शक्ति

यन्त्रोपारोपितकोशांशः

कल्पद्रुमः

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

शक्तिः, स्त्री, (शक + क्तिन् ।) कायजनन- सामर्थ्यम् । यथा, -- “या देवी सर्व्वभूतेषु शक्तिरूपेण संस्थिता ।” इति देवीमाहात्म्यस्य टीकायां नागोजीभट्टः ॥ शक्यते जेतुमनया । सा प्रभावोत्साहमन्त्रज- भेदात्त्रिविधा । तत्र प्रभुत्वे साधकत्वात् कोष- दण्डौ प्रभुशक्तिः १ । विक्रमेण स्वशक्त्या विस्फु- रणमुत्साहशक्तिः २ । सन्ध्यादीनां सामादी- नाञ्च यथावस्थानं मन्त्रशक्तिः ३ ॥ सामर्थ्य- मात्रम् । तत्पर्य्यायः । द्रविणम् २ तरः ३ सहः ४ बलम् ५ शौर्य्यम् ६ स्थाम ७ शुष्मम् ८ परा- क्रमः ९ प्राणः १० । इत्यमरः ॥ शुष्म ११ सहम् १२ । इति शब्दरत्नावली ॥ ऊर्ज्जः १३ । इति जटाधरः ॥ कासूः । सा तु शर्व्वलानामास्त्रम् । इति नानार्थे अमरभरतौ ॥ गौरी । इति मेदिनी ॥ लक्ष्मीः । इति शब्दमाला ॥ * ॥ त्रिशक्तयो यथा, -- “एषा त्रिशक्तिरुद्दिष्टा नयसिद्धान्तगामिनी । एषा श्वेता परा सृष्टिः सात्त्विकी ब्रह्मसंस्थिता ॥ एषैव रक्ता रजसि वैष्णवी परिकीर्त्तिता । एषैव कृष्णा तमसी रौद्री देवी प्रकीर्त्तिता ॥ परमात्मा यथा देवो एक एव त्रिधा स्थितः । प्रयोजनवशाच्छक्तिरेकैव त्रिविधाभवत् ॥” इति वाराहे त्रिशक्तिमाहात्म्यनामाध्यायः ॥ * ॥ अपि च । “बिन्दुः शिवात्मकस्तत्र बीजं शक्त्यात्मकं स्मृतम् । तयोर्योगे भवेन्नादस्तेभ्यो जातास्त्रिशक्तयः ॥” इति क्रियासारः ॥ अन्यच्च । “इच्छा क्रिया तथा ज्ञानं गौरी ब्राह्मी तु वैष्णवी । त्रिधा शक्तिः स्थिता यत्र तत्परं ज्योतिरो- मिति ॥” इति गोरक्षसंहिता ॥ * ॥ अष्ट शक्तयो यथा, -- “इन्द्राणी वैष्णवी शान्ता ब्रह्माणी ब्रह्मवादिनी । कौमारी नारसिंही च वाराही विकटाकृतिः ॥ माहेश्वरी महामाया भैरवी भीरुरूपिणी । अष्टौ च शक्तयः सर्व्वा रथस्थाः प्रययुर्मुदा ॥” इति ब्रह्मवैवर्त्ते श्रीकृष्णजन्मखण्डे बाणयुद्धं नाम ११९ अध्यायः ॥ * ॥ प्रकृतिः । यथा, -- “प्रधानं प्रकृतिः शक्तिर्नित्या चाविकृतिस्तथा । एतानि तस्या नामानि पुरुषं या समाश्रिता ॥” तस्या गुणानाह । “सत्त्वं रजस्तमस्त्रीणि विज्ञेयाः प्रकृतेर्गुणाः ।” इति भावप्रकाशः ॥ * ॥ शक्तिविषयकपुष्पाणि यथा, -- “अथ पुष्पं प्रवक्ष्यामि कर्म्मयोगे महेश्वरि । शृणुष्व परया भक्त्या यथोक्तं ब्रह्मणा पुरा ॥ कमले करवीरे द्वे कुसुम्भे तुलसीद्वयम् । जात्यशोके केतकी द्वे कुमारीचम्पकोत्पलम् ॥ कुन्दमन्दारपुन्नागपाटलानागचम्पकम् । आरग्वधं कर्णिकारं पावन्ती नवमल्लिका ॥ सौगन्धिकं सकोरण्डं पलाशाशोकसर्ज्जकाः । सिन्धुवारो ह्यपामार्गवापुलीकञ्च कामजम् ॥ व्याघ्रचेलं दमनकं मरुवकं ततः परम् । लवङ्गं जलकर्पूरं तगरञ्च जवा तथा ॥ शिवपुष्पं द्रोणपुष्पं कामराजं सुकेतकम् । अन्यानि वनपुष्पाणि जलजस्थलजानि च । गिरिजानि देशजानि नानापुष्पाण्यतः परम् ॥” इति प्रपञ्चसारः ॥

अमरकोशः

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

शक्ति स्त्री।

सामर्थ्यम्

समानार्थक:द्रविण,तरस्,सहस्,बल,शौर्य,स्थामन्,शुष्म,शक्ति,पराक्रम,प्राण

2।8।102।2।1

द्रविणं तरः सहोबलशौर्याणि स्थाम शुष्मं च। शक्तिः पराक्रमः प्राणो विक्रमस्त्वतिशक्तिता॥

पदार्थ-विभागः : , गुणः, मानसिकभावः

शक्ति स्त्री।

कासूः

समानार्थक:शक्ति

3।3।66।2।1

कक्षान्तरेऽपि शुद्धान्तो नृपस्यासर्वगोचरे। कासूसामर्थ्ययोः शक्तिर्मूर्तिः काठिन्यकाययोः॥

पदार्थ-विभागः : उपकरणम्,आयुधम्

वाचस्पत्यम्

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

शक्ति¦ स्त्री शक--क्तिन्।

१ सामर्य्ये

२ स्त्रीदेवतायां देवी-मूर्त्तौ। न्यायाद्युक्ते कारणनिष्ठे कार्य्योत्पादनयोग्ये

३ धर्मभेदे।

३ शव्दनिष्ठे अर्थवोधकतारूपे बोध्यत्वप्रकार-केच्छाविषयत्वरूपे वृत्तिभेदे शर्वलाख्ये

४ अस्त्रभेदे च अमरः। मीमांसकमते शक्तिः पदार्थान्तरम् यथोक्तम् अनुमा॰ चि॰।
“स्यादेत् ईश्वरवत् कार्य्येणैव शक्तिरप्यनुमीयते तथा हि-यादृशादेव करानलसंयोगाद्दाहो जायते तादृशादेव सतिप्रतिबन्धके न जायते अतो यदभावात् कार्य्याभावस्तद्व-ह्न्यादावभ्युपेयं तेन विना तदभावात् यत्तद्भावानु-पपत्तेर्व्यतिरेकमुखेन शक्तिसिद्धिः”। न्ययमते तन्निरा-सस्तत्रैव ईश्वरवादग्रन्थे दर्शितो यथा
“तृणारणिमणिफुत्कारादिव्यक्तीनामानन्त्येन प्रतिव्यक्तिभावहेतुजानन्तशक्तिस्वीकारे गौरवं तावदनन्तव्यक्तिजन्या-वान्तरवह्निव्यक्तिषु जातित्रयकल्पने लाघवमिति तदेवकल्प्यते। न च जातौ योग्यानुपलन्धिबाधः गोमयप्रभव-वृश्चिकयोर्वा पाटलत्वकपिलत्वव्यङ्ग्यवैजात्यस्य प्रत्यक्ष-सिद्धत्वात् तृणजन्यनानावह्निषु तृणजन्यत्वज्ञानानन्तरंमणिजन्यव्यावृत्त्याऽनुगतबुद्धिरस्त्रि जातिविषया। तृण-जन्यत्वेनोपाधिनाऽसाविति चेन्न बाघकं विनानुगतबुद्धे-[Page5074-b+ 38] स्तद्व्यङ्ग्यजातिविषयत्वनियमात्। न च गोमयवृश्चिक-प्रभववृश्चिकजातिपरम्परायामनगतजात्यापत्तिः गोमय-जन्यवृश्चिकप्रभवत्वजातेः सत्त्वात् वह्निमात्रे च दाहस्पर्शवानवयकः तत्संयोगः सेवनादिश्च कारणानि न तुतृणादिकं विनापि, तदुत्पत्तिप्रसङ्गः विशेषसामग्रीमा-दायैव साध्यसामग्र्याजनकत्वात्”। एवमाधेयशक्तिरपि मीमांसकमतेन पूर्वपक्षीकृत्य तत्रनिरस्ता यथा तच्च प्रोक्षणप्रतिष्ठाशब्दयोर्दर्शितम् अधिकंकिञ्चिदत्र प्रदर्श्यते यथा
“कामिनीचरणामिघातदोहदादिभिरशोकपुष्पोत्कर्षदर्श-नादपि नाधेयशक्तिः समयविशेषावच्छिन्नचरणदोहादिसंयोगध्वंसस्यैव कारणत्वात् चरणाभिधाताकृष्टभागा-न्तजनितवृक्षादेव वा तदुपपत्तिः कालान्तरे पुष्पाद्युत्क-र्षात्। दुःखावयवोपचयावश्यम्भावेन वृक्षभेदावश्यकत्वात्। नापि ताम्बकांस्यादावम्लभस्मसंयोगादिजन्यशुद्धिरूपाआधेयशक्तिः तत्संयोगध्वंसस्य संयोगसमानकालीना-स्पृश्यस्पर्शादिप्रतियोगिकयावदनादिसंसंर्गाभावसहितस्यशुद्धिपदार्थत्वात्। भस्मादिसंयोगजनितः कांस्याद्युपभोक्तृनिष्ठः संस्कार एव शुद्धिरित्यन्थे। अभिमन्त्रितपयःपल्लवादावपि समयविशेषावच्छिन्नाभिमन्त्रणध्वंस एवव्यथाद्यपनायकः तत्तन्मन्त्रदेवतासन्निधिरेव वा। कल-मवीजाटीनामापरमाण्वन्तभङ्गे तत्र चावान्तर-जात्यभावे नियतकलमजातीयादिसिद्धिरपि। परमाणु-षाकजविशेषादेव कार्य्यवृत्तिरूपादि सजातीयस्य पूर्बरूपा-दिविजातीयस्य परमाणौ पाकजरूपादैरुभयासिद्धत्वात्यथा हि कमलवीजं यवादिजात्या व्यावर्त्त्यते तथातत्परमाणवोऽपि पाकजैरेव। एवं माघकर्षणजनितात्परमाणुपाकपरम्पराविशेषादेव हैमन्तिकशस्योत्पत्तिः। एतेन लाक्षारसावसेकादयो वाख्याताः। निमित्तविशेष-जनितपाकजात्तत्फलविशेषः यथा हारीतमांसं हरिद्रा-मलसाधितमुपयोगात् सद्योष्यापादयति नान्यथा साधि-तमित्यादि। यत्र च तोयतेजोवायुषु न पाकजोविशेष-स्तत्रोद्भवानुद्गवद्रवकठिनत्वादयोविशेषास्तत्तदुपनायकादृ-ष्टविशेषादेव। तुलादौ चाधिवासपूर्वकतुलारोहणसामग्रीतुल्यस्य सत्यासत्यप्रतिज्ञत्वसहिता प्राचीनाधर्माधर्मफलेतज्जयमङ्गौ जनयति। यद्वा अयं निष्पापः पापवान्वेति तुलारूढाभिशस्तज्ञानविशेषसहिता सा तथा, त-दाहुः,
“तांस्तु देवाः प्रपश्यन्ति स्वश्चैबान्तरपुरुषः” इति[Page5075-a+ 38] अथ वा प्रतिज्ञाशुद्ध्यशुद्धी अपेक्ष्य तया घर्माधर्मौ ज-न्येते ताभ्याञ्च जयपराजयौ सत्यासत्यप्रत्यभिज्ञाभिशस्त-तुलारोहणस्येष्टानिष्टफलत्वे नार्थतो विधिनिषेधात्। अ-भिशस्तः सत्यपतिज्ञोविजयकामस्तुलामारोहेदित्यसत्यप्र-तिज्ञो न तुलामारोहेदिति श्रुतेरुन्नयनात्। यद्वा तयादवतासन्निधिः क्रियते ताश्च कर्मानुरूपलिङ्गमभिव्यञ्ज-यन्ति”। तत्र च शक्तिपदार्थस्वरूपादिकमुक्तं यथा
“कस्तर्हि शक्तिपदार्थः कारणत्वं तच्च स्वस्वव्याप्येतरस-कलसंपत्तौ कार्य्याभावव्यापकाभाबाप्रतियोनित्वम्। अथवा यत्र कार्य्याभावव्याप्यता इतराभावावच्छिन्ना तत्का-रणवीजे अङ्कुराभावव्याप्यता न वोजत्वेनावच्छिद्यतेइतरसमवधाने सति वोजादङ्कुरसत्त्वात्, किन्त्वि तरा-भावेनावच्छिद्यते इतराभावावच्छिन्ना तत्कारणवीजे अ-ङ्कुराभावव्याप्यता न वीजत्वेनावच्छिट्यते इतराभावेवीजस्याङ्कुराभावनियमात्। शिलाशकलेष्वङ्कुरामाव-व्याप्यता शिलात्वेनैषावच्छिद्यते। यद्वा अन्यासमवधाना-वच्छिन्नकार्य्यानुत्पत्तिव्याप्यत्वं कारणत्वं, रासभादेः का-र्य्याभावव्याप्यया अन्यासमवधानस्य वैयर्थ्येनानवच्छेदक-त्वात्। अनन्यषासिद्धनियतपूर्ववर्त्तिजातीयत्वं वा तत्त्वम्। अन्यथासिद्धञ्च त्रिधा येन सहैव यस्य यं प्रति पूर्व-वर्त्तित्वमवगम्यते, यथा घटं प्रति दण्डरूपस्य, (

१ ) अन्यंप्रति पूर्ववर्त्तित्वे ज्ञाते एव यं प्रति यस्य पूर्ववर्त्तित्व-मवगम्यते यथा शब्दं प्रति पूर्ववर्त्तित्वे ज्ञाब एव ज्ञानं प्र-त्याकाशस्य (

२ )। अन्यत्र कॢप्तनियतपूर्ववर्त्तिन एव कार्य्य-सम्भवे तत्सहभूतत्वम् (

३ ) यथा गन्धवति गन्धागुत्पादा-दुगन्धं प्रति तत्प्रागभावस्य नियतपूर्ववर्त्तित्वकल्पनात्पाकजस्थले गन्घं प्रति रूपादिप्रागभावादीनामप्यन्यथा-सिद्धत्वम् एतत्त्रितयव्यतिरेके नियतपूर्ववर्त्तित्वं कारण-त्वम्। यागापूर्वयोस्तु यागपूर्ववर्त्तित्वेऽवगते न त्वगम्य-माने यत्र जन्यस्य पूर्ववर्त्तित्वेऽवगते जनकस्य पूर्वभावो-ऽवगम्यते तत्र जन्येन जनकस्यान्यथांसिद्धिः। यत्र चजनकस्य तथात्वेऽवगते जन्यस्य पूर्वभावावगतिस्तत्र तद्-द्वारा तस्य जनकत्वमेव। दण्डसंयोगभ्रमणयोस्तु युग-पदेव पूर्वभावितत्वग्रहः। स्वस्वानन्तरोत्पत्तिकसकलसम-वधाने सत्यपि यस्याभावात् कार्य्यं न जायते सति चजायते तज्जातीयं प्रति तदनन्यथासिद्धम्। अनन्यथा-सिद्धनियतपूर्बवर्त्तित्वं कारणत्वमित्यन्यै तन्न ईश्वरतद्-बुद्ध्यादीनामसंग्रहात् तद्ज्वतिरेकस्य तत्समवधान-[Page5075-b+ 38] व्यतिरेकस्य वाऽभावात्। कार्य्यस्यान्यथानुपपद्यमानताव्य-वस्थाप्यत्वं वाऽनन्यथासिद्धम्। नन्वेवमतिरिक्तशक्तौसाधकबाधकप्रमाणाभावान्नित्यं संशयः न च साधका-भावस्य बाधकत्वं बाधकाभावस्य साधकत्वादिति चेन्नसाधकाभावेन वह्नावन्यत्र सिध्यतीन्द्रियधर्माभावसाधनेलाधवं बाधकाभावेनातीन्द्रियधर्मसाधने गौरवमितिसाधकाभावात्तदभाव एव सिध्यतीति”।
“इच्छा क्रिया तथा ज्ञानं गौरी ब्राह्मी तु वैष्णवी। त्रिधा शक्तिः स्थिता यत्र तत्परं ज्योतिरोमति” गोरक्षसं॰। सत्त्वरजस्तमोगुणत्रयाधीने ईश्वरस्य क्रमेण ज्ञानेच्छा-क्रियारूपे

७ शक्तित्रये।
“एषा त्रिशक्तिरुद्दिष्टा नर-सिद्धान्तगामिनी। एषा श्वेता परा सृष्टिः सात्त्विकोब्रह्मसंस्थिता। एषैव रक्ता रजसि वैष्णवी परिकीर्त्तिता। एषैव कृष्णा तमसि रौद्री देवी प्रकीर्त्तिता। परमात्मायथा देव एकएव त्रिधार्पितः। प्रयोजनवशाच्छक्तिरेकैवत्रिविधाऽभवत्” वराहपु॰। प्रकृतिशक्तिश्च ईश्वरस्यसृष्टिकर्त्तृत्वप्रवर्त्तिता
“शिवः शक्त्या युक्तो यदि भवतिशक्तः प्रभवितुम्” आमन्दल॰। तन्त्रोक्ते

५ पीठाधिष्टा-तृदेवताभेदे देवभेदे पीठशक्तयो भिन्नास्तन्त्रसारादौ उक्ताः। राज्ञां प्रभावोत्साहमन्त्रजाते

६ सामर्ध्ये च अमरः।

८ गौर्य्यां मेदि॰

९ लक्ष्म्यां शब्दमा॰। वृत्तिभेदशक्तिश्च अर्थबोधानुकूलः पदपदार्थसम्बन्धः स चइदं पदममुमर्थं बोधयतु, अस्मात् शब्दादयमर्थो बोद्धव्यइत्येवंरूपः इच्छात्मकः सङ्केतः, घटादिपदार्थविशेष्यकघटादिपदजन्यबोधविषयताप्रकारकेच्छाषिषयोवा। मी-मांसकास्तु अभिधा नाम पदार्थान्तरं सङ्केतग्राह्यं शक्ति-रित्याहुः। पदपदार्थयोः सम्बन्धान्तरं शक्तिरिति शा-ब्दिकाः। सा च शक्तिस्त्रिविधा रूढिर्योगः योगरूढिश्चेतितत्राद्या घटादिपदेषु, द्वितीया पाचकादिपदेषु, तृतीयापङ्कजादिपदेषु। प्राभाकरमते शक्तिर्द्विविधा अनुभाविकास्मारिका च तत्राद्या कार्य्यत्वान्विते, द्वितीया तु जातौ। तत्र गवादिपदानां जात्याकृतिविशिष्टव्यक्तौ शक्तिरितिनैयायिकाः। व्यक्तावेव शक्तिरिति नव्याः। जात्था-कृतिव्यक्तिषु तिसृषु शक्तिरिति वैयाकरणाः जातावेवशक्तिर्व्यक्तेर्भानं त्वाक्षेपादिति भाट्टादयः। जातौ थ्यक्तौचोभयत्र शक्तिः किन्तु जात्यंशे ज्ञाता व्यक्त्यंशे स्वरूप-सती प्रत्यायिकेति। कार्य्यान्वितव्यक्तौ शक्तिरिति प्राभा-कराः। धातोस्तु फलावच्छिन्नव्यापारे शक्तिरिति[Page5076-a+ 38] नैयायिकाः। फल एव शक्तिरिति मण्डनादयः। व्यापारे शक्तिरिति रत्नकोषकृत्। आख्यातस्य कृतौशक्तिरिति नैयायिकाः। कर्त्तरि शक्तिरिति शाब्दिकाः। व्यापारमात्रे शक्तिरिति मीमांसकाः। चतुर्विधविषय-त्वात् तस्याश्चातुर्विध्यं शब्दश॰ प्र॰ अलङ्कारिमते दर्शितंयथा
“जातिद्रव्यगुणस्पन्दैर्धर्मैः सङ्केतवत्तया। जातिशब्दादि-भेदेन चातुर्विध्यं परे जगुः”। गोगवयादीनां गोत्वा-दिजात्या, पश्वाद्यादीनां लाङ्गूलधनादिद्रघ्येण, धन्यपि-शुनादीनां पुण्यद्वेषादिगुणेन चलचपलादीनाञ्च श-ब्दानां कर्मणावच्छिन्नशक्तिमत्त्वाच्चातुर्विध्यमेब रूढाना-मिति तदुक्तं दण्ड्याचार्यैः
“शब्दैरेव प्रतीयन्ते जाति-द्रव्यगुणक्रियाः। चातुर्विध्यादमीषान्तु शब्द उक्तश्चतु-र्विधः” इति। तदेतन्निरासितं तत्रैव
“तदेतज्जडमूकमूर्खादीनामन्यशू-न्यादीनाञ्च शब्दानामपरिग्रहापत्त्या परित्यक्तमस्माभिः”।

शब्दसागरः

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

शक्ति¦ f. (-क्तिः)
1. Power, regal power as resulting from “प्रभुशक्ति” or “प्रभाव- शक्ति” majesty, “उत्साहशक्ति” energy, perseverance, “मन्त्रशक्ति” the power of god counsel: see शक्तित्रय।
2. Power, strength, prowess.
3. An iron spear or dart.
4. The energy or active power of a deity, per- sonified as his wife, as GAURI4 of S4IVA, LAKSHM4I of VISHN4U, &c.
5. The female organ as the counterpart of the phallic personifica- tion of S4IVA, and worshipped either literally or figuratively by a sect of Hindus, thence termed S4A4KTAS.
6. Allaying or appeasing opposition.
7. Force or signification of words, (op. to लक्षणा and व्यञ्जना।)
8. The relation of a word to the thing designated by it, (in Nya4ya Phil.)
9. Poetic genius.
10. The inherent power of a cause to produce its effects, (in Nya4ya Phil.) E. शक् to be able, aff. क्तिन् |

Apte

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

शक्तिः [śaktiḥ], f. [शक्-क्तिन्]

(a) Power, ability, capacity, strength, energy, prowess; दैवं निहत्य कुरु पौरुषमात्मशक्त्या Pt.1.361; ज्ञाने मौनं क्षमा शक्तौ R.1.22; so यथाशक्ति, स्वशक्ति &c. (b) Faculty, capacity; स्मरण- शक्ति 'retentive faculty or memory'.

Regal power; (it has three parts or elements; 1 प्रभुशक्ति or प्रभावशक्ति' the majesty or pre-eminent position of the king himself'; 2 मंत्रशक्ति 'the power of good counsel'; and 3 उत्साहशक्ति 'the power of energy'); राज्यं नाम शक्तित्रयायत्तम् Dk.; त्रिसाधना शक्तिरिवार्थसंचयम् R.3.13;6.33;17.63; Śi.2.26.

The power of composition, poetic power or genius; शक्तिर्निपुणता लोकशास्त्रकाव्याद्यवेक्षणात् K.P.1; see explanation ad loc.

The active power of a deity, regarded as his wife, female divinity; (these are variously enumerated, 8, 9 or even 5 being mentioned); स जयति परिणद्धः शक्तिभिः शक्तिनाथः Māl.5.1; Ś.7.35.

A kind of missile; शक्तिखण्डामर्षतेन गाण्डीविनोक्तम् Ve. 3; ततो विभेद पौलस्त्यः शक्त्या वक्षसि लक्ष्मणम् R.12.77.

A spear, dart, pike, lance.

(In phil.) The relation of a term to the thing designated.

The power inherent in cause to produce its necessary effect.

(In Rhet.) The power or signification of a word; (these are three अभिधा, लक्षणा and व्यञ्जना); तिस्रः शब्दस्य शक्तयः S. D.11.

The expressive power or denotation of a word (opp. लक्षणा and व्यञ्जना); it is thus defined: अस्माच्छब्दादयमर्थो बोद्धव्य इत्याकारको$नादिसंकेतः शक्तिः Tarka. K.

The female organ, the counterpart of the Phallus of &Saucte;iva worshipped by a sect of people called Śāktas.

A sword.

An implement in gambling.-Comp. -अर्धः perspiring and panting through fatigue or exertion. -अपेक्ष, -अपेक्षिन् a. having regard to strength; षाड्गुण्यमुपयुञ्जीत शक्त्यपेक्षो रसायनम् Śi.2.93.-कुण्ठनम् the deadening of a power. -ग्रह a.

apprehending the force or meaning.

armed with a spear.

(हः) apprehension of the force, meaning, or acceptation of a word.

a spearman, lancer.

an epithet of Śiva.

of Kārtikeya. -ग्राहक a. determining or establishing the meaning of a word. (-कः) epithet of Kārtikeya. -त्रयम् the three constituent elements of regal power; see शक्ति (2) above. -धर a. strong, powerful.

(रः) a spearman.

an epithet of Kārtikeya; ततस्तामेव चोत्कृष्य शक्तिं शक्तिधरप्रियः Rām. 7.8.11. -ध्वजः N. of Kārtikeya; शक्तिध्वजशिखरशूलोत्सेधं सौधमागतम् Dk.2.5. -नाथः N. of Śiva; स जयति परिणद्धः शक्तिभिः शक्तिनाथः Māl.5.1. -पर्णः Alstonia Scholaris. (Mar. सातवीण). -पाणिः, -भृत् m.

a spearman.

an epithet of Kārtikeya.

पातः prostration of strength.

In Yoga philosophy, a spiritual procedure, by which the preceptor puts his strength (spiritual power) in his pupil. -पूजकः a Śākta q. v. -पूजा the worship of Śakti. -पूर्वः an epithet of Parāśara.-वैकल्यम् loss of strength, debility, incapacity. -हीनa. powerless, weak, impotent. -हेतिकः a lancer, spearman.

Monier-Williams

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

शक्ति f. power , ability , strength , might , effort , energy , capability( शक्त्याor आत्म-श्or स्व-श्, " according to ability " ; परं शक्त्या, " with all one's might " ; वित्त-शक्त्या, " according to the capability of one's property " ; शक्तिम् अ-हापयित्वा, " not relaxing one's efforts , exerting all one's strength ") , faculty , skill , capacity for , power over( gen. loc. dat. , or inf. ) RV. etc.

शक्ति f. effectiveness or efficacy (of a remedy) S3a1rn3gS.

शक्ति f. regal power (consisting of three parts , प्रभुत्व, personal pre-eminence ; मन्त्र, good counsel , and उत्साह, energy) Ka1m. (See. Ragh. iii , 13 )

शक्ति f. the energy or active power of a deity personified as his wife and worshipped by the शाक्त(See. )sect of Hindus under various names (sometimes only three , sometimes eight शक्तिgoddesses are enumerated , as follow , इन्द्राणी, वैष्णवी, शान्ता, ब्रह्माणी, कौमारी, नारसिंही, वाराही, and माहेश्वरी, but some substitute चामुण्डाand चण्डिकाfor the third and sixth of these: according to another reckoning there are nine , viz. वैष्णवी, ब्रह्माणी, रौद्री, माहेश्वरी, नारसिंही, वाराही, इन्द्राणी, कार्त्तिकी, and प्रधाना: others reckon fifty different forms of the शक्तिof विष्णुbesides लक्ष्मी, some of these are कीर्त्ति, कान्ति, तुष्टि, पुष्टा, धृति, शान्ति, क्रिया, दया, मेधाetc. ; and fifty forms of the शक्तिof शिवor रुद्रbesides दुर्गाor गौरी, some of whom are गुणोदरी, विरजा, शाल्मली, लोलाक्षी, वर्तुलाक्षी, दीर्घ-घोणा, सुदीर्घ-मुखी, गो-मुखी, दीर्घ-जिह्वा, कुण्डोदरी, अर्ध-केशी, विकृत-मुखी, ज्वाला-मुखी, उल्कामुखीetc. ; सरस्वतीis also named as a शक्ति, both of विष्णुand रुद्र: according to the वायु-पुराणthe female nature of रुद्रbecame twofold , one half असितor white , and the other सितor black , each of these again becoming manifold , those of the white or mild nature included लक्ष्मी, सरस्वती, गौरी, उमाetc. ; those of the dark and fierce nature , दुर्गा, कालीetc. ) Ka1v. Katha1s. Pur. (See. RTL. 181 etc. MWB. 216 )

शक्ति f. the female organ (as worshipped by the शाक्तsect either actually or symbolically) RTL. 140

शक्ति f. the power or signification of a word (defined in the न्यायas पदस्य पदा-र्थेसम्बन्धःi.e. " the relation of a word to the thing designated ") Bha1sha1p. Sa1h.

शक्ति f. (in Gram. ) case-power , the idea conveyed by a case(= कारक) Pa1n2. 2-3 , 7 Sch.

शक्ति f. the power or force or most effective word of a sacred text or magic formula Up. Pan5car.

शक्ति f. the creative power or imagination (of a poet) Ka1vya7d.

शक्ति f. help , aid , assistance , gift , bestowal RV.

शक्ति f. a spear , lance , pike , dart RV. etc. (also शक्तीg. बह्व्-आदि)

शक्ति f. a sword MW.

शक्ति f. (prob.) a flag-staff(See. रथ-श्)

शक्ति f. power , ability , strength , might , effort , energy , capability( शक्त्याor आत्म-श्or स्व-श्, " according to ability " ; परं शक्त्या, " with all one's might " ; वित्त-शक्त्या, " according to the capability of one's property " ; शक्तिम् अ-हापयित्वा, " not relaxing one's efforts , exerting all one's strength ") , faculty , skill , capacity for , power over( gen. loc. dat. , or inf. ) RV. etc.

शक्ति f. effectiveness or efficacy (of a remedy) S3a1rn3gS.

शक्ति f. regal power (consisting of three parts , प्रभुत्व, personal pre-eminence ; मन्त्र, good counsel , and उत्साह, energy) Ka1m. (See. Ragh. iii , 13 )

शक्ति f. the energy or active power of a deity personified as his wife and worshipped by the शाक्त(See. )sect of Hindus under various names (sometimes only three , sometimes eight शक्तिgoddesses are enumerated , as follow , इन्द्राणी, वैष्णवी, शान्ता, ब्रह्माणी, कौमारी, नारसिंही, वाराही, and माहेश्वरी, but some substitute चामुण्डाand चण्डिकाfor the third and sixth of these: according to another reckoning there are nine , viz. वैष्णवी, ब्रह्माणी, रौद्री, माहेश्वरी, नारसिंही, वाराही, इन्द्राणी, कार्त्तिकी, and प्रधाना: others reckon fifty different forms of the शक्तिof विष्णुbesides लक्ष्मी, some of these are कीर्त्ति, कान्ति, तुष्टि, पुष्टा, धृति. शान्ति, क्रिया, दया, मेधाetc. ; and fifty forms of the शक्तिof शिवor रुद्रbesides दुर्गाor गौरी, some of whom are गुणोदरी, विरजा, शाल्मली, लोलाक्षी, वर्तुलाक्षी, दीर्घ-घोणा, सुदीर्घ-मुखी, गो-मुखी, दीर्घ-जिह्वा, कुण्डोदरी, अर्ध-केशी, विकृत-मुखी, ज्वाला-मुखी, उल्कामुखीetc. ; सरस्वतीis also named as a शक्ति, both of विष्णुand रुद्र: according to the वायु-पुराणthe female nature of रुद्रbecame twofold , one half असितor white , and the other सितor black , each of these again becoming manifold , those of the white or mild nature included लक्ष्मी, सरस्वती, गौरी, उमाetc. ; those of the dark and fierce nature , दुर्गा, कालीetc. ) Ka1v. Katha1s. Pur. (See. RTL. 181 etc. MWB. 216 )

शक्ति f. the female organ (as worshipped by the शाक्तsect either actually or symbolically) RTL. 140

शक्ति f. the power or signification of a word (defined in the न्यायas पदस्य पदा-र्थेसम्बन्धःi.e. " the relation of a word to the thing designated ") Bha1sha1p. Sa1h.

शक्ति f. (in Gram. ) case-power , the idea conveyed by a case(= कारक) Pa1n2. 2-3 , 7 Sch.

शक्ति f. the power or force or most effective word of a sacred text or magic formula Up. Pan5car.

शक्ति f. the creative power or imagination (of a poet) Ka1vya7d.

शक्ति f. help , aid , assistance , gift , bestowal RV.

शक्ति f. a spear , lance , pike , dart RV. etc. (also शक्तीg. बह्व्-आदि)

शक्ति f. a sword MW.

शक्ति f. (prob.) a flag-staff(See. रथ-श्)

शक्ति f. a partic. configuration of stars and planets (when the latter are situated in the 7th , 8th , 9th , and 10th astrological house) , VarBr2S.

शक्ति m. N. of a मुनिor sage (the eldest of वसिष्ठ's hundred sons ; accord. to VP. he was father of पराशर, and was devoured by king कल्माष-पाद, when changed to a man-eating राक्षस, in consequence of a curse pronounced upon him by the sage ; he is represented as having overcome विश्वामित्रat the sacrifice of king सौदास; he is regarded as the author of RV. vii , 32 , 26 ; ix , 97 , 19-21 ; 108 , 3 ; 14-16 ; शक्तिis also identified with one of the व्यासs , and with अवलोकिते-श्वर, and has elsewhere the patr. जातूकर्णand सांकृति) Pravar. MBh. etc.

Purana index

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

(I)--(शक्त्रि-ब्र्। प्।) the eldest of the १०० sons of वसिष्ठ and अरुन्धती. Father of पराशर through अदृ- श्यन्ति; फलकम्:F1:  भा. IV. 1. ४१; Br. I. 1. 9; III. 8. ९१; ३६. 6; M. २०१. ३०; वा. 1. १७४; ७०. ८३.फलकम्:/F a sage by tapas; a वेदव्यास. Heard the वायु पुराण from दक्ष and narrated it to पराशर in embryo; फलकम्:F2:  Br. II. ३२; ९९ and ११५; ३५. १२४; IV. 4. ६५; M. १९६. २६; वा. १०३. ६५.फलकम्:/F a resident of ब्रह्मक्षेत्र; फलकम्:F3:  वा. ५९. ९१, १०५.फलकम्:/F cursed king कल्माषपाद in नैमिष. फलकम्:F4:  Ib. 2. १०-11.फलकम्:/F

(II)--the principle identified with शिव; फलकम्:F1:  भा. IV. 6. ४३.फलकम्:/F urges creation by ब्रह्मा. फलकम्:F2:  Vi. I. 5. ४७.फलकम्:/F

(III)--as a daughter of वसिष्ठ and अरुन्धती. Br. I. 2. १०. [page३-358+ ३५]

(IV)--(पराशक्ति): the Goddess as potency in all creatures; by worshipping her in any manner one gets sal- vation; फलकम्:F1:  M. १३. ५३.फलकम्:/F by worshipping her शिव became अर्धनारीश्वर; as also other Gods like ब्रह्मा; known as त्रिपुरा; फलकम्:F2:  Br. IV. 5. २९.फलकम्:/F mind-born daughter of ब्रह्मा by name प्रकृति; was born during the course of the churning of the ocean; known also as भगवती and माया; angry at not getting a share in the यज्ञ of युवनाश्व but appeased by ब्रह्मा that she may be propitiated with पशु offer- ings. फलकम्:F3:  Ib. IV. 6. 6, ५३, ६७.फलकम्:/F A number of शक्तिस् mounted on cuckoos, swans, mungooses followed ललिता's army. फलकम्:F4:  Ib. IV. १७. २३.फलकम्:/F

(V)--the तुल or balance of scale, addressed as. M. २७४. ५९.

(VI)--the name of व्यास in the २५थ् (२७थ्-वि। प्।) द्वापर; मुण्डीश्वर अवतार् of the lord. वा. २३. २०८; Vi. III. 3. १८.

(VII)--a resident of ब्रह्मक्षेत्र. वा. ५९. १०५.

(VIII)--an Ajitadeva. वा. ६७. ३४.

(IX)--the wife of Gods generally. वा. १०६. ५९.

(X)--of विष्णु; is प्रधान purus2a1tmaka; this energy separates at the deluge and unites at the time of creation; फलकम्:F1:  Vi. II. 7. ३१-2.फलकम्:/F something like fire in wood or oil in sesamum; from प्रधान germinate intellect and rudiments of things and from them Asuras; फलकम्:F2:  Ib. II. 7. ३३-9.फलकम्:/F प्रधान compared to a tree; विष्णु is मूल-prakr2ti or the primary nature in whom all beings [page३-359+ २७] exist and all finally immerse; फलकम्:F3:  Ib. II. 7. ४२-3.फलकम्:/F is three-fold made up of the three energies of Hari. फलकम्:F4:  Ib. VI. 8. 7.फलकम्:/F

(XI)--of Guha, created by विश्वकर्म from the वैष्णव effulgence of सूर्य. Vi. III. 2-१२.

Purana Encyclopedia

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

Śakti^1 : f.: A missile special to Vāsava (Indra), hence called vāsavī 3. 294. 34; 7. 122. 33; 7. 148. 34; 7. 158. 9, 10, 56, 58; given by Vāsava 3. 286. 20; 7. 154. 50; 7. 155. 21; or by Śakra (Indra) 3. 294. 1ff.; 7. 154. 53, 58 (śakraśakti); 7. 155. 27; 1. 7. 156. 27; 7. 157. 4.


A. Description: unfailing (amoghā) 3. 286. 14; 3. 294. 20, 21, 24, 29, 33; 7. 157. 7, 12, 16, 29; heavenly (divyā) 8. 5. 65; best, excellent (śreṣṭhā) 7. 154. 52; (uttamā) 7. 154. 55; (paramā) 7. 157. 6; (pravarā) 3. 294. 29; honoured (satkṛtā) 7. 154. 53; (pūjyamānā) 7. 122. 33; irresistible (anivāryā) 7. 158. 2; unbearable (asahyā) 7. 154. 52; 7. 158. 2; burning, shining (like a lightning) (prajvalantī) 7. 122. 33; (jvalantī) 7. 154. 57; (prajvalitā) 3. 294. 35; (pradīptā) 7. 154. 54; dīpyamānā 7. 148. 34; 7. 154. 57; (vidyutprabhā) 8. 5. 65; decorated with gold (kanakabhūṣaṇā) 8. 5. 65; victorious (vaijayantī) 7. 154. 52; the highway to victory (jayasya ca parāyaṇam) 7. 157. 6; killer of one opponent (when used by Karṇa) (ekaghnī) 7. 158. 2; destroyer of the body of the enemy (parakāyāpahantrī) 7. 154. 55; killer of many enemies (when used by Indra) (dviṣatāṁ hantrī) 8. 5. 65; (amitravinibarhiṇī) 3. 286. 14; (śatrusaṅghānāṁ ghātinīm) 3. 294. 21; having a terrible form (raudrarūpaṁ bibharti ca) 7. 148. 34.


B. Exchanged by Indra for Karṇa's armour and ear-rings: God Sūrya advised Karṇa to obtain from Indra his unfailing Śakti in exchange for (niyamena) the armour (kavaca) and the ear-rings (kuṇḍalas) which Indra would ask Karṇa to part with 3. 286. 14-15; after receiving this hint, Karṇa longing for the Śakti waited for Vāsava (Indra) 3. 286. 20; when Indra came and begged Karṇa of his kavaca and kuṇḍalas, Karṇa asked Indra's unfailing Śakti in return 3. 294. 20-21; Indra agreed to part with his Śakti under the stipulation that although the Śakti, when used by Indra, would unfailingly kill Indra's enemies by hundreds and return to Indra's (user's) hand, when it reached Karṇa it would kill only one illustrious, roaring and tormenting enemy of Karṇa and return, not to Karṇa, but to Indra (seyaṁ tava karaṁ prāpya hatvaikaṁ ripum ūrjitam/garjantaṁ pratapantaṁ ca mām evaiṣyati sūtaja//) 3. 294. 23-25; the Śakti, as long as it was with Karṇa, would fail after killing one hero and would lose its quality of being unfailing (ekavīravadhe moghā) 7. 157. 1, 7; (amoghāyā vighātārtham) 7. 157. 12; Karṇa agreed to receive the Śakti on that condition for he feared danger in battle only from one enemy 3. 294. 26, 29; Indra also warned Karṇa not to use the Śakti when other missiles were available with him and when he was not in danger; if used negligently the Śakti would boomerang on Karṇa (vidyamāneṣu śastreṣu yady amoghām asaṁśaye/ pramatto mokṣyase cāpi tvayyevaiṣā patiṣyati//) 3. 294. 33; Karṇa vowed to Indra (satyam etad bravīmi te) that he would release the Vāsavī (Śakti) only when he was in great danger 3. 294. 34; Karṇa then received the burning Sakti in exchange of his kavaca and kuṇḍalas 3. 294. 35, 38; 8. 5. 65.


C. What the Śakti meant to Karṇa: Karṇa had great confidence due to the Śakti (ayaṁ ca pratyayaḥ karṇe śaktyā) 7. 157. 31; when Vāsava (Indra) gave the Śakti to Karṇa, he (Karṇa) felt that Arjuna was as good as dead 7. 155. 21-22; with Śakti in Karṇa's hand, no one in the world dare oppose him 7. 155. 13; Karṇa had preserved the Śakti to kill Arjuna 7. 122. 33; 7. 148. 34; 7. 154. 53; the Śakti meant death for Arjuna 7. 157. 38; Duḥśāsana, Śakuni, Jayadratha and Duryodhana always counselled Karṇa not to use the Śakti against any one except Arjuna 7. 157. 32-34; (cf. 7. 157. 19-21 for the use of Śakti (not named) only against Arjuna or Kṛṣṇa); if on any occasion Karṇa's other missiles had failed and if he was pressed (pīḍitaḥ) by the circumstances, he would certainly have used his Vāsavī Śakti against Arjuna 7. 158. 54; hence Kṛṣṇa protected Arjuna particularly from the unfailing Śakti which, if released, would certainly have killed him like the lightning striking down a tree 7. 157. 16; according to Vyāsa too if Arjuna and Karṇa had clashed, the latter, after exhausting all other missiles, would have surely used Vāsavī against Arjuna 7. 158. 56; Kṛṣṇa was therefore always looking for a way to render the unfailing Śakti futile (amoghāṁ tāṁ kathaṁ śaktiṁ moghāṁ kuryām) 7. 157. 29; when the Śakti was diverted on Ghaṭotkaca, Karṇa, in the opinion of Kṛṣṇa, was as good as dead 7. 155. 12; when Karṇa was relieved of his Śakti, he became an ordinary human being (so 'dya mānuṣatāṁ prāpto vimuktaḥ śakradattayā 7. 155. 27), and Arjuna could dare attack him 8. 22. 33.


D. Why the Śakti was not used against Arjuna: Both Dhṛtarāṣṭra and Sātyaki asked Saṁjaya and Kṛṣṇa respectively why the Śakti was not used by Karṇa against Arjuna 7. 157. 1; 7. 158. 2-3; 7. 157. 31;

(1) according to Saṁjaya's reporting, Duryodhana, Śakuni, Duḥśāsana, and he himself urged Karṇa every night after the day's war to use his Śakti the next day against Arjuna or Kṛṣṇa (7. 157. 19-21), but that counsel was forgotten the next day during the fight due to the watchfulness of Kṛṣṇa (sā tu buddhiḥ kṛtāpy evaṁ jāgrati tridaśeśvare/aprameye hṛṣīkeśe yuddhakāle vyamuhyata) 7. 157. 27; Kṛṣṇa also never brought Arjuna face to face with Karṇa as long as the latter was equipped with Śakti; Kṛṣṇa managed to see that other warriors faced Karṇa 7. 157. 28-29; according to Saṁjaya, again, the previous night's counsel (7. 158. 4-5) was forgotten by Karṇa the next day due to the deities (unfavorable) to him and to the other heroes (on the side of the Kauravas), and thus it was primarily due to the working of the fate that Karṇa did not employ his Śakti against Arjuna or Kṛṣṇa to kill any one of them (tataḥ prabhātasamaye rājan karṇasya daivataiḥ/anyeṣāṁ caiva yodhānāṁ sā buddhir naśyate punaḥ//daivam eva paraṁ manye yat karṇo hastasaṁsthayā/na jaghāna raṇe pārthaṁ kṛṣṇaṁ vā devakīsutam// 7. 158. 6-7; also 8-9;

(2) according to Vyāsa too it was due to fate (diṣṭyā) that Arjuna was not locked in a duel with Karṇa prior to the latter's being relieved of the Śakti 7. 158. 54; according to him Ghaṭotkaca was killed by Time using Vāsavī as his means (vāsavīṁ kāraṇaṁ kṛtvā kālenāpahato hy asau) 7. 158. 58;

(3) according to Kṛṣṇa he deluded the mind of Karṇa and hence he did not use his Śakti against Arjuna (aham eva tu rādheyaṁ mohayāmi yudhāṁ vara 7. 157. 37;

(4) according to Dhṛtarāṣṭra both fate and the intelligence of Kṛṣṇa came together to defeat the purpose of the Kauravas and hence the Vāsavī (Śakti) killed Ghaṭotkaca instead of Arjuna (daivenaiva hatā yūyaṁ svabuddhyā keśavasya ca/gatā hi vāsavī hatvā tṛṇabhūtaṁ ghaṭotkacam) 7. 158. 10.


E. Use:

(1) By Karṇa: All the Kuru warriors urged Karṇa to kill the demon Ghaṭotkaca by using the Śakti given to him by Vāsava and save the Kauravas and their warriors from destruction; hearing that call, Karṇa held the Śakti desiring to kill Ghaṭotkaca, that Śakti given to him by Śakra and which he had preserved for Arjuna for years; when the missile was released, Ghaṭotkaca, afraid, assumed a huge form of the foot of the Vindhya mountain and fled; the beings in the mid-region wailed at the sight of the Śakti; the released Śakti first burnt the māyā of Ghaṭotkaca, and then broke open deeply the chest of Ghaṭotkaca and went up in the sky, shining at night, to enter the spaces between the nakṣatras (ūrdhvaṁ yayau dīpyamānā niśāyāṁ nakṣatrāṇām antarāṇy āviśantī 7. 154. 57); Ghaṭotkaca, with his vitals pierced by the Śakti, was killed 7. 154. 48-59; 7. 156. 24; 7. 158. 10; 8. 5. 71; by asking Ghaṭotkaca to fight with Karṇa, Kṛṣṇa diverted the Śakti on him 7. 156. 27; 7. 157.

(5) , 6, 39; 7. 155. 12, 14; (Kṛṣṇa said that if Karṇa had not killed Ghaṭotkaca with his Śakti, he would have killed Ghaṭotkaca 7. 156. 25);

(2) By Indra: When used by Indra while fighting with the Daityas, the Śakti, after killing his enemies by hundreds, returned to Indra's hand 3. 294. 24; 3. 286. 16 (killing of the enemies by hundreds and thousands). [See Śakti^2-5 ]


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Śakti^2 : f., Śaktyastra nt.: missile of Skanda.

Described as terrific (bhīmam nt.) 9. 45. 60, (sughorā f.) 9. 45. 62; its association with Skanda noticed when it is described that in the entourage of Śiva, Skanda, on his peacock, stood on the side of Devī, holding Śakti on his neck (śaktim kaṇṭhe samādāya) 13. 14. 143; it was used by Skanda against the demon Tāraka and his associates; Skanda released it again and again, imbibing it with his own lustre (ādadhac cātmano tejaḥ 9. 45. 60); when released, the flame of the meteor and resounding thunderbolts struck the earth as would happen at the time of the end of the world; when one Śakti was hurled by Skanda, crores of Śaktis fell out from it; Skanda killed with his missile the demons Tāraka, Mahiṣa, Tripāda and Hradodara together with innumerable Daityas; they were burnt by the flames of the Śaktyastra 9. 45. 60-70. [See Śakti^1, ^3-5 ]


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Śakti^3 : f.: Missile, special to Viśākha.

When Viśākha came out of the right side of Skanda's body he appeared armed with Śakti (śaktidhṛk) 3. 216. 13. [See Śakti^1-2, ^4-5 ]


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Śakti^4 : f.: Missile of Kṛṣṇa.

Along with other missiles and weapons (praharaṇāni), Śakti appeared on one of the arms of Kṛṣṇa when he manifested his fierce form in the Sabhā of the Kauravas 5. 129. 9-10; Kṛṣṇa asked his charioteer Dāruka to place in his chariot the divine (divyā) Śakti when the chariot was to be made ready for Kṛṣṇa's eventual intervention in the war 7. 56. 32 [See Śakti^1-3, ^5 ]


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Śakti^5 : f.: Missile of Aṁśa.

When Indra got ready to fight with Kṛṣṇa and Arjuna at the time of burning the Khāṇḍava forest, Aṁśa, to help Indra, picked up his Śakti 1. 218. 33. [See Śakti^1-4 ]


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Mahabharata Cultural Index

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

Śakti^1 : f.: A missile special to Vāsava (Indra), hence called vāsavī 3. 294. 34; 7. 122. 33; 7. 148. 34; 7. 158. 9, 10, 56, 58; given by Vāsava 3. 286. 20; 7. 154. 50; 7. 155. 21; or by Śakra (Indra) 3. 294. 1ff.; 7. 154. 53, 58 (śakraśakti); 7. 155. 27; 1. 7. 156. 27; 7. 157. 4.


A. Description: unfailing (amoghā) 3. 286. 14; 3. 294. 20, 21, 24, 29, 33; 7. 157. 7, 12, 16, 29; heavenly (divyā) 8. 5. 65; best, excellent (śreṣṭhā) 7. 154. 52; (uttamā) 7. 154. 55; (paramā) 7. 157. 6; (pravarā) 3. 294. 29; honoured (satkṛtā) 7. 154. 53; (pūjyamānā) 7. 122. 33; irresistible (anivāryā) 7. 158. 2; unbearable (asahyā) 7. 154. 52; 7. 158. 2; burning, shining (like a lightning) (prajvalantī) 7. 122. 33; (jvalantī) 7. 154. 57; (prajvalitā) 3. 294. 35; (pradīptā) 7. 154. 54; dīpyamānā 7. 148. 34; 7. 154. 57; (vidyutprabhā) 8. 5. 65; decorated with gold (kanakabhūṣaṇā) 8. 5. 65; victorious (vaijayantī) 7. 154. 52; the highway to victory (jayasya ca parāyaṇam) 7. 157. 6; killer of one opponent (when used by Karṇa) (ekaghnī) 7. 158. 2; destroyer of the body of the enemy (parakāyāpahantrī) 7. 154. 55; killer of many enemies (when used by Indra) (dviṣatāṁ hantrī) 8. 5. 65; (amitravinibarhiṇī) 3. 286. 14; (śatrusaṅghānāṁ ghātinīm) 3. 294. 21; having a terrible form (raudrarūpaṁ bibharti ca) 7. 148. 34.


B. Exchanged by Indra for Karṇa's armour and ear-rings: God Sūrya advised Karṇa to obtain from Indra his unfailing Śakti in exchange for (niyamena) the armour (kavaca) and the ear-rings (kuṇḍalas) which Indra would ask Karṇa to part with 3. 286. 14-15; after receiving this hint, Karṇa longing for the Śakti waited for Vāsava (Indra) 3. 286. 20; when Indra came and begged Karṇa of his kavaca and kuṇḍalas, Karṇa asked Indra's unfailing Śakti in return 3. 294. 20-21; Indra agreed to part with his Śakti under the stipulation that although the Śakti, when used by Indra, would unfailingly kill Indra's enemies by hundreds and return to Indra's (user's) hand, when it reached Karṇa it would kill only one illustrious, roaring and tormenting enemy of Karṇa and return, not to Karṇa, but to Indra (seyaṁ tava karaṁ prāpya hatvaikaṁ ripum ūrjitam/garjantaṁ pratapantaṁ ca mām evaiṣyati sūtaja//) 3. 294. 23-25; the Śakti, as long as it was with Karṇa, would fail after killing one hero and would lose its quality of being unfailing (ekavīravadhe moghā) 7. 157. 1, 7; (amoghāyā vighātārtham) 7. 157. 12; Karṇa agreed to receive the Śakti on that condition for he feared danger in battle only from one enemy 3. 294. 26, 29; Indra also warned Karṇa not to use the Śakti when other missiles were available with him and when he was not in danger; if used negligently the Śakti would boomerang on Karṇa (vidyamāneṣu śastreṣu yady amoghām asaṁśaye/ pramatto mokṣyase cāpi tvayyevaiṣā patiṣyati//) 3. 294. 33; Karṇa vowed to Indra (satyam etad bravīmi te) that he would release the Vāsavī (Śakti) only when he was in great danger 3. 294. 34; Karṇa then received the burning Sakti in exchange of his kavaca and kuṇḍalas 3. 294. 35, 38; 8. 5. 65.


C. What the Śakti meant to Karṇa: Karṇa had great confidence due to the Śakti (ayaṁ ca pratyayaḥ karṇe śaktyā) 7. 157. 31; when Vāsava (Indra) gave the Śakti to Karṇa, he (Karṇa) felt that Arjuna was as good as dead 7. 155. 21-22; with Śakti in Karṇa's hand, no one in the world dare oppose him 7. 155. 13; Karṇa had preserved the Śakti to kill Arjuna 7. 122. 33; 7. 148. 34; 7. 154. 53; the Śakti meant death for Arjuna 7. 157. 38; Duḥśāsana, Śakuni, Jayadratha and Duryodhana always counselled Karṇa not to use the Śakti against any one except Arjuna 7. 157. 32-34; (cf. 7. 157. 19-21 for the use of Śakti (not named) only against Arjuna or Kṛṣṇa); if on any occasion Karṇa's other missiles had failed and if he was pressed (pīḍitaḥ) by the circumstances, he would certainly have used his Vāsavī Śakti against Arjuna 7. 158. 54; hence Kṛṣṇa protected Arjuna particularly from the unfailing Śakti which, if released, would certainly have killed him like the lightning striking down a tree 7. 157. 16; according to Vyāsa too if Arjuna and Karṇa had clashed, the latter, after exhausting all other missiles, would have surely used Vāsavī against Arjuna 7. 158. 56; Kṛṣṇa was therefore always looking for a way to render the unfailing Śakti futile (amoghāṁ tāṁ kathaṁ śaktiṁ moghāṁ kuryām) 7. 157. 29; when the Śakti was diverted on Ghaṭotkaca, Karṇa, in the opinion of Kṛṣṇa, was as good as dead 7. 155. 12; when Karṇa was relieved of his Śakti, he became an ordinary human being (so 'dya mānuṣatāṁ prāpto vimuktaḥ śakradattayā 7. 155. 27), and Arjuna could dare attack him 8. 22. 33.


D. Why the Śakti was not used against Arjuna: Both Dhṛtarāṣṭra and Sātyaki asked Saṁjaya and Kṛṣṇa respectively why the Śakti was not used by Karṇa against Arjuna 7. 157. 1; 7. 158. 2-3; 7. 157. 31;

(1) according to Saṁjaya's reporting, Duryodhana, Śakuni, Duḥśāsana, and he himself urged Karṇa every night after the day's war to use his Śakti the next day against Arjuna or Kṛṣṇa (7. 157. 19-21), but that counsel was forgotten the next day during the fight due to the watchfulness of Kṛṣṇa (sā tu buddhiḥ kṛtāpy evaṁ jāgrati tridaśeśvare/aprameye hṛṣīkeśe yuddhakāle vyamuhyata) 7. 157. 27; Kṛṣṇa also never brought Arjuna face to face with Karṇa as long as the latter was equipped with Śakti; Kṛṣṇa managed to see that other warriors faced Karṇa 7. 157. 28-29; according to Saṁjaya, again, the previous night's counsel (7. 158. 4-5) was forgotten by Karṇa the next day due to the deities (unfavorable) to him and to the other heroes (on the side of the Kauravas), and thus it was primarily due to the working of the fate that Karṇa did not employ his Śakti against Arjuna or Kṛṣṇa to kill any one of them (tataḥ prabhātasamaye rājan karṇasya daivataiḥ/anyeṣāṁ caiva yodhānāṁ sā buddhir naśyate punaḥ//daivam eva paraṁ manye yat karṇo hastasaṁsthayā/na jaghāna raṇe pārthaṁ kṛṣṇaṁ vā devakīsutam// 7. 158. 6-7; also 8-9;

(2) according to Vyāsa too it was due to fate (diṣṭyā) that Arjuna was not locked in a duel with Karṇa prior to the latter's being relieved of the Śakti 7. 158. 54; according to him Ghaṭotkaca was killed by Time using Vāsavī as his means (vāsavīṁ kāraṇaṁ kṛtvā kālenāpahato hy asau) 7. 158. 58;

(3) according to Kṛṣṇa he deluded the mind of Karṇa and hence he did not use his Śakti against Arjuna (aham eva tu rādheyaṁ mohayāmi yudhāṁ vara 7. 157. 37;

(4) according to Dhṛtarāṣṭra both fate and the intelligence of Kṛṣṇa came together to defeat the purpose of the Kauravas and hence the Vāsavī (Śakti) killed Ghaṭotkaca instead of Arjuna (daivenaiva hatā yūyaṁ svabuddhyā keśavasya ca/gatā hi vāsavī hatvā tṛṇabhūtaṁ ghaṭotkacam) 7. 158. 10.


E. Use:

(1) By Karṇa: All the Kuru warriors urged Karṇa to kill the demon Ghaṭotkaca by using the Śakti given to him by Vāsava and save the Kauravas and their warriors from destruction; hearing that call, Karṇa held the Śakti desiring to kill Ghaṭotkaca, that Śakti given to him by Śakra and which he had preserved for Arjuna for years; when the missile was released, Ghaṭotkaca, afraid, assumed a huge form of the foot of the Vindhya mountain and fled; the beings in the mid-region wailed at the sight of the Śakti; the released Śakti first burnt the māyā of Ghaṭotkaca, and then broke open deeply the chest of Ghaṭotkaca and went up in the sky, shining at night, to enter the spaces between the nakṣatras (ūrdhvaṁ yayau dīpyamānā niśāyāṁ nakṣatrāṇām antarāṇy āviśantī 7. 154. 57); Ghaṭotkaca, with his vitals pierced by the Śakti, was killed 7. 154. 48-59; 7. 156. 24; 7. 158. 10; 8. 5. 71; by asking Ghaṭotkaca to fight with Karṇa, Kṛṣṇa diverted the Śakti on him 7. 156. 27; 7. 157.

(5) , 6, 39; 7. 155. 12, 14; (Kṛṣṇa said that if Karṇa had not killed Ghaṭotkaca with his Śakti, he would have killed Ghaṭotkaca 7. 156. 25);

(2) By Indra: When used by Indra while fighting with the Daityas, the Śakti, after killing his enemies by hundreds, returned to Indra's hand 3. 294. 24; 3. 286. 16 (killing of the enemies by hundreds and thousands). [See Śakti^2-5 ]


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Śakti^2 : f., Śaktyastra nt.: missile of Skanda.

Described as terrific (bhīmam nt.) 9. 45. 60, (sughorā f.) 9. 45. 62; its association with Skanda noticed when it is described that in the entourage of Śiva, Skanda, on his peacock, stood on the side of Devī, holding Śakti on his neck (śaktim kaṇṭhe samādāya) 13. 14. 143; it was used by Skanda against the demon Tāraka and his associates; Skanda released it again and again, imbibing it with his own lustre (ādadhac cātmano tejaḥ 9. 45. 60); when released, the flame of the meteor and resounding thunderbolts struck the earth as would happen at the time of the end of the world; when one Śakti was hurled by Skanda, crores of Śaktis fell out from it; Skanda killed with his missile the demons Tāraka, Mahiṣa, Tripāda and Hradodara together with innumerable Daityas; they were burnt by the flames of the Śaktyastra 9. 45. 60-70. [See Śakti^1, ^3-5 ]


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Śakti^3 : f.: Missile, special to Viśākha.

When Viśākha came out of the right side of Skanda's body he appeared armed with Śakti (śaktidhṛk) 3. 216. 13. [See Śakti^1-2, ^4-5 ]


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Śakti^4 : f.: Missile of Kṛṣṇa.

Along with other missiles and weapons (praharaṇāni), Śakti appeared on one of the arms of Kṛṣṇa when he manifested his fierce form in the Sabhā of the Kauravas 5. 129. 9-10; Kṛṣṇa asked his charioteer Dāruka to place in his chariot the divine (divyā) Śakti when the chariot was to be made ready for Kṛṣṇa's eventual intervention in the war 7. 56. 32 [See Śakti^1-3, ^5 ]


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Śakti^5 : f.: Missile of Aṁśa.

When Indra got ready to fight with Kṛṣṇa and Arjuna at the time of burning the Khāṇḍava forest, Aṁśa, to help Indra, picked up his Śakti 1. 218. 33. [See Śakti^1-4 ]


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Vedic Index of Names and Subjects

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

1. Śakti is said in the Jaiminīya Brāhmaṇa to have been the son of Vasiṣṭha, and to have been cast into the fire by the Viśvāmitras. According to Ṣaḍguruśiṣya, who appears to follow the Śāṭyāyanaka, the story of Śakti is as follows: Viśvāmitra, being defeated in a contest by Śakti, had recourse to Jamadagni, who taught him the Sasarparī; later he revenged himself on Śakti by having him burnt in the forest. The Bṛhaddevatā relates the first part of the tale only. Geldner sees in the Rigveda a description of the death struggle of Śakti, but this interpretation is more than doubtful.