Anagha & Dattatreya as the Source & Amalgamtion of Trishakti & Trimurti

Glories to Aadyanagha Mahadevi and Duranteshwar Mahadev 🙏!

Well have noticed a lot of people trying to limit Devi Anagha and Lord Dattatreya to just Lakshmi Narayan but in reality they are Trishakti and Trimurti. Will give details on the same with proof.

First let us check the Dattatreya Dvadash Naam Stotram by Shri Tembe Swami (Shri Vasudevanand Saraswati) - 

1. The third name of Lord Dattatreya is Trimurti

2. The eleventh name of Lord Dattatreya is Maharudra

The words of Shri Tembe Swami (an incarnation of Dattatreya himself) sufficiently proves Lord Dattatreya is not confined to Lord Vishnu alone.

As per Datta Bavani :

ब्रह्मा हरि हरनो अवतार, शरणागतनो तारणहार । अंतर्यामी सत् चित् सुख, बहार सदगुरु द्विभुज सुमुख ।।४।।

Even here he is considered to be an incarnation of Trimurti.

As per the Dattatreya Stotram from Narad Puran by Narad Muni 

आदौ ब्रह्मा मध्ये विष्णुरन्ते देव: सदाशिव: ।

मूर्तित्रयस्वरूपाय दत्तात्रेय नमोस्तुते ।।6।।

Now let's come to Devi Anagha 

"My dear children, I will teach you the nature of Dasa Mahavidyas after deciding how much to be taught on each day and by whom. For those who worship Anaghädevi, who is the embodiment of Dasa Mahavidyas, and Her Lord Anagha, the grace of their children ashta siddhis is granted. You observe Anaghashtami every month on bahula ashtami. All your desires will fructify. Shankar Bhatt, those who make a päräyana of the Sripada Srivallabha Charitamrutam authored by you and perform Anaghashtami vrata on the waxing or waning eighth moon phase immediately following päräyana, and feed eleven people or utilize that equivalent money in any Datta temple will derive results at once." Sripad Srivallabh Charitamrit, Chapter 31

As per these lines, as Anagha Devi is the embodiment of the Dasa Mahavidyas, it clearly suggests she isn't confined to Devi Lakshmi alone.

"Anaghā Devi incarnates as a divine form of Mother distinct from the combination of Maha Saraswati, Maha Lakshmi and Maha Kāli. Therefore, note that Anaghā Devi is the divine shakti supporting the three forms of Maha Saraswati, Maha Lakshmi and Maha Kāli in their integrated state and is superior to all of them. Note that My Anaghā form bears Brahma, Vishnu and Rudra in an integrated state. Know that I keep that Anaghā form — who is the basis for those three, who transcends them, and is the personification of the three shaktis — on My left side in My shākta rūpa." Sripad Srivallabh Charitamrit, Chapter 28

Now let us analyse the Anagha Kavachashtakam below

शिरो मे अनघा पातु भालं मे दत्तभामिनी ।

भ्रूमध्यं योगिनी पातु नेत्रे पातु सुदर्शिनी ॥ १॥

नासारन्ध्रद्वये पातु योगिशी भक्तवत्सला ॥

मुखं मे मधुवाक्पातु दत्तचित्तविहारिणी ॥ २॥

त्रिकण्ठी पातु मे कण्ठं वाचं वाचस्पतिप्रिया ।

स्कन्धौ मे त्रिगुणा पातु भुजौ कमलधारिणी ॥ ३॥

करौ सेवारता पातु हृदयं मन्दहासिनी ।

उदरं अन्नदा पातु स्वयञ्जा नाभिमण्डलम् ॥ ४॥

कमनिया कटि पातु गुह्यं गुह्येश्वरी सदा ।

ऊरु मे पातु जम्भघ्नी जानुनी रेणुकेष्टदा ॥ ५॥

पादौ पादस्थिता पातु पुत्रदा वै खिलं वपुः ।

वामगा पातु वामाङ्गं दक्षाङ्ग गुरुगामिनी ॥ ६॥

गृहं मे दत्तगृहिणी बाह्ये सर्वात्मिकाऽवतु ।

त्रिकाले सर्वदा रक्षेत् पतिशुश्रुणोत्सुका ॥ ७॥

जाया मे दत्तवामाङ्गी अष्टपुत्रा सुतोऽवतु ।

गोत्रमत्रि स्नुषा रक्षेदनघा भक्तरक्षणी ॥ ८॥

यः पठेदनघाकवचं नित्यं भक्तियुतो नरः ।

तस्मै भवत्यनघाम्बा वरदा सर्वभाग्यदा ॥

If we check the third verse, we find that she is known as 'वाचस्पतिप्रिया' (Sarsawati, the beloved of Brahma) and 'कमलधारिणी' (Lakshmi, the holder of the lotus). In the fourth verse, she is known as 'अन्नदा' (Annapoorna aspect of Parvati). In the fifth verse, she is referred to as 'गुह्येश्वरी' (connected to Guhya Kali) and 'रेणुकेष्टदा' (Renuka, an incarnation of Durga). This sufficiently proves she is all three.

Let us also see Slokas authenticating Dattatreya as the source of Trimurtis.

"From Lord Sri Datta, the Trimurtis, and from them, the three crores of celestials and from those celestials thirty-three crores of deities emerged. Therefore, when the name of Datta is remembered, it results in the remembrance of all the thirty-three crore of deities" Chapter 8, Sripad Vallabh Charitamrita

“Those who abuse or criticize the Srīpāda Srīvallabha Charitāmrutam knowingly or unknowingly will forfeit all the merits of their virtuous deeds in many births. The angels of dharma will take away the fruits of virtuous deeds part by part and will distribute them to the worthy, poor people. In this way, you will become poor and the poor will become rich. It is declared on solemn oath that every letter of this book is true. It is a

standard by itself. People who abuse or criticize this will lose their amassed merits in instalments and will ultimately become poor. To remove the pain of penury, read this book with care and devotion.” Sripad Srivallabh Charitamrit, Chapter 31

Some scriptures (like Srimad Bhagawatam, Markandeya Puran, etc) do state that in certain kalpas Lakshmi Vishnu specifically incarnated on earth as Anagha Dattatreya. But that doesn't mean that Anagha Dattatreya in their primordial form are restricted to Lakshmi Vishnu. In fact they are both the source and amalgamtion of Saraswati Brahma, Lakshmi Vishnu and Gauri Shankara.

Thanks and Regards,

The Aadyanagha Foundation.

Saraswati as the wife of Vishnu ; Lakshmi as the wife of Brahma

Glories to Aadyanagha Mahadevi and Duranteshwar Mahadev 🙏!

Well we have commonly heard of Saraswati being the wife of Brahma and Lakshmi being the wife of Vishnu. But have your ever heard about Saraswati being the wife of Vishnu and Lakshmi being the wife of Brahma?

Top - Vishnu with Lakshmi and Girdevi (Vishnu Patni Saraswati) ; Bottom - Brahma with Saraswati and Gyanvati (Brahma Patni Lakshmi)

Yes these are true. But first let us understand the basics.

If we read Devi Bhagawatam Canto 3, Chapter 6, we read about Mahalakshmi being given to Vishnu, Mahasaraswati being given to Brahma and Mahagauri / Mahakali is given to Rudra / Shambhu  by Devi Bhuvaneshwari. 

"O Brahmā! Now you better go to your respective places, and after creating the Universe, remain there and perform your respective functions ordained by Prārabdha. Take this beautiful great Śakti Mahā Sarasvatī, full of Rajoguṇa, and of a smiling nature. This Śakti, wearing white clothes, adorned with divine ornaments and sitting on Varāsana, will always be your playmate. This beautiful woman will always be your boon companion; consider Her as My vibhuti (manifestation of power), and so most worshipful. Never show any sort of disrespect towards Her. Take Her and go immediately to Satyaloka; and from the seed of Mahattattva, create the fourfold beings from these. The subtle bodies (Liṅga sarīra) and Karmas are remaining mixed up with each other. Separate them, as before, duly, in due time."

"O Viṣṇu! Take this beautiful Mahā Lakṣ’mī and go. She will always reside within your breast; there is no doubt in this. This all auspicious giving Śakti I give to you for your enjoyment. You should always shew respect to Her; never show hatred or contempt. For the good of the world, I unite thus Lakṣhmī and Nārāyan. For your sustenance I create Yajña."

"O Saṅkara! Accept this beautiful Mahā Kālī Gaurī, build a new Kailàśa city and live there happily. Your primary Guṇas will be Tamas; Sattva and Rajas will be your secondary Guṇas. Have recourse to Rajo and Tamo Guṇas while you slay the Asuras and thus wander."

Brahma, Vishnu and Shankara are loyal and monogamous to one consort only. That one consorts expands as 'many'. For Brahma, it is Mahasaraswati ; For Vishnu it is Mahalakshmi ; For Shankara, it is Mahagauri.

So no matter how many consorts Brahma, Vishnu and Shankara have. The source is one. For Brahma it is Saraswati, for Vishnu it is Lakshmi and for Shankara it is Gauri.

Ardhnarishwara of Lakshmi Vishnu and Saraswati Brahma

Traditionally we know about the Ardhnarishwar forms of Gauri Shankara. But in Sharada Tilak Tantra we see the Vaikunth Kamalaja form of Lakshmi Vishnu (half Vishnu half Lakshmi) while Mahalakshmi Ratnakosh describes the Ardhnarishwar form of Saraswati Brahma (half Saraswati half Brahma).

हस्तैर्बिभ्रत् सरसिजगदाशङ्ख चक्राणि विद्यां पद्मादर्शौ कनककलशं मेघविद्युद्विलासम् । वामो तुङ्गंस्तनमविरलाकल्पमाश्लेषलोभादेकीभूतं वपुरवतु वः पुण्डरीकाक्षलक्ष्म्योः ।।

"May the form of Pundarikâksha & Lakshmi, who have united in one body out of affection, whose fleshy left breast appears like thunder in midst of clouds, bearing lotus, mace, conchshell, discus, book, lotus, mirror & pot of gold in their arms, protect us." Sharadatilaka 6:45

বাগদেবী ব্রহ্মা অর্ধনারীশ্বর যুগল মন্ত্রের ঋষি হলেন ব্যাসদেব ।১।

ছন্দ গায়ত্রী এবং দেবতা বাগদেবীপ্রজাপতি ॥২।।

হীম(সাদা) এবং কাঞ্চন(সোনালি) বর্ণ সংযুক্ত হয়ে অবস্থান করছে, বীনা, শ্বেতবস্ত্র, বরমূদ্রা. ।৭।

অক্ষমালা বামভাগে, অক্ষসুত্র কমন্ডলু. ॥৮।

জ্ঞানমুদ্রা,অভয়মূদ্রা দক্ষিণভাগে অবস্থান করছে ।৯।

অষ্টবাহু সংযুক্ত বাগেশ্বর(বাণী বিরিঞ্চি) কে আমি ধ্যান করি ।।১০।।

"The combined mantra of Vagdevi (Saraswati) and Prajapati (Brahma), described here as a joint Ardhanarishwara Yugala, has the sage Vyasa Deva, the meter Gayatri, and the joint deities Vagdevi and Prajapati ; the meditation describes this eight-armed deity, who is established in the combined colors of white and golden, as holding a Vina, wearing white garments, and displaying the Varamudra, along with an Akshamala, Akshasutra, Kamandalu, Jnanamudra, and Abhayamudra." Mahalakshmi Ratnakosh Part 1, Chapter 33, Verses 7-10

Now let us understand first the aspects of Lakshmi and Saraswati.

Aspects of Devi Mahalakshmi 

Mahalakshmi has three primary forms - Shridevi, Bhudevi and Niladevi. Bhudevi further expands as Pusti and Tusti. Niladevi (Vishnu Patni Durga) further expands as Sinivali, Viraja and Vrinda / Tulasi. Viraja comes as Sarayu in Saketlok (abode of Shri Ram) and Ganga (Alaknanda) & Yamuna in Golok (abode of Shri Krishna). Tulasi is of two types. Ram Tulasi and Krishna Tulasi. In one form Tulasi came as the wife of Jalandhar, in another she came as the wife of Shankhachud. Further Bhudevi and Niladevi combine as Girdevi (Vishnu Patni Saraswati). Vaishnodevi (Vishnu Patni Gayatri) is the combination of Shridevi, Bhudevi, Niladevi and Girdevi. Meaning the Durga, Lakshmi and Saraswati who are the wives of Vishnu and forms of Mahalakshmi are the Shaktis within Vaishnodevi.

"Thou art Rudrānī in the Rudra loka, Vaiṣṇavī in the Viṣṇu loka, and Brahmānī in the Brahmā loka." Devi Bhagawatam, Canto 12, Chapter 5, Gayatri Stotram

Shridevi, Bhudevi, Niladevi & Girdevi

Mahalakshmi is considered to be Adi Lakshmi. Shridevi is considered to be Dhan Lakshmi, Aishwarya Lakshmi, Kirti Lakshmi and Saubhagya Lakshmi; Bhudevi is considered to be Dhanya Lakshmi ; Niladevi is considered to be Vijay Lakshmi and Prema Lakshmi ; Girdevi is considered to be Medha Lakshmi and Vidya Lakshmi. Sinivali is considered to be Santana Lakshmi ; Viraja and Vrinda are considered to be Moksha Lakshmi (as Sarayu, Ganga, Yamuna, Tulasi destroy sins and give liberation).

Vishnu Patni Saraswati is mentioned in various scriptures like Brahma Vaivarta Puran, Devi Bhagawatam (Canto 9), Devi Mahabhagwat Puran, Brihaddharma Puran, etc. In Srimad Bhagawatam Canto 10, Chapter 39, Verses 53-55, we read of 8 potencies of Shri Hari Vishnu - Sri (Shridevi), Ila (Bhudevi), Urja (Niladevi), Gir (Girdevi - Vishnu Patni Saraswati), Tusti, Pusti, Kaanti, Kirti. Vishnu Patni Saraswati is also mentioned as one of the aspects of Lakshmi in the Sri Suktam as per the sloka below :

सिद्धलक्ष्मीर्मोक्षलक्ष्मीर्जयलक्ष्मीस्सरस्वती ।

श्रीलक्ष्मीर्वरलक्ष्मीश्च प्रसन्ना मम सर्वदा ॥२९॥

Vishnu Patni Saraswati is also found in the Patrani Mahal of Dwarka as one of the queens of Krishna (In Brahma Vaivarta Puran, Krishna Janma Khand - Queen Saibya is the form of Saraswati who would wed Krishna). She is also present in the Triyuginarayan Temple in the left of Vishnu while Lakshmi is on the right of Vishnu. This is in line with Kalika Puran and Brahma Vaivarta Puran where Saraswati and Lakshmi have often been mentioned on the left and right sides of Vishnu. She is also worshipped as the wife of Vishnu in Jagannath Puri. Adi Shankaracharya has mentioned the following in Jagannath Ashtakam.

कृपा पारावारः सजल जलद श्रेणिरुचिरो

रमा वाणी रामः स्फुरद् अमल पङ्केरुहमुखः ।

सुरेन्द्रैर् आराध्यः श्रुतिगण शिखा गीत चरितो

जगन्नाथः स्वामी नयन पथ गामी भवतु मे ॥४॥

"Lord Jagannatha is an ocean of mercy and He is beautiful like a row of blackish rain clouds. He is the storehouse of bliss for Lakshmi and Saraswati, and His face is like a spotless full-blown lotus. He is worshiped by the best of demigods and sages, and His glories are sung by the Upanishads. May that Jagannatha Swami be the object of my vision."

Even in the tale of the origin of Chaya Radha (an important chapter for any devotee of Srimati Radharani), Lord Dharma while testing Vrinda (daughter of King Kedar, different from the Vrinda who is the wife of Jalandhar) says, "वृन्दे ! जो इच्छारहित, तर्कणा करनेके अयोग्य, ऐश्वर्यशाली, निर्गुण, निराकार और भक्तानुग्रहमूर्ति हैं; उन परमात्माको पति बनानेके लिये लक्ष्मी और सरस्वतीके अतिरिक्त दूसरी कौन स्त्री समर्थ हो सकती है? वैकुण्ठशायी चतुर्भुज भगवान्‌की ये ही दो भार्याएँ हैं।" (Brahma Vaivarta Puran, Krishna Janma Khand, Chapter 86) This same Vrinda later on comes as Chaya Radha, the wife of Rayan.

"O auspicious Girijā, in this way the lord of Vaikuṇṭha shines in the highest place. I shall explain to you his vyūhas (manifestations) and worlds. In the east of the Vaikuṇṭhaloka is the abode of Viṣṇu. In the southeast is Lakṣmī’s abode. In the south is Saṃkarṣaṇa’s abode. In the southwest is (the abode) of Sarasvatī. In the west is the abode of Pradyumna. In the northwest is the place of Rati. The land of Aniruddha is in the north." Padma Puran 6.227.55-57

In the Panch Prakriti of Devi Mahabhagwat Puran, Chapter 3 - Savitri was given to Brahma, Lakshmi & Saraswati were given to Vishnu and Durga (Parvati) & Ganga (Mandakini) were given to Shankara. 

प्रकृति बोलीं – शम्भो ! आपका कौन-सा अभीष्ट वर है? मुझसे वह माँग लें. आपकी तपस्यापूर्ण उपासना से परम प्रसन्नता को प्राप्त मैं वह वर आपको अवश्य दूँगी।।72।।

शिवजी बोले – जिनसे पूर्व में पाँच श्रेष्ठ नारियाँ प्रकट हुई थीं, वे आप विशुद्ध प्रकृति ही हम ब्रह्मा, विष्णु तथा महेश्वर को प्राप्त होगीं. उनमें से अपने अंश से सावित्री के रूप में उत्पन्न होकर आप ब्रह्माजी को प्राप्त हुईं और अपने ही अंश से लक्ष्मी एवं सरस्वती होकर विष्णु को प्राप्त हुई हैं, किंतु परमा पूर्णा प्रकृति आप स्वयं अपनी लीला से कहीं जन्म लेकर मुझे प्राप्त हों।।73-75।।

In fact in Brahma Vaivarta Puran, Satya is also called an incarnation of Savitri.

सावित्री वेदमाता च नाम्ना नाग्नजिती सती ।

"Savitrī the mother of the Vedas would be born as the daughter of Nagnajit and would be known with he name of Satya." Brahma Vaivarta Puran, Krishna Janma Khand, Chapter 6

In fact in Devi Bhagwatam, Savitri is associated with Vishnu.

"On the south-west corner Mahā Viṣṇu lives with Sāvitrī; He holds conch shell, disc, club, and lotus. Sāvitrī has got also all these. The Avatāras of Viṣṇu that exist in every Brahmāṇḍa Matsya, Kūrma, etc., and all the Avatāras of Sāvitrī that exist in every universe, all dwell in this place." Devi Bhagawatam, Canto 12, Chapter 11

This Savitri is obviously Lakshmi Swarupini, different from Brahma Patni Savitri.

Aspects of Devi Mahasaraswati 

Mahasaraswati has two primary forms - Sharada / Vagdevi and Savitri (Brahma Patni Durga). Savitri further expands as Gayatri (Brahma Patni Gayatri) and Gyanvati (Brahma Patni Lakshmi). Mahasaraswati has more forms like Medha, Shraddha, Dheedevi, Vagvadini, Swara, Akshara and Bhadravaka (Brahma Patni Bhadrakali). Gayatri is considered to be the third form. But if we read the Tripura Rahasya carefully, we get to read Gayatri is none other than Savitri herself. In the Panch Prakriti description of Brahma Vaivarta Puran also we get to see Savitri is Gayatri only. In the Sapt Saraswati of the Sharada Tilak Tantra, Gayatri is Savitri only. Coincidentally here Savitri too is known as Girdevi.

"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." Devi Bhagwatam, Canto 9, Chapter 1

सावित्री वेदमाता च ब्राह्मी सन्ध्यादिरूपिणी । मन्त्ररूपा तन्त्ररूपा जपरूपा तपस्विनी ।। ब्राह्मण्यतेजोरूपा च सर्वसंस्काररूपिणी । पावनी तीर्थरूपा च गायत्री ब्रह्मणः प्रिया ।। सर्वतेजःप्रसवित्री ब्रह्मतेजोतिरूपिणी । यया विना जगत्सर्वं मौढ्यान्धं मृतवद् भवेत् ।। 

"ब्रह्मा जी की अर्धांगिनी माता सावित्री गायत्री नाम से भी जानी जाती हैं क्योंकि अपने मंत्र का गान करने वाले का अथवा अपने नाम के गान करने वाले का संसार से उद्धार कर देती हैं। यही त्रिसंध्या काल की देवी हैं, ब्राह्मणों की अधिष्ठात्री भी यही हैं। जगदंबिका गायत्री ही मंत्र तंत्र और जप रूप से स्थित हैं। मां जगदंबे का गायत्री ही यज्ञों की अधिष्ठात्री देवी है, परब्रह्म का तेज है सभी तीर्थ के रूप में स्थित है। सभी प्रकार का दिव्य तेज मां गायत्री से ही प्रकट होता है। गायत्री देवी के प्रभाव के बिना यह सारा संसार मूढ़ता के अंधकार में डूब जाएगा।" लक्ष्मीनारायणसंहिता, कृतयुगसन्तानः, अध्यायः ४१७

Brahma Patni Gayatri who is a Gopkanya is actually similar to Vaishnodevi (Vishnu Patni Gayatri on a Garud). The way Vaishnodevi is an amalgamation of the Mahalakshmi forms of Durga, Lakshmi and Saraswati who are Vishnu Vallabhas, in the same way Brahma Patni Gayatri too is an amalgamation of the Mahasaraswati forms of Durga, Lakshmi and Saraswati.

In the sloka below, we see the Lakshmi tattva within Gayatri 

"Seeing the cowherd’s daughter of a fair complexion and great lustre, he (i.e. Brahmā) thought her having eyes like lotuses, to be Lakṣmī herself." Padma Puran, Srishti Khand, Chapter 16

As a continuation of the sloka, we see the handsomeness of Lord Brahma which people underestimate.

"Resembling the portion of a wall of heated gold, she, too, seeing him having a stout chest, having round thighs like the trunks of intoxicated elephants, having the lustre of nails red and bright, looked upon herself as animated with (the feeling of) love. With a desire to secure him (as her husband) the cowherd-maiden appeared to be senseless." Padma Puran, Srishti Khand, Chapter 16

Though in many scriptures like Skand Puran, Mundamal Tantra, Kalika Puran, etc, we see Sharada and Savitri separately, on reading Tripura Rahasya, we see in that specific kalpa, Savitri and Sharada were the same body. This situation is just like the situation of Srimati Radharani and Rukmini who due to Maya appear to be different but in reality are the same.

Sharada, Gyanvati, Savitri & Medha

Gyanvati is mentioned in Neel Saraswati Tantra as an expansion of Savitri. She is also mentioned as one of the 12 forms of Saraswati in Devi Murati Prakaranam. In Vastu Vidya Diparnava, Gyanvati is Kamala Saraswati / Rukmini Saraswati.

According to the Swayambhū Kalpa mentioned Mahalakṣmī-svarūpākhyā Stotra, her uplifted breasts shine with the red sandalwood applied by Vidhātā (Brahmā). Vadhryaśva was a devotee of Brahmā's wife Mahālakṣmī: It was She : Sarasvati who granted Vadhryaśva a son named Divodāsa, who was swift and freed him from debt. She destroyed the greedy Paņi (the miserly non-giver) who never offered oblations and who always sought to deprive others.

In fact we even get a hint of Brahma Patni Bhudevi, an aspect of Saraswati obviously. But first we need to understand about the Varah avtar.

Though there are innumerable references of Matsya, Kurma and Varah being forms of Vishnu, there are also references of them being forms of Brahma.

As per Chapter 3, Sristi Khanda of Padma Purana : 

"Bhisma said:

Tell me, O great, sage, how this Brahma, called Narayana, created all the beings at the beginning of the Kalpa.

Pulastya spoke :

Brahma, the lord, beginningless, cause of everything, who had slept at night, at the end of the bygone Kalpa, got up, with increased vitality, saw the world void; being in the water and noticing the earth plunged in the flood of water, and after a thought desiring to take it and comprehending up up the form of Visnu in order to carry off the earth he entered other forms like those of Matsya, Kurma and Varaha."

As per Valmiki Ramayan, Ayodhya Kand, Sarga 110 :

"All was water only in the beginning from which element the earth was formed. After that, the self-existent Brahma with all the gods came into. existence. Thereafter, that Brahma, assuming the form of boar, caused the earth to rise from water and with his sons of pure soul, created the entire world. The eternal, changeless and imperishable Brahma was bėgotten from ether and from him was born Marichi. Marichi's son was Kashyapa."

But in Yuddha Kanda, Sarga 105, Brahma Himself Says Rama is The Divine Boar And Lord Of The Universe.

"You are the Lord Narayana himself the glorious god, who wields the discus. You are the Divine Boar with a single tusk, the conqueror of your past and future enemies."

There are different variations of Varah Avtar like Adi Varah (Brahma / Vishnu), Yagya Varah (Vishnu who kills Hiranyaksh in Ling Puran 1.94.5-14), Shvetvarah (Vishnu in Lingodbhav katha in Shiv Puran 2.7.56-59)

The Shatapatha Brahmana narrates that the universe was primordial waters. The earth which was the size of a hand, was trapped in it. Prajapati in the form of a boar (varaha) plunges into the waters and brings the earth out. He also marries the earth thereafter. 

This gives a hint of the existence of Saraswati Swarupini Bhudevi. 

Also to note :

In the story of Lakshmi Swarupini Bhudevi, we see her kidnapped by Hiranyaksh. While in case of Saraswati Swarupini Bhudevi, we don't see Hiranyaksh.

Chapter 4, Book 1 of Vishnu Purana says :

अतीतकल्पावसाने निशासुप्तोत्थितः प्रभुः।

सत्त्वोद्रिक्तस्तथा ब्रह्मा शून्यं लोकमवैक्षत॥ ३॥

नारायणः परोऽचिन्त्यः परेषामपि स प्रभुः।

ब्रह्मस्वरूषी भगवाननादिः सर्वसम्भवः॥४॥

इमं चोदाहरन्त्यत्र शलोकं नारायणं प्रति।

ब्रह्मस्वरूपिणं देवं जगतः प्रभवाप्ययम्॥५॥

"At the close of the past (or Padma) Kalpa. the divine Brahma endowed with the quality of goodness, awoke from his night of sleep, and beheld the universe void. He, the supreme Narayana, the incomprehensible, the sovereign of creatures, invested with the form of Brahma, the god without beginning, the creator of all things; of whom. with respect to his name Narayana, the god who has the form of Brahma, the imperishable origin of the world, this verse is repeated."

आपो नारा इति प्रोक्ता आपो वै नरसूनवः।

अयनं तस्य ताः पूर्वं तेन नारायणः स्मृतः॥६॥

तोयान्तः स महीं ज्ञात्वा जगत्येकार्णवे प्रभुः।

अनुमानात् तदुद्धारं कर्तुकामः प्रजापतिः॥७॥

अकरोत्स तनूमन्यां कल्पादिषु यथा पुरा।

मत्स्यकूर्मादिकां तद्वद् वाराहं वपुरास्थितः॥८॥

"The waters are called Nara, because they were the offspring of Nara (the supreme spirit); and as in them his first (Ayana) progress (in the character of Brahma) took place, he is thence named Narayana the whose place of moving was the waters)." He, the lord, concluding that within the waters lay the earth, and being desirous to raise it up, created another form for that purpose; and as in preceding Kalpas he had assumed the shape of a fish or a tortoise, so in this he took the figure of a boar."

Here Brahma Swarup Varah is indirectly a form of Vishnu.

Well people of Saraswat philosophy do believe in the existence of Saraswati Swarupini Bhudevi, the wife of Brahma Swarup Varah.

लक्ष्मीर्मेधा धरा पुष्टिर्गौरी तुष्टिः प्रभा धृतिः।

एताभिः पाहि तनुभिरष्टाभिर्मां सरस्वति ॥१२॥

हे सरस्वती ! लक्ष्मी, मेधा, धरा, पुष्टि, गौरी, तुष्टि, प्रभा एवं धृति – इन आठ मूर्तियों (स्वरूपों) द्वारा मेरी रक्षा करो।

This suggests the existence of Brahma Patni Lakshmi, Brahma Patni Bhudevi (Dhara) and Brahma Patni Gauri.

Now coming to the points of  differences 

Vishnu Patni Saraswati & Brahma Patni Lakshmi 

1. In Tripura Rahasya (Mahatmya Khand), Lakshmi (Vishnu Patni) and Brahma are siblings. Simultaneously in Brihaddharma Puran, Vishnu Patni Saraswati (an aspect of Lakshmi only) is the sister of Brahma. So obviously it is NOT possible that the Lakshmi and Saraswati of Vishnu will be same as the Lakshmi and Saraswati of Brahma.

2. In Kalika Puran, Chapter 80 - Brahma is worshipped with Savitri on his left and Saraswati (Sharada / Vani) on his right, while Vishnu is worshipped with Lakshmi (Shridevi) on his right and Saraswati (Girdevi - amalgamated form of Bhudevi and Niladevi) on his left. This sufficiently indicates that both Saraswatis of Brahma and Vishnu are different personalities as both exist separately.

ब्रह्मा कमण्डलु धारण किये, चार मुँह और चार भुजाओं से युक्त, भ कमल पर तो कभी हंस पर सवार, लाल गोरेरङ्ग के, लम्बे, उठे हुये अङ्गों वाले, ऊँची काया वाले हैं। वे अपने बाएँ हाथों में कमण्डलु और दाहिने हाथ में स्रुचि, दाहिने निचले हाथ में माला तथा बायें निचले हाथ में स्रुवा धारण किये हैं, उनके बायें भाग में आज्यस्थाली तथा सामने सभी देवगण स्थित रहते हैं। उनके बाँये भाग सावित्री तथा दाहिने भाग में सरस्वती एवं आगे की ओर सभी ऋषिगण विराजमान हैं। ब्रह्मा का ऐसा चिन्तन, ध्यान करना चाहिये ।। ७१-७४ ।।

हे राजन् ! बीजमन्त्र की साधना में प्रयुक्त भगवान् विष्णु का रूप (ध्यान) पहले सुनो-वे विष्णु, पूर्ण चन्द्रमा के समान श्वेतवर्ण के हैं, वे पक्षियों के राजा गरुड़ पर विराजमान हैं । वे चार भुजाओं से युक्त हैं तथा उन्होंने अपने शरीर को तीन पीलेवस्त्रों से भलीभाँति ढँक रखा है। वे अपने ऊपरी दाहिने हाथ में गदा एवं उसके नीचे खिला हुआ कमल, बायें ऊपरी हाथ में अत्यन्त उग्र चक्र और नीचे शङ्ख, धारण किया है । वे निरन्तर, हृदय में श्रीवत्स व चमकती हुई कौस्तुभमणि तथा अपने बायें पार्श्व में नीचे की ओर बाणों से भरा तरकस व दाहिनी ओर म्यान में नन्दक नामक खड्ग और धनुष रखे हुये हैं। उन्होंने मस्तक पर सुन्दर चमकता हुआ मुकुट तथा कानों में दो कुण्डल, गले में घुटनों तक लम्बी रङ्गबिरङ्गी वनमाला धारण की है। दाहिने- पार्श्व में श्री देवी (लक्ष्मी) तथा बायें पार्श्व में सरस्वती से विभूषित वरदायक ऐसे विष्णु का ध्यान करे ।। ९५-१००॥

3. In Brahma Vaivarta Puran, Krishna Janma Khand, Chapter 6 - we see Vishnu Patni Saraswati come as Shaivya, while Brahma Patni Saraswati will come as Usha and Brahma will come as Aniruddha. 

"ब्रह्मन् । जिसके लिये जहाँ स्थान होगा, वह विधिवत् बता रहा हूँ, सुनो। कामदेव रुक्मिणीके पुत्र होंगे तथा शम्बरासुरके घरमें जो छायारूपसे स्थित है, वह सती मायावतीके नामसे प्रसिद्ध रति उनकी पत्नी होगी। तुम उन्हीं रुक्मिणीनन्दन प्रद्युम्न के पुत्र होओगे और तुम्हारा नाम अनिरुद्ध होगा। भारती शोणितपुरमें जाकर बाणासुरकी पुत्री होगी।"

"वसुधा सत्यभामा और देवी सरस्वती शैव्या होंगी।"

The same Vishnu Patni Saraswati also resides within Srimati Radharani.

वैकुण्ठ में मैं चतुर्भुज रूप से रहता हूँ, वहाँ मैं ही लक्ष्मी और सरस्वती का प्रियतम हूँ और सदा शान्तरूप से वास करता हूँ।(Krishna about himself. Brahma Vaivarta Puran, Krishna Janma Khand, Chapter 125)

द्वारकापुरी में तुम महालक्ष्मी रुक्मिणी के रूप में प्रकट होती हो। प्राचीन काल में तुम ही राम की वह सीता थीं जिनका रावण ने अपहरण किया था, और वैकुण्ठ लोक में तुम ही महालक्ष्मी और देवी सरस्वती के रूप में विराजमान हो।(Brahma Vaivarta Puran, Krishna Janma Khand, Chapter 126)

राधे! जैसे तुम गोलोक में राधिका देवी हो, उसी तरह गोकुल में भी हो। तुम्हीं वैकुण्ठ में महालक्ष्मी और सरस्वती हो।(Krishna about Radha. Brahma Vaivarta Puran, Krishna Janma Khand, Chapter 125)

सरस्वती द्विधाभूता पुरैव साज्ञया हरेः ॥ सरस्वती भारती च योगेन सिद्धयोगिनी । भारती ब्रह्मणः पत्नी विष्णोः पत्नी सरस्वती ॥ (Jnanamritasara Samhita 2/3/63-64)

​"पूर्वकाल में भगवान विष्णु की आज्ञा से ही वे सरस्वती दो भागों (रूपों) में विभक्त हो गईं — एक सरस्वती और दूसरी भारती। वे अपने योगबल से सिद्धयोगिनी हैं। इनमें से भारती (वाणी/ब्राह्मी) ब्रह्माजी की पत्नी बनीं और सरस्वती (श्री/विष्णुप्रिया) भगवान विष्णु की पत्नी हुईं।"

Bharati became the wife of Brahma and Saraswati was the wife of Vishnu.

4. Brahma Vaivarta Puran (Krishna Janma Khand) mentions that Vishnu Patni Saraswati has a flute, lute and book in her hand (Chapter 6) while Brahma Patni Saraswati has a lute and book in her hand (Chapter 35). 

5. As per Devi Murti Prakaranam, Brahma Patni Lakshmi holds a rosary book and lotus along with Abhaya Mudra. On the other hand there are various iconographies of Vishnu Patni Lakshmi - (i) Two lotuses, Var and Abhaya Mudra, (ii) Conch Discus, Var and Abhaya Mudras, (iii) Conch, Discus, Mace and Lotus, (iv) Two lotuses, Golden pot filled with golden coins and Var Mudra.

6. In the Padma Puran, Srishti Khand, we read the chapter of Saraswati river coming as the guest in the sacrifice of Lord Brahma. Devi Savitri was delaying while coming to the sacrifice as a result of which Lord Brahma had to marry Devi Gayatri (an aspect of Savitri only). As per scriptures like Brahma Vaivarta Puran, Devi Bhagawatam and Yogini Tantra this Sarsswati river is Vishnu Patni though some sources like Brahmand Tantram also authenticate Brahma Patni Saraswati as Saraswati river.

सरस्वत्यां कृतस्नानो विष्णुलोके महीयते । वारुणायां कृतस्नानो मुक्तिमाप्नोत्यनुत्तमाम् ॥४॥

सरस्वतीकी धारामें स्नान करनेसे विष्णुलोकमें पूजाको प्राप्त होता है। वारुणामें ज्ञान करनेसे उत्तम मुक्ति प्राप्त होती है ॥४।। (Yogini Tantra)

Now a question arises. If the Saraswati river who was present there was the wife of Brahma, then why did she not participate the duties of the wife to complete the sacrifice (यज्ञ)? If she would have been the wife that time, then Brahma would have put her in the sacrifice instead of marrying Gayatri. Because looking for a new bride would take extra time.

"Sarasvatī, the head of rivers, goddess Gaṅgā with Narmadā had come there (in the sacrifice)." Padma Puran, Srishti Khand, Chapter 16.

Shiv Patni Saraswati, Shiv Patni Lakshmi, Brahma Patni Durga, Vishnu Patni Durga 

We even find about Shiv Patni Mahalakshmi and Shiv Patni Mahasaraswati who are obviously aspects of Devi Parvati as per the Uma Samhita of Shiv Puran. Even Kamalamba (not Kamalatmika) and Matangi are considered to be Shiv Patni Lakshmi and Shiv Patni Saraswati respectively. And obviously they too are different from the respective Lakshmis and Saraswatis. Niladevi and Savitri are considered to be Vishnu Patni Durga and Brahma Patni Durga respectively. But again there is also Shiva Patni Shriya and Shiva Patni Savitri who come under the Dvadash Gauri different from Vishnu Patni Shridevi and Brahma Patni Savitri.

Matangi with Brahma Patni Saraswati and Vishnu Patni Saraswati 

Kamalamba with Vishnu Patni Lakshmi and Brahma Patni Lakshmi 

Brahma Putri Sarsswati & Vishnu Putri Lakshmi 

Well we have commonly heard of tales of Brahma Putri Saraswati and sometimes of Vishnu Putri Lakshmi. Well. They are wives of Ganpati only. They are aspects of Mahabuddhi and Mahasiddhi respectively.

Ganesha with Mahasiddhi & Mahabuddhi 

सरस्वतीं ब्रह्मपुत्रीं पुष्टिलक्ष्मीं हरेः सुताम् ।

जग्राह विधिपूर्वं तु देवोच्छिष्टगणाधिपः ॥

"Lord Ucchishta Ganapati (Ganesha) accepted Saraswati, the daughter of Brahma, and Pushti-Lakshmi, the daughter of Hari (Vishnu), according to the prescribed sacred rites."

Hope all doubts are clear now.

Do refer to the important link below 

Oneness of Brahma, Vishnu and Shankara

Thanks and Regards,

The Aadyanagha Foundation.

Difference between Rudra Patni Ganga and Hari Patni Ganga

Glories to Aadyanagha Mahadevi and Duranteshwar Mahadev 🙏!

We have commonly heard of debates among devotees regarding the spouse of Ganga. Shankara, Vishnu or Krishna? Today we will discover the mystery regarding the same.

Rudra Patni Ganga and Hari Patni Ganga 

In Devi Mahabhagwat, Ganga is considered to be a reincarnation of Sati (just like Parvati) and the wife of Shankara / Shambhu / Rudra aspect of Shiva. In the Devi Bhagwatam, we see Ganga as the aspect of Radha / Lakshmi.

Proofs of Rudra Patni Ganga

1. The Devi Mahabhagwat mentions the story of Devi Kamakhya giving the Rudra / Shambhu / Shankara aspect of Shiva a boon that Sati will come as Ganga and Parvati for him. 

2. In the Valmiki Krit Ganga Ashtakam, Ganga is mentioned as the co-wife of Parvati

मातः शैलसुता-सपत्नि वसुधा-श‍ृङ्गारहारावलि

स्वर्गारोहण-वैजयन्ति भवतीं भागीरथीं प्रार्थये ।

त्वत्तीरे वसतः त्वदंबु पिबतस्त्वद्वीचिषु प्रेङ्खतः

त्वन्नाम स्मरतस्त्वदर्पितदृशः स्यान्मे शरीरव्ययः ॥ १॥

Mother goddess Bhagirathi,

Who is the co wife with Parvathi,

Who is the pretty garland to the earth,

Who is the climbing plant to ascend to heaven,

I have a prayer to you,

“I should live in your shores,

Drink your holy water,

Bathe in your holy waves,

Meditate on your holy names,

And die seeing you till the end.”

3. In the Ganga Stuti from Vinay Patrika, written by Tulasidas, Ganga is called 'भव भामिनी' meaning wife of Shiva. Here she is also called an aspect of Mahakali. 

निज तटबासी बिहंग, जल - थर - चर पसु - पतंग, कीट, जटिल तापस सब सरिस पालिका ।

तुलसी तव तीर तीर सुमिरत रघुबंस - बीर, बिचरत मति देहि मोह - महिष - कालिका ॥३॥

4. In the Soundarya Lahari by Adi Shankaracharya, Ganga is mentioned as the co-wife of Ganga and Parvati looks at her with anger.

5. The Ganga Kalyanam is a festival celebrated in South India where Ganga is married to Shiva.

6. In the Malleshwara temple, Ganga and Durga are considered to be the wives of Shiva.

7. The Arbuda Khand of Skand Puran has uncountable mentions of Ganga as the wife of Shiva.

"With his earnestly holding Gaṅgā within mind, Gaṅgā immediately appeared to give company to Śiva. As per Pulastya’s words, the God has been uninterruptedly making his entreaties to Gaṅgā there." Skand Puran, Prabhas Khand, Arbuda Khand, Chapter 38, Verse 15

"Gaṅgā said to Parvatī, “Is it my misfortune that as wife of Śiva, I have to be put on the sharp-edged iron-bar? Hence, grant me at least one day when I can have my playful fun with him (love-making). O Goddess of gods! let the road of Śiva to his abode take turn towards this pool especially on the thirteenth day of the rising period of moon in the month of Caitra, (i.e., March-April) when this pool becomes my abode. O daughter of the mountains! Let this pool here in this mountain acquire fame with your grace, by the name of Śiva Gaṅgā on the surface of earth”." Skand Puran, Prabhas Khand, Arbuda Khand, Chapter 38, Verses 34-36

"Then go to the pilgrim centre known as Kaṭeśvara where Gaurī herself had built up the worshipable Liṅga of Śiva. And Gaṅgeśvara was made by Gaṅgā herself. In olden time, there was a conflict between Gaurī and Gaṅgā. The king, their mutual clash was only in respect of reclaiming each one’s fortune. In this regard Gaurī happened to put forward a condition." Skand Puran, Prabhas Khand, Arbuda Khand, Chapter 62, Verses 1-2

8. The Mallari Hriday Stotram authenticates Ganga as Banai for Martand Bhairava.

ॐ अस्य श्री मल्लारि-हृदयमन्त्रस्य ब्रह्मा-विष्णु-महेश्वरा ऋषयः ।

अनुष्टुप् छन्दः । श्रीगङ्गाम्हालसायुक्तमल्लारि देवता ।

भूर्भुवःस्वः इति बीजम् ॥ तत्सवितुर्वरेण्यं इति शक्तिः ।

भर्गो देवस्य धीमहि इति कीलकम् ॥ धियो यो नः प्रचोदयादित्यस्त्रम् ।

श्रीमार्तण्ड-भैरवप्रीत्यर्थं मम समस्त पुरुषार्थसिद्धर्थे जपे विनियोगः ।

9. Rudra Patni Ganga further expands as Godavari, also known as Gautami. We get the following description of her 

"O sage of great lustre, Gaṅgā became the beloved of Śambhu at the very time when Umā became the beloved of the lord of Devas." Brahma Puran, Gautamiya Mahatmya, Chapter 5, Verse 8

Proofs of Hari Patni Ganga 

(Note : When we say Hari Patni Ganga, we include both Radha Swarupini Krishna Patni Ganga and Lakshmi Swarupini Vishnu Patni Ganga ; because Vishnu, Ram & Krishna come under the same ParaVasudev Tattva and Lakshmi, Sita & Radha come under ParaShri Tattva, though Sita Ram, Radha Krishna and Lakshmi Vishnu have their own Supremacy.)

1. Devi Bhagawatam and Brahma Vaivarta Puran mention about Ganga being a wife of Vishnu in Vaikuntha. 

In the same Valmiki Krit Ganga Ashtakam, Ganga is also called Moksha Lakshmi 

अभिनव-बिसवल्ली-पादपद्मस्य विष्णोः

मदन-मथन-मौलेर्मालती-पुष्पमाला ।

जयति जयपताका काप्यसौ मोक्षलक्ष्म्याः

क्षपित-कलिकलङ्का जाह्नवी नः पुनातु ॥ ५॥

"Let the goddess who attains victory, as a ring in the lotus like feet of Vishnu ; As the flower garland which is the ornament of Shiva’s hair ; As the flag of victory of the Lakshmi who gives salvation ; And as goddess Ganga, remove the dirt of Kali yuga and save me."

2. In Garg Samhita, Ganga is mentioned to be one of the Gopis of Shri Krishna indicating her to be an aspect of Radharani / Lakshmi. She incarnates as Mitravinda, one of the Queens of Krishna in Dwarka.

Verse 2.19.19:

तथैव जह्नवी गङ्गा

यूथी-भूत्वा समाययौ

श्वेताम्बरा श्वेत-वर्णा

मुक्ताभरण-भूषिता

"Then the Gaṅgā (Jahnavī aspect) became a fair-complexioned, dressed in white and decorated with pearls leader of a group of gopīs, and she also came there."

3. In Meera Charit, there are uncountable proofs of Meerabai being an aspect of Ganga through indirect references.

"राजन ! तुम्हारे पुण्योदय से घर में गंगा आई है । अवगाहन कर लो जी भरकर ।सबके सब तर जाओगे ।" (Meera Charit Chapter, 15 - When Sant Ravidas authenticated Meera as Ganga while talking to her grandfather)

भोजराज, कुछ मीरा के प्रति समर्पणं से और कुछ उसकी भक्ति का स्वरूप समझ कर स्वयं उसकी ढाल बन गये । उदा अगर मीरा की शिकायत ले पहुँची, तो भोजराज बहन को समझाते हुये बोले ,"भक्तों को अपने भगवान के अतिरिक्त कहीं कुछ दिखाई नहीं देता - वही उनके सगे है ।और उसी तरह भगवान भी भक्तों के सामने दुनिया भूल जाते है ।भक्तों का बुरा करने और सोचने पर यह न हो कि हम भगवान को भी नाराज़ कर दें ।इसलिए मैं तो कहता हूँ कि जो हो रहा है होने दें । और बाईसा ! लोग तो भक्तों के दर्शन करने के लिए कितनी दूर दूर दौड़े फिरते है । अपने तो घर में ही गंगा आ गई और क्या चाहिए हमें?" (Meera Charit Chapter 35, when Bhojraj authenticated Meerabai as Ganga)

"यह जन्म तो वृथा ही चला गया । मेरे भाग्य से घर बैठे गंगा आई - और मैं मतिहीन राणाजी का साथ दे भाभीसा का विरोध कर अपने पापों की पोटली भारी करती रही । चेत जा ...अभी भी प्रायश्चित कर ले उदा ! मानव जीवन अलोना बीता जा रहा है , इसे संवार कर प्रायश्चित कर ले ।तू लोहा है उदा ! इस पारस का स्पर्श पाकर स्वर्ण बन जायेगी ।यदि कपूर उड़ गया तो तू सड़ी खाद की तरह गंधाती रह जायेगी । दाजीराज और बावजी हुकम क्या पागल थे जो इन्हें सब सुविधाएँ देकर प्रसन्न रखने का प्रयत्न करते थे - उस समय राजकार्य भी ठीक से चलता था ।और अब सब अस्त-व्यस्त सा हो रहा है । चेत.....उदा ! अवसर बीतने पर केवल पछतावा ही शेष रह जाता है ....... ।" (Meera Charit, Chapter 63 - When realisation hit Uday Kunwar hard)

"बोलने दीजिए भाभी म्हाँरा ! उनके अन्तर के सुख और भीतर के हर्ष को प्रकट होने दीजिए ।लोगों ने , राजपरिवार ने अब तक यही जाना है कि मेड़तणीजी कुलक्षिणी है ।इनके आने से सब मर-खुटे है । उन्हें जानने दीजिये कि मेड़तणीजी जी तो गंगा की धारा है, जो इस कुल का और दुखी प्राणियों का उद्धार करने आई है " उदयकुँवर बाईसा ने कहा । (Meera Charit, Chapter 66 - When Uday Kunwar praises Meerabai's devotion which revived a dead man)

"संसार में रहकर कुछ वर्षो तक भक्ति भागीरथी - प्रवाहित कर, माधवी ! तेरी आलौकिक प्रीति, भक्ति, विरक्ति, और प्राण-परित्याग लीला को देखकर घोर कलिकाल में भी भक्ति की और लोग आकर्षित होंगें । मीरा तुम्हारा नाम पढ़-सुनकर के लोग कठिन से कठिन यातना सहकर भी भक्ति करेंगे । तुम्हारी दृढ़ता उन्हें वैराग्य की असिधार पर चढ़ने की प्रेरणा देगी ।लोक-कल्याण के लिए बस कुछ समय और .....! " कहते हुए कंठ भर आया निजजनप्राण श्यामसुंदर का । (Meera Charit, Chapter 93 - Words of Shri Krishna when Meerabai met Radha Krishna in the Nikunj of Vrindavan) - Here we know that the Bhagirathi is one of the streams of Ganga.

4. In the Kamala Mahavidya Stotram from Rudra Yamal Tantra, Ganga is considered to be the form of Lakshmi.

5. The Mahalakshmi Suprabhatam mentions Ganga as a form of Lakshmi.

6. Hari Patni Ganga also flows as Padma river in Bangladesh. In Brahma Vaivarta Puran and Tripura Rahasya, Padma river is Devi Lakshmi herself.

7. Though Hari Patni Ganga is more common in Krishna worship, she has an important place in the worship of Shri Ram too. She is mentioned in the following Raghupati Raghav Raja Ram sloka by Shri Lakshmanacharya.

रघुपति राघव राजाराम। पतित पावन सीताराम।।

सुंदर विग्रह मेघाश्याम। गंगा तुलसी शालीग्राम।।

भद्रगिरीश्वर सीताराम। भगत-जनप्रिय सीताराम।।

जानकीरमणा सीताराम। जय जय राघव सीताराम।।

8. Srimad Bhagavatam giving an indirect hint of Ganga as the wife of Krishna 

"Śukadeva Gosvāmī said: My dear King, Lord Viṣṇu, the enjoyer of all sacrifices, appeared as Vāmanadeva in the sacrificial arena of Bali Mahārāja. Then He extended His left foot to the end of the universe and pierced a hole in its covering with the nail of His big toe. Through the hole, the pure water of the Causal Ocean entered this universe as the Ganges River. Having washed the lotus feet of the Lord, which are covered with reddish powder, the water of the Ganges acquired a very beautiful pink color." Srimad Bhagavatam 5.17.1 - The touch of the red colour from the left toe is symbolic of marriage. 

9. Padma Puran describes Ganga as Vaishnavi and Narayani indicating her to be Lakshmi.

“O Gaṅgā, they (all) are (situated) in you. O Gaṅgā, you who have risen from the lotus-like feet of Viṣṇu, O you flowing in three courses, O you, who are known as having meritorious water, (please) remove my sins. You have risen from Viṣṇu’s feet. You belong to Viṣṇu. You are honoured by Viṣṇu. Therefore, protect me from the sin committed from birth upto death. O great goddess, O Bhāgīrathī, O you full of religious merit, purify me with faith, with your immortal rich power.” Padma Puran Srishti Khand, Chapter 62

"A wise man should bathe the image of goddess Gaṅgā, so also of Śrī Viṣṇu with the divine water of a cocoanut. In the absence of the image of Gaṅgā, he should recollecting Jāhnavī (i.e. Gaṅgā) in his heart, put the coconut-water into the Gaṅgā-water. He should (then) devoutly worship (the images of) Gaṅgā and Viṣṇu with divine fragrant substances, bright lamps full of ghee, fragrant incense, many beautiful flowers, many very ripe fruits, excellent offerings of eatables, water for washing the feet, respectful offerings, water for rinsing the mouth with, tāmbūlas with khadira, so also with other special presents, with various eulogies, and with offerings of eatables. Then the wise one should devoutly go three times round the image of the Goddess that is worshipped and (that of) Viṣṇu, the highest lord, keeping them to right of the devotee." Joint worship of Ganga and Vishnu as per Padma Puran, Kriyayogasara Khand, Chapter 9.

10. In various scriptures, Ganga comes from the left foot of Vaman deva. Any Goddess coming from the left of a God is automatically considered as a spouse.

11. In Devi Bhagwatam and Brahma Vaivarta Puran, Shantanu is considered to be an aspect of Vishnu. 

"O Sureśvarī! I know all that you desire; when you will assume the liquid form, the Salt Ocean will be your husband. He is My part and you are of the nature of Lakṣmī; so the union of the lover with the love stricken in the world will turn out a happy and qualified one." Devi Bhagawatam, Canto 9, Chapter 11

"O Gange! You will also have to take incarnation in Bhārata as a river, purifying all the worlds, to destroy the sins of the inhabitants of Bhārata. Bhagiratha will take you there after much entreating and worshipping you; and you will be famous by the name Bhagirathī, the most sanctifying river in the world. There, the Ocean born of my parts, and the King Śāntanu also born of my parts will be your husbands." Devi Bhagawatam, Canto 9, Chapter 6

"Śantanu was the part incarnate of the Ocean; his wife, the river Ganges in human form." Devi Bhagawatam, Canto 4, Chapter 22, Verse 35

Ganga through Shantanu gave birth to the Ashta Vasus named Dhara (Earth), Apa (Water), Anala (Fire), Anila (Wind), Pratyusha (Sun), Soma (Moon), Dhruva (Star) and Prabhasa (Sky). Out of them, 7 were drowned and only Prabhasa survived.

As discussed, Hari Patni Ganga is considered to be the aspect of Viraja form of Nila. Lakshmi has four primary forms - Shridevi, Bhudevi, Niladevi, Girdevi (blend of Bhudevi and Niladevi - Vishnu Patni Saraswati). Niladevi further expands into Viraja, Sinivali and Tulasi. Tulasi further expands as Ram Tulasi and Krishna Tulasi. Viraja further expands as Sarayu in Saketlok, Ganga and Yamuna in Golok. 

Lakshmi Swarupa Ganga is Alaknanda Ganga in Badrinath. Gauri Swarupa Ganga is Mandakini in Kedarnath (Note : Pradhanika Gauri only comes as Sati, who further comes as Parvati, Ganga, Vikesini and Ratijaya).

Hari Patni Ganga further splits into two parts. Her first aspect is the Gopika of Krishna in Golok, as an aspect of Radha. Her next aspect is the wife of Vishnu in Vaikuntha, as an aspect of Lakshmi. Same goes for Tulasi. In the first aspect, she is the Gopika of Krishna in Golok, as an aspect of Radha. In the next aspect, she is the wife of Vishnu in Vaikuntha, as an aspect of Lakshmi.

In Saketlok, Ganga and Yamuna combine to form Sarayu river, an expansion of Sita in Saketlok.

There are not just one or two but uncountable proofs of the three aspects of Ganga.

Mandakini, Alaknanda and Jahnavi 

Now how do we know Rudra Patni Ganga is Mandakini, Vishnu Patni Ganga is Alaknanda and Krishna Patni Ganga is Jahnavi? Let's check below.

मन्दाकिनी सलिलचन्दन चर्चिताय,

नन्दीश्वर प्रमथनाथ महेश्वराय ।

मन्दारपुष्प बहुपुष्प सुपूजिताय,

तस्मै म काराय नमः शिवाय ॥२॥

वे जिनकी पूजा मंदाकिनी नदी के जल से होती है और चंदन का लेप लगाया जाता है, वे जो नंदी के और भूतों-पिशाचों के स्वामी हैं, महान भगवान, वे जो मंदार और कई अन्य फूलों के साथ पूजे जाते हैं, उस शिव को प्रणाम, जिन्हें शब्दांश "म" द्वारा दर्शाया गया है। (Paragraph 2, Shiv Panchakshar Stotram by Adi Shankaracharya)

Here Mandakini is considered in the worship of Shiva. The Mandakini river is geographically located in the Kedarnath Dham. This suggests she is Rudra Patni Ganga.

अलकानंदे परमानंदे कुरु करुणामयि कातरवंद्ये ।

तव तटनिकटे यस्य निवासः खलु वैकुंठे तस्य निवासः ॥ १० ॥

हे अलकानंदा (स्वर्ग को आनंद देने वाली)!, हे परमानंद स्वरूपा!, हे करुणामयी (दया से भरी हुई)!, हे कातरों (दीन-दुखियों) द्वारा पूजी जाने वाली! मुझ पर कृपा करो। निश्चित रूप से, जिसका निवास तुम्हारे तट के निकट होता है, उसका निवास तो वैकुंठ में ही होता है। (Ganga Stotram by Adi Shankaracharya)

Here Alaknanda is the giver of Vaikuntha. The Alaknanda river is located in the Badrinath Dham. This suggests she is Hari Patni Ganga.

Rest as mentioned before, the Gopi Ganga of Golok is Jahnavī. This Jahnavī later comes as Mitravinda.

"Rukmini will be Shri, Jambavati will be Shivā (i.e. Vrinda within Parvati, not mool Parvati), Tulasī will take birth as Satyā and Vasundharā as Satyabhāmā. Dakṣiṇā will become Lakṣmaṇā, Virajā will become Kālindī, Hrī will become Bhadrā, and Jahnavī (Ganga), who destroys sins, will become Mitravindā." Garg Samhita, Golok Khanda, Chapter 3

Mandakini, Alaknanda and Jahnavi combined are Bhagirathi Ganga. 

Note : In their divine abode, they have different identities but when they are a river in their earthly leela, they are combined. 

Note : There are occasions where these names are used interchangeably. For example, sometimes Jahnavi & Alaknanda are known as Rudra Patni and Mandakini is referred to as Hari Patni. It is because when they are in their river form, they are combined energies.

Difference between Rudra Patni Ganga and Hari Patni Ganga

1. In Devi Bhagwatam Canto 9, Chapter 13, Hari Patni Ganga is said to have two eyes. In Devi Mahabhagwat, Chapter 13, Rudra Patni Ganga is said to have a white complexion, 3 eyes and four hands.

उन्होंने शुद्ध सात्त्विक स्वरूप धारण कर रखा था। विशाल दो नेत्र अनुपम शोभा बढ़ा रहे थे। अत्यन्त कटाक्ष पूर्ण दृष्टि से वे देख रही थीं। सुन्दर अलकावली शोभा बढ़ा रही थी। Hari Patni Ganga as per Brahma Vaivarta Puran, Prakriti Khand, Chapter 11 (Also this Ganga can be considered Dvibhuja as she was a Gopi from Golok and Vrindavan Golok is dominant in Madhurya Bhava. As a result of which we see Radha Krishna in Dvibhuj forms while Lakshmi Narayan are Chaturbhuj.)

वे कृष्णकटाक्षयुक्त, तीन नेत्रों और चार भुजाओं से सुशोभित थीं. कन्या जन्म की बात सुनकर पर्वतराज बड़े प्रसन्न हुए. उन्होंने ब्राह्मणों से स्वस्तिवाचन कराकर उन्हें प्रचुर दान-दक्षिणा दी. शुक्लपक्ष के चन्द्रमा की कला तथा वर्षाकाल में नदी के जल के समान वह कन्या पिता के घर में बड़ी होने लगी।। Rudra Patni Ganga as per Devi Mahabhagwat, Chapter 13

2. In Devi Bhagwatam Canto 9, Chapter 12, Hari Patni Ganga appeared on the Full Moon Night of the Kartik Month in the Raas Mandal from the melting of Radha and Krishna in Golok, due to the singing of Shankara. In Devi Mahabhagwat Chapter 13, Rudra Patni Ganga was born on Akshay Tritiya of Vaishakh Month from the womb of Menavati.

3. In Devi Mahabhagwat, after the marriage of Rudra and Gauri Swarupa Ganga, we see another Ganga being formed from the melting of Shri Vishnu via the singing of Shankara. This was the similar process of how Hari Patni Ganga was formed via the melting of Radha Krishna when Mahadev sang.

4. Rudra Patni Ganga is the biological sister of Parvati (further establishing that she is the sister of Vishnu) while Hari Patni Ganga is the soul sister of Yamuna. Just the way Vishnu Patni Saraswati is the sister of Brahma while Brahma Patni Saraswati is the wife of Brahma. 

In the Manasi Ganga folkore in Braj Dham, Hari Patni Ganga is considered to be the elder sister of Yamuna. Similarly in the Ganpati festival, Rudra Patni Ganga is considered to be Jyeshtha Gauri while Parvati is considered to be Kanishtha Gauri.

5. One of the distinguishing factors in Vishnu Patni Ganga is that she has the fragrance of Tulasi leaves as per Srimad Bhagwatam. On the other hand, in Skand Puran, the worship of Rudra Patni Ganga is considered to be similar to the worship of Gauri. And we know in Gauri worship, we don't offer Tulasi. So this indeed marks a difference between Hari Patni Ganga and Rudra Patni Ganga, who are forms of Lakshmi and Gauri respectively.

"Gaṅgā is on a par with Gaurī. Hence the injunctions laid down for the adoration of Gaurī are also applicable to the worship of Gaṅgā." (Skand Puran, Kashi Khanda, Chapter 27, Verse 182)

"The river [Ganges] carries the most auspicious water, which is mixed with the dust of the lotus feet of the Lord and Tulasi leaves. Therefore that water sanctifies the three worlds inside and outside and even sanctifies Lord Siva and other devatas. Consequently, everyone who is destined to die must take shelter of this river." (Srimad Bhagavatam, Canto 1, Chapter 19, Verse 6)

Rest in Skand Puran, we see the Tulasi plant and Bilva plant are forms of Lakshmi and Gauri respectively. In the Nava-patrika, Shivaa Devi is considered to be the deity presiding in the Bilva plant.

(Note: In Brihaddharma Puran, Lakshmi is also connected to the Bilva Plant, while in Shiv Puran, Vrinda, the wife of Shivansh Jalandhar, merged in the body of Parvati. Hari-ansh Shankhachud Patni Tulsi is totally considered to be Lakshmi as per Brahma Vaivarta Puran.)

Vishnu Patni Ganga is considered to be Mitravinda and Madhavi Gopi (who came as Meerabai). On the other hand, Tulasi is considered to be Satya (Nagnajiti) in Garg Samhita and Jambavati as per certain commentaries.

Further in Shiv Puran, Rudra Patni Ganga expands as Godavari (the story of Tryambakeshwar Jyotirlinga). On the other hand, Hari Patni Ganga expands as Gomti river in Dwarka Dham.

In the same way, Vikesini (Rudra Patni Bhudevi) is different from Dharini (Vishnu Patni Bhudevi) who are forms of Gauri and Lakshmi respectively. Simultaneously Shriya and Savitri are forms within the Dvadash Gauri who are obviously different from Vishnu Patni Shridevi and Brahma Patni Savitri.

Thanks and Regards,

The Aadyanagha Foundation.

Difference between Tulasi and Vrinda

Glories to Aadyanagha Mahadevi and Duranteshwar Mahadev 🙏!

Today we will be discussing the difference between Vrinda and Tulasi though they both are Vrinda Gopi of Golok and both are also Tulasi Devi of Vaikuntha.

Lakshmi has four primary forms - Shridevi, Bhudevi, Niladevi, Girdevi (blend of Bhudevi and Niladevi - Vishnu Patni Saraswati). Niladevi further expands into Viraja, Sinivali and Tulasi. Tulasi further expands as Ram Tulasi and Krishna Tulasi. Viraja further expands as Sarayu in Saketlok, Ganga and Yamuna in Golok. 

Both come under the Vrinda / Tulasi tattva within Niladevi. But Vrinda also has a portion of Parvati in her while Tulasi is only Lakshmi.

Vrinda (Ram Tulasi) and Tulasi (Krishna Tulasi)

In Hindu Puranic traditions, Vrinda (also spelled Vrindā) and Tulasi (or Tulsi) are figures renowned for their unwavering devotion and chastity (pativrata dharma), which granted their demon husbands immense power. Their stories explain the origin of the sacred Tulasi plant (holy basil), revered as an earthly manifestation of divine grace and essential in Vishnu worship.

Vrinda: The Wife of Jalandhar (Shiva Purana)

According to the Shiva Purana (Rudra Samhita, Yuddha Khanda), Vrinda was the pious daughter of the asura Kalanemi. She married Jalandhar, a powerful demon born from Lord Shiva's third-eye energy flung into the ocean during a moment of rage. Jalandhar and Vrinda are described as partial manifestations (amsa) of Shiva and Parvati, reflecting their divine origins — Jalandhar's essence eventually merges back into Shiva, and Vrinda's into Parvati.

Vrinda's extraordinary devotion made Jalandhar invincible. He conquered the three worlds and challenged the gods, even attempting to abduct Parvati (disguised as Shiva). When Shiva battled him, no weapon could harm Jalandhar due to Vrinda's protective prayers. At Parvati's request, Lord Vishnu disguised himself as Jalandhar and approached Vrinda, breaking her chastity vow through deception. This allowed Shiva to slay Jalandhar.

Devastated upon learning the truth, Vrinda cursed Vishnu (in some versions, causing him to become a stone) before immolating herself or ascending. Her ashes or essence gave rise to the Tulasi plant in certain retellings, though the Shiva Purana emphasizes her soul merging with Parvati.

"The brilliance of Śiva born of the eye in the forehead and cast off into the briny sea immediately assumed the form of a boy (Jalandhar)." Shiv Puran, Rudra Samhita, Yuddha Khanda, Chapter 14, Verse 4

"The refulgence of Vṛindā became merged in Pārvatī. There was a great shout of “Victory” in the rows of the gods standing in the sky." Shiv Puran, Rudra Samhita, Yuddha Khanda, Chapter 23, Verse 49

Curse of Vrinda to Vishnu - "O base foe of the Daityas, defiler of other people’s virtue, O wicked one, take this curse from me, greater in force than all persons. The two persons whom you made to appear in front of me shall become Rākṣasas and abduct your wife. You will be distressed on account of separation from your wife roaming about with Śeṣa ‘lord of snakes’ who posed as your disciple here. You will seek the help of monkeys in the forest." Shiv Puran, Rudra Samhita, Yuddha Khanda, Chapter 23, Verse 43-45

"In that forest, Vṛindā turned into the form of Tulasī. That (Tulasī) that was highly purifying arose from the sweat of Vṛindā. Having, for some days, enjoyed the pleasure due to the contact with Vṛindā’s body, (Viṣṇu) the lord of the world, thought about the mission of Śiva." Padma Puran, Uttar Khand, Chapter 15

"That round image of the particles of Vṛndā’s body was burnt. Collecting the remaining ashes, they threw them into Mandākinī. At the place where Vṛndā cast her body and went to heaven, was the Vṛndāvana, near the Govardhana mountain." Padma Puran, Uttar Khand, Chapter 15

Tulasi: The Wife of Shankhachuda (Brahma Vaivarta Purana & Devi Bhagawatam)

In the Brahma Vaivarta Purana (Prakriti Khanda), the story shifts to Tulasi, a devoted woman born as the daughter of King Dharmadhvaja (linked to Lakshmi's manifestation). She performed severe penance to attain Lord Vishnu as her husband. Tulasi married Shankhachud, a demon who was a partial manifestation (amsa) of Lord Vishnu (often as Sudama, Krishna's devotee, reborn due to a curse). Tulasi herself is portrayed as an amsa of Lakshmi.

Shankhachud received boons from Brahma, including invincibility protected by Krishna's armor and Tulasi's fidelity. He defeated the gods and waged war on Shiva. To end the conflict, Vishnu disguised himself as Shankhachud and embraced Tulasi, violating her chastity. This enabled Shiva to defeat and kill Shankhachud.

Upon discovering the deception, the grieving Tulasi, cursed Vishnu to become a stone (leading to the Shaligrama shila). Vishnu blessed her, transforming her into the sacred Tulasi plant, eternally dear to him. Her leaves became indispensable for his worship, and she resides near him as the Gandaki River's banks produce Shaligrama stones.

"O Lakṣmī! Let you be born in parts, without being born in any womb, in the world as the daughter in the house of the King Dharmadhvaja. You will have to take the form of a tree there, out of this evil turn of fate. There Śaṅkhacūḍa, the Indra of the Asuras, born of my parts will marry you. After that you will come back here and be my wife as now. There is no doubt in this. You will be named Tulasī, the purifier of the three worlds, in Bhārata." Devi Bhagawatam, Canto 9, Chapter 6

Curse of Tulasi to Vishnu - "O Viṣṇu, you are ruthless. Your mind is like a rock. Since my chastity has been outraged my husband is doomed - O wicked one, being ruthless you are like a rock. Hence due to my curse you will become a rock." Shiv Puran, Rudra Samhita, Yuddha Khanda, Chapter 41

This very same Tulasi also comes as Gandaki river.

Nexus with Krishna consorts

In Garg Samhita, Nagnajiti is considered to be Tulasi. In Brahma Vaivarta Puran, Lakshmana too is considered to be Tulasi. 

श्रीः साक्षाद् रुक्मिणी भैष्मी

शिवा जाम्बवती तथा

सत्या च तुलसी भूमौ

सत्यभामा वसुन्धरा

दक्षिणा लक्ष्मणा चैव

कालिन्दी विरजा तथा

भद्रा ह्रीर् मित्रविन्दा च

जाह्नवी पाप-नाशिनी

"Rukmini will be Shri, Jambavati will be Shivā, Tulasī will take birth as Satyā and Vasundharā as Satyabhāmā. Dakṣiṇā will become Lakṣmaṇā, Virajā will become Kālindī, Hrī will become Bhadrā, and Jhnavī, who destroys sins, will become Mitravindā." Garg Samhita, Golok Khanda, Chapter 3

कालिन्दी सूर्यतनया गांशेन महीतले । अर्थाशेनैव तुलसी लक्ष्मणा राजकन्यका।।

"In the land of Bhārata Kalindi, the daughter of Sürya, would be born out of the rays of the Gangå. With half of her amsa, Tulasi would be born as princess Laksmaņā." Brahma Vaivarta Puran, Krishna Janma Khand, Chapter 6

But some commentaries even identify Jambavati to be Tulasi. Yadavabhyudayam clearly displays Jambavati as Nila. As mentioned before, Tulasi is one of the aspects of Nila who is Vishnu Patni Durga. Further in Brahma Vaivarta Puran, Tulasi Devi also takes the form of Gandaki river, further strengthening her connection with Niladevi. Also to connect the dots - Both Vrinda (wife of Jalandhar) (Ram Tulasi) and Jambavati are connected to Parvati. While Krishna Tulasi (wife of Shankhachud) can be connected to Nagnajiti and Lakshmana.

"Jambavati is the best (shreshta) among the six great women (Shanmahishis) of Shri Krishna. Lakshmi devi is present in a special form (vishesha sannidhana) in her. Jnanis (learned ones) say that it is Jambavati in the form of Tulasi, who is worshipping Vishnu on a daily basis (तुलसी जांबवती प्रोक्ता)"

Some recensions of Padma Puran, mention the following Sloka (unfortunately it is not in the Wisdomlib edition)

तुलसी जांबवतीयुक्ता लक्ष्म्यांशेन संयुता ।

तया संपूजयेद् भक्त्या विष्णुलोकमवप्नुयात ।।

"Tulasi is Jambavati with Lakshmi as the indweller; offering Tulasi with devotion during pooja will enable one to reach the abode of Lord Vishnu."

We often read about Brahma Vaivarta Puran and Garg Samhita connecting Jambavati with Gauri tattva. If we further read Shiv Puran, we see Vrinda (wife of Jalandhar) merging in the body of Parvati, as shown above.

Mool Gauri cannot marry anyone other than Shiva.

शिवा शिवस्य पत्नीयं शैल जन्मनिजन्मनि

"Parvati is wife of Shiva in her every birth and manifestation." Brahma Vaivarta Purana 4.41.80

Parvati says that Shiva alone is her Lord in all her births.

भवानात्मा च योगीशः स्वामी जन्मनि जन्मनि ।

Parvati said "You are My Soul and You alone are my Husband in all my births" Brahma Vaivarta Purana 4.43.103

पिनाकिनं विना दुर्गा वरं नान्यं वरिष्यति

"Parvati can never ever wed anyone else apart from Shiva." Brahma Vaivarta Purana 4.40.129 and 4.40.152

Menavati says that Parvati is devoted to feet of Shiva in her every birth.

त्वत्पदांबुजभक्तैषा मद्वत्सा जन्म जन्मनि ।।

"My Daughter is devoted to Your lotus feet in her every birth, O Shiva." - Brahma Vaivarta Purana 4.45.58

Reconciling all the given statements, we see that Jambavati is Vrinda (wife of Jalandhar), while Nagnajiti and Lakshmana are Tulasi (wife of Shankhachud). 

The Vrinda in Parvati came as Jambavati. Not the complete form of Parvati.

Both Vrinda and Tulasi are the Tulasi of Vaikuntha and Vrinda Gopi of Golok. 

Though Vrinda and Tulasi may have differences, they are actually the same just like Ganga and Yamuna. Both are Nila tattva.

Thanks and Regards,

The Aadyanagha Foundation.

Ganesha - The son of the Trishaktis

Glories to Aadyanagha Mahadevi and Duranteshwar Mahadev 🙏!

Normally we have read about Ganesha being the son of Parvati. Today wel will study in detail about how Ganesha is the son of the Trishaktis.

Ganesha as the son of Trishaktis

In the original sense, Ganesha is Parbrahm as per Ganpatya scriptures and works. Each Devi worshipped Ganesha of Swanand-lok to have Ganesha as her son.

Let us now discuss in detail about Ganesha as the son of Trishaktis.

1. Malodbhava / Umāngamalajāta Ganpati, youngest son of Umā, appearing from Pārvatī is mentioned in many scriptures, such as the Mudgala Upapurāņa, Śiva Mahāpurāņa, etc. In the Devī Bhāgavata Mahāpurāņa (9.1.1; 9.4.4) and Brahmavaivarta Mahāpurāņa (2.1.1), the Pañcaprakṛti description has Uma as the first division of Prakṛti, and her main epithet is mentioned to be "Gaņeśajananī Durgā.

2. Ganapati was born as Şadbhuja Mayūreśvara to Devi Umā in early Tretā Yuga to kill Sindhu Daitya (Gaņeśa Upapurāņa, Mudgala Upapurāņa, Vinayaka Tantra).

3. He was born in early Dvāpara Yuga as Gaurīgarbhodbhava Gajānana from Śiva and Uma's elephant forms at Kailāsa, who stayed in Uma's womb for 10 months and 10 days and appeared from her yoni to kill Sindūrāsura (Gaņeśa Upaurāņa, Mudgala Upapurāņa, Vinayaka Tantra).

4. When Devi Umā manifested in her multiversal turīya form of Parāśakti Lalitā, to defeat the Vighnaśilā Yantra, Lalitā's and Kāmeśvara's eyes interlocked, creating Kalpaka Mahāgaņapati, avatāra of Mahāganapati Vallabheśa (Brahmanda Mahāpurāņa, Vinayaka Tantra).

5. When Umā resides in Kāśī as Viśālākṣī, Ganapati was born to her from her anger as Dhundhirāja Ganapati (not to be confused with Dhundhi Ganapati, a form of Dhundhirāja), along with his 56 forms surrounding Kāśī. He killed Durāsada, who possessed King Divodāsa (Skanda Mahāpurāņa, Mudgala Upapurāņa, Vinayaka Tantra).

6. Kūţadanta / Vātāpi Puşţipati Vināyaka (Śaktimalodbhava) was born to Uma from a pārthiva vigraha and his head was cut due to Śani's evil eye. A female elephant head was placed on his neck and he later gave boons to Śani, Rādhā-Krşņa, Agastya Muni, etc, and also killed Durmada Daitya. Vişnuputri Puşţi is his consort (Brahmavaivarta Mahāpurāņa, Mudgala Upapurāņa, Vinayaka Tantra). (Note: He is equivalent to Gaurimalodbhava and is the son of Bhuvaneshwari.)

7. Śami / Vakratunda Vinayaka appeared as the son of Devi Pārvatī in her cursed form as a śami tree and Śiva's cursed form of the fire element in the tree. He danced vigorously while killing Mahāpāpa, Kaşţada, and Śatru (Brahma Mahāpurāņa).

8. Durgā Ganapati appeared as the son of Umā Kātyāyanī who invoked Ganapati to find a method of killing Mahişāsura on Vindhyācala (Vinayaka Tantra, Krsnayāmala Tantra).

9. Pāśapāņi / Muktā Ganapati appeared as the son of Umā's turīya Mahālakṣmī Durgā (Śivapatnī) form to bound Mahişāsura with the noose so Mahālakṣmī could kill him. He also married Muktālakṣmī, the daughter of [Vişnupatnī] Lakṣmī (Meru Tantra, Vinayaka Tantra).

10. Bhīmacandi Ganapati appeared in Kāśmīra as the son of Uma's turīya Mahāsarasvatī Kauśikī (Śivapatnī) form to aid with the defeat of Śumbha and Niśumbha (Vinayaka Tantra).

11. Kapilaputra Cintāmaņi Vinayaka appeared as the son of Candi's turīya Mahākālī Yoganidrā form to kill King Gaņa and protect the Cintāmaņi stone and Kapila Muni who invoked Mahākālī. Cintāmaņi Vinayaka further incarnated as Kapila's son, giving him the name "Kapilaputra" (Skanda Mahāpurāņa, Vinayaka Tantra).

12. Pūrņānanda Ganapati incarnated as the son of Śrī Hari and Devi Lakṣmī when Jñānāri defeated all the gods. Śrī Lakṣmī did tapa for a thousand years on Himālaya to get Parabrahma Ganapati as her son. Previously, Śrī Vişņu had also meditated on Ganapati to attain him as his son. After the gods worshipped Ganapati for a year to find a solution to defeat Jñānāri, Ganapati appeared as the son of Lakṣmī-Nārāyaņa called "Pūrņānanda". He was married to Vidyā and Avidyā. Later, to save Ganapatibhakta Subodha from his father Jñānāri, Pūrņānanda defeated Jñānāri and made Subodha a sage in Gaņeśa Loka (Mudgala Upapurāņa).

13. Satya Vighneśa appeared as the mind-born (dhyānaja) son of Brahmadeva and Devi Sāvitrī as a baby along with Siddhi (Satyalakṣmī) and Buddhi (Satyasarasvati). When he was two, he rode on a lion to defeat Dambhāsura who surrendered to him peacefully and was appointed to protect Gāņapatyas (Mudgala Upapurāņa, Vinayaka Tantra)

14. Bāla Ganapati appeared as the son of Sandhyā Gayatrī, the form of Vedamātā that lives in the morning Sun, and Brahmā's Sūrya form. She is a youthful girl and Bāla Ganapati is a young boy accordingly (Vinayaka Tantra). Taruņa Ganapati appeared as the son of Sandhyā Sāvitrī, the form of Vedamātā that lives in the afternoon Sun. She is a middle-aged woman and Taruņa Ganapati is a grown man (Vinayaka Tantra). Vṛddha / Bhakşaprīya Ganapati appeared as the son of Sandhyā Sarasvati, the form of Vedamātā that lives in the evening Sun, and Brahmā's Hiranyapuruşa form. She is in the form of an old lady and Bhakşaprīya Ganapati is accordingly old in form. He disguised himself as an old man to test Rājā Janaka by eating all of his food. Afterwards, he blessed the home of Triśīra, a poor brāhmaņa by showing him his true form (Mudgala Purāņa, Vinayaka Tantra).

15. Śeşātmaja / Müşakavāhana Ganapati incarnated as the son of Śeşanāga (Dharanendra Yakşa) and Nāgalakṣmī (Padmāvatī Yakşī) from their hearts to kill demon Māyākara. Śeşātmaja rode atop Caureśa Mūśakarāja, the rat conjured by Śiva's, Vişnu's, Sūrya's, and Śakti's amśas through Brahmā. Amid the daityas and devas fighting, Śeşātmaja sliced the throat of Māyākara with a sharp lotus. Afterward, he stayed in Pātāla forever (Mudgala Upapurāņa, Vinayaka Tantra). (Note : Sheshnaag is the form of the Sankarshan Vyuha of Vishnu.)

Thanks and Regards,

The Aadyanagha Foundation.

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