देवी

यन्त्रोपारोपितकोशांशः

कल्पद्रुमः

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

देवी, स्त्री, (दीव्यतीति । दिव + अच् ततो ङीप् ।) दुर्गा । इति घरणी ॥ (यथा, मार्कण्डेये । ८४ । २ । “देव्या यया ततमिदं जगदात्मशक्त्या निःशेषदेवगणशक्तिसमूहमूर्त्त्या ॥”) नाट्योक्तौ कृताभिषेका राजपत्नी । इत्यमरः । १ । ७ । १३ ॥ मूर्व्वा । (यथा, भावप्रकाशे । १ । १ । “मूर्व्वा मधुरसा देवी मोरटा तेजनी स्रुवा ॥”) पृक्का । इति मेदिनी । वे, १२ ॥ (देवानां पत्नी । ङीष् ।) सामान्यदेवपत्नी । यथा, देवीनां दक्षिणायने इति स्मृतिः ॥ ब्राह्मणस्त्रीनामोप- पदम् । यथा, देव्यन्ता हि स्त्रियो मताः । इत्यु- द्बाहतत्त्वम् ॥ अपि च, कर्म्मविपाके । “देव्यन्ताश्च स्त्रियः सर्व्वा दास्यन्ताः शूद्र- योनयः ॥” आदित्यभक्ता । लिङ्गिनी । बन्ध्याकर्कोटकी । शालिपर्णी । महाद्रोणी । पाठा । नागरसुस्ता । मृगेर्व्वारुः । हरीतकी । अतसी । श्यामानाम- पक्षिजातिः । इति राजनिर्घण्टः ॥ (उपनिष- द्विशेषः । स तु अथर्व्ववेदान्तर्गतः । यथा, मुक्तिकोपनिषदि । “त्रिपुरातापनं देवी त्रिपुराकटभावना ॥”)

अमरकोशः

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

देवी स्त्री।

बद्धपट्टा_राज्ञी

समानार्थक:देवी

1।7।13।2।1

राजा भट्टारको देवस्तत्सुता भर्तृदारिका। देवी कृताभिषेकायामितरासु तु भट्टिनी॥

पति : राजा

पदार्थ-विभागः : , द्रव्यम्, पृथ्वी, चलसजीवः, मनुष्यः

देवी स्त्री।

मूर्वा

समानार्थक:मूर्वा,देवी,मधुरसा,मोरटा,तेजनी,स्रवा,मधूलिका,मधुश्रेणी,गोकर्णी,पीलुपर्णी

2।4।83।2।2

जीवन्तिका सोमवल्ली विशल्या मधुपर्ण्यपि। मूर्वा देवी मधुरसा मोरटा तेजनी स्रवा॥

पदार्थ-विभागः : , द्रव्यम्, पृथ्वी, अचलसजीवः, लता

देवी स्त्री।

स्पृक्का

समानार्थक:मरुन्माला,पिशुना,स्पृक्का,देवी,लता,लघु,समुद्रान्ता,वधू,कोटिवर्षा,लङ्कोपिक

2।4।133।1।4

मरुन्माला तु पिशुना स्पृक्का देवी लता लघुः। समुद्रान्ता वधूः कोटिवर्षा लङ्कोपिकेत्यपि॥

पदार्थ-विभागः : , द्रव्यम्, पृथ्वी, अचलसजीवः, तृणम्

वाचस्पत्यम्

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

देवी¦ स्त्री देवयति प्रवृत्तिनिवृत्त्युपदेशेन यथाधिकारं व्यव-हारयति सर्वान् देव--णिच् अच् ङीप्, दीव्यति दिव-अच् पचादौ देवट् इति निर्देशात् टित्त्वात् ङीप्[Page3750-a+ 38] देवस्य पत्नी ङीष वा।

१ देवपत्न्यां
“देवीनां दक्षि-णायने” स्मृतिः। देवसेनाशब्दे उदा॰ दृश्यम्।

२ दुर्गायाञ्च धरणी
“नमोदेव्यै महादेव्यै शिवायै सततंनमः”
“देव्या यया ततमिदं जगदात्मशक्त्या” इति चदेवीमाहात्म्यम्।
“सकृत् कृत्वा महा पूजां देवी-पादजलं पिबन्। न जातु जननीगर्भे गच्छेदितिविनिश्चयः” दीवीभागव॰
“अपराधं परं कृत्वा देवी-भक्तस्य को नरः। सुखं लभेत यदपि भवेत् त्राता शिवःस्वयम्” इति देवीभाग॰

३ कृताभिषेकायां राजमहिष्याम्अमरः।

४ मूर्वायां

५ पृक्कायां च मेदि॰।

६ द्विजस्त्रीणा-मुपाधिभेदे
“देव्यन्ताश्च स्त्रियः सर्वा दास्यन्ताः शूद्रयोनयः” कर्मविपाकः।

७ आदित्यभक्तायां

८ लिङ्गिन्यां

९ बन्ध्या-कर्कोटक्यां

१० शालपर्ण्यां

११ महाद्रोण्यां

१२ पाठायां

१३ नानरमुस्तायाम्।

१४ मृगेर्वारुकायां

१५ हरीतक्याम्

१६ अतस्यां

१७ श्यामानामखगे च स्त्री राजनि॰।

१८ रवि-संक्रान्तौ तत्कालस्य यथा देवीस्वरूपत्वम् तथा एकादशीत॰निरणायि यथा
“अतीतानागतो भोगो नाड्यः पञ्च-दश स्मृताः। सान्निध्यन्तु भवेत् तत्र ग्रहाणां संक्रमेरवेः। व्यवहारो भवेल्लोके चन्द्रसूर्योपलक्षितः। कालेविकल्पते सर्वं ब्रह्माण्डं सचराच रम्। पूण्यपापविभा-गेन फलं देवी प्रयच्छति। एकाधिककृतं तस्मिन्कोटिकोटिगुणं भवेत्। धर्माद्विवर्द्धते ह्यायूराज्यं पुत्रसु-खादि च। अधर्माद्व्याधिशोकादि विषुवायणसन्निधौ। विषुवेषु च यद्दत्तं जप्तं भवति चाक्षयम्। एवं विष्णु-पदे चैव षडशीतिमुखेषु च” देवीपु॰।
“भोगोव्याप्तिःसूक्ष्मसंक्रमणकालसन्निधाने पुण्यतमत्वमिति यावदितिकल्पतरुः। वस्तुतस्तु भुज्यत इति भोगो भोग्यः रवि-संक्रमणे अतीतानागतः कालो भोग्यस्तन्निमित्तपुण्य-पापजननयोग्य इति यावत्। अतएव पुण्यपापविभा-गेन फलमित्युपसंहृतम्। स कालः कियानित्याह। नाड्यः पञ्चदशेति उभयतः पञ्चदशदण्डपुण्यत्वं दिवाविष्णुपदीविषयमिति तिथितत्त्वे वक्ष्यते। सान्निध्य-मित्यादिना तस्यैव कालस्य स्तुतिः। विकल्पते स्वभावात्प्रच्यवते। देवी संक्रान्तिकालस्वरूपा संक्रान्त्युपक्रमेदेवीपुराण एव
“समायनमृतुर्मासः पक्षोहश्च क्रमेणतु। स्थूलसूक्ष्मविभागेन देवी सर्वगता विभो!”। इत्यभिधानात्
“कलाकाष्ठादिरूपेण परिणामप्रदायिनी” इति मार्कण्डेयपुराणाच्च” रघु॰। तत्र कृताभिषेकायां[Page3750-b+ 38] राजमहिष्याम्
“स्नातोऽनुलिप्तः सुरभिः स्रग्वी रुचिर-भूषणः। स्नातां विशुद्धवसनां गच्छेद्देवीं सुभूष-णाम्। न हि देवीगृहं गच्छेदात्मीयात् सन्निवेश-नात्। अत्यर्थवल्लभोऽपीह विश्वासं स्त्रीषु न व्रजेत्। देवीगृहगतं भ्राता भद्रसेनममारयत्। मातुःशय्यान्तरेलीनं कारूषञ्चौरसं सुतम्। लाजान् विषेण संयोज्यमधुनेति विलोडितः। देवी तु काशीराजेन्द्रं निजधानरहोगतम्” काम॰ नीति॰।

शब्दसागरः

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

देवी¦ f. (-वी) See देव |

Apte

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

देवी [dēvī], 1 A female deity, a goddess.

N. of Durgā.

N. of Sarasvatī.

N. of Sāvitrī.

A queen, especially a crowned queen (अग्रमहिषी who has undergone the consecration along with her husband); प्रेष्य- भावेन नामेयं देवीशब्दक्षमा सती । स्नायीयवस्त्रक्रियया पत्त्रोर्णं वोपयुज्यते M.5.12; देवीभावं गमिता परिवारपदं कथं भजत्येषा K. P.1.

A respectful title applied to a lady of the first rank.

A kind of bird (श्यामा).

A particular supernatural power (कुण्डलिनी).

Comp. कोटः the city of Bāṇa (शोणितपुर).

Devikotta (on the Coromandal coast).

गृहम् the temple of a goddess.

the apartment of a queen. -पुराणम् N. of an Upapurāṇa. -भागवतम् N. of an Upapurāṇa. -भावः the dignity of a queen. -सूक्तम् a Sūkta addressed to Devī.

Monier-Williams

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

देवी f. See. s.v. ([ cf. Lat. di1vus , deus ; Lit. de14vas ; Old Pruss. deiwas.])

देवी/ देवी- See. देवी.

देवी f. (See. देव)a female deity , goddess RV. AitBr. MBh. etc. ( e.g. उषस्RV. vii , 75 , 5 ; सरस्वती, v , 41 , 17 ; सावित्री, the wife of ब्रह्माMBh. ; दुर्गा, the wife of शिवMBh. Hariv. Ka1v. etc. ; the 4 goddesses of Buddhists are रोचनी, मामकी, पाण्डुराand ताराDharmas. iv )

देवी f. N. of nymph beloved by the Sun L.

देवी f. of an अप्सरस्MBh. i , 4818

देवी f. (with जैनs) the mother of 18th अर्हत्of present अव-सर्पिणीL.

देवी f. queen , princess lady (the consecrated wife or daughter of a king , but also any woman of high rank) MBh. Ka1v. etc.

देवी f. a kind of bird(= श्यामा) L.

देवी f. a partic. supernatural power(= कुण्डलिनी) Cat.

देवी f. worship , reverence W.

देवी f. N. of plants (colocynth , a species of cyperus , Medicago Esculenta etc. ) L.

Purana index

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

(I)--the first charioteer; a शक्ति. Br. IV. 6. १७; २०. ९१.

(II)--the image of. M. २५८. ७५; २६६, ४२.

(III)--an Apsaras. वा. ६९. 6.

Purana Encyclopedia

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

DEVĪ : (Mahāmāyā). Though Devī is without a beginn- ing it is told how she became first visible to living beings.

1) Beginning: While Mahāviṣṇu was resting on a fig leaf in the assumed form of a child he began thinking as to who he was, who created him and how he should act. And then a celestial voice announced as follows:

Sarvaṁ khalvidamevāham

Nānyadasti sanātanam.

(All that is, I am. There is nothing eternal but me.). This declaration astonished Viṣṇu, but he could not understand who made it. While he was meditating upon it, Devī appeared to him in the following manner. Devī(**

Ratir bhūtistathā buddhirmati kīrtiḥ smrtirdhṛtiḥ /
Sraddhā, medhā, svadhā, svāhā Kṣudhā, nidrā, dayā, gatiḥ /
Tuṣṭiḥ puṣṭiḥ kṣamā lajjā jṛmbhā tandrā ca śaktayaḥ /
Saṁsthitāḥ sarvataḥ pārśve Mahādevyāḥ pṛthak pṛthak. //
(Devī Bhāgavata, Prathama, Skandha).**) held in her four sacred hands weapons like the conch, the disc, the club and the lotus flower and was clad in divine clothes and wore divine ornaments and was attended upon by powers(** Ratir bhūtistathā buddhirmati kīrtiḥ smrtirdhṛtiḥ /
Sraddhā, medhā, svadhā, svāhā Kṣudhā, nidrā, dayā, gatiḥ /
Tuṣṭiḥ puṣṭiḥ kṣamā lajjā jṛmbhā tandrā ca śaktayaḥ /
Saṁsthitāḥ sarvataḥ pārśve Mahādevyāḥ pṛthak pṛthak. // (Devī Bhāgavata, Prathama, Skandha).**) like Rati (the erotic), Bhūti (riches and prosperity), Buddhi (intelligence), Mati (intellect), Kīrti (reputation), Dhṛti (understanding capacity), Smṛti (ability to remember), Śraddhā (atten- tion, concentration), Medhā (intellect), Svadhā, Svāhā, Kṣudhā (thirst), Nidrā (sleep), Dayā (compassion), Gati, (momentum), Tuṣṭi (pleasure, happiness) Puṣṭi (growth, progress), Kṣamā (patience, forberance), Lajjā (sense of shame), Jṛmbhā and Tandrā (laziness).

And, the Devī spoke to Mahāviṣṇu as follows:--After all, what is there to be wondered at. Whenever the world faced the phenomenon of Sṛṣṭisthitilaya (crea- tion, existence and absorption into the primordial force) you too have come up due to the power of Mahāśakti. As for Parāśakti (the ultimate, universal force) it is above and beyond all attributes. We, all of us, possess attributes. From the nābhi (navel) of yourself in whom sattvaguṇa (gentle attributes) predominates will be born Brahmā in whom rajoguṇa (active attributes) will predominate, and from the centre of his brows will be born Rudra with tamoguṇa (black, destructive attributes). Brahmā, by the force of his tapas will earn powers of creation and will with his rajoguṇa create the world blood-red in colour, and you will be the sustainer and guardian of that world. The very same world will be annihilated by Rudra at the end of the Kalpa era. You please do know that I am the sāttvic force which depend on you for the purpose of creation. All creations of worlds have been made according to the suggestions of Devī.

2) Origin of Devī. Once King Janamejaya questioned Vyāsa about the birth of Devī to which he replied as follows:--

Even Brahmāviṣṇumaheśvaras (Brahmā, Viṣṇu and Śiva--the Hindu trinity) are not capable of thinking about the origin of Devī. Then, what about me? Yet let me make an attempt. All the forces--everything-- which appear in various names and forms are in fact Devī herself, her different manifestations. Just as a master actor appears on the stage in different roles for the delectation of the audience the formless Devī, on behalf of the Devas, assumes many forms and imposes upon herself attributes though in fact she is without any attribute whatsoever. Thus, depending on her various forms, actions etc. she is addressed by different names. (Devī Bhāgavata, Pañcama Skandha).

3) Five forms of Devī. When primordial nature (Mūla- prakṛti) incarnated or manifested in the form of Viṣṇu the desire for creation raised its head in him. And, at once the Devī--female--aspects in Viṣṇu manifested in five forms like Durgā, Lakṣmī, Sarasvatī, Sāvitrī and Rādhā. These five forms are designated as the Pañcadevīs. Brief notes on the five Devīs are given below.

(1) Durgādevī. Mother of Gaṇeśa bhagavān. (God with the elephant's head). She is the consort of Śiva. Nārāyaṇī, the Viṣṇumāyā, is none else than Durgā. She is also perfect Brahma, the one and the only one with no second to it. She is worshipped by Devas like Brahmā and by sages and maharṣis. She is the basis, the root and root cause of everything. She is eternal, upholder of dharma, truth itself and the giver and promoter of happiness, reputation, welfare, salvation etc. as also of sorrow, grief, pain etc. She takes great preasure in removing the worries and sorrows of devo- tees who seek refuge in her. She is all-power, achieve- ments and assets personified. All imaginable permuta- tions and combinations of every attribute comprise in her and she it is who activates the universal soul.

2) Lakṣmī. This Devī is the most sublime form of the universal soul, nay, the universal soul itself. She is all wealth and riches personified, and she is the very seat of beauty, compassion, welfare, peace, all goodness etc. Evil traits like anger, avarice, haughtiness etc. are miles away from her. She is all sympathy and kindness towards her devotees. In Vaikuṇṭha, as Mahālakṣmī she is ever engaged in the service of her husband, Viṣṇu. In heaven she is the very glory of it. In houses she appears as the welfare and prosperity of the inmates. She is in fact beauty itself and is the essence of beauty everywhere. She is all-merciful, and worshipped by all.

(3) Sarasvatī. She is very base and fountain head of and the presiding deity of the word, intellect, knowledge, the arts etc. She also is of the form of the universal soul and liberally grants intellect, poetical skill, reason and logic, understanding capacity etc. to her devotees. The finest music with all its beauties originates from her. Yes, she is the goddess of all learning, fine arts and every branch of knowledge. Like the ice piece, the Jasmine flower etc. she is beautiful in her white cover. She recited the holy names of Śrī Kṛṣṇa. She is of the form of tapas and blesses those who perform it. In fact, she it is who grants all gifts and powers of understand- ing. She is the goddess of language and learning (Vāṇī- mātā) and without her human beings would lose their capacity to speak.

(4) Sāvitrīdevī. She is mother of the four varṇas (castes, classes) Vedāṅgas, the tāntric science etc. She is of the form of Japa (chanting of holy names and mantras), tapas, the effulgence of Brahman, the very essence of truth and existence and supreme bliss. She is eternal and grants salvation. She forms the very basis and pith and core of the glowing presence of the universal soul. This world is pure, and has been purified by the touch of the sacred feet of this Devī.

(5) Rādhādevī. Rādhikādevī, fifth of the pañcaprakṛtis is the presiding deity over the five prāṇas and She is of the form of those prāṇas. She is exceptionally beautiful endowed with all fortunes and happiness, sublime and serious, and the consort of Śrī Kṛṣṇa and as eternal and equally endowed with divine attributes as the lord. She is formless also, above and beyond attributes, unattached and detached, and not visible even to the great Devas and munis by the naked eye. Her clothes even Agni would not burn. She was born, in Vārāha Kalpa as the daughter of Vṛṣabhānu, and because her sacred feet trod over this land, Bhārata (India) became holy. Once Brahmā did tapas for 60,000 years to have a glimpse of the Devī's lotus feet, but could not. People were able to see her only after she, in unbounded com- passion for the world, incarnated herself in Vṛndāvana (See Prakṛti).

4) Aṁśarūpa(s)--partial manifestations of Devī. The above discussion was concerned with the five forms of the Devī in her full and complete forms. Now, there are six other Devīs, who are partial manifestations or born from certain parts of the Devī.

(1) Gaṅgādevī. This Devī who flows in the form of water and washes off men's sins takes her origin from the body of Mahāviṣṇu. (There is another story which traces Gaṅgā's origin to the Aṇḍa (egg or seed) of Brahmā). (See Gaṅgā).

(2) Tulasī. She is the lover and also the servant at the feet of Viṣṇu. She also washes off men's sins and promotes their welfare. (See Tulasī).

(3) Manasādevī Manasādevī, who was born as a dau- ghter of Kaśyapa is another partial incarnation of Mahāmāyā. She is a great tapasvinī, a favourite dis- ciple of Śaṅkara, unique in learning and erudition, sister of Ananta (the king of Serpents), the presiding deity of Mantras, wife of Jaratkāru muni and mother of Āstīka muni. (See Manasādevī).

(4) Devasenādevī. Since this Devī has been born out of a sixth part of Mahāmāyā she is called Ṣaṣṭhīdevī also. It is this Devī, who gives children to living beings and also protects them. For one year from the birth of a child this Devī should be worshipped. Those who cannot afford it should worship Devī on the 6th or 21st day after a child is born. (See Devasenā).

(5) Maṅgalacaṇḍikā. She is born from the face of Mūlaprakṛti. Anybody who propitiates and pleases her will be the recipient of all good things like sons and grandsons, wealth, reputation, welfare etc. (See Maṅ- galacaṇḍikā).

(6) Bhūmidevī. She is the basis for all things, soil for the origin of the vegetable kingdom, the treasure house of all gems and the very incarnation of compas- sion and sympathy. (See Bhūmidevī).

5) Aṁśakalādevī(s). Another class of devīs who are also partial manifestations of the Supreme Devī. They are born out of the parts of Mahādevī. The following are the Aṁśakalādevīs.

(1) Svāhādevī. Consort of Agni Bhagavān (Fire God). Svāhā is worshipped in all the worlds. If havis (obla- tion) is offered without repeating her name the Devas will not accept it.

(2) Dakṣiṇādevī. Wife of Yajñadeva, this Devī is wor- shipped by all. Without this Devī all Karmans (actions) in the world will become futile.

(3) Dīkṣādevī. Wife of Yajñadeva, this Devī is worshipp- ed by all.Dīyate vimalaṁ jñānam
Kṣīyate karmavāsanā /
Tena dīkṣeti sā proktā. The Devī grants pure knowledge.

(4) Svadhādevī. Wife of the Pitṛs, worshipped by manes and men. Offerings made to the Pitṛs without honour- ing this Devī will prove to be futile.

(5) Svastidevī. Consort of the Vāyu. When offering Dakṣiṇā and making divya-dāna (divine gifts) if ‘Svasti’ (may good happen) is not uttered the gifts will be of no use.

(6) Puṣṭidevī. Wife of Gaṇapati. If this Devī ceased to exist men and women would become feeble, because she is the source of all strength.

(7) Tuṣṭidevī. Consort of Ananta worshipped by every- body. If the Devī ceased to exist there would be no happiness in the world.

(8) Sampatti devī. Wife of Īśāna. Worshipped by Devas and men. If the Devī ceased to exist the whole world would become poor and indigent.

(9) Dhṛti. Consort of Kapila. Everybody worships her all the time. If the Devī ceased to exist the whole world would become timid and cowardly.

(10) Satīdevī. Wife of Satya. Well-wisher of all, this Devī is worshipped by muktas. (people released from worldly attachments). If the Devī ceased to exist there would be no friendship and amity between people.

(11) Dayādevī. Wife of Moha. If the Devī ceased to exist the world would become hellish and a fierce battle field.

(12) Pratiṣṭhādevī. Wife of Puṇya. In the absence of this Devī, who grants good and happy results to people's actions the whole world would become as though it were dead.

(13) Siddhadevī.

(14) Kīrtidevī. Both the Devīs, Siddhā and Kīrti are wives of Sukarmā. If they ceased to exist the whole world would be bereft of reputation and become lifeless like a dead body.

(15) Kriyādevī. Wife of Udyoga. If she ceased to exist the whole world would become inactive and cease to function.

(16) Mithyāḍevī. Wife of Adharma. Wayward and characterless people worship this Devī. If the Devī ceased to exist the whole world as evolved by Brahmā would cease to exist. This Devī was not seen anywhere in the world during Kṛtayuga. She began to appear in a subtle form here and there during Tretāyuga. In dvāparayuga she attained more growth and then her limbs and organs became doubly strong. In Kaliyuga she developed to her full stature and growth and goes about everywhere with her brother, Cheat (Kapaṭa).

(17) Śāntidevī. (see below).

(18) Lajjādevī. Both the Devīs, Śānti and Lajjā are good- natured wives. If they ceased to exist the world would become dull and sleepy.

(19-20-21) Buddhidevī, Medhādevī and Dhṛtidevī. These three Devīs are wives of Jñāna. If they ceased to exist the world would become steeped in ignorance and foolishness.

(22) Mūrti. Wife of Dharma. She is very beautiful and effulgent. In her absence the universal soul would be- come devoid of vitality, helpless and meaningless.

(23) Śrīdevī. Wife of Mālī. Her absence will make the world lifeless.

(24) Nidrādevī. Wife of Kālāgni. The Devī, a sage who has attained realisation, affects everybody in the world during night and makes them lose consciousness and plunges them in sleep. In the absence of this Devī the world will become a lunatic asylum.

(25-26-27) Rātrī, Sandhyā and Divasā. These three are the wives of Time (Kāla). In their absence nobody would have any sense of time and none would be able to cal- culate and fix time.

(28-29) Viśappu and Dāham. Viśappu = hunger. Dāham = thirst. These two Devīs are the wives of greed (Lobha). They go about the world affecting people and thus making them worried and miserable.

(30-31) Prabhādevī and Dāhikā devī are the wives of Tejas (Vitality). Without them Īśvara will find it im- possible to continue the function of creation.

(32-33) Mṛtyu and Jarā are the consorts of Prakṛṣṭa- jvara and daughters of Kāla. And, if they cease to exist, Brahmā's creation would also cease. (For Brahmā's creation individual souls with the will for action are necessary. He cannot create a soul of his own. So death is a pre-condition of creation, birth. If there is no death there is no birth also. There is a school of thought which maintains that if there is no death but only birth there will not be space on earth for the living, and therefore birth will stop if there is no death.).

(34-35) Tandrā and Prīti are the daughters of Nidrā and consorts of Sukha (pleasure, happiness). These Devīs go around the world on the orders of Brahmā.

(36-37) Śraddhā and Bhakti are the consorts of Vairāgya (aversion to wordly comforts, renunciation) and they give salvation to the souls of the people in the world.

Aditi, mother of the Devas, Diti, mother of the Asuras, Surabhi, mother of cows, Kadrū, mother of serpents and Vinatā, mother of Garuḍas are also involved in the process of creation, and they are born out of parts of Devī.

6) Idol of Devī. There are special injunctions for mak- ing idols of the Devī for installation in temples. Caṇḍi- kādevī should have twenty hands. The hands on the right side should hold Śūla, sword, disc, cord, ḍamaru, śakti etc. and the hands on the left side should hold nāgapāśa, flag, club, mirror etc. (There are also idols with slight differences from the above).

Lakṣmīdevī would hold in her right hand the lotus flower and a Kūvala fruit in the left. Sarasvatīdevī will have in her hands books, akṣamālā and vīṇā. Gaṅgādevī rides on a makaramatsya (fish) holding in her hands a pot and lotus flowers. Yamunādevī rides the turtle with a pot in hand and she is blue in colour.

Now, about the saptamātṛs. Tumburu, white in colour, and mounted on an ox rests on a śūla with vīṇā in hand before the Mātṛs. Among the Mātṛs Brāhmī has four faces, wears the akṣamālā and holds the akṣapātra etc. in her left hand. She is seated on a swan. Śāṅkarī (Māheśvarī) is white in colour. She has in her right hand bow and arrows, and the disc and bow in her left hand. The ox is her vehicle. Kaumārī is seated on the peacock. She has two hands in one of which is held Śakti (Vel). Lakṣmī has in her right hand the conch and disc, and the club and the lotus flower in her left hand. Vārāhī rides the buffalo with staff, sword, club and conch in her hands. Indrāṇī is seated on the club, holding diamond in her hands. She has a thousand eyes. Cāmuṇḍī has three eyes and is without flesh in the body. Her hairs are raised above. She holds in her left hand elephant's skin and śūla in the right hand. At times she is seated on a corpse also.

Now, about the idols of the eight Aṁbās. Rudra Carc- cikā holds a skull, Śūla and cord in her hands. She wears elephant's skin, her legs slightly held up. She becomes Rudracāmuṇḍā when she assumes eight hands, and holds the skull and the ḍamaru. And in dancing pose she is called Naṭeśvarī, and with four faces Mahāl- akṣmī. She is called Siddhacāmuṇḍā when she assumes the form with ten hands and three eyes, and when she eats men, horses and buffaloes. In this form she holds in her right hand the sword, ḍamaru etc. and in her left hand the Triśūla, bell etc. Since the Devī is sarva- siddhipradāyikā (giver of all divine attainments or assets) she is Siddhayogeśvarī also. There is also an- other Devī in this very form who holds the pāśa and Aṁkuśa in her hand and who is slightly red in colour. She is called Bhairavī. When Bhairavī assumes the form with twelve hands she is called Rūpavidyā. All the above eight Devīs were born in burial grounds and are Raudramūrtis. They are known as the Aṣṭāmbās.


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*1st word in left half of page 216 (+offset) in original book.