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सावित्री (sAvitrI)
सावित्री
sAvitrI
Feminine
verse
or
prayer
addressed
to
the
Sun
सावित्री
sAvitrI
Feminine
ring-finger
सावित्री
sAvitrI
Feminine
ray
of
light
सावित्री
sAvitrI
Feminine
particular
form
of
the
gAyatrI
metre
सावित्री
sAvitrI
Feminine
initiation
as
a
member
of
the
three
twice-born
classes
by
reciting
the
above
verse
and
investing
with
the
sacred
thread
सावित्री
sAvitrI
Feminine
solar
ray
सावित्री
[
sāvitrī
],
1
A
ray
of
light.
Name.
of
a
celebrated
verse
of
the
Rigveda,
so
called
because
it
is
addressed
to
the
sun
it
is
also
called
गायत्री
q.v.
for
further
information.
The
ceremony
of
investiture
with
the
sacred
thread
आ
षोडशाद्
ब्राह्मणस्य
सावित्री
नातिवर्तते
Manusmṛiti.
2.38.
Name.
of
a
wife
of
Brahman.
Name.
of
Pārvatī.
Name.
of
a
wife
of
Kaśyapa.
An
epithet
of
Sūryā
(
daughter
of
Savitṛi
).
Name.
of
the
wife
of
Satyavat,
king
of
Sālva.
[
She
was
the
only
daughter
of
king
Aśvapati.
She
was
so
lovely
that
all
the
suitors
that
came
to
woo
her
were
repulsed
by
her
superior
lustre,
and
thus
though
she
reached
a
marriageable
age,
she
found
no
one
ready
to
espouse
her.
At
last
her
father
asked
her
to
go
and
find
out
a
husband
of
her
own
choice.
She
did
so,
and
having
made
her
selection
returned
to
her
father,
and
told
him
that
she
had
chosen
Satyavat,
son
of
Dyumatsena,
king
of
Sālva,
who
being
driven
out
from
his
kingdom
was
then
leading
a
hermit's
life
along
with
his
wife.
When
Nārada,
who
happened
to
be
present
there,
heard
this,
he
told
her
as
well
as
Aśvapati
that
he
was
very
sorry
to
hear
of
the
choice
she
had
made,
for
though
Satyavat
was
in
every
way
worthy
of
her,
yet
he
was
fated
to
die
in
a
year
from
that
date,
and
in
choosing
him,
therefore,
Sāvitrī
would
be
only
choosing
life-long
widow-hood
and
misery.
Her
parents,
therfore,
naturally
tried
to
dissuade
her
mind,
but
the
high-souled
maiden
told
them
that
her
choice
was
unalterably
fixed.
Accordingly
the
marriage
took
place
in
due
time,
and
Sāvitrī
laid
aside
her
jewels
and
rich
apparel,
and
putting
on
the
coarse
garments
of
hermits,
spent
her
time
in
serving
her
old
father
and
mother-in-law.
Still,
though
outwardly
happy,
she
could
not
forget
the
words
of
Nārada,
and
as
she
counted,
the
days
seemed
to
fly
swifitly
like
moments,
and
the
fated
time,
when
her
husband
was
to
die,
drew
near.
'I
have
yet
three
days'
thought
she,
'and
for
these
three
days
I
shall
observe
a
rigid
fast.'
She
maintained
her
vow,
and
on
the
fourth
day,
when
Satyavat
was
about
to
go
to
the
woods
to
bring
sacrificial
fuel,
she
accompanied
him.
After
having
collected
some
fuel,
Satyavat,
being
fatigued,
sat
down,
and
reposing
his
head
on
the
bosom
of
Sāvitrī
fell
asleep.
Just
then
Yama
came
down,
snatched
off
his
soul,
and
proceeded
towards
the
south.
Sāvitrī
saw
this
and
followed
the
god
who
told
her
to
return
as
her
husband's
term
of
life
was
over.
But
the
faithful
wife
besought
Yama
in
so
pathetic
a
strain
that
he
granted
her
boon
after
boon,
except
the
life
of
her
husband,
until,
being
quite
subdued
by
her
devotion
to
her
husband
and
the
force
of
her
eloquent
appeal,
the
god
relented
and
restored
even
the
spirit
of
Satyavat
to
her.
Delighted
she
returned,
and
found
her
husband
as
if
roused
from
a
deep
sleep,
and
informing
him
of
all
that
had
occurred,
went
to
the
hermitage
of
her
father-in-law
who
soon
reaped
the
fruits
of
the
boons
of
Yama.
Sāvitrī
is
regarded
as
the
beau
ideal
or
highest
pattern
of
conjugal
fidelity,
and
a
young
married
woman
is
usually
blessed
by
elderly
females
with
the
words
जन्मसावित्री
भव,
thus
placing
before
her
the
example
of
Sāvitrī
for
lifelong
imitation.
]
Compound.
-पतितः,
-परिभ्रष्टः
a
man
of
any
one
of
the
first
three
castes
not
invested
with
the
sacred
thread
at
the
proper
time
Compare.
व्रात्य
सावित्रीपतिता
व्रात्या
व्रात्यस्तोमादृते
क्रतोः
Yâjñavalkya (Mr. Mandlik's Edition).
1.38
Manusmṛiti.
2.39
तान्
सावित्रीपरिभ्रष्टान्
व्रात्यानिति
विनि-
र्दिशेत्
Manusmṛiti.
1.2.
-व्रतम्
Name.
of
a
particular
fast
kept
by
Hindu
women
on
the
last
three
days
of
the
bright
half
of
Jyeṣṭha
to
preserve
them
from
widowhood.
-सूत्रम्
the
sacred
thread
(
यज्ञोपवीत
).
सावित्री
1
A
ray
of
light.
2
N.
of
a
celebrated
verse
of
the
Ṛgveda,
so
called
because
it
is
adressed
to
the
sun
it
is
also
called
गायत्री
q.
v.
for
further
information.
3
The
ceremony
of
investiture
with
the
sacred
thread.
4
N.
of
a
wife
of
Brahman.
5
N.
of
Pārvatī.
6
N.
of
a
wife
of
Kaśyapa.
7
An
epithet
of
Sūryā
(
daughter
of
Savitṛ
).
8
N.
of
the
wife
of
Satyavat,
king
of
Śālva.
[
She
was
the
only
daughter
of
king
Aśvapati.
She
was
so
lovely
that
all
the
suitors
that
came
to
woo
her
were
repulsed
by
her
superior
lustre,
and
thus
though
she
reached
a
marriageable
age,
she
found
no
one
ready
to
espouse
her.
At
last
her
father
asked
her
to
go
and
find
out
a
husband
of
her
own
choice.
She
did
so,
and
having
made
her
selection
returned
to
her
father,
and
told
him
that
she
had
chosen
Satyavat,
son
of
Dyumatsena,
King
of
Sālva,
who
being
driven
out
from
his
kingdom
was
then
leading
a
hermit's
life
along
with
his
wife.
When
Nārada,
who
happened
to
be
present
there,
heard
this,
he
told
her
as
well
as
Aśvapati
that
he
was
very
sorry
to
hear
of
the
choice
she
had
made,
for
though
Satyavat
was
in
every
way
worthy
of
her,
yet
he
was
fated
to
die
in
a
year
from
that
date,
and
in
choosing
him,
therefore,
Sāvitrī
would
be
only
choosing
life-long
widow-hood
and
misery.
Her
parents,
therefore,
naturally
tried
to
dissuade
her
mind,
but
the
high-souled
maiden
told
them
that
her
choice
was
unalterably
fixed.
Accordingly
the
marriage
took
place
in
due
time,
and
Sāvitrī
laid
aside
her
jewels
and
rich
apparel,
and
putting
on
the
coarse
garments
of
hermits,
spent
her
time
in
serving
her
old
father
and
mother-in-law.
Still,
though
outwardly
happy,
she
could
not
forget
the
words
of
Nārada,
and
as
she
counted,
the
days
seemed
to
fly
swiftly
like
moments,
and
the
fated
time,
when
her
husband
was
to
die,
drew
near.
‘I
have
yet
three
days’,
thought
she,
‘and
for
these
three
days
I
shall
observe
a
rigid
fast.’
She
maintained
her
vow,
and
on
the
fourth
day,
when
Satyavat
was
about
to
go
to
the
woods
to
bring
sacrificial
fuel,
she
accompanied
him.
After
having
collected
some
fuel,
Satyavat,
being
fatigued,
sat
down,
and
reposing
his
head
on
the
bosom
of
Sāvitrī
fell
asleep.
Just
then
Yama
came
down,
snatched
off
his
soul,
and
proceeded
towards
the
south.
Sāvitrī
saw
this
and
followed
the
god
who
told
her
to
return
as
her
husband's
term
of
life
was
over.
But
the
faithful
wife
besought
Yama
in
so
pathetic
a
strain
that
he
granted
her
boon
after
boon,
except
the
life
of
her
husband,
until,
being
quite
subdued
by
her
devotion
to
her
husband
and
the
force
of
her
eloquent
appeal,
the
god
relented
and
restored
even
the
spirit
of
Satyavat
to
her.
Delighted
she
returned,
and
found
her
husband
as
if
roused
from
a
deep
sleep,
and
informing
him
of
all
that
had
occurred,
went
to
the
hermitage
of
her
fatherin-law
who
soon
reaped
the
fruits
of
the
boons
of
Yama.
Sāvitri
is
regarded
as
the
beau
ideal
or
highest
pattern
of
conjugal
fidelity,
and
a
young
married
woman
is
usually
blessed
by
elderly
females
with
the
words
जन्मसावित्री
भव,
thus
placing
before
her
the
example
of
Sāvitrī
for
lifelong
imitation
].
Comp.
पतितः,
परिभ्रष्टः
a
man
of
any
one
of
the
first
three
castes
not
invested
with
the
sacred
thread
at
the
proper
time
cf.
व्रात्य.
व्रतं
N.
of
a
particular
fast
kept
by
Hindu
women
on
the
last
three
days
of
the
bright
half
of
Jyeṣṭha
to
preserve
them
from
widow-hood.
सावित्री॑
b
feminine.
a
verse
or
prayer
addressed
to
Savitṛ
or
the
Sun
(
especially.
the
celebrated
verse,
ṛg-veda
iii,
62,
10
also
called
गायत्री,
q.v.
),
aitareya-brāhmaṇa
et cetera.
et cetera.
initiation
as
a
member
of
the
three
twice-born
classes
by
reciting
the
above
verse
and
investing
with
the
sacred
thread
(
confer, compare.
under
सावित्र॑,
and
उप-नयन
),
gautama-dharma-śāstra
manu-smṛti
mahābhārata
et cetera.
nalopākhyāna
of
the
wife
of
Brahmā
(
sometimes
regarded
as
the
above
verse
deified
or
as
the
mystical
mother
of
the
three
twice-born
classes,
or
as
the
daughter
of
Savitṛ
by
his
wife
Pṛśni
),
mahābhārata
kathāsaritsāgara
et cetera.
सावित्री
स्त्रीलिङ्गम्
-
सावित्र
+
ङीप्
प्रकाश
की
किरण
सावित्री
स्त्रीलिङ्गम्
-
सावित्र
+
ङीप्
ऋग्वेद
का
एक
मंत्र
इसे
गायत्री
भी
कहते
है
सावित्री
स्त्रीलिङ्गम्
-
सावित्र
+
ङीप्
यज्ञोपवीत
संस्कार
सावित्री
स्त्रीलिङ्गम्
-
सावित्र
+
ङीप्
ब्राह्मण
की
पत्नी
सावित्री
स्त्रीलिङ्गम्
-
सावित्र
+
ङीप्
पार्वती
सावित्री
स्त्रीलिङ्गम्
-
सावित्र
+
ङीप्
कश्यप
की
पत्नी
सावित्री
स्त्रीलिङ्गम्
-
सावित्र
+
ङीप्
शाल्व
देश
के
राजा
सत्यवान
की
पत्नी
sAvitra
{%
(
I
)
a.
(
f.
त्री
)
%}
1.
Descended
from
the
sun,
belonging
to
the
Solar
dynasty,
यत्सावित्रैर्दीपितं
भूमिपालैः
Ut.i.
2.
accompanied
by
the
Gāyatrī.
sAvitrI
{%
f.
%}
1.
A
ray
of
light
2.
name
of
a
celebrated
verse
of
the
Ṛigveda
(
iii.62.8
)
addressed
to
the
sun,
the
same
as
गायत्री
q.v.
3.
name
of
a
wife
of
Brahman
(
m.
)
4.
the
thread
ceremony
5.
an
epithet
of
Pārvatī
6.
of
a
wife
of
Kaśyapa
7.
of
the
wife
of
Satyavat,
king
Sālva.
(
See
App.
II.
)
Synonyms
सावित्री
(Noun)
कश्यपस्य
पत्नी।
"सावित्र्याः
उल्लेखः
पौराणिकग्रन्थेषु
प्राप्यते।"
Synonyms
सावित्री
(Noun)
अष्टावक्रस्य
कन्या।
"सावित्र्याः
उल्लेखः
धर्मग्रन्थेषु
प्राप्यते।"
Synonyms
सावित्री
(Noun)
राज्ञः
भोजस्य
पत्नी।
"सावित्र्या
सह
राजा
भोजः
नगरभ्रमणं
करोति।"
Synonyms
सावित्री
(Noun)
प्लक्षद्वीपे
वर्तमाना
नदी।
"सावित्र्याः
वर्णनं
पुराणेषु
प्राप्यते।"
Synonyms
सावित्री
(Noun)
धर्मस्य
पत्नी।
"सावित्र्याः
उल्लेखः
पुराणेषु
प्राप्यते।"
Synonyms
सावित्री,
देवीसावित्री
(Noun)
ब्रह्मणः
पत्नी।
"राजा
अश्वपतिः
सावित्रेः
उपासनां
कृत्वा
कन्यां
प्राप्तवान्
यस्याः
नामकरणम्
अपि
तेन
सावित्री
इत्येव
कृतम्।"
Synonyms
सावित्री,
सतीसावित्री
(Noun)
सत्यवतः
पत्नी
या
सतीत्वेन
ख्याता
अस्ति।
"सावित्री
सतीत्वस्य
आधारेण
मृतपतिं
जीवितं
कृतवती।"
Synonyms
दुर्गा,
उमा,
कात्यायनी,
गौरी,
ब्रह्माणी,
काली,
हैमवती,
ईश्वरा,
शिवा,
भवानी,
रुद्राणी,
सर्वाणी,
सर्वमङ्गला,
अपर्णा,
पार्वती,
मृडानी,
लीलावती,
चणडिका,
अम्बिका,
शारदा,
चण्डी,
चण्डा,
चण्डनायिका,
गिरिजा,
मङ्गला,
नारायणी,
महामाया,
वैष्णवी,
महेश्वरी,
कोट्टवी,
षष्ठी,
माधवी,
नगनन्दिनी,
जयन्ती,
भार्गवी,
रम्भा,
सिंहरथा,
सती,
भ्रामरी,
दक्षकन्या,
महिषमर्दिनी,
हेरम्बजननी,
सावित्री,
कृष्णपिङ्गला,
वृषाकपायी,
लम्बा,
हिमशैलजा,
कार्त्तिकेयप्रसूः,
आद्या,
नित्या,
विद्या,
शुभह्करी,
सात्त्विकी,
राजसी,
तामसी,
भीमा,
नन्दनन्दिनी,
महामायी,
शूलधरा,
सुनन्दा,
शुम्यभघातिनी,
ह्री,
पर्वतराजतनया,
हिमालयसुता,
महेश्वरवनिता,
सत्या,
भगवती,
ईशाना,
सनातनी,
महाकाली,
शिवानी,
हरवल्लभा,
उग्रचण्डा,
चामुण्डा,
विधात्री,
आनन्दा,
महामात्रा,
महामुद्रा,
माकरी,
भौमी,
कल्याणी,
कृष्णा,
मानदात्री,
मदालसा,
मानिनी,
चार्वङ्गी,
वाणी,
ईशा,
वलेशी,
भ्रमरी,
भूष्या,
फाल्गुनी,
यती,
ब्रह्ममयी,
भाविनी,
देवी,
अचिन्ता,
त्रिनेत्रा,
त्रिशूला,
चर्चिका,
तीव्रा,
नन्दिनी,
नन्दा,
धरित्रिणी,
मातृका,
चिदानन्दस्वरूपिणी,
मनस्विनी,
महादेवी,
निद्रारूपा,
भवानिका,
तारा,
नीलसरस्वती,
कालिका,
उग्रतारा,
कामेश्वरी,
सुन्दरी,
भैरवी,
राजराजेश्वरी,
भुवनेशी,
त्वरिता,
महालक्ष्मी,
राजीवलोचनी,
धनदा,
वागीश्वरी,
त्रिपुरा,
ज्वाल्मुखी,
वगलामुखी,
सिद्धविद्या,
अन्नपूर्णा,
विशालाक्षी,
सुभगा,
सगुणा,
निर्गुणा,
धवला,
गीतिः,
गीतवाद्यप्रिया,
अट्टालवासिनी,
अट्टहासिनी,
घोरा,
प्रेमा,
वटेश्वरी,
कीर्तिदा,
बुद्धिदा,
अवीरा,
पण्डितालयवासिनी,
मण्डिता,
संवत्सरा,
कृष्णरूपा,
बलिप्रिया,
तुमुला,
कामिनी,
कामरूपा,
पुण्यदा,
विष्णुचक्रधरा,
पञ्चमा,
वृन्दावनस्वरूपिणी,
अयोध्यारुपिणी,
मायावती,
जीमूतवसना,
जगन्नाथस्वरूपिणी,
कृत्तिवसना,
त्रियामा,
जमलार्जुनी,
यामिनी,
यशोदा,
यादवी,
जगती,
कृष्णजाया,
सत्यभामा,
सुभद्रिका,
लक्ष्मणा,
दिगम्बरी,
पृथुका,
तीक्ष्णा,
आचारा,
अक्रूरा,
जाह्नवी,
गण्डकी,
ध्येया,
जृम्भणी,
मोहिनी,
विकारा,
अक्षरवासिनी,
अंशका,
पत्रिका,
पवित्रिका,
तुलसी,
अतुला,
जानकी,
वन्द्या,
कामना,
नारसिंही,
गिरीशा,
साध्वी,
कल्याणी,
कमला,
कान्ता,
शान्ता,
कुला,
वेदमाता,
कर्मदा,
सन्ध्या,
त्रिपुरसुन्दरी,
रासेशी,
दक्षयज्ञविनाशिनी,
अनन्ता,
धर्मेश्वरी,
चक्रेश्वरी,
खञ्जना,
विदग्धा,
कुञ्जिका,
चित्रा,
सुलेखा,
चतुर्भुजा,
राका,
प्रज्ञा,
ऋद्भिदा,
तापिनी,
तपा,
सुमन्त्रा,
दूती,
अशनी,
कराला,
कालकी,
कुष्माण्डी,
कैटभा,
कैटभी,
क्षत्रिया,
क्षमा,
क्षेमा,
चण्डालिका,
जयन्ती,
भेरुण्डा
(Noun)
सा
देवी
यया
नैके
दैत्याः
हताः
तथा
च
या
आदिशक्तिः
अस्ति
इति
मन्यते।
"नवरात्रोत्सवे
स्थाने
स्थाने
दुर्गायाः
प्रतिष्ठापना
क्रियते।"
Synonyms
माता,
जननी,
जन्मदा,
जनयित्री,
प्रसूः,
जनिः,
जनी,
जनित्री,
सावित्री,
अक्का,
अम्बा,
अम्बिका,
अम्बालिका
(Noun)
या
जन्म
ददाति
पोषयति
च।
"आदौ
माता
गुरोः
पत्नी
ब्राह्मणी
राजपत्निका
गावी
धात्री
तथा
पृथ्वी
सप्तैता
मातरः
स्मृताः"
ஸாவித்ரீ
:
பார்வதி,
சத்யவானின்
மனைவி,
உபநயனச்
சடங்கு,
காயத்ரீ
மந்த்ரம்,
ஒளிக்
கிரணம்.
Sāvitrī^1,
daughter
of
Aśvapati
and
wife
of
Satyavat.
§
10
(
Parvasaṅgr.
):
I,
2,
326
(
pativratāyā
māhātmyaṃ
Sºyāḥ,
i.e.
Pativratāmāhātmyaparvan
).--§
11
(
do.
):
I,
2,
476
(
ºyāś
cāpy
upākhyānaṃ,
do.
).--§
545
(
Pativratop.
):
III,
293,
16640
(
named
S.
because
she
was
bestowed
by
the
goddess
Sāvitrī
)
294,
(
16664
),
16668,
16681,
(
16683
),
16686,
16689
295,
16698,
16713
296,
16715,
16717,
(
16719
),
16721,
16722,
16725,
16726,
(
16730
),
16731,
16732,
(
16734
),
16740,
16744
297,
16750,
16752,
(
16757
),
16758,
(
16760
),
16765,
16766,
(
16767
),
(
†16774
),
(
†16776
),
(
†16779
),
(
†16781
),
(
†16785
),
(
†16787
),
(
†16792
),
(
†16794
),
(
†16799
),
16802,
16808,
16809,
16811,
(
16813
),
16820,
(
16825
),
16843,
16846,
16848,
16850
298,
16861,
16867,
16872,
16873,
16874,
16878,
16880,
16883,
16887,
16891,
16892,
(
16893
)
299,
16903,
16911,
16913,
16916,
16918
(
ºākhyānaṃ
)
(
S.
choose
Satyavat
for
her
husband
when
Yama
came
to
fetch
Satyavat,
S.
followed
him
and
obtained
several
boons,
among
these
the
life
of
Satyavat
).--§
551
(
Kīcakavadhap.
):
IV,
21,
656
(
Satyavantaṃ…Sºy
anucacāraikā
Yamalokaṃ,
all.
to
§
545
).--§
565
(
Gālavacarita
):
V,
117,
3971
(
reme
…Sºyāṃ
Satyavān
yathā
).--§
744
(
Ānuśāsanik.
):
XIII,
45,
2464
(
svayaṃ
vṛttena
Sºī
pitrā
vai
pratyapadyata,
all.
to
§
545,
but
the
text
of
B.
runs:
svayaṃvṛtena
sājñaptā
pitrā,
etc.
).
Sāvitrī^2,
name
of
a
certain
mantra
(
named
after
Savitṛ
),
also
a
goddess
(
daughter
of
Savitṛ
),
wife
of
Brahmán.
§
270
(
Brahmasabhāv.
):
II,
11,
471
(
in
the
palace
of
Brahmán
).-§
356
(
Tīrthayātrāp.
):
III,
81,
4025
(
yathā
ca
Vedān
Sºī,
sc.
na
jahau
).--§
370
(
do.
):
III,
84,
8071
(
ºyās
tu
padaṃ
tatra
dṛśyate,
sc.
on
the
mountain
Udyanta
)
85,
8173
(
abrāhmaṇasya
Sºīṃ
paṭhataḥ
).--§
390
(
do.
):
III,
110,
9994
(
dadau…Sºīṃ
Savitā
yathā
).--§
450
(
Ājagarap.
):
III,
180,
12484
(
mātā
Sºī…ucyate
).--§
506
(
Skandayuddha
):
III,
231,
14562
(
followed
Umā
).--§
545
(
Pativratāmāhātmyap.
):
III,
293,
16624,
16625,
(
16627
),
(
16631
),
16634,
16635,
16639
(
Aśvapati
performed
sacrifices
to
S.,
who
bestowed
the
daughter
Sāvitrī
upon
him
).--§
565
(
Gālavacarita
):
V,
108,
3770
(
atraivoktā--sc.
in
the
east-Savitrāsīt
Sºī
).--§
576
(
Bhagavadgītāp.
):
VI,
23,
804
(
Vedamātā,
identified
with
Durgā
),
807
(
identified
with
Durgā
).--§
603d
(
Tripura
):
VII,
202,
9567
(
Śiva
made
Gāyatrī
and
S.
his
reins
).--§
606
(
Tripurākhyāna
):
VIII,
34,
1490
(
became
the
bow-string
of
Śiva
).--§
635
(
Rājadh.
):
XII,
35,
1277
(
ºīm…adhīyīta
).--§
662b
(
Jāpakop.
):
XII,
200,
(
7208
).--§
680b
(
Tulādhāra-Jājalisaṃv.
):
XII,
265,
9449
(
Śraddhā
Vaivasvatī
seyam
Sūryasya
duhitā…
Sāvitrī
(
sā
avatrī,
Nīl.
)
).--§
686
(
Mokshadh.
):
XII,
273,
9821
(
ºī
sākshāt
taṃ
sannyamantrayat
).--§
717b
(
Nārāyaṇīya
):
XII,
340,
12871
(
udgiran…Sºīṃ,
sc.
Nārāyaṇa
).-§
730
(
Ānuśāsanik.
):
XIII,
14,
627.--§
732
(
do.
):
XIII,
23,
1595
(
ºjñāḥ
),
1598
(
ºīṃ
japet
).--§
746
(
do.
):
XIII,
67,
3381
(
ºyāḥ…vacanaṃ
).--§
747b
(
Suvarṇotpatti
):
XIII,
85,
4109.--§
749
(
Ānuśāsanik.
):
XIII,
92,
4385
(
brūyāc
śrāddhe
Sºīṃ
).--§
767
(
do.
):
XIII,
136,
6223,
6228,
6236,
6242.--§
768b
(
Umā-Maheśvarasaṃv.
):
XIII,
146,
6750
(
Brahmaṇaḥ,
sc.
satī
).--§
770
(
Ānuśāsanik.
):
XIII,
151,
7082
(
mantraṃ…Sºyā
vihitaṃ
),
7146
(
ºīṃ…paṭhan
),
7147
(
ºī
yatra
paṭhyate
),
7149
(
ºīṃ…paṭhan
),
7155
(
paṭhanti…Sºīṃ
),
7158
(
ºīm
adhigamya
),
7161
(
Brahma
).
--773d
(
Śiva
):
XIII,
161,
7486
(
became
the
bow-string
of
Śiva
).--§
775
(
Ānuśāsanik.
):
XIII,
166,
7635
(
Brahmaṇaḥ
satī
).--§
782g
(
Guruśishyasaṃv.
):
XIV,
44,
1216
(
sarvavidyānāṃ,
sc.
ādiḥ
),
1217
(
yad
asmin
niyataṃ
loke
sarvaṃ
Sºir
[
sic
!
perhaps
a
wrong
reading
instead
of
sāvitram,
adj.
]
ucyate
).--§
795c
(
Mahābhārata
):
XVIII,
5,
208
(
Bhāratasºīṃ.
).
Cf.
Devī.
सावित्री
१
/
SĀVITRĪ
I
.1
)
General
information.
The
daughter
of
the
Sun.
This
sāvitrī
is
the
elder
sister
of
tapatī.
brahmā
married
these
sisters.
It
is
stated
in
some
Purāṇas
that
sāvitrī,
gāyatrī,
sarasvatī
all
these
are
one
and
the
same.
But
there
is
a
story
in
padma
purāṇa,
Sṛṣṭikhaṇḍa,
Chapter
17,
stating
that
brahmā
once
went
to
gāyatrī
in
the
absence
of
sāvitrī,
who
got
angry
at
this
and
cursed
all
the
Gods.
Once
brahmā
went
to
puṣkara
to
perform
a
sacrifice.
śiva,
viṣṇu
and
all
the
hermits
came
there.
Everything
was
ready
for
the
sacrifice
according
to
convention.
But
sāvitrī,
who
had
been
engaged
in
household
duties
had
not
yet
arrived.
So
a
priest
was
sent
to
bring
her.
sāvitrī
said
to
the
priest,
“I
have
not
finished
dressing.
There
are
so
many
things
to
be
done
here.
Moreover,
lakṣmī,
Bhavānī,
gaṅgā,
svāhā,
indrāṇī,
celestial
women,
wives
of
Ṛṣis
(
hermits
),
none
of
these
have
arrived
yet.
How
can
I
enter
the
hall
as
the
only
woman?”
The
priest
returned
and
reported
that
it
was
not
convenient
for
sāvitrī
to
come
just
then,
as
she
had
so
much
work
to
do.
brahmā
became
angry
and
said
to
indra.
“Lord
indra,
it
is
up
to
you
to
bring
me
a
wife
from
wherever
you
like.
But
it
must
be
done
instantly.”
Hearing
the
order
of
brahmā,
indra
selected
gāyatrī
who
was
a
good-natured
damsel
of
a
cowherd's
family,
and
brought
her
to
the
sacrificial
dais.
With
the
blessings
of
the
hermits
and
gods,
brahmā
held
her
hand
and
acknowledged
her
as
his
wife.
sāvitrī
dressed
well,
adorned
herself
with
ornaments
and
reached
the
sacrificial
hall.
She
saw
the
marrige
scene
and
became
furious.
Everybody
in
the
hall
held
their
breath,
thinking
of
the
approaching
danger.
Trembling
with
anger
sāvitrī
said
“Lo
brahmā,
how
is
it
that
you
have
committed
this
sin?
Have
you
not
married
me
with
fire
as
witness?
I
am
your
wife.
Are
you
not
ashamed
of
this?”
The
three
godheads
shivered
with
fear.
sāvitrī
cursed
everybody.
The
curse
given
to
brahmā
was
that
no
body
should
worship
him
on
any
other
day
except
the
month
of
Kārttika
in
the
year.
She
cursed
indra
that
enemies
would
enter
the
world
of
gods
and
would
make
indra
their
captive.
sāvitrī
cried
out
that
viṣṇu
would
take
the
birth
of
man
by
the
curse
of
bhṛgu.
She
cursed
śiva
that
he
would
lose
his
manliness.
She
gave
agni
the
curse
that
he
would
eat
anything
and
everything
without
the
discrimination
of
purity
or
impurity.
She
cursed
the
Brahmins
that
they
would,
in
future
perform
sacrifice
merely
with
a
view
to
obtain
gifts
and
that
they
would
be
wandering
about
from
temple
to
temple
and
from
tīrtha
to
tīrtha
merely
for
gain.”
Uttering
these
words
of
curse,
sāvitrī
left
the
sacrificial
hall.
lakṣmī
and
some
other
goddesses
followed
her
a
little
while.
Then
they
begged
for
permission
to
return.
sāvitrī
said
to
them,
“Lakṣmī!
You
are
leaving
me.
Is
it
not
so?
Right.
Hereafter
you
shall
be
permanent
nowhere.
May
you
become
the
companion
of
the
wicked,
the
wavering,
the
low-minded,
the
sinner,
the
cruel,
the
foolish
etc.
indrāṇī
also
wants
to
return.
Hear
this:
indra
will
kill
vṛtra
and
incur
the
sin
of
brahmahatyā
and
at
that
time
nahuṣa
will
capture
heaven.
Then
nahuṣa
will
abuse
you.”
Looking
at
the
celestial
women
who
were
going
to
the
sacrificial
hall,
sāvitrī
said
Look,
Ye
celestial
women.
None
of
you
will
give
birth
to
child
and
you
will
not
enjoy
the
pleasure
of
nurturing
a
child.”
Saying
these
words
sāvitrī
left
the
hall.
Not
knowing
what
to
do,
all
sat
there.
Instantly
gāyatrī
rose
up
and
looking
at
everybody,
said
as
a
remission
of
curses:
“I
shall
remit
all
curses.
Those
who
worship
brahmā,
will
be
blessed
with
the
pleasure
of
wife
and
children
and
wealth
and
they
will
unite
with
brahmā.
Even
if
indra
is
taken
captive,
he
will
be
made
free
by
his
son
and
will
become
the
king
of
heaven
again.
viṣṇu
will
rescue
his
wife
and
kill
the
enemy.
The
phallus
will
be
worshipped
in
all
the
worlds.
As
Brahmins
are
the
gods
on
earth
the
gift
you
take,
will
be
considered
your
dues.
Lakṣmī!
you
need
not
worry.
Everybody
will
worship
you.
He
whom
you
favour
will
become
a
well-to-do
person
and
he
whom
you
forsake
will
become
miserable.
You
Indrāṇī!
Because
of
Nahuṣa's
arrogance
agastya
will
change
him
to
a
big
python
and
he
will
fall
to
the
earth.
The
celestial
maids
will
have
no
desire
for
children.
So
childlessness
will
not
make
you
miserable.”
By
these
words
of
blessings
of
gāyatrī,
everybody
in
the
sacrificial
hall
was
pacified.2
)
Other
details.(
1
)
sāvitrī
shines
in
the
palace
of
brahmā.
(
M.B.
Sabhā
Parva,
Chapter
11,
Verse
34
).(
ii
)
sāvitrī
is
the
sovereign
deity
of
the
mantra
gāyatrī.
This
goddess
sāvitrī
rose
up
from
the
sacrificial
fire
of
King
aśvapati
and
gave
him
a
boon,
and
accordingly
a
daughter
named
sāvitrī
was
born
to
the
King.
This
princess
was
sāvitrī
the
wife
of
satyavān.
(
M.B.
Vana
Parva,
Chapter
290
).(
iii
)
śiva,
on
starting
for
Tripuradahana
(
the
burning
of
Tripuras
),
placed
sāvitrī
as
the
bridles
of
his
horses.
(
M.B.
droṇa
parva,
Chapter
202,
Verse
75
).(
iv
)
Once
jāpaka
Brahmin
worshipped
devī
sāvitrī,
who
appeared
before
him
and
gave
him
boons.
As
the
Brahmin
was
engaged
in
deep
meditation
and
prayer,
he
did
not
see
the
devī
when
she
appeared.
It
was
due
to
this
piety
that
the
Brahmin
was
given
boons.
(
M.B.
śānti
Parva,
Chapter
199
).(
v
)
Once
devī
sāvitrī
appeared
before
satya,
a
brahmin
of
vidarbha.
(
M.B.
śānti
Parva,
Chapter
272,
Verse
11
).(
vi
)
Once
devī
sāvitrī
praised
the
giving
of
rice
as
alms.
(
M.B.
anuśāsana
parva,
Chapter
57,
Verse
8
).
सावित्री
२
/
SĀVITRĪ
II.
A
hand-maid
of
devī
umā.
(
mahābhārata,
Vana
Parva,
Chapter
231,
Verse
49
).
सावित्री
३
/
SĀVITRĪ
III.
A
sāvitrī
who
was
the
wife
of
a
king
and
a
righteous
woman
is
mentioned
in
mahābhārata,
śānti
Parva,
Chapter
234,
Verse
24.
This
sāvitrī
gave
two
ear-rings
as
alms
and
attained
heaven.
सावित्री
४
/
SĀVITRĪ
IV.
The
wife
of
satyavān.1
)
Birth.
In
the
country
of
madra,
famous
in
the
Purāṇas,
there
was
a
king
named
aśvapati.
His
wife
was
Mālatī.
Though
the
couple
grew
old
they
were
childless.
At
last
they
worshipped
devī
sāvitrī.
After
vows
and
prayers
for
eighteen
years
the
devī
appeared
before
them,
and
giving
them
the
boon
that
a
daughter
would
be
born
to
them,
she
disappeared.
The
couple
returned
to
the
palace
and
Mālatī
conceived
and
delivered
a
daughter
whom
they
named
sāvitrī.
(
skandha
9,
devī
bhāgavata
mahābhārata,
Vana
Parva,
Chapter
293
).2
)
marriage.
sāvitrī
grew
up
as
though
lakṣmī
had
taken
an
incarnation
and
bloomed
into
a
beautiful
damsel.
But
nobody
came
forward
to
marry
her.
On
a
New
moon
day
she
bathed
and
purified
herself
and
getting
the
blessings
of
Brahmins,
came
and
bowed
before
her
father.
The
King
felt
sorry
as
nobody
had
offered
to
marry
her
though
she
was
in
the
full
bloom
of
youth.
He
advised
her
to
travel
in
the
outside
world
and
to
select
a
husband
by
herself.
According
to
the
order
of
her
father
she
took
the
aged
ministers
of
the
King
and
travelled
through
the
forests
in
which
hermits
lived.
Once
nārada
came
to
the
palace
and
while
he
was
talking
with
King
aśvapati,
sāvitrī
and
the
aged
ministers
returned.
She
bowed
before
her
father
and
nārada.
As
soon
as
nārada
saw
her,
he
asked
with
curiosity
about
her
marriage.
The
father
replied
that
he
had
sent
her
in
search
of
a
husband.
sāvitrī
said
“I
have
accepted
the
Prince
satyavān
as
my
husband.
He
is
the
son
of
King
dyumatsena
of
sālva.
dyumatsena
became
blind
in
his
old
age,
and
taking
this
opportunity
his
enemies
captured
his
country.
dyumatsena
with
his
wife
and
son
went
to
the
forest
and
lived
there.”
nārada
described
the
qualities
of
satyavān.
“Satyavān
is
as
radiant
as
the
sun,
as
intelligent
as
bṛhaspati,
as
valiant
as
indra
and
as
patient
as
the
Earth.
aśvapati
was
immensely
pleased
at
hearing
about
the
good
qualities
of
satyavān,
and
asked
nārada,
if
there
was
anything
to
say
against
him.
nārada
said
that
he
had
nothing
to
say
against
satyavān
except
that
he
would
die
“within
one
year
from
this
date.”
(
mahābhārata,
Vana
Parva,
Chapter
294
).
The
King
felt
miserable
when
he
heard
this.
sāvitrī
said
that
she
had
accepted
satyavān
as
her
husband
and
that
nothing
could
make
her
waver
from
her
decision
even
if
he
is
not
going
to
live
more
than
a
year.
The
King
agreed
to
the
wish
of
his
daughter
and
preparations
for
the
marriage
were
begun.
The
King
went
with
sāvitrī
to
the
forest
and
saw
dyumatsena
who
gladly
consented
to
the
marriage.
aśvapati
returned
to
the
palace
leaving
sāvitrī
with
satyavān
and
his
parents.
As
soon
as
aśvapati
had
returned,
sāvitrī
discarded
her
ornaments
and
assumed
the
dress
suitable
to
life
in
the
forest
and
lived
with
them.3
)
The
death
of
satyavān.
It
was
nearly
a
year
and
the
day
of
death
of
satyavān
was
fast
approaching.
There
were
only
four
days
more.
sāvitrī
had
taken
a
vow
lasting
for
three
days.
dyumatsena
dissuaded
her
from
taking
fast.
She
completed
the
fast.
There
was
left
only
one
night
more.
She
kept
awake
for
the
whole
night.
Morning
came.
Though
she
ended
her
fast
she
had
not
taken
any
food.
dyumatsena
wanted
to
know
the
reason.
She
humbly
said
that
she
would
eat
only
after
sun-set.
As
usual
satyavān
took
his
axe
and
started
for
the
wood.
sāvitrī
also
followed
him.
satyavān:-“You
have
never
accompanied
me
before.
Moreover
you
are
very
weak
on
account
of
the
fast.
Then
how
can
you
come
with
me?”
sāvitrī:
“I
am
not
at
all
weak
by
the
fast
and
vow.
I
want
to
come
with
you.
I
pray,
don't
hinder
me.”
At
last
satyavān
consented
after
getting
the
permission
of
his
parents.
Both
went
to
the
forest
to
gather
fruits
and
roots.
They
gathered
fruits
and
roots.
Then
satyavān
began
to
cut
wood.
By
that
exertion
satyavān
sweated
all
over.
He
was
affected
by
headache.
“Let
me
lie
down!”
He
said.
The
axe
fell
from
his
hand.
sāvitrī
caught
her
husband
who
was
falling
down
and
laid
him
on
her
lap.
sāvitrī
saw
a
person
clad
in
blood-coloured
garments,
with
red
eyes
and
a
rope
in
hand,
coming
towards
them.
He
came
to
the
spot
and
stood
there
looking
at
the
body
of
satyavān.
Realizing
the
person
to
be
kāla
(
Deathgod
)
sāvitrī
stood
up
instantly
and
bowed
before
him.
sāvitrī:--“Who
are
you
Lord.
What
may
be
your
object
in
coming
here?”
yama:--Hei,
sāvitrī.
As
you
are
a
hermitess
of
chastity
I
may
converse
with
you.
I
am
yama.
I
am
come
to
take
away
the
life
of
your
husband.”
sāvitrī:--“Lord,
I
have
heard
that
your
messengers
come
and
take
away
the
souls.
How
is
it
that
you
have
come
in
person
today?”
yama:--This
satyavān
is
a
righteous
man
who
is
an
ocean
of
good
qualities.
Messengers
are
not
sent,
in
the
cases
of
persons
like
him.”
Saying
thus
yama
cast
his
rope
and
caught
the
soul
of
satyavān.
sāvitrī
saw
the
body
of
her
husband
lying
without
life
and
soul.
sāvitrī
followed
yama
who
had
gone
to
the
south
with
the
soul
of
satyavān.
yama:--Child,
you
go
back
and
conduct
his
funerals.
You
have
followed
your
husband
as
far
as
you
can.
sāvitrī:--I
am
coming
to
the
place
where
my
husband
is
being
taken.
That
is
the
duty
of
a
wife.
What
impediment
is
there
on
my
way
to
follow
you,
when
I
have
the
merits
of
vow,
fast,
devotion
to
my
elders,
love
and
regard
for
my
husband
and
the
good
will
of
yourself,
my
Lord.”
When
yama
realized
that
it
was
difficult
to
send
sāvitrī
back,
he
asked
sāvitrī
to
ask
for
any
boon.
yama
was
prepared
to
give
anything
except
the
life
of
satyavān.
She
requested
for
the
recovery
of
sight
by
dyumatsena.
yama
granted
it.
Still
sāvitrī
did
not
turn
back.
yama
asked
her
to
pray
for
one
more
boon.
She
requested
for
the
recovery
of
the
lost
kingdom
of
dyumatsena.
yama
sanctioned
that
request
also.
Still
she
followed
yama,
who
was
ready
to
grant
her
a
third
boon.
She
requested:
“My
father
may,
please
be
given
a
hundred
sons
who
would
continue
the
family.
yama
granted
that
too.
But
she
did
not
turn
back.
yama
told
her
that
she
might
ask
for
a
fourth
boon.
She
said:
“I
may
be
given
a
hundred
sons
born
directly
from
satyavān.
yama
granted
this
fourth
boon
also.
Then
sāvitrī
asked
yama
how
the
boon
would
be
realized
unless
the
life
of
satyavān
was
given
back
to
him.
yama
was
pleased
with
her
at
her
love
and
devotion
for
her
husband
and
returned
the
life
of
satyavān.
yama
blessed
her
that
she
and
satyavān
would
live
for
hundred
years.
yama
disappeared.
sāvitrī
returned
and
sat
there
taking
the
body
of
satyavān
on
her
lap.
satyavān
came
to
life.
Both
of
them
rose
up.
Night
came
on.
It
was
dark.
They
could
not
find
the
way.
satyavān
wanted
to
reach
their
hermitage
somehow.
sāvitrī
took
the
axe
and
supporting
her
husband
in
the
dim
moon
light,
walked
to
the
hermitage.
dyumatsena
got
sight.
He
started
with
his
wife
in
search
of
his
children,
and
walked
about
in
the
forest.
At
last
all
of
them
met
together.
They
reached
home.
Then
sāvitrī
told
them
all
that
had
happened.
Everyone
was
delighted.
Then
some
people
from
sālva
came
to
the
hermitage.
They
said
that
the
minister
had
killed
the
King,
that
the
people
had
expelled
the
minister,
and
that
they
had
come
to
request
dyumatsena
to
return
to
his
country
and
to
resume
the
reign.
Accordingly
all
of
them
returned
to
sālva.
dyumatsena
was
anointed
as
the
King
of
sālva.
(
M.B.
Vana
Parva,
Chapters
293
to
299
).
सावित्री,
स्त्रीलिङ्गम्
शाल्वदेशीयसत्यवद्राजपत्नी
।
सातु
मद्रदेशीयाश्वपतिराजकन्या
॥
(
अस्या
विशेष-विवरणन्तु
महाभारते
वनपर्व्वणि
२९२
अध्याय-मारभ्य
द्रष्टव्यम्
॥
*
॥
)
उमा
।
इति
मेदिनी
॥
तन्नामकरणं
यथा,
--“त्रिदशैरर्च्चिता
देवी
वेदयोगेषु
पूजिता
।भावशुद्धस्वरूपा
तु
सावित्री
तेन
सा
स्मृता
॥
”इति
देवीपुराणे
४४
अध्यायः
॥
अपि
च
।“सर्व्वलोकप्रसवनात्
सविता
स
तु
कीर्त्त्यते
।यतस्तद्देवता
देवी
सावित्रीत्युच्यते
ततः
।वेदप्रसवनाच्चापि
सावित्री
प्रोच्यते
बुधैः
॥
”इति
वह्निपुराणे
ब्राह्मणप्रशंसानामाध्यायः
॥
गायत्त्री
।
इति
त्रिकाण्डशेषः
॥
*
॥
(
उप-नयनकर्म्म
।
यथा,
मनुः
।
२
।
३८
।“आ
षोडशात्
ब्राह्मणस्य
सावित्री
नातिवर्त्तते
।आ
द्वाविंशात्
क्षत्रबन्धोरा
चतुर्व्विंशतेर्व्विशः
॥
”“सावित्रीशब्देन
तदनुवचनसाधनमुपनयनाख्यंकर्म्म
लक्ष्यते
।”
इति
मेधातिथिः
॥
)
ब्रह्मपत्नी
।सा
तु
सवितुः
पृश्न्यां
पत्न्यां
जाता
।
अस्याउत्पत्तिनामान्तराणि
यथा,
--“ततः
संजपतस्तस्य
भित्त्वा
देहमकल्मषम्
।स्त्रीरूपमर्द्धमकरोदर्द्धं
पुरुषरूपवत्
॥
शतरूपा
च
सा
ख्याता
सावित्री
च
निगद्यते
।सरस्वत्यथ
गायत्त्री
ब्रह्माणी
च
परन्तप
॥
”इति
मात्स्ये
।
३
।
३०
--
३२
॥
*
॥
तस्या
शतनामानि
यथा,
--विष्णुरुवाच
।“सावित्री
पुष्करे
नाम
तीर्थानां
प्रवरे
शुभे
।वाराणस्यां
विशालाक्षी
नैमिषे
लिङ्गधारिणी
।मयागे
ललिता
देवी
कामुका
गन्धमादने
।मानसे
कुमुदा
नाम
विश्वकाया
तथाम्बरे
॥
गोमते
गोमती
नाम
मन्दारे
कामचारिणी
।मदोत्कटी
चैत्ररथे
जयन्ती
हस्तिनापुरे
॥
कान्यकुब्जे
तथा
गौरी
रम्भा
मलयपर्व्वते
।एकाम्रके
कीर्त्तिमती
विश्वा
विश्वेश्वरे
तथा
॥
जवा
वराहशैले
तु
कमला
कमलालये
।रुद्रकोट्यान्तु
रुद्राणी
काली
कालञ्जरे
गिरौ
॥
महालिङ्गे
तु
कपिला
कर्क्कोटे
मुकुटेश्वरी
।शालग्रामे
महादेवी
शिवलिङ्गे
जनप्रिया
॥
नीलोत्पला
मायापुर्य्यां
सन्दन्ती
ललिते
तथा
।उत्पलाक्षी
साहस्राक्षे
हिरण्याक्षी
महोत्पले
॥
गङ्गायां
मङ्गला
नाम
विमला
पुरुषोत्तमे
।विशालायाममोघाक्षी
पाण्डला
पाण्डुपर्व्वते
॥
नारायणी
सुपार्श्वे
तु
त्रिकूटे
रुद्रसुन्दरी
।विपुले
विपुला
नाम
कल्याणी
मलयाचले
॥
कोटरी
कोटरीतीर्थे
सगन्धा
गन्धमादने
।कुजाम्रके
त्रिसन्ध्या
तु
गङ्गाद्वारे
हरिप्रिया
॥
शिवचण्डे
शुभा
चण्डा
नन्दिनी
देविकातटे
।रुक्मिणी
द्वारवत्यान्तु
राधा
वृन्दावने
वने
॥
देवकी
मथुरायान्तु
पाताले
परमेश्वरी
।सीता
बिन्ध्ये
तथा
रौद्री
कालिन्द्यां
बिन्ध्य-वासिनी
॥
सह्याद्रावेकवीरा
तु
हरिश्चन्द्रे
तु
चन्द्रिका
।रमणा
रामतीर्थे
तु
यमुनायां
मृगावती
॥
करवीरे
महालक्ष्मीरुमा
देवी
विनायके
।अरोगे
तु
रोगहन्त्री
महाकाले
महेश्वरी
॥
अभयेत्युष्णतीर्थे
तु
असूता
बिन्ध्यकन्दरे
।माण्डव्ये
माद्रवी
देवी
महागौरी
महेश्वरी
॥
गणेशे
च
प्रचण्डा
तु
चण्डिकामरकण्टके
।सोमेश्वरी
वराहे
तु
प्रभासे
पुष्करावती
॥
देवी
माता
सरस्वत्यां
पारावारतटे
स्थिता
।महालये
महापद्मा
पयोष्ण्यां
पिङ्गलेश्वरी
।सिंहिका
कृतसौरे
च
कार्त्तिकेये
तु
शङ्करी
।उत्पलावर्त्तके
काला
मुभद्रा
सिन्धुसङ्गमे
॥
माता
सिन्धुवने
लक्ष्मीस्तरङ्गा
भरताश्रमे
।जालन्धरे
विश्वमुखी
तारका
बिन्ध्यपर्व्वते
॥
देवदारुवने
पुष्टिर्मेधा
काश्मीरमण्डले
।भीमा
देवी
हिमाद्रौ
तु
सेतुर्व्वक्रेश्वरे
तथा
॥
कपालमोचने
शुद्धा
माता
कायावरोहणे
।शङ्खोद्धारे
ध्वनिर्न्नाम
धृतिः
पिण्डारके
वने
॥
काली
तु
चन्द्रभागायामक्षोदे
सिद्धिदायिनी
।नरनारायणे
देवी
वदर्य्यामुर्व्वशी
तथा
॥
ओषधीशोत्तरकुले
कुशद्वीपे
कुशोदका
।मन्मथा
हेमकूटे
तु
कुमुदे
सत्यवादिनी
॥
अश्वत्थवन्धनीका
तु
विविक्ते
श्रमणालये
।मायत्त्री
वेदशालायां
सावित्री
ब्रह्मसन्निधौ
॥
सूर्य्यविम्बे
प्रभा
नाम
मातॄणां
वैष्णवी
मता
।अरुन्धती
सतीनान्तु
रामासु
च
तिलोत्तमा
॥
व्रजे
ब्रह्मकला
नाम
शक्तिः
सर्व्वशरीरिणाम्
।एतदुद्देशतः
प्रोक्तं
नामाष्टशतमुत्तमम्
॥
अष्टोत्तरञ्च
तीर्थानां
शतमेतदुदाहृतम्
।यो
जपेत्
शृणुयाद्वापि
सर्व्वपापैः
प्रमुच्यते
॥
एषु
तीर्थेषु
यत्
कृत्वा
स्नात्वा
पश्येन्नरो
हिः
यःसर्व्वपापविनिर्म्मुक्तः
कल्पं
ब्रह्मपुरे
वसेत्
॥
नामाष्टशतकं
यस्तु
श्रावयेद्ब्रह्मसन्निधौ
।पौर्णमास्याममावस्यां
बहुपुत्त्रो
भवेन्नरः
॥
गोदाने
श्राद्धदाने
च
अहन्यहनि
वा
पुनः
।देवार्च्चनविधौ
विद्वान्
परं
ब्रह्माधिगच्छति
॥
”इति
पद्मपुराणे
सृष्टिखण्डे
१७
अध्यायः
॥
*
॥
अपि
च
।नारद
उवाच
।“तुलस्युपाख्यानमिदं
श्रुतमीश
सुधोपमम्
।तत्तु
सावित्र्युपाख्यानं
तन्मे
व्याख्यातुमर्हसि
॥
पुरा
येन
समुद्भू
ता
सा
श्रुता
च
श्रुतिप्रसूः
।केन
वा
पूजिता
देवी
प्रथमे
कैश्च
वा
परे
॥
नारायण
उवाच
।ब्रह्मणा
वेदजननी
पूजिता
प्रथमे
मुने
।द्वितीये
च
वेदगणैस्तत्पश्चाद्विदुषां
गणैः
॥
तदा
चाश्वपतिः
पूर्व्वं
पूजयामास
भारते
।तत्पश्चात्
पूजयामासर्व्वर्णाश्चत्वार
एव
च
॥
”इति
ब्रह्मवैवर्त्ते
प्रकृतिखण्डे
।
२३
।
१
--
४
॥
What is this? (Hidden Dictionary)
To avoid the clutter in the app, the unwanted dictionaries can be hidden to have clear view while browsing. This section shows entries from those hidden dictionaries if any.
How to hide/unhide dictionary?
Every dictionary entry will have top right corner menu . From there, you can hide or unhide dictionary. You must login to use this feature. So, KST can remember your preferences of hidden dictionaries.