Indra:
Indra is the king of the devas and Svarga in Hinduism. He is associated with the sky, lightning, weather, thunder, storms, rains, river flows, and war.Indra is the most referred deity in the Rigveda.He is celebrated for his powers based on his status as a god of order,[4] and as the one who killed the great evil, an asura named Vritra, who obstructed human prosperity and happiness. Indra destroys Vritra and his "deceiving forces", and thereby brings rain and sunshine as the saviour of mankind.
Indra's significance diminishes in the post-Vedic Indian literature, but he still plays an important role in various mythological events. He is depicted as a powerful hero, and is known for having sexual relations with Sage Gautama's wife, Ahalya.According to the Vishnu Purana, Indra is the title borne by the king of the gods, changes every Manvantara – a cyclic period of time in Hindu cosmology. Each Manvantara has its own Indra and the Indra of the current Manvantara is called Purandhara.
Indra is also depicted in Buddhist (Pali: Inda)and Jain mythologies. Indra rules over the much-sought Devas realm of rebirth within the Samsara doctrine of Buddhist traditions. However, like the post-Vedic Hindu texts, Indra is also a subject of ridicule and reduced to a figurehead status in Buddhist texts, shown as a god that suffers rebirth. In Jain traditions, unlike Buddhism and Hinduism, Indra is not the king of gods, but the king of superhumans residing in Svarga-Loka, and very much a part of Jain rebirth cosmology.He is also the one who appears with his consort Indrani to celebrate the auspicious moments in the life of a Jain Tirthankara, an iconography that suggests the king and queen of superhumans residing in Svarga reverentially marking the spiritual journey of a Jain. He is a rough equivalent to Zeus in Greek mythology, or Jupiter in Roman mythology. Indra's powers are similar to other Indo-European deities such as Norse Odin, Perun, Perkūnas, Zalmoxis, Taranis, and Thor, part of the greater Proto-Indo-European mythology.
Indra's iconography shows him wielding his Vajra and riding his vahana, Airavata.Indra's abode is in the capital city of Svarga, Amaravati, though he is also associated with Mount Meru (also called Sumeru). Etymology and nomenclature, Indra on his elephant, guarding the entrance of the 1st century BCE Buddhist Cave 19 at Bhaja Caves (Maharashtra). The etymological roots of Indra are unclear, and it has been a contested topic among scholars since the 19th-century, one with many proposals. The significant proposals have been:
Colonial era scholarship proposed that Indra shares etymological roots with Avestan Andra, Old High German *antra giant or Old Church Slavonic jedru strong, but Max Muller critiqued these proposals as untenable. Later scholarship has linked Vedic Indra to Aynar (the Great One) of Circassian, Abaza and Ubykh mythology, and Innara of Hittite mythology.Colarusso suggests a Pontic[b] origin and that both the phonology and the context of Indra in Indian religions is best explained from Indo-Aryan roots and a Circassian etymology . Modern scholarship suggests the name originated at the Bactria–Margiana Archaeological Complex where the Aryans lived before settling in India.
Lakshmi:
Lakshmi (/ˈlʌkʃmi/;[nb] Sanskrit: लक्ष्मी, IAST: Laksmi, sometimes spelled Laxmi, lit. 'she who leads to one's goal') also known as Shri (Sanskrit: श्री, IAST: Sri, lit. 'Noble'), is one of the principal goddesses in Hinduism. She is the goddess of wealth, fortune, power, beauty, fertility and prosperity, and associated with Maya ("Illusion"). Along with Parvati and Saraswati, she forms the Tridevi of Hindu goddesses.
Within the goddess-oriented Shaktism, Lakshmi is venerated as the prosperity aspect of the Mother goddess.Lakshmi is both the consort and the divine energy (shakti) of the Hindu god Vishnu, the Supreme Being of Vaishnavism; she is also the Supreme Goddess in the sect and assists Vishnu to create, protect, and transform the universe. She is an especially prominent figure in Sri Vaishnavism, in which devotion to Lakshmi is deemed to be crucial to reach Vishnu. Whenever Vishnu descended on the earth as an avatar, Lakshmi accompanied him as consort, for example, as Sita and Radha or Rukmini as consorts of Vishnu's avatars Rama and Krishna, respectively. The eight prominent manifestations of Lakshmi, the Ashtalakshmi, symbolise the eight sources of wealth.
Lakshmi is depicted in Indian art as an elegantly dressed, prosperity-showering golden-coloured woman standing or sitting in the padmasana position upon a lotus throne, while holding a lotus in her hand, symbolising fortune, self-knowledge, and spiritual liberation.Her iconography shows her with four hands, which represent the four aspects of human life important to Hindu culture: dharma, kama, artha, and moksha.The Lakshmi Sahasranama of the Skanda Purana, Lakshmi Tantra, Markandeya Purana, Devi Mahatmya, and Vedic scriptures describe Lakshmi as having eight or eighteen hands, and as sitting on Garuda, a lion, or a tiger. According to the Lakshmi Tantra, the goddess Lakshmi, in her ultimate form of Mahasri, has four arms of a golden complexion, and holds a citron, a club, a shield, and a vessel containing amrita. In the Skanda Purana and the Venkatachala Mahatmayam, Sri, or Lakshmi, is praised as the mother of Brahma.
Archaeological discoveries and ancient coins suggest the recognition and reverence for Lakshmi existing by the 1st millennium BCE. Lakshmi's iconography and statues have also been found in Hindu temples throughout Southeast Asia, estimated to be from the second half of the 1st millennium CE. The day of Lakshmi Puja during Navaratri, and the festivals of Deepavali and Sharad Purnima (Kojagiri Purnima) are celebrated in her honour.
Etymology and epithets
A painting of Lakshmi on the inner walls of the Tanjore Big temple.
Lakshmi in Sanskrit is derived from the root word lakṣ (लक्ष्) and lakṣa (लक्ष), meaning 'to perceive, observe, know, understand' and 'goal, aim, objective', respectively. These roots give Lakshmi the symbolism: know and understand your goal. A related term is lakṣaṇa, which means 'sign, target, aim, symbol, attribute, quality, lucky mark, auspicious opportunity'.
Gaja Lakshmi, Cambodia,
Lakshmi has numerous epithets and numerous ancient Stotram and Sutras of Hinduism recite her various names: such as Sri (Radiance, eminence, splendor, wealth), Padma (she who is mounted upon or dwelling in a lotus or She of the lotus), Kamala or Kamalatmika (She of the lotus), Padmapriya (Lotus-lover), Padmamaladhara Devi (Goddess bearing a garland of lotuses), Padmamukhi (Lotus-faced-she whose face is as like as a lotus), Padmaksi: (Lotus-eyed - she whose eyes are as beautiful as a lotus), Padmahasta: (Lotus-hand - she whose hand is holding [a] lotus[es]), Padmasundarī (She who is as beautiful as a lotus), Padmavati (She who was born from a lotus), Srija (Jatika of Sri), Narayani (belonging to Narayana or the wife of Narayana), Vaishnavi (worshipper of Vishnu or the power of Vishnu), VishnuPriya (who is the beloved of Vishnu), Nandika (the one who gives pleasure). Shaktas also consider Lalita, who is praised with 1,000 names in the Lalita Sahasranama, as Lakshmi.
Lakshmi Sahasranama of Skanda Purana praises Lakshmi as Mahadevi (she who is the great goddess), Mahamaya (she who is a great illusion), Karaveera Nivasini (The Goddess Who lives in Karaveera/Kolhapur) and Maha Astha Dasa Pithagne (she who has 18 great Shakti Peethas). She is also praised as Mahalakshmi (she who is great Lakshmi), Mahakali (she who is great Kali) and Mahasaraswati (she who is great Saraswati) who are the primary deities in Devi Mahatmya. The other prominent names included in this text are, Bhuvaneshvari (she who is the Queen or ruler of the Universe), Katyayani (she who is the daughter of sage Katyayana), Kaushiki (Shakti that came out of the sheath (or Kosha) of Parvati), Brahmani (She who is the power of Brahma), Kamakshi (she who fulfils desires by her eyes), Chandi (she who killed Mahishasura), Chamunda (She who killed Chanda and Munda), Madhu Kaidabha Bhanjini (she who killed Madhu and Kaidabha), Durga (she who killed Durgamasura), Maheshvari (she who is the power of Maheshvara), Varahi (she who is the power of Varaha, a form of Vishnu), Narasimhi (she who is the power of Narasimha, a form of Vishnu), Srividyaa (she who is Sri Vidya), Sri Manthra Raja Rajini (the queen of Sri Vidya), Shadadharadhi devata (she who is the goddess of the six chakras).
Dutch author Dirk van der Plas says, "In Lakshmi Tantra, a text of Visnuite signature, the name Mahamaya is connected with third or destructive of Goddess' three partial functions, while in supreme form she is identified with Lakshmi". Her other names include: Aishwarya, Akhila, Anagha, Anapagamini, Anumati, Apara, Aruna, Atibha, Avashya, Bala, Bhargavi, Bhudevi, Chakrika, Chanchala, Chandravadana, Chandrasahodari, Chandraroopa, Devi, Deepta, Dhruti, Haripriya, Harini, Harivallabha, Hemamalini, Hiranyavarna, Indira, Jalaja, Jambhavati, Janaki, Janamodini, Jyoti, Jyotsna, Kalyani, Kamalika, Ketaki, Kriyalakshmi, Kshirsha, Kuhu, Lalima, Madhavi, Madhu, Malti, Manushri, Nandika, Nandini, Nikhila, Nila Devi, Nimeshika, Padmavati, Parama, Prachi, Purnima, Radha, Ramaa, Rukmini, Samruddhi, Samudra Tanaya, Satyabhama, Shraddha, Shreeya, Sita, Smriti, Sridevi, Sudha, Sujata, Swarna Kamala, Taruni, Tilottama, Tulasi, Vasuda, Vasudhara, Vasundhara, Varada, Varalakshmi, Vedavati, Vidya, Vimala, and Viroopa.
Symbolism and iconography Bas relief of GajaLakshmi at the Buddhist Sanchi Stupa, Stupa I, North gateway, Satavahana dynasty sculpture, 1st century CE. Lakshmi is a member of the Tridevi, the triad of great goddesses. She represents the Rajas guna, and the Iccha-shakti. The image, icons, and sculptures of Lakshmi are represented with symbolism. Her name is derived from Sanskrit root words for knowing the goal and understanding the objective. Her four arms are symbolic of the four goals of humanity that are considered good in Hinduism: dharma (pursuit of ethical, moral life), artha (pursuit of wealth, means of life), kama (pursuit of love, emotional fulfillment), and moksha (pursuit of self-knowledge, liberation).
In Lakshmi's iconography, she is either sitting or standing on a lotus and typically carrying a lotus in one or two hands. The lotus carries symbolic meanings in Hinduism and other Indian traditions. It symbolizes knowledge, self-realization, and liberation in the Vedic context, and represents reality, consciousness, and karma ('work, deed') in the Tantra (Sahasrara) context. The lotus, a flower that blooms in clean or dirty water, also symbolises purity regardless of the good or bad circumstances in which it grows. It is a reminder that good and prosperity can bloom and not be affected by evil in one's surroundings.
Lakshmi Sahasranama of Skanda Purana, Lakshmi Tantra, Markandeya Purana, Devi Mahatmya and Vedic scriptures describes Lakshmi as having eighteen hands and is described as holding rosary, axe, mace, arrow, thunderbolt, lotus, pitcher, rod, sakti, sword, shield, conch, bell, wine-cup, trident, noose and the discus in her eighteen hands.
Below, behind, or on the sides, Lakshmi is very often shown with one or two elephants, known as Gajalakshmi, and occasionally with an owl. Elephants symbolise work, activity, and strength, as well as water, rain and fertility for abundant prosperity. The owl signifies the patient striving to observe, see, and discover knowledge, particularly when surrounded by darkness. As a bird reputedly blinded by daylight, the owl also serves as a symbolic reminder to refrain from blindness and greed after knowledge and wealth have been acquired. According to historian D. D. Kosambi, most of the Imperial Gupta kings were Vaishnavas and held the goddess Lakshmi in the highest esteem. Goddess Lakshmi is Simhavahini (mount as lion) on most of the coins during their rule. Coins during the rule of Prakashadiya, a Gupta ruler, contain the Garudadhvaja on the obverse and Lakshmi on the reverse. The Gupta period sculpture only used to associate lions with Lakshmi but was later attributed to Durga or a combined form of both goddesses. Lions are also associated with Veera Lakshmi, who is one of the Ashtalakshmi. Historian B. C. Bhattacharya says, "An image of Gajalakshmi is found with two lions — one on either side of her. Two elephants are also shown near her head and by this we can say that Lion is also the vahana of Lakshmi along with Garuda".
In some representations, wealth either symbolically pours out from one of her hands or she simply holds a jar of money. This symbolism has a dual meaning: wealth manifested through Lakshmi means both materials as well as spiritual wealth.Her face and open hands are in a mudra that signifies compassion, giving or dana ('charity'). Lord Vishnu with his head on the lap of the Goddess Andal
Lakshmi typically wears a red dress embroidered with golden threads, which symbolizes fortune and wealth. She, goddess of wealth and prosperity, is often represented with her husband Vishnu, the god who maintains human life filled with justice and peace. This symbolism implies wealth and prosperity are coupled with the maintenance of life, justice, and peace.When Lakshmi and Vishnu appear together in images and statues, she is significantly smaller, which is often used to portray her devotional status as a wife. A frequently depicted scene of the pair illustrates Lakshmi massaging Vishnu's feet.
In Atharva Veda, transcribed about 1000 BCE, Lakshmi evolves into a complex concept with plural manifestations. Book 7, Chapter 115 of Atharva Veda describes the plurality, asserting that a hundred Lakshmis are born with the body of a mortal at birth, some good, Punya ('virtuous') and auspicious, while others bad, paapi ('evil') and unfortunate. The good are welcomed, while the bad urged to leave. The concept and spirit of Lakshmi and her association with fortune and the good is significant enough that Atharva Veda mentions it in multiple books: for example, in Book 12, Chapter 5 as Punya Lakshmi. In some chapters of Atharva Veda, Lakshmi connotes the good, an auspicious sign, good luck, good fortune, prosperity, success, and happiness.
Later, Lakshmi is referred to as the goddess of fortune, identified with Sri and regarded as the wife of Viṣṇu (Narayana). For example, in Shatapatha Brahmana, variously estimated to be composed between 800 BCE and 300 BCE, Sri (Lakshmi) is part of one of many theories, in ancient India, about the creation of the universe. In Book 9 of Shatapatha Brahmana, Sri emerges from Prajapati, after his intense meditation on the creation of life and nature of the universe. Sri is described as a resplendent and trembling woman at her birth with immense energy and powers. The gods are bewitched, desire her, and immediately become covetous of her. The gods approach Prajapati and request permission to kill her and then take her powers, talents, and gifts. Prajapati refuses, tells the gods that men should not kill women and that they can seek her gifts without violence. The gods then approach Lakshmi. Agni gets food, Soma gets kingly authority, Varuna gets imperial authority, Mitra acquires martial energy, Indra gets force, Brihaspati gets priestly authority, Savitri acquires dominion, Pushan gets splendour, Saraswati takes nourishment and Tvashtri gets forms. The hymns of Shatapatha Brahmana thus describe Sri as a goddess born with and personifying a diverse range of talents and powers.
According to another legend, she emerges during the creation of universe, floating over the water on the expanded petals of a lotus flower; she is also variously regarded as wife of Dharma, mother of Kāma, sister or mother of Dhātṛ and Vidhātṛ, wife of Dattatreya, one of the nine Shaktis of Viṣṇu, a manifestation of Prakṛti as identified with Dākshāyaṇī in Bharatasrama and as Sita, wife of Rama.
Epics
In the Epics of Hinduism, such as in Mahabharata, Lakshmi personifies wealth, riches, happiness, loveliness, grace, charm, and splendor. In another Hindu legend about the creation of the universe as described in Ramayana, Lakshmi springs with other precious things from the foam of the ocean of milk when it is churned by the gods and demons for the recovery of Amrta. She appeared with a lotus in her hand and so she is also called Padma.
Sita, the female protagonist of the Ramayana and her husband, the god-king Rama are considered as avatars of Lakshmi and Vishnu, respectively. In the Mahabharata, Draupadi is described as a partial incarnation of Sri (Lakshmi).However, other chapter of the epic states that Lakshmi took the incarnation of Rukmini, the chief-wife of the Hindu god Krishna. panishads
Shakta Upanishads are dedicated to the Tridevi of goddesses—Lakshmi, Saraswati and Parvati. Saubhagyalakshmi Upanishad describes the qualities, characteristics, and powers of Lakshmi.In the second part of the Upanishad, the emphasis shifts to the use of yoga and transcendence from material craving to achieve spiritual knowledge and self-realization, the true wealth. Saubhagya-Lakshmi Upanishad synonymously uses Sri to describe Lakshmi.
Stotram and sutras Numerous ancient Stotram and Sutras of Hinduism recite hymns dedicated to Lakshmi. She is a major goddess in Puranas and Itihasa of Hinduism. In ancient scriptures of India, all women are declared to be embodiments of Lakshmi. For
Puranas: Lakshmi features prominently in Puranas of Hinduism. Vishnu Purana, in particular, dedicates many sections to her and also refers to her as Sri. J. A. B. van Buitenen translates passages describing Lakshmi in Vishnu Purana: Sri, loyal to Vishnu, is the mother of the world. Vishnu is the meaning, Sri is the speech. She is the conduct, he the behavior. Vishnu is knowledge, she the insight. He is dharma, she the virtuous action. She is the earth, the earth's upholder. She is contentment, he the satisfaction. She wishes, he is the desire. Sri is the sky, Vishnu the Self of everything. He is the Sun, she the light of the Sun. He is the ocean, she is the shore. Subhasita, genomic and didactic literature
Lakshmi, along with Parvati and Saraswati, is a subject of extensive Subhashita, genomic and didactic literature of India. Composed in the 1st millennium BCE through the 16th century CE, they are short poems, proverbs, couplets, or aphorisms in Sanskrit written in a precise meter. They sometimes take the form of a dialogue between Lakshmi and Vishnu or highlight the spiritual message in Vedas and ethical maxims from Hindu Epics through Lakshmi. An example Subhashita is Puranartha Samgraha, compiled by Vekataraya in South India, where Lakshmi and Vishnu discuss niti ('right, moral conduct') and rajaniti ('statesmanship' or 'right governance')—covering in 30 chapters and ethical and moral questions about personal, social and political life.
Manifestations and aspects
Sculpture of Lord Vishnu and Goddess Lakshmi at Hoysaleswara Temple at Halebidu
Inside temples, Lakshmi is often shown together with Vishnu. In certain parts of India, Lakshmi plays a special role as the mediator between her husband Vishnu and his worldly devotees. When asking Vishnu for grace or forgiveness, the devotees often approach him through the intermediary presence of Lakshmi. She is also the personification of spiritual fulfillment. Lakshmi embodies the spiritual world, also known as Vaikuntha, the abode of Lakshmi and Vishnu (collectively called Lakshmi Narayana). Lakshmi is the embodiment of the creative energy of Vishnu, and primordial Prakriti who creates the universe.
An early 20th-century painting depicting Vishnu resting on Ananta-Shesha, with Lakshmi massaging his feet.
According to Garuda Purana, Lakshmi is considered as Prakriti (Mahalakshmi) and is identified with three forms — Sri, Bhu and Durga. The three forms consists of Satva ('goodness'), rajas, and tamas ('darkness') gunas, and assists Vishnu (Purusha) in creation, preservation and destruction of the entire universe. Durga form represents the power to fight, conquer and punish the demons and anti-gods. Part of a series on Shaktism in the Lakshmi Tantra and Lakshmi Sahasranama of Skanda Purana, Lakshmi is given the status of the primordial goddess. According to these texts, Durga and the forms such Mahalakshmi, Mahakali and Mahasaraswati and all the Shaktis that came out of all gods such as Matrikas and Mahavidya are all various forms of Goddess Lakshmi. In Lakshmi Tantra, Lakshmi says to Indra that she got the name Durga after killing an asura named Durgama. Indologists and authors Chitralekha Singh and Prem Nath says, "Narada Purana describes the powerful forms of Lakshmi as Durga, Mahakali, Bhadrakali, Chandi, Maheshwari, Mahalakshmi, Vaishnavi and Andreye".
Lakshmi, Saraswati, and Parvati are typically conceptualized as distinct in most of India, but in states such as West Bengal and Odisha, they are regionally believed to be forms of Durga. In Hindu Bengali culture, Lakshmi, along with Saraswati, are seen as the daughters of Durga. They are worshipped during Durga Puja.
In South India, Lakshmi is seen in two forms, Sridevi and Bhudevi, both at the sides of Venkateshwara, a form of Vishnu. Bhudevi is the representation and totality of the material world or energy, called the Apara Prakriti, or Mother Earth; Sridevi is the spiritual world or energy called the Prakriti. According to Lakshmi Tantra, Nila Devi, one of the manifestations or incarnations of Lakshmi is the third wife of Vishnu. Each goddess of the triad is mentioned in Śrī Sūkta, Bhu Sukta and Nila Sukta, respectively. This threefold goddess can be found, for example, in Sri Bhu Neela Sahita Temple near Dwaraka Tirumala, Andhra Pradesh, and in Adinath Swami Temple in Tamil Nadu.In many parts of the region, Andal is considered as an incarnation of Lakshmi.
Ashtalakshmi - Eight forms of Lakshmi
Devas (gods) and asuras (demons) were both mortal at one time in Hinduism. Amrita, the divine nectar that grants immortality, could only be obtained by churning Kshira Sagara ('Ocean of Milk'). The devas and asuras both sought immortality and decided to churn the Kshira Sagara with Mount Mandhara. The Samudra Manthana commenced with the devas on one side and the asuras on the other. Vishnu incarnated as Kurma, the tortoise, and a mountain was placed on the tortoise as a churning pole. Vasuki, the great venom-spewing serpent-god, was wrapped around the mountain and used to churn the ocean. A host of divine celestial objects came up during the churning. Along with them emerged the goddess Lakshmi. In some versions, she is said to be the daughter of the sea god since she emerged from the sea.
In Garuda Purana, Linga Purana and Padma Purana, Lakshmi is said to have been born as the daughter of the divine sage Bhrigu and his wife Khyati and was named Bhargavi. According to Vishnu Purana, the universe was created when the devas and asuras churned the cosmic Kshira Sagara. Lakshmi came out of the ocean bearing lotus, along with divine cow Kamadhenu, Varuni, Parijat tree, Apsaras, Chandra (the moon), and Dhanvantari with Amrita ('nectar of immortality'). When she appeared, she had a choice to go to Devas or Asuras. She chose Devas' side and among thirty deities, she chose to be with Vishnu. Thereafter, in all three worlds, the lotus-bearing goddess was celebrated.
Worship
Many Hindus worship Lakshmi on Deepavali (Diwali), the festival of lights. It is celebrated in autumn, typically October or November every year. The festival spiritually signifies the victory of light over darkness, knowledge over ignorance, good over evil and hope over despair. Deepavali celebrations include puja (prayers) to Lakshmi and Ganesha. Lakshmi is of the Vaishnavism tradition, while Ganesha of the Shaivism tradition of Hinduism. Before Deepavali night, people clean, renovate and decorate their homes and offices. On Deepavali night, Hindus dress up in new clothes or their best outfits, light up diyas (lamps and candles) inside and outside their home, and participate in family puja (prayers) typically to Lakshmi. After the Lakshmi Puja, fireworks follow, then a family feast including mithai (sweets), and an exchange of gifts between family members and close friends. Deepavali also marks a major shopping period, since Lakshmi connotes auspiciousness, wealth and prosperity. This festival dedicated to Lakshmi is considered by Hindus to be one of the most important and joyous festivals of the year.
A very sacred day for the worship of Goddess Lakshmi falls on Chaitra Shukla Panchami, also called, Lakshmi Panchami, Shri Panchami, Kalpadi and Shri Vrata. As this worship is in the first week of the Hindu new year, by Hindu calendar, it is considered very auspicious. Varalakshmi Vratam is celebrated by married Hindu women to pray for the well-being of their husbands. Gaja Lakshmi Puja is another autumn festival celebrated on Sharad Purnima in many parts of India on the full-moon day in the month of Ashvin (October). Sharad Purnima, also called Kojaagari Purnima or Kuanr Purnima, is a harvest festival marking the end of monsoon season. There is a traditional celebration of the moon called the Kaumudi celebration, Kaumudi meaning moonlight. On Sharad Purnima night, goddess Lakshmi is thanked and worshipped for the harvests. Vaibhav Lakshmi Vrata is observed on Friday for prosperity.
Temples
Lakshmi Devi idol in Sanctum of temple at Doddagaddavalli, in Hassan District, Karnataka India.
Self emerged idol of goddess Lakshmi with Srinivasa in Kallur Mahalakshmi temple [Second Kolhapur]
Mahalaxmi temple Sulebhavi., Local form of goddess lakshmi
Some temples dedicated to Goddess Lakshmi are:
Agroha Dham
Ashtalakshmi Temple, Chennai
Azhagiya Manavala Perumal Temple
Bhagyalakshmi Temple, Hyderabad
Chottanikkara Temple, Kerala
108 Divya Desams
Golden Temple, Sripuram
Goravanahalli Mahalakshmi Temple
Lakshmi Devi Temple, Doddagaddavalli
Lakshmi Narasimha Temple, Nuggehalli
Lakshminarayana Temple, Hosaholalu
Lakshmi Temple, Khajuraho
Laxminarayan Temple, Delhi
Mahalakshmi Kollapuradamma Temple,Ratnagiri
Mahalakshmi Temple, Dahanu
Mahalakshmi Temple, Kolhapur
Mahalakshmi Temple, Mumbai
Mookambika Temple, Kollur
Nachiyar Koil [As Vanchulavalli thayar]
Thirunarayur Nambi Temple
Narasimhaswamy Temple, Namakkal
Narasimhaswamy Temple, Namakkal [As Nammagiri Thayar]
Pundarikakshan Perumal Temple
Sri Kanaka Maha Lakshmi Temple, Andhra Pradesh
Mahalakshmi Temple Kallur [Second Kolhapur]
Goravanahalli Mahalakshmi Temple
Sri Lakshmi Kuberar Temple,Rathinamangalam
Mahalaksmi temple Bandora, Panaji
Mahalakshmi temple Ucchila
Mahalakshmi Mandir, Pune
Kanakadhara Mahalakshmi Temple,Punnorkode, Pazhamthottam
Pundarikakshan Perumal Temple
Narasimhaswamy Temple, Namakkal
Lakshmi Temple, Khajuraho
Mahalakshmi Kollapuradamma Temple,Ratnagiri
Shree Lakshmi Chandrala Parameshwari Temple, Karnataka
Mahalakshmi temple Sulebhavi Belgaum
Sweta Lakshmi Varahi Temple, Telanagana
Astabhuja mahalakshmi temple Haldwani
Shri Kollapuradamma Sri Mahalakshmi temple, Chitradurga
London Sri Mahalakshmi Temple
Mahalakshmi temple Delaware, United States
* Narasimhaswamy Temple, Namakkal [As Nammagiri Thayar] Lakshmi lustrated by elephants, Uttar Pradesh, Kausambi, 1st century BCE.
Numerous hymns, prayers, shlokas, stotra, songs, and legends dedicated to Lakshmi are recited during the ritual worship of the goddess. These include:
Sri Mahalakshmi Ashtakam
Sri Lakshmi Sahasaranama Stotra (by Sanat Kumara)
Sri Stuti (by Vedanta Desika)
Lakshmi Stuti (by Indra)
Kanakadhara Stotram (by Adi Shankara)
Chatuh Shloki (by Yamunacharya)
Sri Lakshmi Sloka (by Bhagavan Hari Swamiji)
Sri Sukta, which is contained in the Vedas and includes the Lakshmi Gayatri Mantra (Om Sri Mahalakshmyai ca vidmahe Vishnu patnyai ca dhimahi tanno Lakshmi prachodayat, Om)
Lakshmi Gayatri mantra mentioned in the Linga Purana (48.13) - (Samudratayai vidmahe Vishnunaikena dhimahi tanno Radha prachodayat)
Ashtalakshmi Stotram (by U.V. Srinivasa Varadachariyar)
Archaeology
Greek-influenced statue of Gaja Lakshmi, holding lotus and cornucopia, flanked by two elephants and two lions. From Kashmir, 6th century CE.
A representation of the goddess as Gaja Lakshmi or Lakshmi flanked by two elephants spraying her with water, is one of the most frequently found in archaeological sites. An ancient sculpture of Gaja Lakshmi (from Sonkh site at Mathura) dates to the pre-Kushan Empire era. Atranjikhera site in modern Uttar Pradesh has yielded terracotta plaque with images of Lakshmi dating to the 2nd century BCE. Other archaeological sites with ancient Lakshmi terracotta figurines from the 1st millennium BCE include Vaisali, Sravasti, Kausambi, Campa, and Candraketugadh.
The goddess Lakshmi is frequently found in ancient coins of various Hindu kingdoms from Afghanistan to India. Gaja Lakshmi has been found on coins of Scytho-Parthian kings Azes II and Azilises; she also appears on Shunga Empire king Jyesthamitra era coins, both dating to 1st millennium BCE. Coins from 1st through 4th century CE found in various locations in India such as Ayodhya, Mathura, Ujjain, Sanchi, Bodh Gaya, Kanauj, all feature Lakshmi. Similarly, ancient Greco-Indian gems and seals with images of Lakshmi have been found, estimated to be from 1st-millennium BCE.
A 1400-year-old rare granite sculpture of Lakshmi has been recovered at the Waghama village along Jehlum in Anantnag district of Jammu and Kashmir. The Pompeii Lakshmi, a statuette supposedly thought to be of Lakshmi found in Pompeii, Italy, dates to before the eruption of Vesuvius in 79 CE. Outside Hinduism Jainism Gaja Lakshmi at Shravanabelagola Temple, Karnataka.
Lakshmi is also an important deity in Jainism and found in Jain temples.Some Jain temples also depict Sri Lakshmi as a goddess of artha ('wealth') and kama ('pleasure'). For example, she is exhibited with Vishnu in Parshvanatha Jain Temple at the Khajuraho Monuments of Madhya Pradesh, where she is shown pressed against Vishnu's chest, while Vishnu cups a breast in his palm. The presence of Vishnu-Lakshmi iconography in a Jain temple built near the Hindu temples of Khajuraho, suggests the sharing and acceptance of Lakshmi across a spectrum of Indian religions.This commonality is reflected in the praise of Lakshmi found in the Jain text Kalpa Sūtra.
Buddhism The Japanese Kishijoten is adapted from Lakshmi.
In Buddhism, Lakshmi has been viewed as a goddess of abundance and fortune, and is represented on the oldest surviving stupas and cave temples of Buddhism. In Buddhist sects of Tibet, Nepal, and Southeast Asia, Vasudhara mirrors the characteristics and attributes of the Hindu Goddess, with minor iconographic differences.
In Chinese Buddhism, Lakshmi is referred to as either Gongdetian (功德天, lit "Meritorious god" ) or Jíxiáng Tiannu(吉祥天女, lit "Auspicious goddess") and is the goddess of fortune and prosperity. She is regarded as the sister of Píshāméntiān (毗沙門天), or Vaiśravaṇa, one of the Four Heavenly Kings. She is also regarded as one of the twenty-four protective deities, and her image is frequently enshrined in the Mahavira Hall of most Chinese Buddhist monasteries together with the other deities. Her mantra, the Sri Devi Dharani (Chinese: 大吉祥天女咒; pinyin: Da Jixiang Tiannu Zhou) is classified as one of the Ten Small Mantras (Chinese: 十小咒; pinyin: Shí xiǎo zhòu), which are a collection of dharanis that are commonly recited in Chinese Buddhist temples during morning liturgical services. The Dharani is as follows:
Namo buddhaya, Namo dharmaya, Namah samghaya, Namah Sri Mahadeviye, Tadyatha Om paripurana care samanta darsane. Maha vihara gate samanta vidhamane. Maha karya pratisthapane, sarvartha sadhane, supratipuri ayatna dharmata. Maha vikurvite, maha maitri upasamhite, maharşi susamgŗhīte samantartha anupalane svaha. In Japanese Buddhism, Lakshmi is known as Kishijoten , 'Auspicious Heavens') and is also the goddess of fortune and prosperity. Like in China, Kishijoten is considered the sister of Bishamon , also known as Tamon or Bishamon-ten), who protects human life, fights evil, and brings good fortune. In ancient and medieval Japan, Kishijoten was the goddess worshiped for luck and prosperity, particularly on behalf of children. Kishijoten was also the guardian goddess of Geishas.
In Tibetan Buddhism, Lakshmi is an important deity, especially in the Gelug School. She has both peaceful and wrathful forms; the latter form is known as Palden Lhamo, Shri Devi Dudsol Dokam, or Kamadhatvishvari, and is the principal female protector of (Gelug) Tibetan Buddhism and of Lhasa, Tibet.[citation needed While Lakshmi and Vaisravaṇa are found in ancient Chinese and Japanese Buddhist literature, their roots have been traced to deities in Hinduism. manLakshmi is closely linked to Dewi Sri, who is worshipped in Bali as the goddess of fertility and agriculture. Incarnations
Shachi (Indra):
Indrani , is the queen of the devas in Hinduism. Described as tantalisingly beautiful, proud and kind, she is the daughter of the asura Puloman and the consort of the king of the devas, Indra. According to legend, due to her heavenly beauty and sensuality, Indrani was desired by many men, many of whom tried to marry her. When Indra was away performing his penance for the slaying of Vritasura, Nahusha, a mortal king of the Lunar dynasty, was chosen as the ruler of heaven. The latter tried to seduce Shachi and make her his queen, though she cleverly executed a scheme to dethrone him and later reunite with her husband.
Indrani (or Aindri) is also one of the Sapta Matrika—the seven divine mothers. She is an important goddess in Shaktism, a major sect of Hinduism.Indrani is rarely worshipped as an independent deity and is most often worshipped with Indra throughout India. She is also a goddess in Jainism and Buddhism, mentioned in their texts. Etymology and epithets, Like many Vedic goddess-consorts whose names are derived from their husband's name by adding a feminine termination, the word Indrani (Indrāṇī) is derived from Indra and means 'wife of Indra'. Importantly, however, Indra is known by his wife's name as well; he is often referred to as Shachipati (husband of Shachi), Shachindra (Shachi's Indra), or Shachivat (possessor of Shachi).
Shachi (Sachi) is a prominent other name of Indrani. The term finds usage in the Vedas with dual significance: firstly, as the proper name for Indrani and secondly, as a generic expression denoting the strength inherent in the divine entities, particularly associated with Indra. According to Sir Monier Monier-Williams, 'Shachi' means 'speech', 'power of speech', or 'eloquence'. It is derived from the Sanskrit word shach, which means 'speak', 'say' or 'tell'. Shachi is also associated with the word shak, meaning 'power', 'strength', 'action' or 'exploit'. David Kinsley, a professor known for his research on Hindu goddesses, believed that the word Shachi is suggestive of the later concept of Shakti, the personification of power. Other scholars use 'divine grace' as the translation of Shachi. Other names include:
Mahendrani (Mahendrāṇī) – 'wife of Mahendra (Indra)'. In Hindu literature Vedic: Indra, Indrani, and Airavata in a 6th-century cave temple in Badami, Karnataka, Indrani first appears in the Rigveda, which was composed in the early second millennium BCE. According to Subodh Kapoor, unlike many Vedic deities who personify natural phenomena, Indrani does not have a myth of nature that explains her existence and may have originated as Indra's wife. Indologist John Muir states that in the Rigveda, she is invoked multiple times and is mentioned with other goddesses in the first three of these passages. Another hymn considers her to be the most fortunate female, as her husband Indra cannot die from old age.David Kinsley states that many of the goddesses in the early texts are named after their husbands and have no independent character of their own. While Indrani is mentioned more often than any other Vedic goddess-consorts, she remains overshadowed by her husband.
Hymn 10.68 of the Rigveda praises her as being very beautiful and mentions her jealousy of rivals. Another hymn describes Indrani as being boastful and claiming that she has conquered her husband; he is submissive to her will. Despite this, in the same hymn, Indrani asks the gods to rid her of rivals in Indra's favour.A hymn in Rigveda is dedicated to a quarrel between Indrani and Indra, where she becomes annoyed with the pranks of Vrishakapi—Indra's pet ape—and complains about it.The Shatapatha Brahmana refers to Indrani as Indra's beloved. The Taittiriya Brahmana suggests that Indra chose Indrani over other goddesses because of her beauty and sensuality. Scholars note that the Aitareya Brahmana mentions Prasaha and Sena as the wives of
Indra, but both of them are identified with Indrani. Epic and Puranic, Shachi (Indrani) has been lusted after by various men. In this painting by Raja Ravi Varma, Shachi (far-left) is presented to Ravana after his son Meghnada conquered heaven. In the later Hindu texts, including the epics Ramayana and Mahabharata, as well as the Puranas, Indrani is more commonly referred to as Shachi, and is the daughter of Puloman, an asura (demonic figure) son of the sage Kashyapa and his wife Danu. She married Indra and became the queen of the devas (gods). The Bhagavata Purana mentions that Indra and Shachi had three sons named Jayanta, Rishabha, and Midhusha; some other texts include Nilambara and Ribhus. Indra and Shachi had a daughter named Jayanti, who married Indra's rival Shukra. In some scriptures, Indra and Shachi bestowed their daughter Devasena to Kartikeya.
Author James G. Lochtefeld comments that Shachi is not a major figure, and this may reflect Indra's diminished status in later Hindu mythology. He claims that Shachi's only important role is in the story of Nahusha. In the story, according to the Mahabharata, Indra once committed Brahmahatya (Brahminicide) by killing Vritra, after which he set out incognito to perform a penance. During this period, the devas appointed Nahusha, a powerful mortal ruler of the Lunar dynasty, to be the king of heaven.He soon became proud of his power and desired Shachi, but she refused his amorous advances and sought protection under Brihaspati, Indra's teacher. Angered by Nahusha's illicit behaviour, the devas advised her to bring back Indra, and after crafting a plan, Shachi went to Nahusha. She told Nahusha that before accepting him, he would have to wait until Indra was found; Nahusha showed his consent.
Though Indra was found and redeemed from his sin, he refused to return as Nahusha was the king, and went back into hiding. Aided by the goddess Upashruti, Shachi located Indra in the lake Manasarovar.Indra suggested that Shachi scheme to remove Nahusha from his position. She returned to Nahusha and asked him to come to her in a palanquin driven by sages. Due to his impatience and arrogance, Nahusha kicked the sage Agastya while riding in the palanquin. Agastya cursed Nahusha to fall from heaven and transformed him into a snake. Indra was hence restored as the King of Heaven and reunited with Shachi.In a folio from the Bhagavata Purana, Krishna uproots the Parijata Tree while Indra and Shachi (Indrani) apologise.
According to another story in the Ramayana, Anuhlada, the son of the Daitya Hiranyakashipu, wanted to marry Shachi, but she refused. As a result, he took permission from Puloman to forcefully abduct and marry her. During the abduction, Indra spotted Anuhlada and Shachi and saved his wife by killing both Anuhlada and Puloman.The Southern Indian text Kanda Purana narrates that when the asura Surapadman desired Shachi, Indra appointed the god Shasta as her guard. During his absence, Surapadman's sister came to Shachi and unsuccessfully tried to convince her to marry the asura. In the epics, Shachi's beauty and devotion are compared to other women, such as Rohini, Arundhati, Sita, and Draupadi. The Mahabharata also mentions that the heroine Draupadi was Shachi's incarnation, though Draupadi is praised as an incarnation of Sri in other earlier chapters of the text.
The Puranas attest that Shachi owned the Parijata tree (Nyctanthes arbor-tristis), which was one of the jewels emerging from the Samudra Manthan (the churning of the ocean). In the Vishnu Purana and Bhagavata Purana, the god Krishna and his wife Satyabhama visited Amaravati to return the earrings of Indra's mother Aditi, which were stolen by the demon Narakasura. Shachi considered Satyabhama to be inferior because of her mortal background and while introducing the latter to Aditi, she didn't treat her properly. Later, while travelling through Indra's garden, Satyabhama saw the Parijata tree and decided to transplant it to Dvaraka. When Shachi's guards warned Satyabhama, she challenged Shachi to ask Indra to protect the tree if he was truly submissive to her will. After hearing about Satyabhama's words from a guard, Shachi insisted that her husband take back her possession. A battle between Indra and Krishna occurred, in which the latter was victorious and took the tree with him.
Association with the Matrikas: Main article: Matrikas, 13th-century Saptamatrikas Panagal Group of Temples ruins, Sakti tradition; Indrani is the one with elephant icon below her, In Shaktism, the goddess-oriented sect of Hinduism, Indrani (or Aindri) is the name of one of the Sapta Matrika—the seven divine mothers. Sometimes, Indra's wife and the Matrika are equated into one goddess.The legends of the Matrikas are narrated in various texts. In the Devi Mahatmyam, when the gods could not defeat the powerful demons Shumbha and Nishumbha, their Shaktis (power) personified themselves to defeat the demon. Indrani is described to be emerging from Indra and has similar characteristics to him. According to later chapters in the Devi Mahatmyam, the Matrikas appeared again to defeat Raktabija, a demon with the power to multiply himself whenever a drop of his blood reached the ground. In this battle, the Matrikas emerged from different parts of the supreme goddess.
The Varaha Purana associates each of the Matrikas with an emotion; Indrani is associated with jealousy. Iconography and worship: Indra and Indrani at a temple, India, c. 12th century, A painting of the Matrika Indrani, Nepal, c. 1800. Sculptures of Indrani and Indra are common in Hindu temples. They are typically depicted sitting on the white elephant Airavata. While explaining the iconography as described in the Vishnudharmottara, archeologist T.A. Gopinatha Roa writes that Indrani should be depicted with two arms, seated on the lap of her husband. She is of golden complexion and is dressed in blue garment. One of her hand embraces Indra, while the other one carries a santana-manjari.
Roa describes the Matrika Indrani as being red, with three eyes and four hands. Two of her hands should be in Varada and Abhaya mudra, while the other two hands hold a vajra (thunderbolt) and a spear. She wears a kirita on her head and is decorated with various ornaments. Her vahana (vehicle), as well as her emblem banner, is an elephant. According to the Vishnudharmottara, like Indra, Indrani is yellow and has one thousand eyes. She has six arms, four of which carry a sutra, vajra, pot, and vessel. The remaining two are in Abhaya and Varada mudra. The Devi Bhagavata Purana states that Shachi has two arms and carries an ankusha (goad) and vajra, while the Purva Karangama depicts her as having two eyes and carrying a lotus in one hand. Indrani is associated with the kalpaka tree; sometimes, a lion is mentioned as her vahana.
Indrani is usually venerated with Indra and is rarely worshipped as an independent deity. Author Roshen Dalal states that Indra and Indrani are the kul devata (family deity) of the royal family of Vidarbha. In the Bhagavata Purana, Rukmini, the chief wife of Krishna, visited a temple dedicated to Indra and Shachi. In Hindu astrology, Indrani is the ruler of Shukra (Venus) and symbolises the quality of rajas. The 7th-century Harshacharita mentions Charanas assembling in the temple of goddess Indrani.[40] In modern times, Indrani is sometimes equated with the Matrika of the same name and is worshipped along with the other Matrikas. A puja (worship) dedicated to Indrani is performed during the Ashada Navratri.
In other religions: Indra and Indrani riding Airavata. Folio from a Jain text, Panch Kalyanaka, c. 1670 – c. 1680, painting in LACMA museum, originally from Amber, Rajasthan, Indrani exists in other religions, though she plays a minor role. In Jain tradition, she is a mirror image of Indra, and they represent an ideal couple. According to myth, when a Tirthankara is born, Indra descends with his consort Indrani, riding the great elephant Airavata, to celebrate the event.In the Buddhist Pāli Canon, Indrani is referred to as Suja, the wife of Sakra. Born to asura Vemacitrin, Sujā went through a long process and was reborn over many lifetimes to purify herself and become Śakra's wife. As Vemacitrin was his nemesis, Sakra, disguised as an old asura, came to Sujā and took her with him. After defeating Vemacitrin, Sujā and Sakra got married and she became his chief consort.
Brihaspati:
Brihaspati , is a Hindu god. In the ancient Vedic scriptures of Hinduism, Brihaspati is a deity associated with fire, and the word also refers to a god who counsels the devas and devis (gods and goddesses). In some later texts, the word refers to the largest planet of the solar system, Jupiter, and the deity is associated with the planet as a Navagraha. Sage, Brihaspati appears in the Rigveda , such as in the dedications to him in the hymn ,he is described as a sage born from the first great light, the one who drove away darkness, is bright and pure, and carries a special bow whose string is Rta or "cosmic order" (basis of dharma).His knowledge and character is revered, and he is considered Guru (teacher) by all the Devas.In the Vedic literature and other ancient texts, sage Brihaspati is also called by other names such as Bramanaspati, Purohita, Angirasa (son of Angiras) and Vyasa; he is sometimes identified with god Agni (fire). His wife is Tara (or goddess who personifies the stars in the sky).
The reverence for sage Brihaspati endured through the medieval period, and one of the many Dharmasastras was named after him.While the manuscripts of Brihaspati Smriti (Bṛhaspatismṛti) have not survived into the modern era, its verses were cited in other Indian texts. Scholars have made an effort to extract these cited verses, thus creating a modern reconstruction of Bṛhaspatismriti. Jolly and Aiyangar have gathered some 2,400 verses of the lost Bṛhaspatismṛti text in this manner.Brihaspati Smriti was likely a larger and more comprehensive text than Manusmriti, and the available evidence suggests that the discussion of the judicial process and jurisprudence in Brihaspati Smriti was often cited.
Brihaspati sutras: Brihaspati sutras, also called the Barhaspatya sutras, is an ancient Sanskrit text named after its author Brihaspati, known for its theories of materialism and anti-theism.Its tenets are at the foundation of the Charvaka school of non-orthodox Indian philosophy. The Brihaspati Sutras manuscript has been lost to history or yet to be found.However, the text is quoted in other Hindu, Buddhist and Jain texts, and this secondary literature has been the source for reconstructing the Brihaspati sutras partially. Some scholars suggest that Brihaspati sutras are named after Brihaspati in the Vedas, but other scholars dispute this theory because the text rejects the Vedas.
Planet: Brihaspati as a planet (Jupiter) appears in various Hindu astronomical texts in Sanskrit, such as the 5th century Aryabhatiya by Aryabhata, the 6th century Romaka by Latadeva and Panca Siddhantika by Varahamihira, the 7th century Khandakhadyaka by Brahmagupta and the 8th century Sisyadhivrddida by Lalla.These texts present Brihaspati as one of the planets and estimate the characteristics of the respective planetary motion.Other texts such as Surya Siddhanta dated to have been complete sometime between the 5th century and 10th century present their chapters on various planets with deity mythologies.
The manuscripts of these texts exist in slightly different versions, present Brihaspati's motion in the skies, but vary in their data, suggesting that the text were open and revised over their lives.The texts slightly disagree in their data, in their measurements of Brihaspati's revolutions, apogee, epicycles, nodal longitudes, orbital inclination, and other parameters. For example, both Khandakhadyaka and Surya Siddhanta of Varaha state that Brihaspati completes 364,220 revolutions every 4,320,000 earth years, an Epicycle of Apsis as 32 degrees, and had an apogee (aphelia) of 160 degrees in 499 CE; while another manuscript of Surya Siddhanta accepts the revolutions to be 364,220, but revises the apogee to 171 degrees and 16 seconds and the Epicycle slightly.
The 1st millennium CE Hindu scholars had estimated the time it took for sidereal revolutions of each planet including Brihaspati, from their astronomical studies, with slightly different results:In medieval mythologies particularly those associated with Hindu astrology, Brihaspati has a second meaning and refers to Jupiter. It became the root of the word 'Brihaspativara' or Thursday in the Hindu calendar.Brihaspati as Jupiter is part of the Navagraha in the Hindu zodiac system, considered auspicious and benevolent. The word "Thursday" in the Greco-Roman and other Indo-European calendars is also dedicated to the planet Jupiter (god of sky and thunder). Their zodiac signs being nearly identical.
Worship: Brihaspati, part of a Navagraha stele from Konark,Jyotisha is Hindu astrology, which entails concept of Nakshatra (see also List of Natchathara temples), Navagraha (see also List of Navagraha temples and Saptarishi included in the list of Hindu deities whose dedicated temples are found at various Hindu pilgrimage sites to which Hindus take pilgrimage yatra. One of the most famous temples of Brihaspati is situated in Tanjore district of Tamil Nadu State.
Iconography: The icon of Brihaspati makes his body golden, with his legs striped blue and his head covered with a halo of moon and stars.He holds different items depending on the region. In parts of South Asia he holds a container containing soma, sometimes with a tamed tiger.Elsewhere, his icon carries a stick, a lotus and beads.full citation needed Brihaspati was married to Tara. In some medieval mythologies, Tara was abducted by Chandra. Tara bore a son, Budha (planet Mercury).
Dedicated day Thursday is considered to be the dedicated day for Brihaspati. According to Hindu mythology, praying to Brihaspati on Thursday provides astrological benefits.