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Shloka 82

Mahālakṣmī’s Forms, Brahmā’s Fourfold Origin, Vāyu’s Names and Soteriology, and Bhāratī’s Manifestations

Devanagari script

वाणीतिसंज्ञकां वीन्द्र ब्रह्माणीसंज्ञकां विदुः / पुरुषाख्यविरिञ्चस्य भार्या सावित्रिका मता / चतुर्मुखस्य भार्या तु कीर्तिता सा सरस्वती

Transliteration

vāṇītisaṃjñakāṃ vīndra brahmāṇīsaṃjñakāṃ viduḥ / puruṣākhyaviriñcasya bhāryā sāvitrikā matā / caturmukhasya bhāryā tu kīrtitā sā sarasvatī

Translation

噢，维因陀罗，被称为“瓦尼蒂”的她，也被理解为名为“梵摩尼”。被称作“普鲁沙”的毗林遮之配偶，被认为是“娑维特丽迦”；而四面梵天之妻，则被颂扬为“萨拉斯瓦蒂”。

Word by Word
वाणी-इति-संज्ञकाम्named ‘Vāṇī’
वाणी-इति-संज्ञकाम्:
कर्म (Karma/Object)
TypeAdjective
Rootवाणी + इति + संज्ञक (प्रातिपदिक)
Formस्त्रीलिङ्ग, द्वितीया-विभक्ति (Accusative/2nd), एकवचन; अव्ययीभाव-समासः (वाणी इति संज्ञा यस्याः)
वीन्द्रO best hero (O Indra-like one)
वीन्द्र:
सम्बोधन (Address/Vocative)
TypeNoun
Rootवीर + इन्द्र (प्रातिपदिक)
Formसम्बोधन (Vocative), पुंलिङ्ग, एकवचन; कर्मधारयः (vīra eva indraḥ)
ब्रह्माणी-इति-संज्ञकाम्named ‘Brahmāṇī’
ब्रह्माणी-इति-संज्ञकाम्:
कर्म (Karma/Object)
TypeAdjective
Rootब्रह्माणी + इति + संज्ञक (प्रातिपदिक)
Formस्त्रीलिङ्ग, द्वितीया-विभक्ति, एकवचन; अव्ययीभाव-समासः (ब्रह्माणी इति संज्ञा यस्याः)
विदुःthey know/they say
विदुः:
क्रिया (Verb)
TypeVerb
Rootविद् (धातु)
Formलिट्-लकार (Perfect), प्रथम-पुरुष (3rd person), बहुवचन, परस्मैपद
पुरुषाख्यविरिञ्चस्यof Virīñca (Brahmā) called ‘Puruṣa’
पुरुषाख्यविरिञ्चस्य:
सम्बन्ध (Genitive relation)
TypeNoun
Rootपुरुषाख्य + विरिञ्च (प्रातिपदिक)
Formपुंलिङ्ग, षष्ठी-विभक्ति (Genitive/6th), एकवचन; षष्ठी-तत्पुरुषः (पुरुषाख्यः विरिञ्चः)
भार्याwife
भार्या:
कर्ता (Karta/Subject)
TypeNoun
Rootभार्या (प्रातिपदिक)
Formस्त्रीलिङ्ग, प्रथमा-विभक्ति (Nominative/1st), एकवचन
सावित्रिकाSāvitrikā
सावित्रिका:
सम्प्रदान/सम्बन्ध (Predicate nominative)
TypeNoun
Rootसावित्रिका (प्रातिपदिक)
Formस्त्रीलिङ्ग, प्रथमा-विभक्ति, एकवचन; नाम (proper name/epithet)
मताis considered
मता:
क्रिया-विशेषण/विधेय (Predicative)
TypeVerb
Rootमन् (धातु)
Formभूतकृदन्त (past passive participle), स्त्रीलिङ्ग, प्रथमा-विभक्ति, एकवचन; ‘considered/held’
चतुर्मुखस्यof the four-faced one (Brahmā)
चतुर्मुखस्य:
सम्बन्ध (Genitive relation)
TypeNoun
Rootचतुर् + मुख (प्रातिपदिक)
Formपुंलिङ्ग, षष्ठी-विभक्ति, एकवचन; बहुव्रीहिः (यस्य चत्वारि मुखानि सः)
भार्याwife
भार्या:
कर्ता (Karta/Subject)
TypeNoun
Rootभार्या (प्रातिपदिक)
Formस्त्रीलिङ्ग, प्रथमा-विभक्ति, एकवचन
तुbut/indeed
तु:
सम्बन्ध (discourse particle)
TypeIndeclinable
Rootतु (अव्यय)
Formअवधारण/विरोध-निपात (particle)
कीर्तिताis declared
कीर्तिता:
क्रिया-विशेषण/विधेय (Predicative)
TypeVerb
Rootकीर्त् (धातु)
Formभूतकृदन्त (past passive participle), स्त्रीलिङ्ग, प्रथमा-विभक्ति, एकवचन; ‘praised/declared’
साshe
सा:
कर्ता (Karta/Subject)
TypeNoun
Rootतद् (प्रातिपदिक)
Formसर्वनाम, स्त्रीलिङ्ग, प्रथमा-विभक्ति, एकवचन
सरस्वतीSarasvatī
सरस्वती:
सम्प्रदान/सम्बन्ध (Predicate nominative)
TypeNoun
Rootसरस्वती (प्रातिपदिक)
Formस्त्रीलिङ्ग, प्रथमा-विभक्ति, एकवचन; नाम (proper name)
Speaker

Lord Vishnu (in dialogue with Garuda/Vinata-putra)

Philosophical Teaching

Concept: One divine principle of Speech is understood through multiple names and relational roles (consort-forms) tied to cosmic functions.

Vedantic Theme: Ekatva expressed as anekatva: one śakti appearing as many through upādhi (functional conditioning).

Application: Use multiple epithets as lenses: when studying mantra/learning, invoke Sarasvatī as Vāṇī (speech), Sāvitrī (inspiration/illumination), Brahmāṇī (creative intelligence) according to the task.

Verse Rasa

Primary Rasa: shanta

Secondary Rasa: adbhuta

Geographic Context

Type: loka

Cross References

Related Themes: Garuda Purana 3.16.83 (tri-form Vāṇī); Garuda Purana 3.16.84-85 (Veda-identity; relation to Vāyu/knowledge/bliss)

Characters & Entities
B
Brahmā (Viriñca, Caturmukha)
S
Sarasvatī
S
Sāvitrī (Sāvitrikā)
B
Brahmāṇī
V
Vāṇīti
V
Vīndra (addressed figure)

FAQs

This verse clarifies that different epithets (Vāṇīti, Brahmāṇī, Sāvitrikā, Sarasvatī) can refer to the same divine consort principle associated with Brahmā, helping readers reconcile variant names across Purāṇic contexts.

It uses Purāṇic nomenclature—listing names and titles of deities—to establish doctrinal clarity and continuity, a common method in the text’s instructional dialogue between Viṣṇu and Garuḍa.

When studying or chanting, treat differing divine names as contextual titles rather than contradictions; this supports consistent understanding in prayer, learning (vidyā), and devotion to Sarasvatī as the power of speech and knowledge.

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