देवी

देवी

Feminine.

(

-वी

)

See

देव

।

देवी

(

वी

)

3.

Feminine.

A

goddess.

देवी

-

devI

-

Feminine

-

goddess

देवीका

-

devIkA

-

Feminine

-

goddess

ईश्वरी

-

IzvarI

-

Feminine

-

goddess

अमरी

-

amarI

-

Feminine

-

goddess

अमृता

-

amRtA

-

Feminine

-

goddess

दिव्यादिव्या

-

divyAdivyA

-

Feminine

-

goddess

प्रकृति

-

prakRti

-

Feminine

-

goddess

सुरदेवता

-

suradevatA

-

Feminine

-

goddess

सुरी

-

surI

-

Feminine

-

goddess

छन्दोदेवी

-

chandodevI

-

Feminine

-

metre-goddess

जलदेवता

-

jaladevatA

-

Feminine

-

water-goddess

रुद्राणी

-

rudrANI

-

Feminine

-

goddess

durgA

रुद्रपत्नी

-

rudrapatnI

-

Feminine

-

goddess

durgA

मनसादेवी

-

manasAdevI

-

Feminine

-

goddess

manasA

वनदेवता

-

vanadevatA

-

Feminine

-

forest-goddess

षष्ठीदेवी

-

SaSThIdevI

-

Feminine

-

goddess

SaSThI

शारदाम्बा

-

zAradAmbA

-

Feminine

-

goddess

zAradA

कलि

-

kali

-

Feminine

-

goddess

of

time

अभीष्टदेवता

-

abhISTadevatA

-

Feminine

-

beloved

goddess

रती

-

ratI

-

Feminine

-

goddess

of

love

देवी

-

devI

-

Feminine

-

queen

देवी

-

devI

-

Feminine

-

princess

lady

देवी

-

devI

-

Feminine

-

goddess

देवी

-

devI

-

Feminine

-

kind

of

bird

देवी

-

devI

-

Feminine

-

goddess

देवी

-

devI

-

Feminine

-

Her

Majesty

देवी

-

devI

-

Feminine

-

particular

supernatural

power

देवी

-

devI

-

Feminine

-

female

deity

देवी

-

devI

-

Feminine

-

worship

देवी

-

devI

-

Feminine

-

goddess

देवी

-

devI

-

Feminine

-

reverence

जल-देवी

-

jala-devI

-

Feminine

-

nymph

देवी

Feminine.

(

-वी

)

See

देव.

देवी

[

dēvī

],

1

A

female

deity,

a

goddess.

Name.

of

Durgā.

Name.

of

Sarasvatī.

Name.

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

Mâlavikâgnimitra (Bombay).

5.12

देवीभावं

गमिता

परिवारपदं

कथं

भजत्येषा

Kávyaprakâsa.

1.

A

respectful

title

applied

to

a

lady

of

the

first

rank.

A

kind

of

bird

(

श्यामा

).

A

particular

supernatural

power

(

कुण्डलिनी

).

Compound.

कोटः

the

city

of

Bāṇa

(

शोणितपुर

).

Devikotta

(

on

the

Coromandal

coast

).

गृहम्

the

temple

of

a

goddess.

the

apartment

of

a

queen.

-पुराणम्

Name.

of

an

Upapurāṇa.

-भागवतम्

Name.

of

an

Upapurāṇa.

-भावः

the

dignity

of

a

queen.

-सूक्तम्

a

Sūkta

addressed

to

Devī.

देवी॑

a

(

ई॑

),

feminine.

See

sub voce.

देवि-

and

देवी-,

see

देवी॑.

देवी॑

c

feminine.

(

confer, compare.

देव॑

)

a

female

deity,

goddess,

ṛg-veda

aitareya-brāhmaṇa

mahābhārata

et cetera.

(

e.g.

Uṣas,

ṛg-veda

vii,

75,

5

Sarasvatī,

v,

41,

17

Sāvitrī,

the

wife

of

Brahmā,

mahābhārata

Durgā,

the

wife

of

Śiva,

mahābhārata

harivaṃśa

kāvya literature

et cetera.

the

4

goddesses

of

Buddhists

are

Rocanī,

Māmakī,

Pāṇḍurā

and

Tārā,

dharmasaṃgraha

iv

)

nalopākhyāna

of

nymph

beloved

by

the

Sun,

Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, &c.

of

an

Apsaras,

mahābhārata

i,

4818

(

with

Jainas

)

the

mother

of

18th

Arhat

of

present

Ava-sarpiṇī,

Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, &c.

queen,

princess

lady

(

the

consecrated

wife

or

daughter

of

a

king,

but

also

any

woman

of

high

rank

),

mahābhārata

kāvya literature

et cetera.

a

kind

of

bird

(

equal, equivalent to, the same as, explained by.

श्यामा

),

Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, &c.

a

partic.

supernatural

power

(

equal, equivalent to, the same as, explained by.

कुण्डलिनी

),

Catalogue(s)

worship,

reverence,

Horace H. Wilson

nalopākhyāna

of

plants

(

colocynth,

a

species

of

cyperus,

Medicago

Esculenta

et cetera.

),

Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, &c.

(

also

)

equal, equivalent to, the same as, explained by.

गायत्री,

parāśara-smṛti

equal, equivalent to, the same as, explained by.

नागी,

Buddhist literature

देवी

devī,

Feminine.

of

deva:

-ka,

-°

Adjective.

princess,

queen

-kṛti,

Feminine.

N.

of

a

pleasure

grove

-garbha-gṛha,

Neuter.

inner

sanctuary

containing

the

image

of

Durgā

-gṛha,

Neuter.

temple

of

Durgā

queen's

apartment

-tva,

Neuter.

condition

of

a

goddess

or

princess

-dhāman,

Neuter.

temple

of

Durgā

-bhavana,

Neuter.

temple

of

Durgā.

देवी

देवी

स्त्रीलिङ्गम्

-

दिव्

+

अच्

+

ङीष्

"देवता,

देवी"

देवी

स्त्रीलिङ्गम्

-

दिव्

+

अच्

+

ङीष्

दुर्गा

देवी

स्त्रीलिङ्गम्

-

दिव्

+

अच्

+

ङीष्

सरस्वती

देवी

स्त्रीलिङ्गम्

-

दिव्

+

अच्

+

ङीष्

रानी

देवी

स्त्रीलिङ्गम्

-

दिव्

+

अच्

+

ङीष्

सम्मानसूचक

उपाधि

जो

सर्वश्रेष्ठ

महिलाओं

के

साथ

प्रयुक्त

होती

है

देवी

पदविभागः

स्त्रीलिङ्गः

कन्नडार्थः

ಪಟ್ಟಾಭಿಷಿಕ್ತಳಾದ

ರಾಣಿ

/ಪಟ್ಟ

ಮಹಿಷಿ

देवी

पदविभागः

स्त्रीलिङ्गः

कन्नडार्थः

ಕುರಟಗೆ

ಗಿಡ

देवी

पदविभागः

स्त्रीलिङ्गः

कन्नडार्थः

ಸ್ಪೃಕ್ಕಾ

ಎಂಬ

ಗಂಧದ್ರವ್ಯ

विस्तारः

"देवं

हृषीके

देवस्तु

नृपतौ

तोयदे

सुरे

।

देवी

कृताभिषेकायां

तेजनीपृक्कयोरपि"

-

हेम०

।

देवी

पदविभागः

स्त्रीलिङ्गः

कन्नडार्थः

ದುರ್ಗಾದೇವಿ

निष्पत्तिः

दिवु

(

क्रीडादौ

)

-

"अच्"

(

३-१-१३४

)

।

"ङीप्"

(

४-१-१५

)

व्युत्पत्तिः

दीव्यति

प्रयोगाः

"देव्या

यया

ततमिदं

जगदात्मशक्त्या

निःशेषदेवगणशक्तिसमूहमूर्त्या"

उल्लेखाः

मार्क०

देवी

पदविभागः

स्त्रीलिङ्गः

कन्नडार्थः

ಮಹಿಷಿ

/ಪಟ್ಟಾಭಿಷಿಕ್ತಳಾದ

ರಾಜನ

ಪತ್ನಿ

प्रयोगाः

"शपे

देव्याश्चरणैर्यदि

कस्यापि

पुरतः

प्रकाशयामि"

।

"प्रेष्यभावेन

नामेयं

देवीशब्दक्षमा

सती"

।

उल्लेखाः

रत्ना०

३,

माल०

५-१२

देवी

पदविभागः

स्त्रीलिङ्गः

कन्नडार्थः

ಸ್ತ್ರೀದೇವತೆ

प्रयोगाः

"देवीं

वाचमुपासते

हि

बहवः

सारं

तु

सारस्वतं

जानीते

नितरामसौ

गुरुकुलक्लिष्टो

मुरारिः

कविः"

उल्लेखाः

अनर्घ०

देवी

पदविभागः

स्त्रीलिङ्गः

कन्नडार्थः

ದೇವಾಂಗನೆ

/ದೇವತೆಗಳ

ಪತ್ನಿ

प्रयोगाः

"आरुह्य

नार्यः

क्षणदासु

यत्र

नभोगता

देव्य

इव

व्यराजन्"

उल्लेखाः

माघ०

३-४३

देवी

पदविभागः

स्त्रीलिङ्गः

कन्नडार्थः

ಕುರಟಗೆ

ಗಿಡ

विस्तारः

"मूर्वा

देवी

मधुरसा"

-

अम०

।

देवी

पदविभागः

स्त्रीलिङ्गः

कन्नडार्थः

ಸ್ಪೃಕ್ಕಾ

ಎಂಬ

ದ್ರವ್ಯ

देवी

पदविभागः

स्त्रीलिङ्गः

कन्नडार्थः

ಅಗುರು

ಶುಂಠಿ

देवी

पदविभागः

स्त्रीलिङ्गः

कन्नडार्थः

ಅಗಸೆ

ಗಿಡ

देवी

पदविभागः

स्त्रीलिङ्गः

कन्नडार्थः

ಅಳಲೆ

ಗಿಡ

देवी

पदविभागः

स्त्रीलिङ्गः

कन्नडार्थः

ಮದ್ಯ

/ಸುರೆ

/ಹೆಂಡ

विस्तारः

"शीधु

कश्यमिरा

कल्या

शुण्डा

देवी

परिश्रुता"

-

वैज०

।

deva

{%

(

I

)

a.

(

f.

वी

)

%}

Divine,

celestial,

Bg.xi.11.

devI

{%

f.

%}

1.

A

female

deity,

a

goddess

2.

an

epithet

of

Durgā

3.

of

Sarasvatī

4.

of

Sāvitrī

5.

a

queen,

especially

the

chief

queen

who

has

been

consecrated

with

her

husband

(

in

theatrical

language

particularly

),

देवीभावं

गमिता

परिवारपदं

कथं

भजत्येषा

K.Pr.x.

6.

a

respectful

epithet

applied

to

a

lady

of

rank.

देवी

f.

(

a

देव

signo

fem.

ई

)

1

)

dea.

IN.

5.

20.

2

)

regina.

N.

7.

12.

सती

स्त्री

सती,

दाक्षायणी,

देवी,

सच्चरित्रा-अबला

सती

दाक्षायणी

देवी

सच्चरित्राबला

सती

॥

२१

॥

verse

2.1.1.21

page

0009

Devī,

n.

of

a

yakṣiṇī:

Sādh

〔561.2〕

(

but

possibly

only

an

epithet

of

one

of

the

names

which

adjoin

this

word

in

a

long

cpd.

listing

names

of

yakṣiṇī

).

Devī

(

IE

8-2

CII

1,

3

LL

),

a

title

originally

of

wives

of

independent

monarchs

and

later

also

of

feudatory

rulers

often

used

as

a

termination

of

the

names

of

wives

of

rulers

of

all

classes

cf.

Mahādevī

also

means

the

Mother-goddess.

devī́,

see

devá.

Devī^1,

an

Apsaras.

§

191

(

Arjuna

):

I,

123,

4818

(

among

the

Apsarases

who

danced

at

the

birth

of

Arjuna

).

Devī^2

=

Umā

(

Durgā

),

q.v.

Devī^3,

the

wife

of

Varuṇa.

§

124

(

Aṃśāvat.

):

I,

66,

2616

(

the

eldest

daughter

of

Śukra

mother

of

Bala

and

Surā

).

Devī^4

=

Sāvitrī

(

the

wife

of

Brahmán

):

V,

3969

(

reme…

yathā

Dºyāṃ

Pitāmahaḥ

)

XII,

7204,

7205

(

Vedamātā

),

7206,

7207,

7209,

7210,

7211,

7335.

देवी

/

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(

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

).

)

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(

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

).

)

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