३६ षट्त ्रिंशदशकः - मूलप्रकृ्िम्िमा 36 shat'trimshadashakah' - moolaprakri'timahimaa Dasakam 36 - Greatness of innate nature.

 ३६ षट्त ्रिंशदशकः -     मूलप्रकृ्िम्िमा 36 shat'trimshadashakah' -        moolaprakri'timahimaa Dasakam 36 - Greatness of innate nature.

(in this chapter the poet details about the innate nature of the

Goddess who has forms like Duga, Radha, Lakshmi, Savithri and

Saraswathi-the five incarnations of the Goddess. He also tells, the

Goddess exists as Village God, city God, forest God and home God.)

त्वमेव मूलप्रकृतिस्त्वमात्मा

त्वमस्यरूपा बहुरूतपणी च ।

दु र्ाा च राधा कमला च सातवत्र्याख्या

सरस्वत्यतप च त्वमे व ॥ ३६-१॥

tvameva moolaprakri'tistvamaatmaa

tvamasyaroopaa bahuroopinee cha .

durgaa cha raadhaa kamalaa cha saavitryaakhyaa

sarasvatyapi cha tvameva .. 36-1..

1.You are the primary cause or the origin and you are the soul, You

do not have any form. At the same time you also have many forms.

You are Durga, Radha, Lakshmi, Savithri as well as goddess Saraswathi.

The words Brahmam(cosmos, universe), Aatma(soul) that the

vedasutra intend to say, is the origin of creation. In this book in the 1st

shloka, it is aadimahas that has been explained. It has explained in the

1st chapter that it has no form and also it is capable of taking several

forms. It is this creation and its different forms that has been

explained in devi bhagavatham 9th skanda.

The most important avatars of this creator are 5 of them- durga,

radha,laxmi, savithri, saraswati, . each avataras have got their own

importance. The forthcoming shlokas are going to describe this.

Prakṛti is recognised as five-fold. When She is engaged in the work of

Creation, She appears as :-- (1) Durgā, the Mother of Gaṇeśa, (2) Rādhā, (3)

Laksmī, (4) Sarasvatī and (5) Sāvitrī.

The prefix “Pra” in the word Prakṛti means grand, superior, excellent; and the

affix “Kṛti” denotes creation. So the Goddess, the Devī Who is the most

excellent in the work of creation is known as the Devī Prakṛti. The state just

preceding that of creation is denoted by “Pra”; and “Kṛ” signifies creation. So

the Great Devī that exists before creation is called Prakṛti after creation. “Pra”

signifies the Sattva Guṇa, the most grand quality, “Kṛ” denotes the Rajo Guṇa

and “Ti” denotes the Tamo Guṇa.

दु र्ाा जर्द् दु र्ातिनातिनी त्वं

श्रीकृष्णलीलारतसकाऽतस राधा ।

िोभास्वरूपाऽतस र्ृहातदषु श्रीर्

तवद्यास्वरूपाऽतस सरस्विी च ॥ ३६-२॥

durgaa jagaddurgatinaashinee tvam

shreekri'shnaleelaarasikaa'si raadhaa .

shobhaasvaroopaa'si gri'haadishu shreer

vidyaasvaroopaa'si sarasvatee cha .. 36-2..

2.You are Durga who removes all the distress of the world. You are

Radha who appreciated the several sports of Krishna. You are Laxmi

who exist in homes in the form of luster. You are Saraswathi whose

form is education.

It was mentioned earlier that there are 5 important forms of the

original creator. The specifications of 4 of them have been given in

this shloka. One who destroys the distress of her devotees is durga-

who will never leave you once you take refuge in her. Durga is the

one who lifts one from hazardous crisis in one’s life. It was durga

only who killed the asura durgaman. Check chapter 27.

Radha is the one who saw, took part and enjoyed the divine plays of

sri krishna-she is the beloved soul of Krishna. This devi manages the

desires of fans. She is the one who danced the raas-a-leela on the

raasaleela stage, with Srikrishna. It is their union that gave rise to this

cosmos. This devi’s beauty is the essence of all the beauties of the 3

worlds.

Lakshmi is always in lustrous form. Wherever this devi resides, that

place will specially have splendour and brightness. This devi resides

in all vegetables and grains as Karshaka Laxmi and amongst traders

as Vaanijya Laxmi. If there is a beauty that attracts a beholder, then

definitely there is a presence and blessings of this devi. In homes as

grihalaxmi, in villages as graamalaxmi, in cities as nagaralaxmi-all

are this devi only.

Saraswati is an embodiment of knowledge. It is due to the blessings

of this devi we got the knowledge of our scriptures, the expertise to

write a book, the cleverness to give a discourse, the expertise in

dance, music etc. grammarians like paanini, kaathyaayanan, Patanjali

the followers of vedantas starting with baadraayana, poets starting

with Valmiki, all those rishi’s who are proficient in chanting divine

hymns, have all got the blessings of saraswati devi.

 Out of the Will of Śrī Kṛṣṇa, to create the world Whose Will is all in all, came

out at once the Mūlā Prakṛti, the Great Devī Īśvarī, (the Lady Controller of the

Universe) Brahmā with Māyā in a state of equilibrium). By Her command came

out five Forms of Her, either for the purpose of creation or for bestowing

Favour and Grace to the Bhaktas (devotees). Durgā the Mother of Gaṇeśa,

comes, as the first, the most auspicious, loved by Śiva. She is Nārāyaṇī,

Viṣṇu Māyā, and of the nature of Pūrṇa Brahmā (the Supreme Brahmā). This

eternal, all auspicious Devī is the Presiding Deity of all the Devas and is,

therefore, worshipped and praised by Brahmā and the other Devas, Munis,

and Manus. This Bhagavatī Durgā Devī, (when She gets pleased) destroys all

the sorrows, pains and troubles of the Bhaktas that have taken Her refuge,

and gives them Dharma, everlasting name and fame, all auspicious things and

bliss and all the happiness, nay, the Final Liberation! She is the Greatest

Refugeof these Bhaktas that come to Her wholly for protection and are in

great distress, whom She saves from all their dangers and calamities. In fact,

know this Durgā Devī as, verily, the Presiding Deity of the heart of Kṛṣṇa and

as His Highest Śakti, of the nature of the Holy Fire and the Holy Light. She is

Omnipotent and resides always with Kṛṣṇa, the Great God. She is worshipped

by all the Siddha Puruṣas (those that have attained success); the (eighteen)

Siddhis all go to Her and when pleased She gives whatever Siddhis (success)

that Her Bhaktas want.

This Great Devī is the intelligence, sleep, hunger, thirst, shadow, drowsiness,

fatigue, kindness, memory, caste, forbearance, errors, peace, beauty, and

consciousness, contentment, nourishment, prosperity, and fortitude. She is

sung in the Vedas and in other Śāstras as the Mahā Māyā, of the nature of the

Universe. In reality, She is the All-Śakti of the Universe and She is the Śakti of

Kṛṣṇa. All these qualities are also mentioned in the Vedas. What is mentioned

here is a tithe merely, in comparison to that of the Vedas. She has infinite

qualities. Now hear of other Śaktis. The second Śakti of the Paramātman is

named Padmā (Lakṣmī). She is of the nature of Śuddha Sattva (Higher than

Sattva Guṇa) and is Kṛṣṇa’s Presiding Deity of all wealth and prosperity. This

very beautiful Lakṣmi Devī is the complete master of the senses; She is of a

very peaceful temper, of good mood and all-auspicious. She is free from

greed, delusion, lust, anger, vanity and egoism. She is devoted to Her husband

and to Her Bhaktas; Her words are very sweet and She is very dear to Her

husband, indeed, the Life and Soul of Him. This Devī is residing in all the grains

and vegetables and so She is the Source of Life of all the beings. She is

residing in Vaikunṭha as Mahā Laksmī, chaste and always in the service of Her

husband. She is the Heavenly Lakṣmī, residing in the Heavens and the royal

Lakṣmī in palaces and the Griha Lakṣmī in the several families of several

householders. All the lovely beauty that you see in all the living beings and all

the things, it is She; She is the glory and fame of those that have done good

and pious works and it is She that is the prowess of the powerful kings. She is

the trade of merchants, the mercy of the saints, engaged in doing good to

others and the seed of dissensions in those sinful and vicious persons as

approved of in the Vedas. She is worshipped by all, reverenced by all. Now I

will describe to you about the third Śakti of the Great God who is the Presiding

Deity of knowledge, speech, intelligence, and learning. This third Śakti is

named Sarasvatī. She is all the learning of this endless Universe and She

resides as medhā (intelligence) in the hearts of all the human beings; She is the

power in composing poetry; She is the memory and She is the great wit, light,

splendour and inventive genius. She gives the power to understand the real

meaning of the various difficult Siddhānta works; She explains and makes us

understand the difficult passages and She is the remover of all doubts and

difficulties. She acts when we write books, when we argue and judge, when we

sing songs of music; She is the time or measure in music; She holds balance

and union in vocal and instrumental music. She is the Goddess of speech; She

is the Presiding Deity in the knowledge of various subjects; in argumentations

and disputations. In fact all the beings earn their livelihood by taking recourse

to Her. She is peaceful and holds in Her hands Vīṇā (lute) and books. Her

nature is purely Sāttvic (Śuddha Sattva), modest and very loving to Śrī Hari. Her

colour is white like ice-clad mountains, like that of the white sandal, like that of

the Kunda flower, like that of the Moon, or white lotus. She always repeats the

name of Paramātmā Śrī Kṛṣṇa while She turns Her bead composed of jewels.

Her nature is ascetic; She is the bestower of the fruits of the ascetism of the

ascetics; She is the Siddhi and Vidyā of all; She grants always success to all.

Were She not here, the whole host of Brāhmins would always remain

speechless like the dead cluster of persons. What is recited in the Vedas as the

Third Devī is the Holy Word, The Third Śakti, Sarasvatī. Thus I have described

Her. Now hear the glories of the other Devī in accordance with the Vedas. She

is the mother of the four colours (castes), the origin of the (six) Vedāmgas (the

limbs of the Vedas and all the Chandas, the Seed of all the mantrams of

Sandhyā vandanam and the Root, the Seed of the Tantras; She Herself is

versed in all the subjects. Herself an ascetic, She is the Tapas of the Brāhmins;

She is the Tejas (Fire) and the caste of the Brāhmin caste and embodies in

Herself all sorts of Samskāras (tendencies; inclinations); She is the Japam. Pure,

known by the names of Sāvitrī and Gāyatrī, She resides always in the Brahmā

Loka (the Sphere of Brahmā) and is such as all the sacred places of pilgrimages

want Her touch for their purification.

Her colour is perfectly white like the pure crystal. She is purely Śuddha Sattva,

of the nature of the Highest Bliss; She is eternal and superior to all. She is of

the nature of Para Brahmā and is the bestower of Mokṣa. She is the Fiery Śakti

and the Presiding Deity of the Brahmā Teja (the fiery spirit of Brahmā, and the

Brāhmaṇas). The whole world is purified by the touch of Whose Feet, this

Sāvitrī Devī is the Fourth Śakti. O Child Nārada! Now I will describe to you

about the Fifth Śakti, the Devī Rādhikā. Hear. She is the Presiding Deity of the

five Prāṇas; She Herself is the Life of all; dearer than life even to Śrī Kṛṣṇa; and

She is highly more beautiful and superior to all the other Prakṛti Devīs. She

dwells in everything; She is very proud of Her good fortune (Saubhāgyam); Her

glory is infinite; and She is the wife, the left body, as it were, of Śrī Kṛṣṇa and

She is not in any way inferior to Him, either in quality or in the Tejas (Fiery

Spirit) or in any other thing. She is higher than the Highest; the Essence of all,

infinitely superior, the First of all, Eternal, of the nature of the Highest Bliss,

fortunate, highly respected, and worshipped by all. She is, the Presiding Devī

of the Rāsa Līlā of Śrī Kṛṣṇa. From Her has sprung the Rāsa maṇḍalam and She

is the Grace and the Ornament of the Rāsa maṇḍalam (the dance in a circle in

Rāsa).

सरस्विी हा र्ुरुिापनष्ां

त्वं याज्ञवल्क्याय ददाथ तवद्याम् ।

त्वामेव वाणीकवचं जपन्तः

प्रसाध्य तवद्यां बहवोऽतधजग्ुः ॥ ३६-३॥

sarasvatee haa gurushaapanasht'aam

tvam yaajnyavalkyaaya dadaatha vidyaam .

tvaameva vaaneekavacham japantah'

prasaadhya vidyaam bahavo'dhijagmuh' .. 36-3..

3.As Saraswathi you gave knowledge to Yajnavalkya who had lost all

his knowledge due to a curse by his Guru. Several people chant the

armour of Saraswathi (saraswati kavacham) to please you and get the

wealth of knowledge.

Amongst the 4 vedashishyas of veda vyaas maharshi, vaishampaayan

was his student for Yajurveda. Vaishampayan’s main student was

yagyavalkan. Due to keeping bad company, yagyavalkya became a

subject to his guru’s curse, and forgot all the knowledge of the veda-

yajurveda. He meditated on the sun god. The pleased sun god came

down to earth in the form of a horse, and taught the Yajurveda to

yagyavalkan. The sun god also told him that for the knowledge gained

to be fruitful he needs to have devi’s blessings. Yagyavalkyan did

penance by meditating on saraswati devi. she appeared in front of

yagyavalkyan as a brilliant light. With the blessings of saraswati devi

yagyavalkyan got back his knowledge of the vedas. He proved that

any curse given by a guru to a shishya gets nullified if we get devi’s

blessings.

The mantra saraswati kavacham can be seen in Devi

bhagavatham 9th skanda chapter 4. It is called vishwajayam. Many

acharyas have taught this mantra to many of their shishyas. By

chanting this mantra and pleasing devi saraswati many have gained

knowledge.

Devi bhagavatham skanda 9 chapters 4, 5 explains the glories of

saraswati kavacham and the story of yagya valkyan

Once all the Ṛṣis decided to form an association near the Meru mountain and made a rule

that any Ṛṣis who absented himself at the appointed hour should incur the sin of

Brahmahatyā[11] for seven days. On that appointed day fell the Śrāddha ceremony of

Vaishampayāna's father. Vaishampayāna thought, "Somehow I have to perform my father's

ceremony. If the sin of Brahmahatyā comes to me, my disciples will observe the expiatory

penance therefor". So Vaishampayāna did not attend the meeting of the Ṛṣis. And

accordingly he incurred the sin of Brahmahatyā.

Then Vaishampayana said to his disciples, "Now I have to expiate this great sin of

Brahmahatya. Therefore, you all will observe, for my sake, an expiatory penance for seven

days".

At once Yājñavalkya stood up and said, "O Guru! All these are poor-spirited young students.

They will not be able to undergo such a hard penance. So, instead of all, I myself alone shall

observe it in the manner in which nobody else can". Vaishampayana told Yājñavalkya not to

undertake it alone. But Yājñavalkya persisted. The preceptor was offended at this audacious

attitude of the disciple and said, "O proud one, you are very conceited. You get away from

me. Enough of you who is disposed to despise wise Brahmins. Give back to me immediately

whatever you have learnt from me".

Upon the order of the Guru, Yājñavalkya, the son of Devarata, vomited out the collection of

the Yajus in the form of food. The other disciples ate that food taking the form of the Tittiri

birds, because they were very eager to receive the same. They then had the direct revelation

of those Yajurveda collections. As the Tittiri birds ate this Veda, it is thenceforth called the

Taittiriya Yajurveda. It is also known as Krishna (black) Yajurveda on account of its being

vomited substance.

Then Yājñavalkya determined not to have any human Guru thereafter. Thus he began to

propitiate the Sun-God, Surya. Yājñavalkya worshipped and extolled the Sun, the master of

the Vedas, for the purpose of acquiring the fresh Vedic portions not known to his

preceptor, Vaishampayana.

Yājñavalkya said, "Prostration to the glorious Aditya, who in the form of the Atman, abides

in all beings. I bow to Him who surrounds all like Akasa, who is one and not separated or

distanced by limiting conditions. O Great God, O Creator, I contemplate upon that glowing

sphere which lights and warms the whole world! O God who burns all miseries wrought by

unrighteous activities, who burns ignorance which is the seed of activity! O Lord,

I worship Thy lotus-like feet praised and worshiped by the rulers of the three worlds. Give

me those portions of the Veda which are not known to others".

The Sun-God, the glorious Lord Hari, pleased with Yājñavalkya's penance, assumed the form

of a horse and taught the sage such fresh portions of the Yajurveda as were not known to

any other. This portion of the Yajurveda goes by the name of Śukla Yajurveda. It is also

known as Vajasaneya Yajurveda, because it was evolved in great rapidity by Surya in the

form of a horse through his manes. Yājñavalkya divided the Vajasaneya Yajurveda into

fifteen branches, each branch comprising hundreds of Yajus Mantras. Fifteen of his disciples

Kanva, Madhyandina, and others mastered these and became renowned as Vajis.

Yājñavalkya had two wives. One was Maitreyi and the other Katyayani. Of the two, Maitreyi

was a Brahmavadini. When Yājñavalkya wished to divide his property between the two

wives before starting for the fourth Ashrama of his life, Maitreyi asked whether she could

become immortal through wealth. Yājñavalkya replied that there was no hope of

immortality through wealth and that she would only become one among the many who

were well-to-do on earth. On hearing this, Maitreyi requested Yājñavalkya to teach her what

he considered as the best. Then Yājñavalkya elaborately described to her the sole greatness

of the Absolute Self, the nature of Its existence, the way of attaining infinite knowledge and

immortality, etc. This immortal conversation between Yājñavalkya and Maitreyi is recorded

in the Bṛhadaranyaka Upaniṣad.

The other wife Katyayani, the daughter of Bharadhwaja, was of common intelligence, and

through her Yājñavalkya had three sons-Chandrakanta, Mahamegha and Vijaya.

त्वं दे तव सातवत्र्यतभधां दधातस

प्रसादिस्ते खलु वे दमािुः ।

लेभे नृपालोऽश्वपतिस्तनूजां

नाम्ना च सातवत्र्यभवत्किलैषा ॥ ३६-४॥

tvam devi saavitryabhidhaam dadhaasi

prasaadataste khalu vedamaatuh' .

lebhe nri'paalo'shvapatistanoojaam

naamnaa cha saavitryabhavatkilaishaa .. 36-4..

4. Oh Goddess you also have the name Savithri. O mother of all

vedas, it is due to your blessings that king Aswapathi got a daughter,

who was also called by the name Savithri.

It was mentioned earlier in the 1st shloka that there were 5 forms of

the main creator. From 2nd, 3rd, 4th shlokas durga, radha, Lakshmi,

saraswati, 4 of the devis have been described. In this shloka, Savitri

an important form of devi has been described.

Ashwapathi, the king of madradesha, on the advice of rishi Vasishta,

prayed to Savitri devi for a long time, to get a child. Many years thus

passed by. One day he heard a divine voice. “chant the gayatri

mantra 10 lakh times”-these were the words he heard. At that time

parashara maharshi came there. He explained the benefits of

chanting the gayatri mantra, chanted the mantra for ashwapathi,

blessed him and he left. Ashwapathi chanted the gayatri mantra, and

prayed to savithri devi. savithri devi appeared before him and

blessed him. Soon, a girl was born to him. Ashwapathi named his

daughter savithri as she was born due to the blessings given by

savithri devi.

How to perform savithri puja has been described in chapter 26,

skanda 9 of devi bhagavatham

सा सत्यवन्तं मृिमात्मकान्त-

माजीवयन्ती श्विु रं तवधाय ।

दू रीकृिान्ध्यं िनयानसूि

यमाद् र्ुरोराप च धमािास्त्रम् ॥ ३६-५॥

saa satyavantam mri'tamaatmakaanta-

maajeevayantee shvashuram vidhaaya .

dooreekri'taandhyam tanayaanasoota

yamaadguroraapa cha dharmashaastram .. 36-5..

5.She brought back to life Sathyavan, who was her husband and

whose life span had got over, she also cured the blindness of her

father-in-law, she gave birth to several sons and, she also learnt the

Dharma Sastras from her Guru Yama.

The girl named savithri soon grew up. When she reached

marriageable age her father got her married to dhyumatsena’s son

sathyavaan. For 1 year they stayed together. One day both of them

went into the forest and collected firewood. While collecting wood,

satyavaan died. Savithri saw yama who had come to carry

satyavaan’s life. She requested yama to take her along with her

husband. Then yama explained to her about life span and the karma

phalam associated with it. He explained the benefits of both-good

deeds and bad deeds. He described to her the 86 types of wells in

hell that are used to punish the sinners. Finally, he also told her how

to be free from sins. Not following the path of righteousness and

following the path of unrighteousness, both are like committing sin.

The scriptures that describe this is known as dharma shastra. Then

yama in the form of a guru blessed savithri who was listening

attentively to yama. Because of that blessing she got back her

husband, gave birth to sons, got rid of her husband’s father’s

blindness. They lived for a long time on this earth; finally, she

attained liberation.

Devi bhagavatham skandam 9 chapters 26-38 describes

savithri’s story.

स्कन्दस्य पत्नी खलु बालकातध-

ष्ठाति च षष्ठीति जर्त्प्रतसद्धा ।

त्वं दे वसेना धनदाऽधनाना-

मपुतिणां पुिसुखं ददातस ॥ ३६-६॥

skandasya patnee khalu baalakaadhi-

sht'haatri cha shasht'heeti jagatprasiddhaa .

tvam devasenaa dhanadaa'dhanaanaa-

maputrinaam putrasukham dadaasi .. 36-6..

6. You became world famous as Sashti Devi, who was the wife of

Skanda, who was the goddess who protected children and one who

gave riches to the poor as Devasena and also one who gives

children to the childless.

We have already explained the 5 main incarnations-durga, radha,

Savitri, sarawati and laxmi-of the creator. Next is devasena. Being the

6th, she is also called Shashti. She is also known by the name

Devasena (In ancient times, when the Daityas dispossessed the

Devas of their positions, this Lady was elected as a general and got

victory for the Devas; hence She was named Devasenā.) and is the

protector goddess of children. She is also the wife of skanda. This

devi provides wealth to the needy. She blesses those who wish to

have a son with a son. Childless couples if they observe Shashti

vratham and meditate on this devi will be blessed with children; the

child so got will be a good individual.

सिमालब्धे िनये मृिे िु

तप्रयव्रिोऽदू यि भक्तवयाः ।

िं जीवतयत्वा मृिमस्य दत्वा

स्वभक्तवात्सल्यमदिायस्त्वम् ॥ ३६-७॥

satkarmalabdhe tanaye mri'te tu

priyavrato'dooyata bhaktavaryah' .

tam jeevayitvaa mri'tamasya datvaa

svabhaktavaatsalyamadarshayastvam .. 36-7..

7. A great devotee Priyavratha, did good karmas, and when his son

died became very sad, you gave life to that dead infant. Thus,

proving your love to your devotees.

Swambhu manu’s son priyavratha was a great devotee of devi. He

got a son after doing a lot of good deeds. The child died as soon as

he was born. Priyavratha and his family were extremely grieved. At

that time, devasena appeared there, she gave life to the dead infant,

and gave him to priyavratha. Devi proved who she is and the

benefits of praying to her.

Devi bhagavatham skanda 9 chap 46 describes devasena’s story.

Svāyambhuva Manu had one son Priyavrata. He was a great

Yogīndra and remained in practising austerities. So he was not

inclined to have any wife. At last by the effort and request of

Brahmā, he got himself married. But many days passed, and he could

not see the face of a son. Then Maharṣi Kaśyapa became his priest in

the Putreṣṭi Sacrifice (to get a son); and when the sacrifice was over,

he gave the sacrificial offering called caru to his wife Mālinī. On

eating the caru, the queen Mālinī become pregnant. For twelve Deva

years she held the womb. After twelve years she delivered a full

developed son, of a golden colour; but the son was lifeless and his

two eyeballs were upset. At this, the friendś wives became very sorry

and began to weep. The mother of the child became so very

sorrowful that she became senseless. O Muni! The King himself took

the son on his breast and went to the burning ground. There with his

child on his breast he began to cry aloud. Rather he got himself

ready to quit his own life than leave the son from away his breast. At

this time he saw in the space overhead an aerial car, white as crystal,

made of excellent jewels, coming towards him. The car was shining

with its own lustre, encircled with woven silken cloth, which added to

its beauty. Innumerable garlands of variegated colours gave it a very

nice and charming appearance. On that car was seated a Siddha

Yoginī, very beautiful, of a lovely appearance of a colour like that of

white champakas, always youthful, smiling, adorned with jewel

ornaments, ever gracious to show favour to the devotees. On seeing

Her, the King Priyavrata placed the child from his breast on the

ground and began to worship Her and chant hymns to Her with

great love and devotion.

He then asked that peaceful lady, the wife of Skanda, Who was

shining like a summer sun :-- “O Beautiful! Who art Thou? Whose

wife art Thou and whose daughter art Thou? From Thy appearance it

seems that Thou art fortunate and respected amongst the female

sex.”

Hearing the words of the King Priyavrata, Devasenā, said :--

O King! I am the mind-born daughter of Brahmā. My name is

Devasenā. The Creator before created Me out of His mind and made

Me over to the hands of Skanda. Amongst the Mātrikās, I am known

as Ṣaṣṭhī, the wife of Skanda. I am the sixth part of Prakriti; hence I

am named Ṣaṣṭhī. I give sons to those who have no sons, wives to

those who have no wives, wealth to the poor, and I give works to

those who are workers (karmīs.)

Happiness, pain, fear, sorrow, joy, good, and wealth and adversity all

are the fruits of Karmas. As the result of one’s Karmas, people get

lots of sons and it is due to the result of one’s Karma again that

people are denuded of all the issues of their family. As the result of

Karma, the people get dead sons; and as the result of Karma the

people get long lives. All enjoy the fruits of their Karmas, whether

they be well qualified, or deformed or whether they have many

wives, or whether they have no wife, whether they be beautiful,

religious, diseased, it is all through Karmas, Karmas. Disease comes

out of their Karmas. Again they get cured by their Karmas. So, O

King! It is stated in the Vedas that Karma is the most powerful of all.

Thus saying, Devasenā took the dead child on her lap; and, by the

wisdom, early made the child alive. The King saw the child, of a

golden colour got back his life and began to smile. Thus bidding

goodbye to the King, Devasenā took the child and became ready to

depart.

त्वमेव र्ङ्गा िुलसी धरा च

स्वाहा स्वधा त्वं सु रतभश्च दे तव ।

त्वं दतिणा कृष्णमयी च राधा

दधातस राधामयकृष्णिां च ॥ ३६-८॥

tvameva gangaa tulasee dharaa cha

svaahaa svadhaa tvam surabhishcha devi .

tvam dakshinaa kri'shnamayee cha raadhaa

dadhaasi raadhaamayakri'shnataam cha .. 36-8..

8.You are also the Ganges, tulasi as well as the earth. Oh Goddess,

you are Swaaha, Swadha and kamadhenu. You are goddess

Dakshinaa devi and you are also the apple of krishna’s eyes, Radha

,Who is pervaded by Krishna and you also assume the form of

krishna filled with Radha.

This shloka describes those forms of devi that are of lesser

importance compared to the forms in the previous shlokas.

Ganga, laxmi, saraswati, these 3 were the wives of the vaikuntha

resident Vishnu. It is believed that they fought amongst each other

and cursed each other. As per the curse all 3 had to flow like a river.

Vishnu’s wife ganga became the river ganga, saraswati became

antarvaahini. laxmi flowed as river padma. As per the curse laxmi

had to be born as a herb. Due to the blessings of Vishnu she was

born on earth as thulasi, the daughter of dharmadhwaja. It is

believed that it is this thulasi’s hair that changed to the thulasi herb.

The presiding deity of water is ganga. This devi incarnated as a gopi

in goloka. Once when in isolation she united with sri krishna. Radha

happened to see that. She hid ganga under the feet of sri krishna.

Because ganga was hidden the universe suffered a lot. None of the

water bodies had water. As there was no involvement of ganga

anywhere, brahma went to goloka to look for a solution. He saw

srikrishna sitting on a throne. As brahma kept looking at srikrishna,

sri krishna turned into radha and back to krishna again and then

again to radha . Brahma understood that Radha and krishna are one,

they are not different. As per brahma’s request srikrishna released

ganga. Hence water reached all parts of the universe

This story starts from skanda 9 chapter 6 of devi bhagavatham

and after a lot of sub stories ends in chapter 25.

To give the offerings of the yagyas conducted by humans to the

devas, devi incarnated as swaahaa. This story is in the 43rd chapter.

In the 44th chapter one can find the story of swadhaa

incarnation of devi. the aim of this incarnation is to reach to the

souls the offerings made by the human descendants. To show the

importance of dakshina in any yagya is the duty of dakshina devi.

this can be seen in the 45th chapter.

it is the earth that bears all the burdens in this world. That earth-

bhoomi-vasudha- is devi only. The story of Vasudha devi can be

seen in devi bhagavatham 9th skanda 9th chapter.

The story How the earth was drowned during the floods and how

Vishnu incarnated as varaha murthy and their union can be seen

here.

Once upon a time, Vishnu had three wives, Lakshmi, Sarasvati, and

Ganga. They used to happily stay together with him

in vishnuloka. Once, Ganga happened to stare at Vishnu with an

amorous smile. Vishnu smiled back when he noticed her mischievous

smile. Though Lakshmi did not react to this exchange, it did not go

well with Sarasvati.

Furiously, she accused Vishnu of being more devoted and loving

towards the other two. She also blamed Lakshmi for being partial

towards Ganga. When Vishnu walked out of the hall, she also

confronted Ganga directly. Calling her shameless and desperate,

Sarasvati vowed to teach Ganga a lesson. As she came forward to

hold Ganga by her hair, Lakshmi tried to stop Sarasvati by holding

her.

Sarasvati was livid and cursed Lakshmi to become a tree and a river.

Lakshmi at once became a tree and a river. She became dejected,

but did not retaliate. Seeing this plight of Lakshmi, Ganga cursed

Sarasvati to be born as a river on the Earth, where the sins of

the kaliyuga would afflict her. A further infuriated Sarasvati inflicted

the same curse on Ganga as well. When Vishnu got to know of this

fight and exchange of curses, he decided to intervene in such a way

that the curses given by the goddesses became true, yet they did

not become too troublesome for the divine women.

He sent Lakshmi to the palace of Dharmadhvaja, as his non-

biological daughter Tulasi. Tulasi was to be married to

Shankhachuda, born out of an amsha of Vishnu; thus partially re-

uniting with him. She would be the purifier of all the three worlds,

and be dear to Vishnu forever.

She was also to become the River Padmavati. Ganga was told to

become River Bhagirathi, taken to Earth by King Bhagiratha. The two

rivers would considered pious and would free men from their sins.

They in their river forms would unite with Vishnu in his Ocean form.

In her human form, Ganga was instructed to be married to King

Shantanu, who was also born from another amsha of Vishnu.

Vishnu declared that the irritable and fighting Sarasvati should

become a river as cursed by Ganga. He did not however suggest any

reunion with her in any form. Both Sarasvati and Ganga are driven

away from vishnuloka. Sarasvati is sent to brahmaloka to become

wife of Brahmadeva. Ganga is sent to shivaloka to be his wife. Only

the pious, peaceful, and pardoning Lakshmi is allowed to stay in

vishnuloka as his beloved wife.

Vishnu clearly stated that one who has multiple wives, becomes

devoid of fame and fortune. He is as good as dead, even if he lives

long! A person with a single wife is happy. One who is blessed with a

devoted and peaceful wife like Lakshmi, acquires divine happiness,

dharma, as well as moksha.

This resulted in all the three goddesses weeping for an antidote to

this horrid curse. They did not want to be away from him for long.

Lakshmi especially pleaded on behalf of her co-wives as well.

Pleased with her devotion, he recommended being away in their

respective amshas, and be in vishnuloka in amsha. They would be

freed from the sins of the kaliyuga, whenever virtuous devotees

bathe in their waters. And after five thousand years of the kaliyuga,

they shall return to the abode of Vishnu in their full glory.

This tale, using a very typical puranic motif of curses, counter-curses,

and antidotes, braids various threads together. It is fascinating to see

how the human emotions of love, anger, jealousy, and the likes are

superimposed on the gods as well. On one side, the tale assigns a

divine origin and piety to rivers Ganga, Padmavati, and Sarasvati; at

the same time indicating the probable mythical reason of Sarasvati

never meeting a sea/ ocean, an amsha of Vishnu. It explains why

Tulasi is considered sacred and especially important in the worship

of Vishnu.

The story also gives a touch of divinity to Shankhachuda and

Shantanu, earthly partners of Lakshmi and Ganga. Adding a divine

tint to Shankhachuda was necessary because in his war with the

gods, Shakhachuda is said to be invincible even for the entire army

of Shiva. By claiming that Shantanu is an amsha of Vishnu, the entire

Kuru clan gets a divine origin. And in a way, the story also serves to

promote monogamy! It also hints at the importance of female

chastity, and the power the husbands exerted over them, during the

times of compilation of puranas. As on one side, even when cursed,

and even in human or plant form, Ganga and Lakshmi are to be

married to amshas of Vishnu; while on another, he can just send

Sarasvati and Ganga away to Brahma and Shiva. Overall, the puranic

tales are deeper than they seem to be!!

त्वं ग्रामदे वी नर्रातधदे वी

वनातधदे वी र्ृहदे विा च ।

सम्पूज्यिे भक्तजनैश्च या या

सा सा त्वमेवातस महानुभावे ॥ ३६-९॥

tvam graamadevee nagaraadhidevee

vanaadhidevee gri'hadevataa cha .

sampoojyate bhaktajanaishcha yaa yaa

saa saa tvamevaasi mahaanubhaave .. 36-9..

9. Oh Goddess who is great, you are the goddess of the Village as

well as of the town, you are also The Goddess of the forest as of

homes. You are also present in devotees who pray to you.

All the idols that accept the pujas from devotees are all different

forms of the original creator. In a village if there is a temple for the

general residents then the idol is called a ‘village deity’. Other than

that, in villages we can also have a temple that only some families of

the village go to. Also each small families can have their space to

worship in their own homes-like a tulsi plant. In all these places

individually or as a group worshipping or praying can take place.

This worshipping is always accepted everywhere by the original

creator. Similarly people who live in towns and cities also have their

own places of worship where the original creator is installed.

Whichever idols are worshipped by devotees with devotion, those

idols are considered to be different forms of the original creator. The

original creator is there everywhere.

यद्यच्छ्रुिं दृष्मतप स्मृिं च

ित्तत्त्वदीयं तह कलां िजालम् ।

न तकञ्चनास्त्येव तिवे त्वदन्यद्

भूयोऽतप मूलप्रकृिे नमस्ते ॥ ३६-१०॥

yadyachchhrutam dri'sht'amapi smri'tam cha

tattattvadeeyam hi kalaamshajaalam .

na kinchanaastyeva shive tvadanyad

bhooyo'pi moolaprakri'te namaste .. 36-10..

10.All those that have been remembered, seen, and heard are all

your parts and divine plays. Oh consort of Lord Shiva, there is

nothing which is not you. Oh! Who is the original creator, salutations

to you again and again.

All thye knowledge and experiences that are there in his universe,

are all the divine play and portions of the original creator. All the

great men and women of this world are all parts of this original

creator. The life of all the living creatures in this world-the play of

life, that is a play by the original creator that is it is her shadow only.

Hence, nobody should belittle anyone. If you do, then it is equivalent

to committing a sin-of belittling the original creator; if one worships

and respects everyone then one will reap the benefits of

worshipping the original creator.

Here everything that happens regularly is the original creator only.

Nothing is different from her. Thus regularly saluting the original

creator, the poet ends this chapter

Thus ends chapter 36

shreesarasvateekavacham brahmavaivartaantargatam

brahmovaacha .

shri'nu vatsa pravakshyaami kavacham sarvakaamadam .

shrutisaaram shrutisukham shrutyuktam shrutipoojitam .. 63..

uktam kri'shnena goloke mahyam vri'ndaavane vane .

raaseshvarena vibhunaa raase vai raasamand'ale .. 64..

ateeva gopaneeyam cha kalpavri'kshasamam param .

ashrutaadbhutamantraanaam samoohaishcha samanvitam .. 65..

yaddhri'tvaa pat'hanaadbrahmanbuddhimaamshcha bri'haspatih' .

yaddhri'tvaa bhagavaanchhukrah' sarvadaityeshu poojitah' .. 66..

pat'hanaaddhaaranaadvaagmee kaveendro vaalmiko munih' .

svaayambhuvo manushchaiva yaddhri'tvaa saarvapoojitah' .. 67..

kanaado gautamah' kanvah' paaninih' shaakat'aayanah' .

grantham chakaara yaddhri'tvaa dakshah' kaatyaayanah' svayam .. 68..

dhri'tvaa vedavibhaagam cha puraanaanyakhilaani cha .

chakaara leelaamaatrena kri'shnadvaipaayanah' svayam .. 69..

shaataatapashcha samvarto vasisht'hashcha paraasharah' .

yaddhri'tvaa pat'hanaadgrantham yaajnyavalkyashchakaara sah' .. 70..

ri'shyashri'ngo bharadvaajashchaa''steeko devalastathaa .

jaigeeshavyo'tha jaabaaliryatddhri'tvaa sarvapoojitah' .. 71..

kavachasyaasya viprendra ri'shiresha prajaapatih' .

svayam bree'haspatishchhando devo raaseshvarah' prabhuh' .. 72..

sarvatattvaparijnyaane sarvaarthe'pi cha saadhane .

kavitaasu cha sarvaasu viniyogah' prakeertitah' .. 73..

om hreem sarasvatyai svaahaa shiro me paatu sarvatah' .

shreem vaagdevataayai svaahaa bhaalam me sarvadaa'vatu .. 74..

om sarasvatyai svaaheti shrotram paatu nirantaram .

om shreem hreem bhaartyai svaahaa netrayugmam sadaa'vatu .. 75..

om hreem vaagvaadinyai svaahaa naasaam me sarvato'vatu .

hreem vidyaadhisht'haatri'devyai svaahaa shrotram sadaa'vatu .. 76..

om shreem hreem braahmyai svaaheti dantapankteeh' sadaa'vatu .

aimityekaaksharo mantro mama kant'ham sadaa'vatu .. 77..

om shreem hreem paatu me greevaam skandham me shreem sadaa'vatu .

shreem vidyaadhisht'haatri'devyai svaahaa vakshah' sadaa'vatu .. 78..

om hreem vidyaasvaroopaayai svaahaa me paatu naabhikaam .

om hreem kleem vaanyai svaaheti mama prsht'ham sadaa'vatu .. 79..

om sarvavarnaatmikaayai paadayugmam sadaa'vatu .

om vaagadhisht'haatri'devyai sarvaangam me sadaa'vatu .. 80..

om sarvakant'havaasinyai svaahaa prachyaam sadaa'vatu .

om hreem jihvaagravaasinyai svaahaa'gnidishi rakshatu .. 81..

om aim shreem hreem sarasvatyai budhajananyai svaahaa .

satatam mantraraajo'yam dakshine maam sadaa'vatu .. 82..

om hreem shreem tryaksharo mantro nairree'tyaam me sadaa'vatu .

kavijihvaagravaasinyai svaahaa maam vaarune'vatu .. 83..

om sadambakaayai svaahaa vaayavyai maam sadaa'vastu .

om gadyapadyavaasinyai svaahaa maamuttare'vatu .. 84..

om sarvashaastravaasinyai svaahaishaanyaam sadaa'vatu .

om hreem sarvapoojitaayai svaahaa chordhvam sadaa'vatu .. 85..

om hreem pustakavaasinyai svaahaa'dho maam sadaa'vatu .

om granthabeejaroopaayai svaahaa maam sarvato'vatu .. 86..

iti te kathitam vipra sarvamantraughavigraham .

idam vishvajayam naama kavacham brahmaaroopakam .. 87..

puraa shrutam dharmavaktraatparvate gandhmaadane .

tava snehaanmayaa''khyaatam pravaktavyam na kasyachit .. 88..

gurumabhyarchya vidhivadvastraalankaarachandanaih' .

pranamya dand'avadbhoomau kavacham dhaarayetsudheeh' .. 89..

panchalakshajapenaiva siddham tu kavacham bhavet .

yadi syaatsiddhakavacho bri'haspatisamo bhavet .. 90..

mahaavaagmee kaveendrashcha trailokyavijayee bhavet .

shaknoti sarvm jetum sa kavachasya prabhaavatah' .. 91..

idam te kaanvashaakhoktam kathitam kavacham mune .

stotram poojaavidhaanam cha dhyaanam vai vandanam tathaa .. 92..

iti shree brahmavaivarte mahaapuraane prakri'tikhand'e

naaradanaaraayanasamvaade

              sarasvateekavacham naama chaturtho'dhyaayah' .. 4..

                         Saraswati kavacham

                                   ॥ब्रह्मोवाच॥

                 श्रृणु वत्स प्रवक्ष्यातम कवचं सवाकामदम्।

                 श्रुतिसारं श्रुतिसुखं श्रुत्युक्तं श्रुतिपूतजिम्॥

                 उक्तं कृष्णेन र्ोलोके मह्यं वृन्दावने वमे।

                       रासेश्वरे ण तवभुना वै रासमण्डले॥

                  अिीव र्ोपनीयं च कल्पवृिसमं परम् ।

     अश्रुिाद् भुिमन्त्राणां समूहैश्च समत्कििम्॥

    यद धृत्वा भर्वाञ्छु क्रः सवादैत्येषु पूतजिः ।

  यद धृत्वा पठनाद ब्रह्मन बुत्कद्धमां श्च बृ हस्पति॥

  पठणाद्धारणाद्वाग्ी कवीन्द्रो वात्किको मुतनः ।

     स्वायम्भुवो मनुश्चैव यद धृत्वा सवापूतजिः ॥

  कणादो र्ौिमः कण्वः पातणनीः िाकटायनः ।

 ग्रन्थं चकार यद धृ त्वा दिः कात्यायनः स्वयम्॥

     धृत्वा वेदतवभार्ं च पुराणान्यत्कखलातन च।

     चकार लीलामािेण कृष्णद्वै पायनः स्वयम्॥

         िािािपश्च संविो वतसष्ठश्च परािरः ।

  यद धृत्वा पठनाद ग्रन्थं याज्ञवल्क्यश्चकार सः ॥

     ऋष्यश्रृंर्ो भरद्वाजश्चास्तीको दे वलस्तथा।

   जैर्ीषव्योऽथ जाबातलयाद धृत्वा सवापूतजिाः ॥

     कचवस्यास्य तवप्रे न्द्र ऋतषरे ष प्रजापतिः ।

   स्वयं च बृहिीच्छ्रन्दो दे विा िारदात्किका॥१

     सवाित्त्वपररज्ञाने सवाा थासाधनेषु च।

   कतविासु च सवाा सु तवतनयोर्ः प्रकीतिा िः ॥२

   श्रीं ह्ीं सरस्वत्यै स्वाहा तिरो मे पािु सवािः ।

    श्रीं वाग्दे विायै स्वाहा भालं मे सवादाविु॥३

   ॐ सरस्वत्यै स्वाहे ति श्रोिे पािु तनरन्तरम्।

   ॐ श्रीं ह्ीं भारत्यै स्वाहा नेियुग्ं सदाविु॥४

 ऐं ह्ीं वाग्वातदन्यै स्वाहा नासां मे सवा िोऽविु।

 ॐ ह्ीं तवद्यातधष्ठािृदेव्यै स्वाहा ओष्ठं सदाविु॥५

ॐ श्रीं ह्ीं ब्राह्मयै स्वाहे ति दन्तपङ्् क्तीः सदाविु।

 ऐतमत्येकािरो मन्त्रो मम कण्ठं सदाविु॥६

 ॐ श्रीं ह्ीं पािु मे ग्रीवां स्कन्धौ मे श्रीं सदाविु।

 ॐ श्रीं तवद्यातधष्ठािृदेव्यै स्वाहा विः सदाविु॥७

ॐ ह्ीं तवद्यास्वरुपायै स्वाहा मे पािु नातभकाम्।

            ॐ ह्ीं ह्ीं वाण्यै स्वाहे ति मम हस्तौ सदाविु॥८

                ॐ सवावणाा त्कत्मकायै पादयु ग्ं सदाविु।

                 ॐ वार्तधष्ठािृदेव्यै सवा सदाविु॥९

            ॐ सवाकण्ठवातसन्यै स्वाहा प्राच्ां सदाविु।

            ॐ ह्ीं तजह्वाग्रवातसन्यै स्वाहातितदति रििु॥१०

             ॐ ऐं ह्ीं श्रीं क्ीं सरस्वत्यै बुधजनन्यै स्वाहा।

              सििं मन्त्रराजोऽयं दतिणे मां सदाविु॥११

             ऐं ह्ीं श्रीं त्र्यिरो मन्त्रो नैरृत्यां मे सदाविु।

            कतवतजह्वाग्रवातसन्यै स्वाहा मां वारुणेऽविु॥१२

            ॐ सवाा त्किकायै स्वाहा वायव्ये मां सदाविु।

           ॐ ऐं श्रीं र्द्यपद्यवातसन्यै स्वाहा मामुत्तरे ऽविु॥१३

             ऐं सवािास्त्रवातसन्यै स्वाहै िान्यां सदाविु।

             ॐ ह्ीं सवापूतजिायै स्वाहा चोर्ध्वं सदाविु॥१४

             ऐं ह्ीं पुस्तकवातसन्यै स्वाहाधो मां सदाविु।

             ॐ ग्रन्थबीजरुपायै स्वाहा मां सवािोऽविु॥१५

                   इति िे कतथिं तवप्र ब्रह्ममन्त्रौघतवग्रहम्।

                     इदं तवश्वजयं नाम कवचं ब्रह्मरुपकम् ॥

                    पुरा श्रुिं धमावक्त्राि पवािे र्न्धमादने।

               िव स्नेहान्मयाऽख्यािं प्रवक्तव्यं न कस्यतचि्॥

                  र्ुरुमभ्यच्ा तवतधवद वस्त्रालं कारचन्दनैः ।

                प्रणम्य दण्डवद भूमौ कवचं धारयेि सुधीः ॥

                     पञ्चलिजपैनैव तसद्धं िु कवचं भवेि्।

                यतद स्याि तसद्धकवचो बृहस्पतिसमो भवेि्॥

                 महावाग्ी कवीन्द्रश्च िैलोक्यतवजयी भवेि्।

                  िक्नोति सवे जेिुं स कवचस्य प्रसादिः ॥

                 इदं िे काण्विाखोक्तं कतथिं कवचं मुने।

                  स्तोिं पूजातवधानं च ध्यानं वै वन्दनं िथा॥

॥इति श्रीब्रह्मवैविे ध्यानमन्त्रसतहिं तवश्वतवजय-सरस्विीकवचं सम्पूणाम्॥

Brahma told Bhrigu that he was giving a Kavacha of Saraswati which

was the essence of Shrutis, which was sonorous to the ears,

proposed in Vedas and fully approved. Raaseshwara Bhagavan Shri

Krishna in Goloka where Raasamandalis were in progress preached

this Kavacha which was confidential and unheard by anybody earlier.

Shukraachaarya became worthy of worship by all Daityas due to this

Kavacha. Brihaspati’s mental sharpness came about due to the

power of this. Valmiki came to be known as a ‘Kaveeswara’ only due

to the might of this Kavacha. Swayambhu Manu came to be revered

due to its constant Recitation. The famous writers viz. Kanaad,

Gautam, Kanva, Panini, Shaakataayan, Daksha and Kaatyaayana

gained reputation due to this Kavacha. So did Veda Vyasa,

Shatatapa, Samvarta, Vasishtha, Paraashara, Yaagnyavakya, Rishya -

shringa, Bharadwaja, Devala, Jaigeeshya, and Jaabaali scripted their

masterpieces by power of the recitation of this ‘Kavacha’

Viprendra! Prajapati is the Rishi to this Kavacha; Brihati is the

Chhanda; Mother Sharada is the Adhishthaatri Devi; the ‘Prayoga’

(application) of this Kavacha is an attempt to realise the meaning of

‘Tatwa Parigyana’ or the knowledge of Tatwas and a synthesis of

Kavitas (Poetry) and their absorptive capacity. Shraddha is given as

my sacrifice to Shreem-Hreem- Swarupini Saraswati and I request

that she must please guard my head from all the directions. I offer

my Shraddha to Om Shreem ‘Vaag Devata’ and I implore her to

secure my forehead; I offer my devotion to Om Hreem Bhagavati

Saraswati and I beseech her to keep my ears intact; my surrender to

Om Shreem Hreem Bhagavati Bharati and my sincere request to her

is to protect my eyes; my prostration to Aim-Hreem Swarupini

Vagdevi with the supplication to shield my nose; my submission to

Om Shreem Hreem Vidya Adhishthaatri and appeal to her to safe-

guard my ‘danta-pankti’ or row of teeth; ‘Aim’ is the letter with

which I offer my reverences to Devi Sarasvati and I seek her kindness

to keep my throat in tact; with humility I approach Om Shreem

Hreem Vidya Swarupi to save my navel; may Om Hreem Kleem

Swarupi Devi Vaani strengthen my hands with power as I bow my

head to her with respects; I approach Om Swarupini Bhagavati ‘Sarva

Varnaatmika’ my unreserved humbleness with the folded hands to

secure my feet; Let my very existence which is owed to Omkaara

Devi be fortified by my earnest prayer to provide me all-round

safety. Mother Saraswati Veda Swarupa! do provide my safety from

the Eastern side; I offer my Shraddha to Om Hreem Swarupini to

kindly protect me from the ‘Agneya’ side; You are the Mantra

Swarupa of Om Aim Hreem Kleem Saraswatyai Budha Jananyai

Swaaha; please safeguard me from the Southern direction. May the

Tryakshara Mantra of Aim Hreem Shreem keep me safe from the

Nirruti Kona’. As the tip of my tongue is dedicated to Om Swarupini,

kindly protect my western disha. May Bhagavati Sarvaambika keep

safe of my ‘Vaayavya kona’; may Gadya-Padya Nivaasini in the Form

of ‘Om Aim’ keep safe my northern direction; the Sampurna Shastra

‘Aim Swarupini’ who is worshipped by one and all is an emblem of

Mercy and should strengthen my ‘Ishana’ direction; from above the

top of my being, may ‘Om Shreem Swarupi’ help me to protect

always; the mother of Vidya who resides in Sacred books is revered

by sincere prostration and may her secure me down under; and

finally, my obeisances to you Om Swarupini and Grandha beeja rupa!

Preserve me safe from all directions). Recitation of this Kavacha

yields memory power, mental sharpness and immense knowledge.

Its recitation by five lakh times would definitely yield ‘Parama

Siddhis’ to excel Deva Guru Brihaspati! [

श्रीसरस्विीस्तोरिं अथवा वाणीस्तवनिं याज्ञ्यवल्क्योक्त

याज्ञवल्क्य उवाच ।

कृपां कुरु जर्न्मािमाा मेवं हििेजसम् ।

र्ुरुिापात्स्मृतिभ्रष्ं तवद्याहीनं च दु ः त्कखिम् ॥ ६॥

ज्ञानं दे तह स्मृतिं दे तह तवद्यां दे तह दे विे ।

प्रतिष्ठां कतविां दे तह िाक्तं तिष्यप्रबोतधकाम् ॥ ७॥

ग्रन्थतनतमातिित्कक्तं च सत्कच्छ्रष्यं सुप्रतितष्ठिम् ।

प्रतिभां सत्सभायां च तवचारिमिां िु भाम् ॥ ८॥

लुप्ां सवां दै वविान्नवं कुरु पुनः पुनः ।

यथाऽङ्् कुरं जनयति भर्वान्योर्मायया ॥ ९॥

ब्रह्मस्वरूपा परमा ज्योतिरूपा सनािनी ।

सवातवद्यातधदे वी या िस्यै वाण्यै नमो नमः ॥ १०॥

यया तवना जर्त्सवं िश्वज्जीवन्मृिं सदा ।

ज्ञानातधदे वी या िस्यै सरस्वत्यै नमो नमः ॥ ११॥

यया तवना जर्त्सवं मूकमुन्मत्तवत्सदा ।

वार्तधष्ठािृदेवी या िस्यै वाण्यै नमो नमः ॥ १२॥

तहमचन्दनकुन्दे न्दु कुमुदाम्भोजसंतनभा ।

वणाा तधदे वी या िस्यै चािरायै नमो नमः ॥ १३॥

तवसर्ा तबन्दु मािाणां यदतधष्ठानमेव च ।

इत्थं त्वं र्ीयसे सत्किभाा रत्यै िे नमो नमः ॥ १४॥

यया तवनाऽि सं ख्याकृत्सं ख्यां किुं न िक्नुिे ।

काल संख्यास्वरूपा या िस्यै दे व्यै नमो नमः ॥ १५॥

व्याख्यास्वरूपा या दे वी व्याख्यातधष्ठािृदेविा ।

भ्रमतसद्धान्तरूपा या िस्यै दे व्यै नमो नमः ॥ १६॥

स्मृतिित्कक्तज्ञाा नित्कक्तबुात्कद्धित्कक्तस्वरूतपणी ।

प्रतिभाकल्पनाित्कक्तयाा च िस्यै नमो नमः ॥ १७॥

सनिुमारो ब्रह्माणं ज्ञानं पप्रच्छ्र यि वै ।

बभूव जडवत्सोऽतप तसद्धान्तं किुामिमः ॥ १८॥

िदाऽऽजर्ाम भर्वानात्मा श्रीकृष्ण ईश्वरः ।

उवाच स च िं स्तौतह वाणीतमति प्रजापिे ॥ १९॥

स च िुष्ाव िां ब्रह्मा चाऽऽज्ञया परमात्मनः ।

चकार ित्प्रसादे न िदा तसद्धान्तमुत्तमम् ॥ २०॥

यदाप्यनन्तं पप्रच्छ्र ज्ञानमेकं वसुन्धरा ।

बभूव मूकवत्सोऽतप तसद्धान्तं किुामिमः ॥ २१॥

िदा त्वां च स िुष्ाव सन्त्रस्तः कश्यपाज्ञया ।

ििश्चकार तसद्धान्तं तनमालं भ्रमभञ्जनम् ॥ २२॥

व्यासः पुराणसूिं समपृच्छ्रद्वात्कितकं यदा ।

 var व्यासः पु राणसूिश्च समपृच्छ्रिवात्कितकम् ।

मौनीभूिः स सस्मार त्वामेव जर्दत्किकाम् ॥ २३॥

िदा चकार तसद्धान्तं त्वद्वरे ण मुनीश्वरः ।

स प्राप तनमालं ज्ञानं प्रमादर्ध्वंसकारणम् ॥ २४॥

पुराण सूिं श्रुत्वा स व्यासः कृष्णकलोिवः ।

त्वां तसषेवे च दध्यौ िं ििवषं च पुष्क्करे ॥ २५॥

िदा त्वत्तो वरं प्राप्य स कवीन्द्रो बभूव ह ।

िदा वेदतवभार्ं च पुराणातन चकार ह ॥ २६॥

यदा महे न्द्रे पप्रच्छ्र ित्वज्ञानं तिवा तिवम् ।

िणं त्वामेव सतञ्चन्त्य िस्यै ज्ञानं दधौ तवभुः ॥ २७॥

पप्रच्छ्र िब्दिास्त्रं च महे न्द्रस्च बृहस्पतिम् ।

तदव्यं वषासहस्रं च स त्वां दध्यौ च पु ष्करे ॥ २८॥

िदा त्वत्तो वरं प्राप्य तदव्यं वषासहस्रकम् ।

उवाच िब्दिास्त्रं च िदथं च सुरेश्वरम् ॥ २९॥

अध्यातपिाश्च यैः तिष्याः यैरधीिं मुनीश्वरै ः ।

िे च त्वां पररसतञ्चन्त्य प्रविान्ते सुरेश्वरर ॥ ३०॥

त्वं संस्तुिा पूतजिा च मुनीन्द्रमनुमानवै ः ।

दै त्यैश्च सुरैश्चातप ब्रह्मतवष्णुतिवातदतभः ॥ ३१॥

जडीभूिः सहस्रास्यः पञ्चवक्त्रश्चिुमुाखः ।

यां स्तोिुं तकमहं स्तौतम िामेकास्येन मानवः ॥ ३२॥

इत्युक्त्वा याज्ञवल्क्यश्च भत्कक्तनम्रात्मकन्धरः ।

प्रणनाम तनराहारो रुरोद च मुहुमुा हुः ॥ ३३॥

िदा ज्योतिः स्वरूपा सा िेनाऽदृष्ाऽप्युवाच िम् ।

सुकवीन्द्रो भवेत्युक्त्वा वैकुण्ठं च जर्ाम ह ॥ ३४॥

महामूखाश्च दु मेधा वषामेकं च यः पठे ि् ।

स पत्कण्डिश्च मेधावी सुकतवश्च भवेद्रु वम् ॥ ३५॥

इति श्रीब्रह्मवैविे महापुराणे प्रकृतिखण्डे नारदनारायणसंवादे

याज्ञवल्क्योक्त वाणीस्तवनं नाम पञ्चमोऽध्यायः ॥

इति श्रीमद्दे वीभार्विे महापुराणे नवमस्कन्धे

याज्ञवल्क्यकृिं सरस्विीस्तोिवणानं नाम पञ्चमोऽध्यायः ॥

                    Saraswati Stuti by Yagnyavalkya

 Yaagnyavalkya vu vaacha: Krupaam kuru Jaganmaatarmevam hatatejasam,

Gurushaapaat smritibhrashtam Vidyaa heenamcha duhkhitam/ Jaanam dehi

   smritam dehi Vidyaam Vidyaabhidevatey, Pratibhaam Kavitaam dehi

  Shaktim sishya prabhodhineem/ Grandhakartutwa shaktim cha susishya

  supratishthitam, Pratibhaam Satsabhaayaam cha Vichaara kshamataam

    Shubham/ Luptam sarvam Daivavashaatraveebhutam punah kuru,

   Yathaankuram bhasmani chakaroti Devataa punah/ Brahma swarupaa

 paramaa Jyoteerupaa Sanaatani/ Sarva Vidyaadhi Devi yaa tasmai Vaanyai

    namo namah/ Yayaa vinaa Jagat sarvam shaswajjeevanmritam sadaa,

   Jnanaadhi Devi yaa tasyai Saraswatyai Namo namah/ Yayaa vinaa Jagat

  Sarvam Mookamunmukttavat sadaa, Vaagadhishtthatru Devi yaa tasyai

    Vaanyai namo namah/ Himachandana kundendu kumudaam bhoja

sannibhaa, Varnaadhi Devi yaa tasyai chaakshuraayai Namo namah/ Visarga

   bindu maatraanaam yadadhish -thaana meva cha, Ityam twam geeyasey

     sadbhir bhaaratyai tey Namo namah/ Ya yaa vinaacha Samkhyaataa

   Samkhyaam kartum na shakyatey, Kaala samkhyaa swarupaa yaa Devi

Vyaakhyaadhishthaatru Devataa, Bhrama Siddhaanta rupaa yaa tasyai Devyai

   Namo namah/ Smriti Shakti Jnaana Shakti Buddhi Shakti Swarupini/

      Pratibha kalpanaa shaktiryaacha tasmai namo namah, Santkumaro

      Brahmaanam jnaanam prapacchha yatra vai/ Babhuva jadavat sopi

    siddhaantam katrumakshamah, Tadaajagaama Bhagavaanaatmaa Shri

 Krishna Ishwarah/ Uvaacha sa cha taam stohi Vaaneemishtaam Prajaapatey,

   Sa cha tushtaava twaam Brahmaachaajnayaa Paramaatmanah/ Chakaara

  twadprasaadena tadaa siddhaanta muktamam, Yadaapyantam prapacchha

      Jnaanamekam Vasundharaa/ Babhuva mukavat sopi Siddhaantam

         katrumakshamah, Tadaa twaam sa cha tushtaava samtrastah

Kashyapaajnayaa/ Tatschakaara Siddhaantam nirmalam bhrama bhanjanam,

 Vyaasam Puraana sutram cha prapaccha Vaalmeekam yadaa/ Mounibhutah

    sa sasmaara twaameva Jagadambikaam, Tadaa chakaara Siddhaantam

    twadvarena Muneeswarah/ Sampraapya nirmalam Jnaanam Pramaada

          dhwamsa kaaranam, Puraana sutram strutwaacha Vyaasah

  Krishnakalodbhavah/ Twaam sishevey cha dadhyow cha shatavarsham cha

   Puskarey, Tadaa Tatvo varam praapya Satkaveendro babhuva ha/ Tadaa

     Vedavibhaagam cha Puraanamcha chakaara sah, Yadaa Mahendrah

prapacchha Tatwajnaanam Sadaa Shivam/ Kshanam tatwaameva samchintya

      tasmai jnaanam dadow vibhuh, Prapacchha Shabda Shaastram cha

      Mahendrascha Brihaspatim/ Diyam Varsha Sahasramcha sa twaam

    dadhyouscha Pushkarey, Tadaa Twavatto varam praapya Divya varsha

sahasrakam/ Vuvaacha Shabda shaastram cha tadardhyam cha Sureshwaram,

  Adhyaapitaascha ye sishyaa airadheetam Muneeshwareyh/ Tey cha twaam

    Parisamchitya pravartantey Sureswareem, Twam samstutaa pujitaa cha

        Muneerindrai Manu Maanavaih/ Daityendraischa Suraischaapi

            Brahmavishnushivaadibhih, Jadeebhutah Sahasraasyah

Panchavaktraschaturmukhah/ Yaam stotum kimaham stoumi taamakaasyena

    Maanavah, Iktyuktwaa Yaagnavalkascha bhaktinamraatma kandharah/

Pranamaam niraahaaro ruroda cha muhurmuhuh, Tadaa Jyotihswarupaa saa

 tena drushtaapyuvaacha tam/ Sukaveendro bhavetyuktwaa Vaikuntham cha

     jagaamah, Yaagnyavalka kritam Vaaneestotrameytatu yah pathet/ Sa

   Kaveendro Mahaavaagmi Brihaspatisamo bhavet, Mahaa murkhascha

    durmedhaa varshamekam yadaa pathet/ Sa panditascha medhaavi

                    Sukavischa bhaved dhruvam/

Jaganmaata! May you show me mercy as my glow was lost due to my

Guru’s curse and eventually my memory power was lost too! I am

extremely disheartened as I was misled in my ‘Vidya’. I beseech you

Devi to grant me Jnaana, smriti (memory), Vidya (knowledge),

Pratishtha (Distinction), Kavitwa Shakti (Power of Poetry), capacity to

convince pupils and capability to produce excellent writings of

Grandhas. Side by side, provide me competent ‘sishyas’. Mother!

Kindly bestow on me the ability to shine in the congregations of

learned personalities with my thoughts and expression. Unfortunately,

the fund of my knowledge evaporated and I request you to revive and

reinforce it in a new and exceptional form. Let my Gyan be refurbished

just as a seed hidden in a heap of ash is germinated fast and strong.

My sincere obeisances to you Brahma Swarupa, Parama Devi, Jyoti

Rupa, Sanatani and the Adhishthaari of all Vidyaas. Vaani! This world

is as futile and lifeless as a dumb and mad entity without your benign

blessings. Without you as the ‘Akshara Rupa’ or the Personification of

‘Aksharas’ or the Alphabets that build up the Great Palace of Literature

and Expressions, who is worshipped with Chandana, Hima, Kunda,

Chandrama, Kumuda and white lotus, this life is dissipated existence.

You are the ‘Adhishthaana Devata’ or the Reigning Deity of ‘Visarga’,

‘Bindu’ and ‘Maatra’ indicative of a half-word, a nil-word and a

measure of a word which constitute the rudiments of a Great Piece of

Writing or Speech! You are the basis of ‘Sankhya’ and ‘Ganita’ or the

numbers and measuring units without which there could be no

counting or accounting and the quantification and evaluation. Devi!

You are the embodiment of Smriti Shakti (Power of Memory), Jnaana

Shakti (Power of Knowledge), Buddhi Shakti (Power of Mind) and

‘Kalpana Shakti’ (Power of Imagination or Thoughts). You are the Ruler

of Tongue, Mind, Thought, Speech and any thing to do with

brains. When Sanaka Kumaras desired to establish ‘Bhrama’

(Improbables) and ‘Siddhantas’ (Theories and hypotheses), Brahma

himself faltered and approached Shri Krishna when the latter asked

Prajapati to implore and with your active involvement ‘Siddhantas’

came into existence! When once Prithvi asked Ananta Deva to reveal

the secret of Jnaana, Sesha Deva failed to define the Siddhanta and

prompted Sage Kashyapa to commend Saraswati and that was how in

response to the Sage the wrong principles about Jnaana were

demolished and the Siddhantaas were enunciated. When Veda Vyaasa

asked Maharshi Valmiki about ‘Purana Sutras’, the latter cut a sorry

figure and urged Vaani to establish the Sutras for a year at Pushkara

Kshetra and by her grace Valmiki explained the same in poetic form

and thus Vyasa became a Poet of unparalelled excellence not only to

script Puranas but also divisioned Vedas! When Indra asked Brihaspati

about the Principles of ‘Shabda Shastra’, the latter meditated for long

time and was finally blessed by Devi Saraswati and in turn produced

several experts in the Discipline of Shabda, besides Indra. Many

Manus, Munis and Manavas were able to worship and secure

proficiency in several skills. Brahma, Vishnu, Shiva, Devatas and

Danavas were of no exception to extol your Virtues. Mata Saraswati!

When thousand faced Sesha Deva, the Pancha mukha Shankara, the

Trimukha Brahma were all engaged in deep meditations to Devi, of

which siginificance would be a human being in doing so? Thus Muni

Yagnavalkya was exhausted in pleading Devi Saraswati when his

shoulders were dropped and eyes were profusely streaming with

water. Then a huge fund of Illumination appeared and Devi Saraswati

blessed the Muni that he would be a highly renowned Poet whose

fame and name would be immortalised. Those who read or recite the

above Saraswati Stutis with sincerity would reap the powers of Jnaana,

Smriti and Buddhi. Even if a ‘murkha’ (stupid) or a ‘durbuddhi’ (evil-

minded) reads or recites the Stotra for a year, the person concerned

would certainly acquire qualities of an intelligent and erudite scholar

and Poet of standing. [Essence of Brahma Vaivarta Purana].

ब्रह्माकृि सा्वरीदे वी स्तोर

ब्रह्मोवाच

नारायणस्वरुपे च नारायतण सनाितन ।

नारायणसमुद्भूिे प्रसन्ना भव सुन्दरर ॥ १ ॥

(सत्किदानन्दरूपे त्वं मूलप्रकृतिरूतपतण

तहरण्यर्भारूपे त्वं प्रसन्ना भव सुन्दरर ll)

िेजः स्वरुपे परमे परमानन्दरुतपतण ।

तद्वजािीनां जातिरुपे प्रसन्ना भव सुन्दरर ॥ २ ॥

तनत्ये तनत्यतप्रये दे तव तनत्यानन्दस्वरुतपतण ।

सवामङ्गलरुपेण प्रसन्ना भव सुन्दरर ॥ ३ ॥

सवास्वरुपे तवप्राणां मन्रसारे परात्परे ।

सुखदे मोिदे दे तव प्रसन्ना भव सुन्दरर ॥ ४ ॥

तवप्रपापेध्मदाहाय ज्वलदतितिखोपमे ।

ब्रह्मिेजः प्रदे दे तव प्रसन्ना भव सुन्दरर ॥ ५ ॥

कायेन मनसा वाचा यत्पापं कुरुिे तद्वजः (नरः )

िि् िे स्मरणमािेण भस्मीभूिं भतवष्यति ॥ ६ ॥

इत्युक्त्वा जर्िां धािा िस्थौ ििैव संसतद l

सातविी ब्रह्मणा साधं ब्रह्मलोकं जर्ाम सा l

अनेन स्तवराजेन संस्तूयाश्वपतिनृापः ll

ददिा िां च सातविीं वरं प्राप मनोर्म् l

स्तवराजतममं पुण्यं सन्ध्यां कृत्वा च यः पठे ि् l

पाठे चिुणां वेदानां यत्फलं लभिे च िि् ll

brahmaakri'ta saavitreedevee stotra

brahmovaacha

naaraayanasvarupe cha naaraayani sanaatani .

naaraayanasamudbhoote prasannaa bhava sundari .. 1 ..

(sachchidaanandaroope tvam moolaprakri'tiroopini

hiranyagarbharoope tvam prasannaa bhava sundari ll)

tejah'svarupe parame paramaanandarupini .

dvijaateenaam jaatirupe prasannaa bhava sundari .. 2 ..

nitye nityapriye devi nityaanandasvarupini .

sarvamangalarupena prasannaa bhava sundari .. 3 ..

sarvasvarupe vipraanaam mannrasaare paraatpare .

sukhade mokshade devi prasannaa bhava sundari .. 4 ..

viprapaapedhmadaahaaya jvaladagnishikhopame .

brahmatejah'prade devi prasannaa bhava sundari .. 5 ..

kaayena manasaa vaachaa yatpaapam kurute dvijah'(narah')

tat te smaranamaatrena bhasmeebhootam bhavishyati .. 6 ..

ityuktvaa jagataam dhaataa tasthau tatraiva samsadi l

saavitree brahmanaa saardham brahmalokam jagaama saa l

anena stavaraajena samstooyaashvapatirnri'pah' ll

dadarsha taam cha saavitreem varam praapa manogam l

stavaraajamimam punyam sandhyaam kri'tvaa cha yah' pat'het l

paat'he chaturnaam vedaanaam yatphalam labhate cha tat ll

 Brahmā said :-- Thou art the everlasting existence intelligence and

bliss; Thou art Mūlaprakriti; thou art Hiraṇya Garbha; Thou didst get

pleased, O Fair one! Thou art of the nature of fire and Energy; Thou

   art the Highest; Thou art the Highest Bliss, and the caste of the

 twice-born. Dost thou get appeased, O Fair One! Thou art eternal,

dear to the Eternal; thou art of the nature of the Everlasting Bliss. O

     Devī, O Thou, the all auspicious One! O Fair One! Beest thou

    satisfied. Thou art the form of all (omnipresent)! Thou art the

 essence of all mantras of the Brāhmaṇas, higher than the highest!

Thou art the bestower of happiness and the liberator O Devī, O Fair

 One! Beest thou appeased. Thou art like the burning flame to the

fuel of sins of the Brāhmaṇas! O Thou, the Bestower of Brahmā teja

  (the light of Brahmā) O Devī! O Fair One! Beest appeased. By Thy

mere remembrance, all the sins to me by body, mind and speech are

  burnt to ashes. Thus saying, the Creator of the world reached the

 assembly there. Then Sāvitrī came to the Brahmaloka with Brahmā.

The King Aśvapati chanted this stotra to Sāvitrī and saw Her and got

 from Her the desired boons. Whosoever recites this highly sacred

king of Stotras after Sandhyā Bandanam, quickly acquires the fruits

                         of studying the Vedas.

shreeshasht'heedevi stotram

shree ganeshaaya namah' ..

dhyaanam .

shreemanmaataramambikaam vidhi manojaataam sadaabheesht'adaam

skandesht'aam cha jagatprasoom vijayadaam satputra saubhaagyadaam .

sadratnaabharanaanvitaam sakarunaam shubhraam shubhaam suprabhaam

shasht'haamshaam prakri'teh' paraam bhagavateem shreedevasenaam bhaje ..

shasht'haamshaam prakri'teh' shuddhaam supratisht'haam cha suvrataam .

suputradaam cha shubhadaam dayaaroopaam jagatprasoom ..

shvetachampaka varnaabhaam raktabhooshana bhooshitaam .

pavitraroopaam paramaam devasenaam paraambhaje ..

atha shreeshasht'heedevi stotram .

stotram shri'nu munishresht'ha sarvakaamashubhaavaham .

vaanchhaapradam cha sarveshaam good'ham vede cha naarada ..

priyavrata uvaacha .

namo devyai mahaadevyai siddhyai shaantyai namo namah' .

shubhaayai devasenaayai shasht'heedevyai namo namah' .. 1..

varadaayai putradaayai dhanadaayai namo namah' .

sukhadaayai mokshadaayai cha shasht'heedevyai namo namah' .. 2..

sri'sht'yai shasht'haamsharoopaayai siddhaayai cha namo namah' . var

shaktishasht'heesvaroopaayai

maayaayai siddhayoginyai shasht'heedevyai namo namah' .. 3..

paraayai paaradaayai cha shasht'heedevyai namo namah' .

saaraayai saaradaayai cha paraayai sarvakarmanaam .. 4..

baalaadhisht'haatri'devyai cha shasht'heedevyai namo namah' .

kalyaanadaayai kalyaanyai phaladaayai cha karmanaam .. 5..

pratyakshaayai cha bhaktaanaam shasht'heedevyai namo namah' .

poojyaayai skandakaantaayai sarveshaam sarvakarmasu .. 6..

devarakshanakaarinyai shasht'heedevyai namo namah' .

shuddhasattvasvaroopaayai vanditaayai nri'naam sadaa .. 7..

himsaakrodhavarjitaayai shasht'heedevyai namo namah' .

dhanam dehi priyaam dehi putram dehi sureshvari .. 8..

dharmam dehi yasho dehi shasht'heedevyai namo namah' .

bhoomim dehi prajaam dehi dehi vidyaam supoojite .. 9..

kalyaanam cha jayam dehi shasht'heedevyai namo namah' .

.. phalashri'ti ..

iti deveem cha samstooya lebhe putram priyavratah' .. 10..

yashasvinam cha raajendram shasht'heedeveeprasaadatah' .

shasht'heestotramidam brahmanyah' shri'noti cha vatsaram.. 11.

aputro labhate putram varam suchirajeevinam .

varshamekam cha yaa bhaktyaa samyattedam shri'noti cha .. 12..

sarvapaapaadvinirmuktaa mahaavandhyaa prasooyate .

veeraputram cha guninam vidyaavantam yashasvinam .. 13..

suchiraayushmantameva shasht'heemaatri'prasaadatah' .

kaakavandhyaa cha yaa naaree mri'taapatyaa cha yaa bhavet .. 14..

varsham shri'tvaa labhetputram shasht'heedeveeprasaadatah' .

rogayukte cha baale cha pitaa maataa shri'noti chet .. 15..

maasam cha muchyate baalah' shasht'heedevee prasaadatah' .

.. iti shreebrahmavaivarte mahaapuraane itikhand'e

naaradanaaraayanasamvaade

shasht'hyupaakhyaane shreeshasht'heedevistotram sampoornam ..

deveebhaagavatapuraane navamaskandhe adhyaaya 46 (58-71)

श्रीषष्ठीदे ्व स्तोरमत

श्री र्णेिाय नमः ॥

ध्यानम् ।

श्रीमन्मािरमत्किकां तवतध मनोजािां सदाभीष्दां

स्कन्दे ष्ां च जर्त्प्रसूं तवजयदां सत्पुि सौभाग्यदाम् ।

सद्रत्नाभरणात्कििां सकरुणां िुभ्रां िुभां सुप्रभां

षष्ठां िां प्रकृिेः परां भर्विीं श्रीदे वसेनां भजे ॥

षष्ठां िां प्रकृिेः िुद्धां सुप्रतिष्ठां च सुव्रिाम् ।

सुपुिदां च िुभदां दयारूपां जर्त्प्रसूम् ॥

श्वेिचम्पक वणाा भां रक्तभूषण भूतषिाम् ।

पतविरूपां परमां दे वसेनां पराम्भजे ॥

अथ श्रीषष्ठीदे तव स्तोिम् ।

स्तोिं िृणु मुतनश्रेष्ठ सवाकामिुभावहम् ।

वाञ्छाप्रदं च सवेषां र्ूढं वेदे च नारद ॥

तप्रयव्रि उवाच ।

नमो दे व्यै महादे व्यै तसद्ध्यै िान्त्यै नमो नमः ।

िुभायै दे वसेनायै षष्ठीदे व्यै नमो नमः ॥ १॥

वरदायै पुिदायै धनदायै नमो नमः ।

सुखदायै मोिदायै च षष्ठीदे व्यै नमो नमः ॥ २॥

सृष्क्यै षष्ठांिरूपायै तसद्धायै च नमो नमः । var ित्कक्तषष्ठीस्वरूपायै

मायायै तसद्धयोतर्न्यै षष्ठीदे व्यै नमो नमः ॥ ३॥

परायै पारदायै च षष्ठीदे व्यै नमो नमः ।

सारायै सारदायै च परायै सवाकमाणाम् ॥ ४॥

बालातधष्ठािृदेव्यै च षष्ठीदे व्यै नमो नमः ।

कल्याणदायै कल्याण्यै फलदायै च कमाणाम् ॥ ५॥

प्रत्यिायै च भक्तानां षष्ठीदे व्यै नमो नमः ।

पूज्यायै स्कन्दकान्तायै सवेषां सवाकमासु ॥ ६॥

दे वरिणकाररण्यै षष्ठीदे व्यै नमो नमः ।

िुद्धसत्त्वस्वरूपायै वत्कन्दिायै नृणां सदा ॥ ७॥

तहं साक्रोधवतजािायै षष्ठीदे व्यै नमो नमः ।

धनं दे तह तप्रयां दे तह पुिं दे तह सुरेश्वरर ॥ ८॥

धमं दे तह यिो दे तह षष्ठीदे व्यै नमो नमः ।

भूतमं दे तह प्रजां दे तह दे तह तवद्यां सुपूतजिे ॥ ९॥

कल्याणं च जयं दे तह षष्ठीदे व्यै नमो नमः ।

॥ फलिृति ॥

इति दे वीं च संस्तूय लेभे पुिं तप्रयव्रिः ॥ १०॥

यित्कस्वनं च राजेन्द्रं षष्ठीदे वीप्रसादिः ।

षष्ठीस्तोितमदं ब्रह्मन्यः िृणोति च वत्सरम्॥ ११।

अपुिो लभिे पुिं वरं सुतचरजीतवनम् ।

वषामेकं च या भक्त्या संयत्तेदं िृणोति च ॥ १२॥

सवापापातद्वतनमुाक्ता महावन्ध्या प्रसूयिे ।

वीरपुिं च र्ुतणनं तवद्यावन्तं यित्कस्वनम् ॥ १३॥

सुतचरायुष्मन्तमेव षष्ठीमािृप्रसादिः ।

काकवन्ध्या च या नारी मृिापत्या च या भवेि् ॥ १४॥

वषं िृत्वा लभेत्पुिं षष्ठीदे वीप्रसादिः ।

रोर्युक्ते च बाले च तपिा मािा िृणोति चेि् ॥ १५॥

मासं च मुच्िे बालः षष्ठीदे वी प्रसादिः ।

॥ इति श्रीब्रह्मवैविे महापुराणे इतिखण्डे नारदनारायणसंवादे

षष्क्युपाख्याने श्रीषष्ठीदे तवस्तोिं सम्पूणाम् ॥दे वीभार्विपुराणे नवमस्कन्धे अध्याय ४६ (५८-71)

Thus the King Priyavrata said :-- “O Devī, Devasenā! I bow down to

Thee. O Great Devī! Obeisance to Thee! Thou art the bestower of

Siddhis; Thou art peaceful; obeisance to Thee! Thou art the bestower

of good; Thou art Devasenā; Thou art Ṣaṣṭhī Devī, I bow down to

Thee! Thou grantest boons to persons; Thou bestowest sons and

wealth to men. So obeisance to Thee! Thou givest happiness and

mokṣa; Thou art Ṣaṣṭhī Devī; I bow down to Thee. Thou thyself art

Siddha; so I bow down to Thee. O Ṣaṣṭhī Devī! Thou art the sixth part

of this creation; Thou art Siddha Yoginī, so I bow down to Thee.

Thou art the essence, Thou art Sāradā; Thou art the Highest Devī. So

I bow down again and again to Thee. Thou art the Presiding Deity

Ṣaṣṭhī Devī of the children; I bow down to Thee. Thou grantest good;

Thou Thyself art good and Thou bestowest the fruits of all Karmas. O

Thou O Ṣaṣṭhī Devī! Thou shewest thy form to thy devotees; I bow

down to Thee! Thou art Śuddha Sattva and respected by all the

persons in all their actions. Thou art the wife of Skanda. All worship

Thee. O Ṣaṣṭhī Devī! Thou hadst saved the Devas. So obeisance to

Thee O Ṣaṣṭhī Devī! Thou hast no envy, no anger; so obeisance to

Thee. O Sureśvarī! Give me wealth, give me dear things, give me

sons. Give me respect from all persons; give me victory; slay my

enemies. O Maheṣvarī! Give me Dharma; give me name and fame; I

bow down again again to Ṣaṣṭhī Devī. O Ṣaṣṭhī Devī! worshipped

reverentially by all! Give me lands, give me subjects, give me

learning; have welfare for me; I bow down again and again to Ṣaṣṭhī

Devī.” O Nārada! Thus praising the Devī, Priyavrata got a son,

renowned and ruling over a great kingdom through the favour of

Ṣaṣṭhī Devī. If any man that has no son, hears this stotra of Ṣaṣṭhī

Devī for one year with undivided attention, he gets easily an

excellent son, having a long life. If one worships for one year with

devotion this Devasenā and hears this stotra, even the most barren

woman becomes freed from all her sins and gets a son. Through the

grace of Ṣaṣṭhī Devī, that son becomes a hero, well qualified, literate,

renowned and long-lived. If any woman who bears only a single

child or delivers dead children hears with devotion for one year this

stotra, she gets easily, through the Devī’s grace, a good son. If the

father and mother both hear with devotion, this story during the

period of their child’s illness, then the child becomes cured by the

Grace of the Devī.