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देवी

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देवी  f. af. See s.v.
देवी   b See देवी॑.
देवी  f. cf. (cf.देव॑) a female deity, goddess, [RV.]; [AitBr.]; [MBh.] &c. (e.g.उषस्, [RV. vii, 75, 5]; सरस्वती, v, 41, 17; सावित्री, the wife of ब्रह्मा, [MBh.]; दुर्गा, the wife of शिव, [MBh.]; [Hariv.]; [Kāv.] &c.; the 4 goddesses of Buddhists are रोचनी, मामकी, पाण्डुरा and तारा, [Dharmas. iv])
N. of nymph beloved by the Sun, [L.]
of an अप्सरस्, [MBh. i, 4818]
(with जैनs) the mother of 18th अर्हत् of present अव-सर्पिणी, [L.]
queen, princess lady (the consecrated wife or daughter of a king, but also any woman of high rank), [MBh.]; [Kāv.] &c.
श्यामा   a kind of bird (= ), [L.]
कुण्डलिनी   a partic. supernatural power (= ), [Cat.]
worship, reverence, [W.]
N. of plants (colocynth, a species of cyperus, Medicago Esculenta &c.), [L.]
गायत्री   (also) = , [Parāś.]
नागी   = , [Buddh.]

देवी [dēvī]   1 A female deity, a goddess.
 N. N. of Durgā.
 N. N. of Sarasvatī.
 N. 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. N. of an Upapurāṇa.
-भावः   the dignity of a queen.
-सूक्तम्   a Sūkta addressed to Devī.

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देवी  f.  (-वी) See देव .

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 स्त्री. १ देवाची स्त्री ; मुख्यत्वे दुर्गा किंवा भवानी . २ अव . मसूरिका ; फोड्या ; विस्फोटक ; एक रोग . आग्या , कथल्या , चिघळ्या , कोथिंबिर्‍या , खेळत्या , घागर्‍या , मसुर्‍या , सीतळा असे यांचे प्रकार आहेत . यांच्या प्रतिबंधाकरिता दंडावर टोचलेली लस . यास कुंभाराच्या देवी किंवा माता म्हणतात . ( क्रि० येणे ; काढणे ; कानपणे ; सुकणे ) [ सं . ]
 स्त्री. १ राणी ; कुलीन स्त्री . २ ( ल . नाटकांत ) स्वतःची स्त्री ; पत्नी . भीम म्हणे देवीला सांगा , ती जरि म्हणेल सोडीन । - मोवन ९ . ५९ . ३ ( गो . ) घाडीण . [ सं . ]
 स्त्री. १ राणी ; कुलीन स्त्री . २ ( ल . नाटकांत ) स्वतःची स्त्री ; पत्नी . भीम म्हणे देवीला सांगा , ती जरि म्हणेल सोडीन । - मोवन ९ . ५९ . ३ ( गो . ) घाडीण . [ सं . ]
 स्त्री. १ देवाची स्त्री ; मुख्यत्वे दुर्गा किंवा भवानी . २ अव . मसूरिका ; फोड्या ; विस्फोटक ; एक रोग . आग्या , कथल्या , चिघळ्या , कोथिंबिर्‍या , खेळत्या , घागर्‍या , मसुर्‍या , सीतळा असे यांचे प्रकार आहेत . यांच्या प्रतिबंधाकरिता दंडावर टोचलेली लस . यास कुंभाराच्या देवी किंवा माता म्हणतात . ( क्रि० येणे ; काढणे ; कानपणे ; सुकणे ) [ सं . ]
०चा   - पु . अंगावर पुष्कळ दाट देवी येणे .
०चा   - पु . अंगावर पुष्कळ दाट देवी येणे .
थाट   - पु . अंगावर पुष्कळ दाट देवी येणे .
थाट   - पु . अंगावर पुष्कळ दाट देवी येणे .
०जागविणे   देवीचे एक व्रत ; देवीपुढे जागरण करणे . म्ह ० ( बायकी ) १ देवी रडते हगता प्रसन्न होयगे भक्ता =( निंदार्थी ) फाजील स्वार्थीपणा . २ देवी देवळांत पण नायटे मुलखांत = दुर्गुण किंवा दुष्कृत्ये पुष्कळ लांबवर पसरणे .
०जागविणे   देवीचे एक व्रत ; देवीपुढे जागरण करणे . म्ह ० ( बायकी ) १ देवी रडते हगता प्रसन्न होयगे भक्ता =( निंदार्थी ) फाजील स्वार्थीपणा . २ देवी देवळांत पण नायटे मुलखांत = दुर्गुण किंवा दुष्कृत्ये पुष्कळ लांबवर पसरणे .

देवी n.  एक अप्सरा।
देवी II. n.  प्रह्रादपुत्र वीरोचन की स्त्री [भा.६.१८.१६]
देवी III. n.  वरुण की पत्नी । इसे बल नामक पुत्र एवं सुरा नामक कन्या थी [म.आ.६०.५१]; देवी ४. देखिये ।
देवी IV. n.  विश्वव्यापक आदिमाया के लिये प्रयुक्त सामान्यनाम । देवी का शब्दशः अर्थ ‘स्त्री देवता’ है । इस अर्थ से, देवों के स्त्रियों के लिये, यह शब्द प्रयुक्त किया जाता है । किंतु ‘देवी’ यह नाम प्रायः आदिमाया ने पृथ्वी पर लिये नानाविध अवतारों के लिये, अधिकतर प्रयुक्त किया जाता है । पुराणों में ‘देवी’ यह देवता अत्यंत प्रभावशाली मानी गयी है । इसलिये किसी भी संकट के समय, देव एवं मानव, इसकी शरण में जा कर संकटमुक्त होते है । स्कंद, पद्म, मत्स्य पुराणों में देवी की पराक्रम की अनेक कथाएँ ग्रंथित की गयी हैं । ‘कालिका पुराण’ एवं ‘देवी भागवत’ ये ग्रंथ देवीमाहात्म्य बताने के लिये ही केवल लिखे गये है । मार्कडेय पुराण में, देवीमाहात्म्य बताने के लिये ‘सप्तशती’ नामक उपाख्यान की रचना की गयी है [मार्क.७८-९०] । उसका पठन देवीभक्त लोग प्रतिदिन किया करते हैं । मानव एवं सृष्टि में जो शक्तिस्त्रोत है, उसकी उपासना, ‘देवी उपासना’ का आद्य अधिष्ठान है । देवगणों में से दत्त, शिव, एवं गणेश देवताओं में, एवं स्वयं मनुष्य के शरीर में जो सामर्थ्य एवं शक्ति है, उन्हें एकत्रित कर के कार्यप्रवण बनाना, यह ‘देवी उपासना’ का मुख्य उद्देश्य है । देवीद्वारा विश्व की उत्पत्ति होती है, एवं विश्व का विस्तार ही उसीके कृपाप्रसाद होती है, सृष्टिविस्तार के लिये, उस सृष्टि में हरएक प्राणिमात्र की आसक्ति या काम निर्माण होना बहुत जरुरी है । जब तक सृष्टि में मोह नहीं, तब तक सृष्टि का विस्तार नही हो सकता । सृष्टि के चराचर वस्तुओं के बारे में, उपासकों के मन में आसक्ति या काम निर्माण करना, एवं पश्चात उस आसक्ति को पूरी करना, यह ‘देवी उपासना’ से ही केवल साध्य हो सकता है । देवी के अनेक अवतार पृथ्वी पर हो गये हैं । उस हर एक अवतार का प्रभाव एवं रुप अलग है । देवी के उस अवतार के रुप एवं गुणवैशिष्टय के अनुसार विभिन्न रखा गया है । देवी के इन विभिन्न अवतारों के नाम एवं उनके गुणवैशिष्टय इस प्रकार हैः--- (१) त्रिगुणात्मिका---चराचर सृष्टि का स्वरुप सत्त्व, रज एवं तम इन तीनो गुणों से युक्त, अतएव ‘त्रिगुणात्मक’ है । उन तीनो स्वरुप देवी धारण करती है । इसलिये उसे ‘त्रिगुणात्मिका’ कहते है । अपने त्रिगुणात्मक स्वरुप के कारण, आध्यात्मिक शक्ति के साथ आदि दैविक एवं आधिभौतिक सामर्थ्य ही, देवी अपने भक्तों को प्रदान करती है । उस कारण, ‘देवी उपासना’ से भक्तों की आध्यात्मिक, आधिदैविक एवं आधिभौतिक उन्नति हो जाती है । (२) दुर्गा---मार्कडेय पुराणांतर्गत ‘देवी माहात्म्य’ में, देवी का निर्देश दुर्गा नाम से किया गया है, एवं उसे काली, लक्ष्मी, एवं सरस्वती का अवतार कहा है । दुर्गम नामक असुर का वध करने के कारण, देवी को ‘दुर्गा’ नाम प्राप्त हुआ । देवों के नाश के लिये, दुर्गम तपस्या कर रहा था । ब्रह्मदेव को प्रसन्न कर, उसके वर से दुर्गम ने सारे वेद, पृथ्वी पर से चुरा लिये । उस कारण यज्ञयागादि सारे कर्म बंद हुएँ । पृथ्वी पर अनावृष्टि का भय छा गया । ब्राह्मणों ने विनती करने पर, देवी ने शतनेत्रयुक्त रुप धारण कर, दुर्गम का वध किया, एवं उसने चुरायें हुएँ वेद मुक्त किये [पद्म. स्व. २८];[ दे. भा.७.२८] । (३) महिषासुर मर्दिनी एवं महालक्ष्मी---महिष नामक राक्षस, ब्रह्मदेव के वर के कारण उन्मत्त हो कर देवों को त्रस्त करने लगा । देवों ने प्रार्थना करने पर आदिमाया ने अष्टादश भुजायुक्तरुप धारण किया, एवं रणांगण में महिषापुर का वध किया । देवी के उस अवतार को ‘महिषासुर मर्दिनी’ एवं ‘महालक्ष्मी’ कहते है (महिषासुर देखिये) । महिषासुर का वध करने के बाद, उस स्थान पर महालक्ष्मी ने पापनाशनतीर्थ उत्पन्न किया [स्कंद.१.२.६५,३.३०] । (४) चामुंडा---शुंभ-निशुंभ नामक दो दानवों ने, देवी का वध करने के लिये, चण्ड-मुण्ड नामक दो राक्षस भेज दिये । किंतु देवी ने उन दोनों का ही वध किया । उस कारण, इसे ‘चामुंड’ नाम प्राप्त हुआ । चण्ड-मुण्ड को मारने के बाद, चामुंड ने शुंभ-निशुंभ का भी वध किया [स्कंद.५.१.३८]; चंड ३. देखिये । शुंभ-निशुंभ के पक्ष का रक्तबीज नामक और एक असुर था । ब्रह्मदेव के वरप्रभाव से, उसके रक्त के बिंदु भूमि पर पडते ही उतने ही राक्षस निर्माण होते थे । इस कारण वह युद्ध में अजेय हो गया था । चांमुडा ने उसका सारा रक्त, भूमी पर एक ही रक्तबिंदु छिडकने का मौका न देते हुये, प्राशन किया । उस कारण रक्तबीज का नाश हुआ [दे.भा.५.२७-२९];[ मार्क.८५];[ शिव. उमा.४७]; रक्तबीज देखिये । (५) शाकंभरी---अपने क्षुधित भक्तों को, देवी ने कंदमूल एवं सब्जियॉं खाने के लिये दी । उस कारण, उसे ‘शाकंभरी’ नाम प्राप्त हुआ । (६) सती---दक्ष प्रजापति की कन्या के रुप में आदिमाया ने अवतार लिया, उसे ‘सती’ कहते है । अपनी इस कन्या का विवाह दक्ष ने महादेव से कर दिया । पश्चात् दक्ष ने एक पशुयज्ञ प्रारंभ किया । उस यज्ञ के लिये, दक्ष ने अपनी कन्या सती एवं जमाई शिव को निमंत्रण नहीं दिया । फिर भी सती पिता के यज्ञस्थान में यज्ञसमारोह देखने आयी । वहॉ दक्ष ने उसका अपमान किया । तब क्रोधवश सती ने, यज्ञकुंड में अपना देह झोंक दिया । शिव को यह ज्ञात होते ही, दुखी हो कर सती का अर्धदग्ध शरीर कंधे पर ले कर, वह नृत्य करने लगा । उस नृत्य से समस्त त्रैलोक्य त्रस्त हो गया । पश्चात् विष्णु ने शंकर को नृत्य से परावृत्त करने के लिये, सती के कलेवर का एक एक अवयव शस्त्र से तोडना प्रारंभ किया । जिन स्थानों पर सती के अवयव गिर, उन स्थानों पर सती या शक्ति देवी के इक्कावन स्थान प्रसिद्ध हुएँ । उन्हे ‘शक्तिपीठ’ कहते है (शक्ति देखिये) । (७) पार्वती, काली, एवं गौरी---दक्षकन्या सती ने हिमालय के उदर में पुनः जन्म लिया । हिमालय की कन्या होने से, इसे हैमवती, गिरिजा, एवं पार्वती ये पैतृक नाम प्राप्त हुएँ । इसकी शरीरकांति काली होने के कारण, उसे ‘काली’ नामांतर भी प्राप्त हुआ था । एक बार शंकर ने मजाक के हेतु से, पार्वती की कृष्णवर्ण के उपलक्ष में, उसे ‘काली’ कह के पुकारा । इसने यह अपमान समझा, एवं गौरवर्ण प्राप्त करने के लिये तपस्या करने, यह हिमालय पर्वत में गयी । शंकर अत्यंत स्त्रीलंपट होने से, उसके मंदिर में किसी भी स्त्री का प्रवेश न हो, ऐसी व्यवस्था इसने की । अपनी माता की सखी कुसुमामोदिनी एवं शिवगणों में से वीरक को, शंकर की मंदिरद्वार पर कडा पहारा रखने के लिये इसने कहा । फिर भी वीरक की दृष्टि बचा कर, अंधकासुर का अडि नामक पुत्र सर्प का रुप ले कर शिवमंदिर में पहुँच गया । पश्चात् पार्वती का रुप ले कर उसने शंकर को भुलाने का प्रयत्न किया । किंतु शंकर ने अंतर्ज्ञान से उसे पहचान कर उसका नाश किया । वीरक पहारे पर होते हुए भी, अडि राक्षस को शिवमंदिर में प्रवेश मिल गया । उस लापरवही के लिये पार्वती ने उसे शाप दिया, ‘तुम पृथ्वी पर शिला हो कर गिरोगे’। पश्चात् पार्वती की तपस्या से संतुष्ट हो कर, ब्रह्मदेव ने उसे गौरवर्ण प्रदान किया । उससे इसे गौरी नाम प्राप्त हुआ [पद्म. सृ.४४];[ मत्स्य.१५५-१५८];[ कालि.४७] । (८) कालिका---दारुक दैत्य का संहार करने के लिये, पार्वती ने शंकर के कंठ से, एक महाभयानक देवी निर्माण की । वह कृष्णवर्णीय होने से उसे ‘कालिका’ नाम प्राप्त हुआ । कालिका ने एक गर्जना करते ही, दारुक अपने सैन्य के साथ मृत हो गया । शिव के कंठ से उत्पन्न होने के कारण, कालिका के शरीर में शिवकंठ में स्थित विष उतर गया था । उस कारण दारुक के वध पश्चात्, कालिका के उग्र स्वरुप से स्वयं देव त्रस्त हो गये । पश्चात् शंकर ने वालरुप धारण कर, कालिका का स्तनपान किया एवं उसका सारा विष शोषण किया । तब यह शान्त हो गयी [स्कंद. १.२.६२] । (९) मातृका---देवी का और एक अवतार मातृका है । घंटाकर्णि, त्रैलोक्यमोहिनी आदि सात मातृका (सप्त. मातृका) प्राचीनकाल से प्रसिद्ध हैं । मुहेंजोडडो एवं हडप्पा के उत्थनन में उपलब्ध ‘सिंधुधाटी संस्कृति’ में भी मातृका की मूर्तियॉं प्राप्त हुई हैं (मातृका देखिये) । इसके अतिरिक्त देवी भागवत एवं मत्स्य पुराण में, देवी के अन्य चौदह अवतारों का निर्देश किया गया है । देवी के वे चौदह अवतार इस प्रकार हैः---१. सिद्धांविका---स्कंद ने उसकी स्थापना की । २. तारा---यह दक्षिण दिशा में स्थित है । ३. भास्करा---यह पश्चिम दिशा का पालन करती है, एवं नक्षत्रों को प्रकाश देती है । ४. योगीश्वरी---यह उत्तर दिशा में रहती है । उसके दृष्टिपान से सनकादिक योगी सिद्ध बने । ५. त्रिपुरा---त्रिपुरासुर का वध करने के लिये, इसने शंकर की मदद की । ६. कोलंबा---यह पूर्व दिशा में वाराहगिरि पर रहती है । ७. कपालेशी---यह कोलंबा के साथ रहती है । ८. सुवर्णाक्षी। ९. चर्चिता। १०. त्रैलोक्यविजया---यह पश्चिम दिशा में रहती है । ११. वीरा। १२. हरिसिद्धि---यह प्रलय की देवता है । १३. चंडिका---ईशान्य में रहनेवाली इस देवी ने चंडमुंड का वध किया । १४. भूतमाला अथवा भूतमाता---यह गुह के भ्रूमध्य से निकली [स्कंद १.२.४७,३.१.१७];[ मत्स्य.१३];[ दे. भा.९]
देवी IV. n.  उपरिनिर्दिष्ट देवी अवतारों के अतिरिक्त, देवी के १०८ नाम, एवं स्थान पुराणों में मिलते हैं । देवी के ये स्थान ‘देवीपीठ’ नाम से पहचान जाते हैं । पुराणों मैं निर्दिष्ट देवीपीठ एवं वहॉं स्थित देवी के अवतार के नाम निम्नलिखित सूची में दिये गये ह । इस सूची में से प्रथम नाम देवीपीठ का, एवं उसके बाद कंस में दिया नाम वहॉं स्थित देवी के अवतार का हैः--- अच्छोद (सिद्धदायिनी), अट्टहास (फुल्लारा), अमरकंटक (चण्डिका), अमब्र (विश्वकाया), अम्बर (विश्वकाया देवी), अश्वत्थ (वन्दनीया देवी), उज्जयिनी (चण्डिका), उत्कलात (विमला), उत्तरकुरु (औषधि), उत्पलावर्तफ (लोला), उष्णतीर्थ (अभाया), एकाम्रक (कीर्तिमती), कन्यकाश्रम (शर्वाणी), कपालमोचन (शुद्धा, शुद्धि,) कमलाक्ष (महोत्पलादेवी), कमलालय (कमला, कमलादेवी), करतोया तट (अपर्णा), करवीर (महिषमर्दिनी), करवीर (महालक्ष्मी), कर्कोट (मुकुटेश्वरी), कर्णाट (जयदुर्गा), कर्णिक (पुरुहूता), कश्मीर (महामाया), काञ्ची (देवगर्भा), कार्तिकेय (शाङ्करी, यशस्करी देवी), कान्यकुब्ज (गौरी), कामगिरी (कामाख्या), कायावरोहण (माता), कालंजर (काली), कालमाधव (काली), कालीपीठ (किष्किंध पर्वत (तारा), कुब्जाम्रक (त्रिसंध्या), कुमुद (सत्यवादिनी), कुरुक्षेत्र (त्रिसंध्या), कुमुद (सत्यवादिनी), कुरुक्षेत्र (सावित्री), कुशद्वीप (कुशोदका), कृतशौच (सिंहिका), केदा (मार्गदायिनी), कोटितीर्ह्त (कोतवी), गंगाद्वार (हरिप्रिया, रतिप्रिया देवी), गंगा (मंगला), गण्डकी (गण्डकी), गन्धमादन (कामुका, कामाक्षी), गया (मंगला), गोकर्ण (भद्र कालिका, भद्रकर्णिका), गोमन्त (गोमती), गोदाश्रमे (त्रिसंध्या), गोदावरी तट (विश्वेशी), चट्टल (भवानी), चन्द्रभागा (काला), चित्त (ब्रह्मकला देवी), चित्रकूट (सीता), चैत्ररथ (मदोत्कटा),छगलाण्ड (प्रचण्डा), जनस्थान (भ्रामरी), जयन्ती (जयत्नी) जालन्धर (त्रिपुरमालिनी), जालन्धर (विश्वमुखी), ज्वालामुखी (अम्बिका), त्रिकूट रुद्रसुंदरी), त्रिपुरा (त्रिपुरसुंदरी), त्रिस्त्रोता (भ्रामरी) देवदारुवन (पुष्टि), देवलोक (इंद्राणी), देविकातट (नन्दिनी), द्वारवती (रुक्मिणी (सुगंधा), नैपाल (महामाया), नैभिष (लिंगलेश्वरी), पातल (परमेश्वरी), पारतटे (पारा), पिण्डारक वन (धृति), पुण्ड्रवर्धन (पाटला), पुरुषोत्तम (विमला), पुष्कर (सावित्री, पुरुहूतादेवी), प्रभास (चंद्रभागा), प्रभास (पुष्करावती), प्रयोग (ललिता), बदरी (उर्वशी), बहुला (चण्डिका), बिरुवक (बिल्वपत्रिका), ब्रह्मास्य (सरस्वती), भद्रेश्वर (भद्रा), भरताश्रम (अनंता, अंगना), भैरवपर्वत (अवन्ति), मकरन्दक (चण्डिका), मगध (सर्वानंदकरी), मणिवेदिक (गायत्री), मथुरा (देवकी), मन्दर (कामचारिणी), मर्कोट (मुकुटेश्वरी), मलपर्वत (रम्भा), मलयाचल (कल्याणी) महाकाल (महेश्वरी), महालय (महापद्मा, महाभागा), महालिंग (कपिला), मांडव्य (माण्डवी देवी), मातृणा (वैष्णवी), माधव वन (सुगन्धा), मानस (दाक्षायणी), मानस (कुमुदा), मायापुरी (नीलोत्पला), माथापुरी (कुमारी), माहेश्वरपुरी (स्वाहा), मिथिला (महादेवी), मुकुट (सत्यवादिनी), यमुना (मृगावती), यशोर (यशोरेश्वरी), युगाद्या (भूतधात्री), रत्नावली (कुमारी), रामगिरि (शिवानी), रामतीर्थ (रमणा), रामा (तिलोत्तमा), रुद्रकोटि (रुद्राणी), लखा (इंद्राक्षी), ललित (संनति), वक्त्रेश्वर (महिषामर्दिनी), वराहशैल (जया), भद्रसुंदरी), विनायक (उमादेवी), विन्ध्य (विन्ध्यनिवासिनी), विन्ध्य कन्दर (अमृता), विपाशा (अमोघाशी), विपुल (विपुला), विभाष ((कपालिनी),विराट (अम्बिका विशालाक्षी), विश्वेर (पुष्टि, विश्वा), वृन्दावन (उमा), वृन्दावन (राधा), वेगल (प्रचण्डा), वेणानदी (अमृता), वेदवंदन (गायत्री), वैद्यनाथ (जयदुर्गा), वैद्यनाथ (अरोगा), वैश्रवणालय (निधि), शडन्खोद्धार (ध्वनि), शालिग्राम (महादेवी), शिवकुण्ड (शिवानन्दा), शिवचक्र (शुभा-चण्डा), शिवलिंग (जनप्रिया), शिव-संनिधि (पार्वती), शुचि (नारायणि,) शोण (शोणाक्षी), शोणसंग्राम (सुभद्रा), श्रीपर्वत (श्रीसुंदरी), श्रीशैल (महालक्ष्मी), श्रीशैल (माधवी), सती (अरुन्धती), सन्तान (ललिता), सरस्वती (देवमाता), सर्वशरीरिन (शक्ति), सहस्त्राक्ष (उत्पलाक्षी), सह्य्राद्रि (एकवीरा), सह्याद्रि (एकवीरा), सिद्धपुर (मातालक्ष्मी देवी), सिन्धुसंगम (सुभद्रा), सुगन्धा (सुनन्दा), सुपार्श्व (नारायणी), सूर्यबिम्ब (प्रभा), सोमेश्वर (वरारोहा), स्थानेश्वर (भवानी), हरिश्चन्द्र (चन्द्रिका), हस्तिनापुर (जयन्ती), हिंगुला (कोटरी), हिवावतपृष्ठ (नंदा), हिमाद्रि (भीमादेवी), हिरण्याक्ष (महोत्पला), हेमकूट (मन्मथा), कालिका. ६४ [मत्स्य.१३];[ पद्म. सृष्टि.१७];[ दे. भा.७.७]; ।

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DEVĪ   (Mahāmāyā). Though Devī is without a beginning 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 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 like Rati (the erotic), Bhūti (riches and prosperity), Buddhi (intelligence), Mati (intellect), Kīrti (reputation), Dhṛti (understanding capacity), Smṛti [ability to remember], Śraddhā (attention, 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 (creation, 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 (Mūlaprakṛti) 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 devotees who seek refuge in her. She is all-power, achievements and assets personified. All imaginable permutations 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 understanding. She is the goddess of language and learning (Vāṇīmātā) 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 compassion 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 daughter of Kaśyapa is another partial incarnation of Mahāmāyā. She is a great tapasvinī, a favourite disciple 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 Maṅgalacaṇḍikā).
(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 compassion 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 (oblation) is offered without repeating her name the Devas will not accept it.
(2) Dakṣiṇādevī.
Wife of Yajñadeva, this Devī is worshipped by all. Without this Devī all Karmans (actions) in the world will become futile.
(3) Dīkṣādevī.
Wife of Yajñadeva, this Devī is worshipped 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 honouring 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 everybody. 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 goodnatured 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 become 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 calculate 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 impossible to continue the function of creation. (32
-33) Mṛtyu
and Jarā are the consorts of Prakṛṣṭajvara 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 making idols of the Devī for installation in temples. Caṇḍikādevī 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 Carccikā 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 Mahālakṣmī. 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 sarvasiddhipradāyikā (giver of all divine attainments or assets) she is Siddhayogeśvarī also. There is also another 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.
Note: 1) 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].]

Note: 1) 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].]


Aryabhushan School Dictionary | mr  en |   | 
 f  A goddess.
$pl$ The small-pox.
देवी काढणें   Inoculate for the small-pox; vaccinate.

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