian)謂后也(ye)。’是(shi)(shi)妙音(yin)乃男天(tian)(tian)(tian)(tian)(tian)之(zhi)名，大辯(bian)(bian)(bian)(bian)乃其(qi)后之(zhi)名。《大日(ri)經(jing)義釋》七(qi)曰：‘美音(yin)天(tian)(tian)(tian)(tian)(tian)亦(yi)名辯(bian)(bian)(bian)(bian)才天(tian)(tian)(tian)(tian)(tian)，是(shi)(shi)諸天(tian)(tian)(tian)(tian)(tian)中歌詠美妙者(zhe)(zhe)(zhe)，猶如毗首羯磨工于(yu)伎巧(qiao)之(zhi)類，非干闥婆(po)(po)也(ye)。’《大隨求(qiu)經(jing)》上(shang)曰：‘大辯(bian)(bian)(bian)(bian)才天(tian)(tian)(tian)(tian)(tian)女(nv)。’《不空罥索(suo)經(jing)》十(shi)五(wu)曰：‘辯(bian)(bian)(bian)(bian)才天(tian)(tian)(tian)(tian)(tian)女(nv)。’此等皆為女(nv)天(tian)(tian)(tian)(tian)(tian)也(ye)。聰明而有辯(bian)(bian)(bian)(bian)才，故(gu)曰辯(bian)(bian)(bian)(bian)才天(tian)(tian)(tian)(tian)(tian)，能發美音(yin)而歌詠，故(gu)名美音(yin)天(tian)(tian)(tian)(tian)(tian)、妙音(yin)天(tian)(tian)(tian)(tian)(tian)，為主智慧(hui)、福(fu)德之(zhi)天(tian)(tian)(tian)(tian)(tian)神，若供養此天(tian)(tian)(tian)(tian)(tian)則(ze)可得福(fu)與(yu)智慧(hui)。《最(zui)勝王(wang)經(jing)·大辯(bian)(bian)(bian)(bian)才天(tian)(tian)(tian)(tian)(tian)女(nv)品》云：‘現為閻(yan)羅之(zhi)長姊，常著青色(se)野蠶(can)衣，好(hao)丑容(rong)儀具有，眼(yan)目(mu)能令見者(zhe)(zhe)(zhe)怖。’ 又曰：‘若有法師說是(shi)(shi)《金(jin)光(guang)明最(zui)勝王(wang)經(jing)》者(zhe)(zhe)(zhe)，我當益(yi)其(qi)智慧(hui)具足莊嚴(yan)辯(bian)(bian)(bian)(bian)說之(zhi)辯(bian)(bian)(bian)(bian)。’ 該經(jing)有詩贊(zan)曰：‘若人欲得最(zui)上(shang)智，應當一心持此法，增(zeng)長福(fu)智諸功德，必定(ding)成就勿生(sheng)疑(yi)；若求(qiu)財者(zhe)(zhe)(zhe)得多財，求(qiu)名稱(cheng)者(zhe)(zhe)(zhe)得名稱(cheng)，求(qiu)出離者(zhe)(zhe)(zhe)得解脫，必定(ding)成就勿生(sheng)疑(yi)。’

佛寺中(zhong)的造像常(chang)將(jiang)之作女(nv)菩(pu)薩相，菩(pu)薩衣著(zhu)，有(you)八臂，旁六臂分執火輪、劍、弓、箭、斧(fu)、 索等。中(zhong)兩(liang)臂合十(shi)。腳下有(you)獅、虎、狐、豹等野獸。