श्रीलक्ष्मीर्वरदा विष्णुपत्नी वसुप्रदा हिरण्यरूपा स्वर्णमालिनी रजतस्रजा स्वर्णप्रभा स्वर्णप्राकारा पद्मवासिनी पद्महस्ता पद्मप्रिया मुक्तालङ्कारा चन्द्रसूर्या बिल्वप्रिया ईश्वरी भुक्तिर्मुक्तिर्विभूतिरृद्धिः समृद्धिः कृष्टिः पुष्टिर्धनदा धनेश्वरी श्रद्धा भोगिनी भोगदा सावित्री धात्री
śrīlakṣmīrvaradā viṣṇupatnī vasupradā hiraṇyarūpā svarṇamālinī rajatasrajā svarṇaprabhā svarṇaprākārā padmavāsinī padmahastā padmapriyā muktālaṅkārā candrasūryā bilvapriyā īśvarī bhuktirmuktirvibhūtirṛddhiḥ samṛddhiḥ kṛṣṭiḥ puṣṭirdhanadā dhaneśvarī śraddhā bhoginī bhogadā sāvitrī dhātrī
"Śrī-Lakṣmī, the boon-giver, wife of Viṣṇu, giver of wealth, golden-formed, in a golden wreath, in a silver wreath, golden-radiant, golden-encircled, dwelling in the lotus, lotus-handed, fond of the lotus, adorned with pearls, sun-and-moon-like, fond of the bilva, the mistress; enjoyment, liberation, majesty, abundance, superabundance, action, nourishment, wealth-giver, mistress of wealth, faith, the enjoyer, giver of enjoyment, Sāvitrī, the nurturer …"
79f1aac2f031 · 发布于 2026年8月12日 05:00:00 UTC
可用语言RUEN用方向键翻颂
A list of names begins, and it is worth noting what is placed side by side in it. Bhukti and mukti, "enjoyment and liberation," stand right next to each other, as two names of one and the same being. This detail is ordinary in śākta literature and is its distinguishing mark: the goddess gives both, and does not count the first lower than the second.
It is worth saying how to regard this. The Vaiṣṇava side does not object to asking for one's needs, and the four classes of those who turn to Him (Gītā 7.16) were discussed when reading the Dattātreya (2.7). But it holds a distinction worth citing here, for it is fundamental to it.
Rūpa Gosvāmī defines pure devotion thus: anyābhilāṣitā-śūnyam, "free from every other desire," including jñāna and karma. And he adds the famous line: bhukti-mukti-spṛhā yāvat piśācī hṛdi vartate, "as long as the ghoul of desire for enjoyment and liberation sits in the heart, there is no happiness of devotion." It is worth noting that there both words are the very same ones that stand here in the list of names — called one and the same ghoul.
That is, by its reckoning the thirst for liberation is as much a hindrance as the thirst for enjoyment; and this, to my mind, is its most unexpected and most essential position. Let us add the last word in this passage: śraddhā, "faith," is counted among the names of the goddess. That is, faith is conceived not as a state of a person, but as something that comes to him; and this agrees with what was said when reading the Śāṭyāyani (33), where knowledge came to the brahmin of itself.