Lord Sri Narayana or Mahavishnu is known for looking after the welfare and well being of the phenomenal world or the creation. The power or energy of Sri Narayana is Sri Lakshmi.
Mother Lakshmi is always identified with the Lord, and hence they are known as Sri Lakshmi Narayana. Mother Lakshmi is a mother of prosperity, peace and illumination.
Without Her grace one can’t have inner peace or perennial joy.
Lakshmi is commonly known as Goddess of wealth. Wealth
is not only the money. Tradition and values of life is also wealth. Our family and progress is also wealth. Our belongings such
as land, properties, animals, grains, etc as well as virtues like patience, persistence, purity etc in the form of a character
are nothing but our wealth and so also glory or victory. Thus this eightfold
Sri Lakshmi is known as Sri Ashta Lakshmi.
Mother Lakshmi is the source
and provider of the following enumerated well-known sixteen types of wealth and many more.
(1) Fame (2) Knowledge (3) Courage and Strength (4) Victory (5) Good Children (6) Valour (7) Gold and other gross properties
(8) Grains in abundance (9) Happiness (10) Bliss (11) Intelligence (12) Beauty (13) Higher Aim, High Thinking and Higher Meditation
too (14) Morality and Ethics (15) Good Health (16) Long Life.
She is worshipped as a goddess
who grants both worldly prosperity as well as liberation from the cycle of life and death.
Lore has it that Lakshmi arose out of the sea of milk, the primordial cosmic
ocean, bearing a red lotus in her hand. Each member of the divine triad- Brahma, Vishnu and Shiva (creator, preserver and
destroyer respectively)- wanted to have her for himself. Shiva’s claim was refused for he had already claimed the Moon,
Brahma had Saraswati, so Vishnu claimed her and she was born and reborn as his consort during all of his ten incarnations.
Though retained by Vishnu as his consort, Lakshmi remained an avid devotee
of Lord Shiva. An interesting legend surrounds her devotion to this god: Every
day Lakshmi had a thousand flowers plucked by her handmaidens and she offered them to the idol of Shiva in the evening. One
day, counting the flowers as she offered them, she found that there were two less than a thousand. It was too late to pluck
any more for evening had come and the lotuses had closed their petals for the night. Lakshmi
thought it inauspicious to offer less than a thousand. Suddenly she remembered that Vishnu had once described her breasts
as blooming lotuses. She decided to offer them as the two missing flowers. Lakshmi
cut off one breast and placed it with the flowers on the altar. Before she could cut off the other, Shiva, who was extremely
moved by her devotion, appeared before her and asked her to stop. He then turned her cut breast into round, sacred Bael fruit
(Aegle marmelos) and sent it to Earth with his blessings, to flourish near his temples.In a mythological sense
her fickleness and adventurous nature slowly begin to change once she is identified totally with Vishnu, and finally becomes
still. She then becomes the steadfast, obedient and loyal wife who vows to reunite with her husband in all his next lives.
As the cook at the Jagannatha temple in Puri, she prepares food for her lord and his devotees. In the famous paintings on
the walls of the Badami caves in central India, she sits on the ground near where her lord reclines upon a throne, leaning
on him; a model of social decorum and correctitude. Physically Goddess Lakshmi is described as a fair
lady, with four arms, seated on a lotus, dressed in fine garments and precious jewels. She has a benign countenance, is in
her full youth and yet has a motherly appearance. The most striking feature of the iconography of Lakshmi is her persistent
association with the lotus. The meaning of the lotus in relation to Shri-Lakshmi refers to purity and spiritual power. Rooted
in the mud but blossoming above the water, completely uncontaminated by the mud, the lotus represents spiritual perfection
and authority. Furthermore, the lotus seat is a common motif in Hindu and Buddhist iconography. The gods and goddesses, the
Buddhas and Bodhisattvas, typically sit or stand upon a lotus, which suggests their spiritual authority. To be seated upon
or to be otherwise associated with the lotus suggests that the being in question: God, Buddha, or human being-has transcended
the limitations of the finite world (the mud of existence, as it were) and floats freely in a sphere of purity and spirituality.
Shri-Lakshmi thus suggests more than the fertilizing powers of moistsoil and the mysterious powers of growth. She suggests
a perfection or state of refinement that transcends the material world. She is associated not only with the royal authority
but with also spiritual authority, and she combines royal and priestly powers in her presence. The lotus, and the goddess
Lakshmi by association, represents the fully developed blossoming of organic life. No description of Goddess
Lakshmi can be complete without a mention of her traditionally accepted vehicle, the owl. Now, the owl (Ulooka in Sanskrit),
is a bird that sleeps through the day and prowls through the night. In a humorous vein it is said that owing to its lethargic
and dull nature the Goddess takes it for a ride! She is the handmaiden of those who know how to control it; how to make best
use of her resources, like the Lord Vishnu. But those who blindly worship her are verily the owls or ‘Ulookas’.
The choice is ours: whether we wish to be Lord Vishnu or the ‘Ulooka’ in our association with Lakshmi.
A few texts say that Lakshmi is the wife of Dharma. She and several
other goddesses, all of whom are personifications of certain auspicious qualities, are said to have been given to Dharma in
marriage. This association seems primarily to represent a thinly disguised “wedding” of Dharma (virtuous conduct)
with Lakshmi (prosperity and well-being). The point of the association seems to be to teach that by performing Dharma one
Tradition also associates Lakshmi with Kubera, the ugly lord of the
Yakshas. The Yakshas were a race of supernatural creatures who lived outside the pale of civilization. Their connection with
Lakshmi perhaps springs from the fact that they were notable for a propensity for collecting, guarding and distributing wealth.
Association with Kubera deepens the aura of mystery and underworld connections that attaches itself to Lakshmi. Yakshas are
also symbolic of fertility. The Yakshinis (female Yakshas) depicted often in temple sculpture are full-breasted and big-hipped
women with wide generous mouths, leaning seductively against trees. The identification of Shri, the goddess who embodies the
potent power of growth, with the Yakshas is natural. She, like them, involves, and reveals herself in the irrepressible fecundity
of plant life, as exemplified in the legend of Shiva and the Bael fruit narrated above, and also in her association with the
lotus, to be described later.
An interesting and fully developed association is between Lakshmi
and the god Indra. Indra is traditionally known as the king of the gods, the foremost of the gods, and he is typically described
as a heavenly king. It is therefore appropriate for Shri-Lakshmi to be associated with him as his wife or consort. In these
myths she appears as the embodiment of royal authority, as a being whose presence is essential for the effective wielding
of royal power and the creation of royal prosperity.
Several myths of this genre describe Shri-Lakshmi as leaving one ruler
for another. She is said, for example, to dwell even with a demon named Bali. The concerned legend makes clear the union between
Lakshmi and victorious kings. According to this legend Bali defeats Indra. Lakshmi is attracted to Bali’s winning ways
and bravery and joins him along with her attendant auspicious virtues. In association with the propitious goddess, Bali rules
the three worlds (earth, heavens and the nether-worlds) with virtue, and under his rule there is prosperity all around. Only
when the dethroned gods managed to trick Bali into surrendering does Shri-Lakshmi depart from Bali, leaving him lusterless
and powerless. Along with Lakshmi, the following qualities depart from Bali: good conduct, virtuous behavior, truth, activity
Lakshmi’s association with so many different male deities and
with the notorious fleetingness of good fortune earned her a reputation for fickleness and inconstancy. In one text she is
said to be so unsteady that even in a picture she moves and that if she sticks with Vishnu it is only because she is attracted
to his many different forms (avataras)! She is thus also known as ‘Chanchala’, or the restless one.
Her notorious fickleness has convinced her devotees that she may desert
them at the slightest pretext. They have thus devised numerous ingenious strategies to retain Lakshmi, and thus prosperity
in their establishments. One such sect is known to offer only the worst netlike fabric as vastra (clothing) to Lakshmi; for
they say, ‘It is much easier for Goddess Lakshmi to abandon our houses clad in ample folds of cloth rather than scantily
dressed in the minimum fabric we offer to her as garment’!
THE MYTH ABOUT LAKSHMI'S ORIGIN