PAOLA MARIA ROSSI
University of Milan\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 paola.rossi@unimi.it<\/p>\n\n\n\n
THE FIGURE OF SARASVAT\u012a IN THE MAH\u0100BH\u0100RATA<\/em>: BETWEEN DHARMIC-BRAHMANICAL VALUES AND TRACES OF VR\u0100TYA CULTURE<\/p>\n\n\n\n In the third Parvan of the Mah\u0101bh\u0101rata <\/em>(MBh 3,184), in M\u0101rka\u1e47\u1e0deya\u2019s discourse aiming at teaching the P\u0101\u1e47\u1e0davas about the dharma<\/em>, the theme of the svadharma<\/em> is introduced: sage\u2019s words focuses especially on the dharmic role of the brahmins, by means of a form of br\u0101hma\u1e47am\u0101h\u0101tmya<\/em>. In this didactic and narrative context, dominated by male figures, the figure of Sarasvat\u012b stands out as a teacher of wisdom to the ascetic sage called T\u0101rk\u1e63ya: it is he who, as disciple, poses profound questions to the goddess of the streams regarding the uttama<\/em> pada<\/em>. Sarasvat\u012b answers in the tri\u1e63\u1e6dubh<\/em> metre, educating T\u0101rk\u1e63ya not only on the duties of a Brahmin but also on how those who are not Brahmins should behave towards a Brahmin. Therefore, this passage can be considered an example of homiletic literature, clearly of a Brahmanical orientation, in keeping with the Brahmanical \u2018dharmisation\u2019 of the narrative material incorporated into the epic. Sarasvat\u012b herself is depicted as the goddess of knowledge, thus corresponding to a portrayal that emerges in the late Vedic period and, above all, in the P\u016bra\u1e47ic tradition. However, there are some incongruities: in the Mah\u0101bh\u0101rata<\/em>, Sarasvat\u012b as river is correlated to the ritual section called sattra <\/em>(s\u0101rasvata y\u0101tsattra<\/em>), and in general to what is considered a vr\u0101tya<\/em> context: in this kind of ritual session there is not a form of dak\u1e63i\u1e47\u0101 <\/em>as prescribed in the Brahmanical ritualistic texts, that is a gift given on behalf of the yajam\u0101na<\/em> tothe officiant priest, as, for example, emphatically recommended in MBh 3,184.8\u201310 The same figure of T\u0101rk\u1e63ya is not clear: he is defined vipra<\/em>, as a priest, but also muni<\/em>; moreover, the ancient Vedic tradition features him as an expert in chariots, if not actually as a horse, and thus belonging to a warrior context. Moreover, the uttama<\/em> pada<\/em> is pictured as the ultimate abode of the gods, but very similar to the Indraic Nandana (cf. st. 25), that is, a sort of warrior paradise: it is an idyllic and delightful place, with even a hint of eroticism, due the presence of the seductive Apsarasas; in fact, it is characterized by the pr\u012btiyoga <\/em>(3,184.5). Finally, verses 12-14 emphasise that the performance of the Agnihotra must be the exclusive prerogative of the Brahmins; however, according to the scholars this rite is closely related to the Pravargya rite, that is, a heroic solar rite. This paper aims to offer an interpretation of this passage in the light of these remarks.<\/p>\n\n\n\n Bibliographical References<\/p>\n\n\n\n Austin, Ch. 2008. The S\u0101rasvata Y\u0101tsattra in Mah\u0101bh\u0101rata 17 and 18. International Journal of Hindu Studies<\/em> 12(3): 283\u2013308.<\/p>\n\n\n\n Bailey, G. 2016. Introductory Notes on the Literary Structure of the M\u0101rka\u1e47\u1e0deyasam\u0101sy\u0101parvan. In Adluri, V. and J. Bagchee (eds.) Argument and Design. The Unity of the Mah\u0101bh\u0101rata<\/em>, pp. 127\u2013160. Lieden: Brill.<\/p>\n\n\n\n Bronkhorst, J. 2015. The Mah\u0101bh\u0101rata and the Revival of Brahmanism. Journal of Indian Philosophy<\/em> 45(4): 575\u2013585.<\/p>\n\n\n\n Fitzgerald, J.L. 2003. The Many Voices of the Mah\u0101bh\u0101rata<\/em>. JAOS<\/em> 123(4): 803\u2013818.<\/p>\n\n\n\n Hara, M. 2001. Apsaras and Hero. Journal of Indian Philosophy<\/em> 29(1\/2): 135\u2013153.<\/p>\n\n\n\n Hiltebeitel, A. 2001. Rethinking the Mah\u0101bh\u0101rata: A Reader’s Guide to the Education of the Dharma King<\/em>. University of Chicago Press.<\/p>\n\n\n\n Ludvik, C. 2007. Sarasvat\u012b: Riverine Goddess of Knowledge: From the Manuscript-carrying V\u012b\u1e47\u0101-player to the Weapon-wielding Defender of the Dharma<\/em>. Leiden: Brill. Prasad, R.U.S. 2017. River and Goddess Worship in India<\/em>. London and New York: Routledge.<\/p>\n","protected":false},"excerpt":{"rendered":" PAOLA MARIA ROSSIUniversity of Milan\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 paola.rossi@unimi.it THE FIGURE OF SARASVAT\u012a IN THE MAH\u0100BH\u0100RATA: BETWEEN DHARMIC-BRAHMANICAL VALUES AND TRACES OF VR\u0100TYA CULTURE In the third Parvan of the Mah\u0101bh\u0101rata (MBh 3,184), in M\u0101rka\u1e47\u1e0deya\u2019s discourse aiming at teaching the P\u0101\u1e47\u1e0davas about the dharma, the theme of the svadharma is introduced: sage\u2019s words focuses especially on the dharmic […]<\/p>\n","protected":false},"author":2,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"footnotes":""},"class_list":["post-2272","page","type-page","status-publish","hentry"],"_links":{"self":[{"href":"https:\/\/dicsep.org\/index.php?rest_route=\/wp\/v2\/pages\/2272","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/dicsep.org\/index.php?rest_route=\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/dicsep.org\/index.php?rest_route=\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/dicsep.org\/index.php?rest_route=\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/dicsep.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=2272"}],"version-history":[{"count":1,"href":"https:\/\/dicsep.org\/index.php?rest_route=\/wp\/v2\/pages\/2272\/revisions"}],"predecessor-version":[{"id":2273,"href":"https:\/\/dicsep.org\/index.php?rest_route=\/wp\/v2\/pages\/2272\/revisions\/2273"}],"wp:attachment":[{"href":"https:\/\/dicsep.org\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=2272"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}