MAHALAKSHMI AND 16 FORMS OF WEALTH: Mother Mahalakshmi is also known to preside over 16 forms of worldly wealth excluding Ashta siddhis, gnana and imparting gnana. They are as follows: Fame; Knowledge; Courage and Strength; Victory; Good Children; Valor; Gold, Gems and Other Valuables; Grains in abundance; Happiness; Bliss; Intelligence; Beauty; Higher Aim, High Thinking and Higher Meditation; Morality and Ethics; Good Health; Long Life.
ASHTA LAKSHMI means ‘the eight Lakshmis’. Sri -Wealth, Bhu - Earth, Sarasvati -learning, Priti -love, Kirti -Fame, Shanti -Peace, Tushti -Pleasure and Pushti –Strength are the eight forces and energies which are recognised as the Ashta Lakshmis. Lord Vishnu is said to taken asylum in these padhis. It is commonly believed that Mother Lakshmi gives the energies of health, wealth and prosperity. Mother knows mortal mothers and potential mothers, hence bless them with these forces and energies. Hence this Vratam is observed largely by women, invoking the blessings of Lakshmi on them and their families. This vratam has also blessed many women with children.
ASHTA LAKSHMI MANIFESTATIONS: Goddess Maha Lakshmi has many manifestations. As Arogya Lakshmi, She is the giver of health; as Keerti Lakshmi, She is the bestower of name and fame; as Santana Lakshmi She blesses children and continuing progeny; as Vijaya Lakshmi She ensures victory in all the efforts; as Dhana Lakshmi she showers continuing wealth; as Dhanya Lakshmi she restores abundant crops; as Moksha Lakshmi she grants liberation; as Sowbhagya Lakshmi she ensures unending harmony and auspiciousness and as Santa Lakshmi, She gives peace).
ASHTA SIDDHIS: Thus she is apparently one in all the eight forms or Ashta Lakshmi manifestation who also confers Ashta Siddhis, which are Anima, Mahima, Garima, Laghima, Prapti, Prakamya, Eesitva and Vasitva. Hence Ashta Lakshmi manifestation fulfill all desires. Sree Maha Devi seated on the Hrdaya or chest of Sri Visnu carries all the power of him coupled with her Sakti. In Gayatri Mahamantra the second pada ‘Bhargo Devasya Dheemahi’ has the Beejakshara ‘Sreem’ of Sree Lakshmi and represents Yajurveda and “Aham Brahmasmi” The prayer of Lakshmi is aimed to grant the missing wants of the devotees by the Goddess.
PUJA: During Vara Lakshmi Puja, the house is cleaned and rangoli or kolam is drawn in front of the houses. Women and girls tie yellow threads around their wrists. A kalasha is placed on a plate or banana leaf filled with rice. A coconut smeared with turmeric and vermilion on the kalasha is decorated the with a new cloth. The kudumi is kept upwards. Kalasha is decorated according to individual means and usually with rice or water, coins, turmeric, a whole lime, mango leaf, betel leaf and nut is prepared. Lakshmi deity is decorated with jewels and placed against the coconut. A Lakshmi Vilakku is lit near Mother.
The next morning, during arathi, the Goddess is invoked by singing songs in Her name. Lord Ganesha is invoked, usually as Manjal Pillayar, followed by Mahalakshmi . Thorams – bunch of nine threads with knots are tied around on to the kalasha while one is tied at the right hand wrist on the lady performing puja. Fast is a must on this occasion.
Later,the "Lakshmi Ashtottara Shatanamam" is chanted,f ollowed by offering nine varieties of delicacies including both sweets and savories. Finally, prayers are sung, in the praise of goddess Varalakshmi and also other married woman is invited honouring her as a goddess Varalakshmi and offer her sweets. This prayer ritual is quite regional but has certain common traits.
Thamboolam is given to the guests to share Mahalakshmi’s prasada.Usually that contains betel leaves, fruits, betel nuts, vermillion, turmeric and dakshnina. Group chanting boosts the prayer environment. May Mother bless one and all on this Varalakshmi Puja day and on all days.
Hara Hara Mahadeva
by Yogi Ananda Saraswathi
NAMES OF LAKSHMI. The name of Lakshmi as that of a goddess does not occur in the Rig Veda though the word itself is found in its signification as prosperity. Lakshmi has many names. The root word is ‘laks’ meaning ‘to perceive or observe’. Laksya or the Tamil word lakkshyam means aim or objective. The Tamil can also means long term ambition. Lakshmi has many names. During the Gupta period, Lakshmi was depicted in coins and known as Raajlakshmi, who blesses the Kingdom and Vaibhavlakshmi, who brings prosperity.
PADMA: She is known to be very closely associated with the Lotus, and her many epithets are connected to the lotus flower, such as: Padma: lotus dweller, Kamala: lotus dweller, Padmapriya: One who likes lotuses, Padmamaladhara devi: One who wears a garland of lotuses, Padmamukhi: One whose face is as beautiful as a lotus, Padmakshi: One whose eyes are as beautiful as a lotus, Padmahasta: One who holds a lotus, Padmasundari: One who is as beautiful as a lotus.
PURANIC NAMES: Bhargavi: One who is the incarnation of the daughter of Sage Bhrigu; Sridevi: Goddess of wealth ; Chanchala: One who is fickle and does not stay at one place; Bhumi Devi: Earth goddess; Indira: Beautiful goddess; Rama devi or Vaishnavi: Wife of Vishnu; Jalaja: Born from sea; Aiswarya: Wealthy; Roma: Wife of lord Hari; Vishnupriya: One who is beloved of Vishnu; Ulkavahini: One who rides an owl.
ASHTA LAKSHMI: She is also referred to as Jaganmaatha -Mother of the Universe in Shri Mahalakshmi Ashtakam. (1) Adi Lakshmi, The main goddess; (2) Dhanya Lakshmi -Granary wealth; (3) Dhairya Lakshmi - Wealth of courage, (4) Gaja Lakshmi - Elephants, symbols of wealth; (5) Santana Lakshmi - Wealth of progeny; (6) Vijaya Lakshmi -Wealth of victory; (7) Vidya Lakshmi - Wealth of knowledge and (8) Dhana Lakshmi [Monetary wealth]
SRI: Anything that need be affluent gets the auspicious prefix or suffix 'Lakshmi', or 'Sri' like Rajya Lakshmi - Wealth of Empire, Shanti Sri, Wealth of Peace. In is also common practice to add Sri to a name, an equivalent to Mr. and Mrs. are Sri or Shri or Shrimati.
SRI SUKTAM: The term Sri in Rig-Veda was used to portray the highly desirable virtues such as radiance, splendor, divine beauty, fortune, prosperity, abundance, bliss, happiness, welfare, possession of desired objects etc. Sri, in general, visva-sri, represented all the beautiful and resplendent aspects; happy conditions; and desirable possessions that one aspires for in life. Sri, however, was not, originally, the name of a goddess. (There would be separate posting on the Sri Suktam)
ETYMOLOGY: In the Mahabaratha, Lakshmi personifies wealth, riches, beauty, loveliness, grace, charm and splendour. Ir refers to punya or good fortune, prosperity of success. In the Puranas, Lakshmi means good fortune and beauty as Vishnu’s consort. In Rig Veda 10.71.2 Lakshmi means a mark or sign. In Nirukta 4.10, it means a token. However there is a reference of Lakshmi being a bad sign, more as a reference that Lakshmi and Alakshmi emanated together. This is also found in the Apasthambha Shrauta Suutra.
SRI LAKSHMI ASHTOTHARA NAAMAVALI -108 NAMES
Prakruti – Nature
Vikruti – Multi-Faceted Nature
Vidya – Wisdom
Sarvabhootahitaprada – Granter of Universal Niceties
Shraddha – Devoted
Vibhuti – Wealth
Surabhi – Celestial Being
Paramatmika – Omnipresence
Vachi – Nectar-Like Speech
Padmalaya – Residing On The Lotus
Padma – Lotus
Goddess Lakshmi Shuchi – Embodiment of Purity
Swaha – Shape of Swahadevi (Auspicious)
Swadha – Shape of Swadhadevi (Inauspicious)
Sudha – Nectar
Dhanya – Personification of Gratitude
Hiranmayi – Golden Appearance
Lakshmi – Goddess of Wealth
NityaPushta – Gaining strength Day By Day
Vibha – Radiant
Aditi – Radiant Like The Sun
Deetya – Answer Of Prayers
Deepta – Flame-Like
Vasudha – Earth
Vasudharini – Bearing the the Burden of Earth
Kamala – Lotus
Kantha – Consort of Vishnu
Kamakshi – One with Attractive Eyes
Kamalasambhava – Emanating from the Lotus
Anugrahaprada – Granter of Good Wishes
Buddhi – Wisdom
Anagha – Sinless
Navadurga – All Nine Forms of Durga
Harivallabhi – Consort of Lord Hari
Ashoka – Dispeller of Sorrows
Amrutha – Nectar
Deepa – Radiant
Lakashokavinashini – Remover of Universal Agonies
Dharmanilaya – Establisher of Eternal Law
Karuna – Compassionate
Lokamatri – Mother of the Universe
Padmapriya – Lover of Lotus
Padmahasta – Having Lotus-Like Hands
Padmakshya – Lotus-eyed
Padmasundari – Beautiful Like the Lotus
Padmodbhava – One Who Emerged Out of the Lotus
Padmamukhi – Lotus-Faced
Padmanabhapriya – Beloved of Padmanabha
Ramaa – Pleaser of the Lord
Padmamaladhara – Wearer of Lotus Garland
Devi – Goddess
Padmini – Lotus
Padmagandhini – Having the Fragrance of Lotus
Punyagandha – Having Divine Perfume
Suprasanna – Ever Cheerful and Beaming
Prasadabhimukhi – Emerging to Grant Boons
Prabha – Radiant Like the Sun
Chandravadana – Moon-Faced
Chanda – Cool Like the moon
Chandrasahodari – Sister of the Moon
Chaturbhuja – with four arms
Chandrarupa – Moon-Faced
Indira – Radiant like the Sun
Indusheetala – Cool like the Moon
Ahladajanani – Source of Happiness
Pushti – Healthy
Shiva – Auspicious
Shivakari – Source of Auspicious Things
Satya – All Truth
Vimala – Pure
Vishwajanani – Mother of the Universe
Pushti – Possessor of All Wealth
Daridriyanashini – Remover of Poverty
Preeta Pushkarini – One with Pleasing Eyes
Shanta – Full with peace or Calm
Shuklamalambara – Wearer of White Garland and Attire
Bhaskari – Radiant like the Sun
Bilvanilaya – Resider Under Bilva Tree
Vararoha – Ready to Offer Boons
Yashaswini – Reputed
Vasundhara – Daughter of the Earth
Udaranga – Endowed with a Beautiful Body
Harini – Deer-Like
Hemamalini – Having Golden Garlands
Dhanadhanyaki – Bestower of Wealth and Foodgrains
Siddhi – Ever Ready to Protect
Straina Soumya – Showering Goodness on Women
Shubhaprada – Granter of Auspicious Things
Nrupaveshvagathananda – Loves to Live in Palaces
Varalakshmi – Granter of Bounty
Vasuprada – Bestower of Wealth
Shubha – Auspicious
Hiranyapraka – Amidst Gold
Samudratanaya – Beloved Daughter of the Ocean of Milk
Jaya – Goddess of Victory
Mangala – Most Auspicious
Devi – The Deity
Vishnuvakshah – Residing in Vishnu’s Chect
Vishnupatni – Consort of Vishnu
Prasannakshi – Lively-Eyed
Narayana Samashrita – Sought Refuge in Narayana
Daridriya Dhwamsini – Destroyer of Poverty
Devi – Goddess
Sarvapadravanivarini – Dispeller of all Distresses
Mahakali – A Form of Kali
Brahma-Vishnu-Shivatmika – Trinity of Brahma-Vishnu-Shiva
Trikala-dnyanasampanna – Aware of all 3 -the Past, Present and Future
Bhuvaneshwarya – Supreme Deity
Hara Hara Mahadeva.
(draft Lakshmi Names)
Yogi Ananda Saraswathi
LAKSHMI SADHANA. Mother Goddess worship is an age-old established Hindu tradition. Goddess Lakshmi has been part of this tradition as Sri, the consort of Mahavishnu. She is a manifestation of the Supreme Mother Goddess Devi and also an essential part of the Trinity pantheon. The name Lakshmi is derived from ‘lakshya’ meaning aim or goal.
The Tamil word 'latchiam' can means ambition. Mother Lakshmi is Goddess of Wealth, Prosperity, Beauty and Happiness. Goddess Lakshmi is a household name of veneration. Indeed, She is a domestic deity. Although she is worshipped daily, the festive month of Shravana Masam is considered as special month for worshiping Lakshmi.
Lakshmi is depicted as a beautiful woman of golden complexion, with four hands, sitting or standing on a full-bloomed lotus and holding a lotus bud, which stands for beauty, purity and fertility. Her four hands represent the four ends of human life: Dharma or righteousness, “Kama” or desires, “Artha” or wealth, and “Moksha” or liberation from the cycle of birth and death. Cascades of gold coins are shown flowing from her hands, suggesting that those who worship her gain wealth. She is always shown wearing gold embroidered red clothes. Red symbolizes activity and the golden lining indicates prosperity.
Lakshmi is the active energy of Lord Maha Vishnu and also appears as part of Lakshmi-Narayana. Two elephants are often shown standing next to the Goddess and spraying water. This denotes that ceaseless effort, in accordance with one’s dharma , governed by wisdom and purity, leads to both material and spiritual prosperity.
On the full moon night following Dusshehra and Durga Puja, Hindus worship Lakshmi ceremonially at home, pray for her blessings, and invite neighbors to attend the puja. It is believed that on this full moon night the goddess herself visits the homes and replenishes the inhabitants with wealth. A special worship is also offered to Lakshmi on the auspicious Deepavali night.
MANIFESTATIONS. Lakshmi has four manifestations (1) Sri or Lakshmi - worshiping whom gives one all kinds of auspiciousness. (2) Kirti or bestower of fame. (3) Jaya or bestower of victory. (4) Maya or performer of miracles.
Goddess Lakshmi is to be visualized as extremely beautiful, wearing a chained girdle, has all the ‘Samudrika Lakashnas’ , gem like lips, teeth like a row of pearls, tresses are dark like a swarm of bees and eyes as large as lotus. She carries a noose and a goad and is seated in a lotus posture. Mother Lakshmi is to be worshipped along with her four female companions: Riddhi, Vriddhi, Samrddhi and Vibhuti. They carry in their hand a branch of a wood apple and tail of a yak. These are symbols of female companion. Lavanya, Subhaga, Saubhagya and Saumanasya are her attendants. They each carry on their hand a branch of an amalaka tree, lotus, pitcher and a lotus banner.
Kriti is to be visualized similar to Laksmi but golden yellow in color. She has four attendants Dyuti, Saraswati, Medha and Saraswathi. They all are two armed, carry a book and a fly whisk in their right hands. They each have four attendants : Vagisa, jayadeva, Prasada and Trana. They are to be visualized as very attractive and being flaming red in colour. They have four hands: one one hand they hold a conch shell and in right hand a branch of kadamba tree with bees hovering around. On their other hands they each hold a mirror and a fan made of peacock feathers.
Jaya resembles Lakshmi completely in her form. Jayanthi, Vijaya, Aprajitha & Siddhi are her companions. All of them are of indigo blue color. They wear yellow colored garments & earrings. They hold a yaks tail and a cane and are continuously watching Jaya and her husbandVishnu. Pratapi, Jayabahadra, Mahabala and Utshala are their attendants. They carry bow and arrows, conch & disc and have ornaments made of flowers.
Maya, the one who performs all miracles and resembles Laksmi. Suresvara, Bramhani, Durga and Prerani are their companions. They resemble Maya is their power, beauty & energy. They are clothed in white and carry a yaks tail and a goad. Their attendants are Mayamaya. Mahamoha, Sambara and Kalisvara. They are handsome, huge bodied. They carry in their hands sword, noose, bow & arrow and an umbrella.
VASHISHTA is one of the Saptarishis or Seven Great Sages Rishi in the seventh, the present Manvantara. Vashista is a manasputra of God Brahma. He had in his possession the divine cow, Kamadhenu and Nandini her child, who could grant anything to their owners. Arundhati is Vashista’s wife. Vashista is credited as the chief author of Mandala 7 of the Rig Veda. Vashista and his family are glorified in RV 7.33, extolling their role in the Battle of the Ten Kings, making him the only mortal besides Bhava to have a Rigvedic hymn dedicated to him. Another treatise attributed by him is "Vashista Samhita" - a book on Vedic system of electional astrology.
LAKSHMI SADHANA: Rishi Vashishtth Rishi Vashishtth once said to his disciple Aarambik - I am sitting down in Lakshmi Sadhana with the aim of having the glimpse of the Goddess. There is no other Sadhana more great than this. There is no other Mantra more powerful than it. I wish to accomplish this Sadhana so that I could have the blessings of the Goddess Lakshmi.
It is said that on a Friday, Rishi Vashishtth placed a Lakshmi Yantra before himself and made it consecrated with Shreerodaya Mantra. Then he lit four lamps representing Riddhi (wealth), Siddhi (spiritual powers), Shubh (luck) and Laabh (gains). Then with a Sfatik rosary he started to chant the following Mantra. The Mantra given by Vashishtth is - Om Hreem Kamal Vaasinyei Pratyaksham Hreem Phat.
For this Sadhana he had a bath at night and sat on a yellow mat facing East. And as he completed 21 rounds of the Mantra, Goddess Lakshmi appeared and said - I am very much pleased with you. I shall forever bless your hermitage with wealth and prosperity. You shall never have to face any paucity, poverty or sorrow in your life again. This proved the power and efficacy of the Mantra, Yantra and Sadhana devised by sage Vasistha.
VASUDHAA LAKSHMI SADHANA: Vasudhaa Lakshmi is regarded as the goddess of Bhumi-Bhavan-Griha. She is depicted as five-faced Lakshmi. Vasudhaa Lakshmi Sadhana is said to remove problems related to the home, family members, residents, hosts and guests, residential problems such as house and land. This sadhana is usually done on any Wednesday at brahma muhurta times and continued for four days.
Hara Hara Mahadeva.
(edit draft Lakshmi – Folder 39)
Yogi Ananda Saraswathi
LAKSHMI TANTRA: Lakshmi does not enjoy a solid place in Tantra as opposed to the Mahavidya Goddesses. Lakshmi is often approached as a form of Kamala, one of the Dasa Mahavidyas and the most important Goddess Forms in Shakta Tantrism. By Shakta Tantrism, we mean the veneration of the ten great Devathas and practicing the rituals associated with them.
KAMALA: As with all of the Mahavidyas, Kamala is an independent form of the Goddess: It is She, and not Her consort, who merits attention and worship , Vishnu is barely ever mentioned in relation to Kamala. She is the youngest of the Mahavidyas, but hang on a minute….by youngest, one means the first formed of the primal Mahavidya.
Kamala shares Lakshmi’s attributes. She is the most beautiful Mahavidya. She has a beautiful golden complexion. She is being bathed by four large elephants who pour jars of nectar over her. In her four hands she holds two lotuses and makes the signs of granting boons and giving assurance. She wears a resplendent crown and a silken dress. I pay obeisance to Her who is seated on a lotus in a lotus posture."
Her beej mantra is sometimes called the Yoni beej. Yoni is in the form of a female's sex organ and is in form of a lotus. It is the most basic female principle. Kamala as lotus goddess also represents development of the person by maintaining the dharma of keeping the seven chakras open. She upholds sadhana. Lotus represents chakra. So, Lotus Goddess is advancement Goddess. This is why she, as Shree or Lakshmi, is called Shakti of Shiva.
PANCHARATRA: In the Trinity pantheon, the consorts play a lesser role to the spiritually oriented male-husbands. They shine with the coming of Shaktam of Mother Goddess worship. Shaivism swiftly adopted Shaktam principles and recognized Feminine energy to be a partner to that of the male. Purusha and Prakriti found its absolute place in Shaivism with or without the Ardhanari concept. Indeed Shaivism thrived and shined with the cliché, ‘without Shakti, Shiva is Shava’ and did not just pay lip service. The southern Shaiva Siddhantis and Siddhar peruamans had the Shiva-Shakti as essence of Shaivite principles. Shakti found her way into the 36 Shiva Tattvas as opposed to Vaishnavite feminine principles.
In Vaishnavism, it is the Pancharatra school that highlights Lakshmi as supreme and independent deity. This is a kind of Tantric sub-sect of Vaishnavism which does not enjoy much recognition among the various Vaishnavite fields of thought. Notwithstanding, Pancharatra did muscle strength to propound a decidedly Shakta approach to Lakshmi. It elevates Lakshmi to the status of Supreme Divinity.
In Pancharatra, Mahavishnu remains almost entirely inactive, relegating the creative process to Lakshmi. She alone acts, and the impression throughout the cosmogony is that She acts independently of Vishnu. This is a clear adoption of the Shaivite Purusha-Prakriti principles. Practically, here, Lakshmi dominates the entire Pancharatra to achieve the position of the Supreme Divine Principle. She is deemed to be the underlying reality upon which all rests, that which pervades all creation with vitality, will and consciousness.
LAKSHMI TANTRA: Among numerous Pancarata Agamas, Lakshmi Tantra is wholly dedicated to Lakshmi. It is the exclusive treatment of the Shakti of Vishnu as the Vaishnavite Mother Goddess. It contains rules for Lakshmi tantric sadhana and in particular the left-handed Tantras that requires a female partner. Highlighting the role of Lakshmi as the Mother Goddess, the text notes that Lakshmi both created and embodies the entire Universe (seen and unseen) out of a mere one-billionth fraction of Herself: 143.
So, Lakshmi seems to perform what Parvati performs in Shaivism. She performs all of the acts that traditional Hinduism attributes to the great male gods, Brahma, Vishnu and Shiva. In Tantra 50.65.67, She herself powerfully proclaims "Inherent in the Principle of Existence, whether manifested or unmanifested, I am at all times the inciter, the potential in all things. I manifest Myself as the Creation, I occupy myself with activity when Creation begins functioning, and I ultimately dissolve Myself at the time of destruction. I alone send the Creation forth and again destroy it. I absolve the sins of the good. As Mother Earth to all beings, I pardon them all their sins. I am the Giver of Everything. I am the thinking process itself and I am contained in Everything."
By such claims in the Lakshmi Tantra, Mahavishnu is pushed second place. He is not even an equal partner as opposed to the Ardhanariswa catch 22 lock in Shaivism. Here it is Lakshmi, and not Vishnu, who is Ccreator, Preserver and Destroyer. Lakshmi Tantra 50.131.132: She is the sole object of devotion and meditation; She is the dispenser of grace; She is the bestower of liberation.
LAJJA GAURI: Lakshmi, traditionally is the Provider Goddess, with or without her tantric claims and basis. So, in needing a tantric parallel, Lakhmi seems to retain Her fundamental association with fertility, abundance and well-being, not in Her own rights but in the likes of Lajja Gauri, the ‘sap of life’ that vitalizes all Creation, the consciousness that underlies the entire manifest world. Here again Tantric Lakshmi is dependent externally on the other Maha Vidya Mothers or others and does not claim the ‘sap of consciousness’ as hers. (Lajja Gauri was posted earlier)
Supreme Mother Goddess Devi in Her various Aditi manifestations is also known as Maha Shakti, Para Shakti, Adya Shakti, Lajja Gauri, Matangi, Renuka, so on so forth. She depicts feminine energy in the most complex way in the Hindu pantheon. Those given to Shaktam, accommodate the principles in harmony without recourse to comparative analysis.
The preserving role of Lakshmi is played by Lajja Gauri. She is the mysterious, lotus-headed Goddess, who is always portrayed with legs opened to expose her vulva. Her legs are raised in a manner suggesting either birthing posture or sexual receptivity. For all the crying out loud, for her claims to be the Creator Goddess, Lakshmi seems to be relying on Lajja Gauri vulva symbolism, more than the Yoni beej of Kamala.
The prevalence of left hand practices within Lakshmi Tantra is only proof of left hand practices in Shaktam. There is no clear proof that, other than standard Shakta agama, Vaishnaivism came up with their own Tantric left. Commentators of Shaktam such as Bhaskararaya, the commentator or Lalithashasranamam, Nagesa Bhatta, commentator of Durgasaptasati and Appaya Diksita, commentator of Candrakalastuti mention Shakta agama being incorporated in Lakshmi Tantra.
But the Trinity supremacy competition crosses over to the consorts. Vaishnavite Pancaratra and Lakshmi Tantra would claim that Shaivite Shakti and Her assertions, Durga, Bhadrakali and Yogamaya are merely names for Mahalakshmi, who is Vishnu’s dynamic power. It does not stop there; for it is from Mahalakshmi that Brahma, Vishnu and Shiva apparently emanate. These claims are left for individual consumption and judgment.
There is very little mention of rituals in the Lakshmi Tantra except for iconography in the form of dhyana for Vyuhas, Lakshmi’s retinue. The later commentators would have it that Lakshmi Tantra concerns itself with the individual adept, who desires to be released from the miseries of worldly existence. This is achieved by practicing yogic sadhana, worship of God and meditation visualizing Him as the personification of a mantra accompanies by the repetition of that mantra which enables divine grace.
Lakshmi Tantra adopts the usual four divisions of Jnana, Kriya, Yoga and Carya. The Kriya section is said to be omitted altogether. Kriya here mentions the rites for installing private image and worship. Carya has been reduced to a minumum and the Jnana preoccupies almost the entire treatise. Yoga pada gives a brief description of aradhana, the ritual worship of God.
In all, Lakshmi Tantra sets out to establish the supremacy of Lakshmi and her ranking. It does not follow any particular philosophical system and gives an impression of a combination of borrowed ideas, mainly Shaktam, in a hurry. It borrows substantially from the Bhagavad Gita, even direct quotes and from the Devi Mahatmya of the Markandeya Purana. In trying this marriage of ideas, Lakshmi Tantra reveals traits of Tantric Tara and Mahayana Buddhism only to prove that it is parasitic on various external sources rather than being a Vaishnavite Tantra recipe for practitioners.
Hara Hara Mahadeva
(draft Goddess Lakshmi)
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