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with Visnu is unambiguously declared in Nepal and she is considered to be the Sakti of Madhuripa, a name of Visnu." depicted Sarasvati is interestingly seferred as daughter-in-law of
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Padma (Laksmi) in one Inscription."
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Sarasvati's association with Siva is mentioned in one of the Khajuraho Inscriptions, where she is said to have taken her seat on the mouth of Lord Siva. In the Pria-Ainkosi Stone Inscription of Champa dated 868 A.D., she is also identified as Sakti of Sambhu, and also designated as Bagisvari. The Kurda Stone Inscription (972-73 A.D.) refers to Sarasvati as a Sakti of one of the trinity.
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Just as Brahman, Visnu and Siva came to be regarded as the three aspects of the same God, similarly the three goddesses Sarasvati, Sri and Uma - became three aspects of the same goddess." This was poetically expressed in the Inscription from Maihar (middle of the tenth century A.D.) as 'the Goddess, who is the divine power of the lotus born, who is Kamala in Visnu's embrace, who is the fair complexioned one known throughout the world and worshipped as half the body of Girisa'.28
Interestingly in Nepal, Sarasvati is also regarded
as the Sakti of Mañjusi. An Inscription on a stone slab depicting both Sarasvati and Mañjuśr. belonging to circa 17th century A.D. discovered at Thankol attests the above fact. Another Inscription of N.S.857 of the Mañjus
| 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 |