Śrī sutra part 2: Characteristics, functions and forms of Śrī:

Viṣṇu exhibits six attributes that epitomize his three fundamental capacities. The three primordial potencies are - The potency inherent within the transcendental volition (icchā), this icchā when casted upon the Primordial substance or mūla prakṛti which is known as Lakṣmī or Sri which possesses duality in its essence, gives rise to the other two potencies: the corporeal substrate (bhūti) and the dynamic force propelling its manifestation into the motion (kriyā).

These three fundamental potencies culminate in the manifestation of the six divine attributes (jñāna, śakti, bala, aiśvarya, vīrya and tejas) renownedly associated with Viṣṇu.The collective amalgamation of these qualities find embodiment in the svarūpa of Lakṣmī, who maintains an eternal and indivisible connection with Viṣṇu.

Lakṣmī is revered as the fundamental essence driving the evolutionary process of creation within the universe (Lokamātā), She embodies the dynamic essence (Śakti) that unfurls as the natural world (Prakṛti). Lakṣmī, in her essence, epitomizes the embodiment of divine benevolence, extending her mercy and compassion even to those deemed least deserving (dayā). Her divine grace serves as a conduit, facilitating a profound communion between devotees and the Parameśvara Nārāyaṇa, thereby transcending barriers that typically impede such direct access. This connection, fostered by Lakṣmī's intervention, allows individuals to experience a heightened spiritual resonance and proximity to Nārāyaṇa, who may otherwise remain beyond reach. Through her intercession, devotees find themselves enveloped in a realm of transcendental bliss and in communion with Viṣṇu, an experience rendered possible solely through her divine grace (puruṣakāratvāt).

In this realm, she embodies dominion, opulence, coveted by sovereigns and aristocrats alike. Therefore, since antiquity, Lakṣmī has been revered as the devatā embodying regality and sovereignty. Hence, Lakṣmī was inherently associated with sovereignty (rājya lakṣmī), regality (rāja lakṣmī) , riches (dhana lakṣmī), the pleasures linked with monarchy and wealth (boga lakṣmī), and military prowess (sainya lakṣmī).

In the annals of antiquity, seals and coins adorned with imagery reveal Lakṣmī, gracing the scene, poised upon the lotus, emblematic of purity divine. Bathed by gentle elephants, symbols of regal might and resplendent grandeur, she stands as a testament to the royal opulence and sovereign grace. She is also portrayed on these coins and seals, seated amidst a verdant arboreal setting, symbolizing abundance, or receiving veneration from yakṣas representing the emblematic of sovereignty.

The affiliation between Lakṣmī and the crimson lotus finds mention within the sruti mantras of the Ṛgveda itself. She is esteemed for her lotus-like attributes (padmā), dwelling within a lotus (padmālayā), seated atop a lotus (padmāsanā/padmesthitā), cradling lotuses in her hands (padmahastā), possessing the complexion reminiscent of a lotus (padmavarṇā/padminī), adorned with garlands of lotuses (padma mālinī), she embodies the essence of this exquisite flower in every aspect.

In the rich tapestry of Indian philosophical discourse, the lotus is an emblem of immaculacy, spiritual opulence, transcendental potency, profusion, unhindered evolution, and fecundity. The inherent vitality attributed to the lotus, epitomized by its myriad petals, serves as a metaphor for the perpetually burgeoning cosmos, wherein the presence of Lakṣmī engenders the dynamic essence pervading the universe.

Lakṣmī's connection with the elephants finds its origins in the Ṛg Veda itself (hastināda prabodhinīm). The pachyderm symbolizes a regal grandeur and sovereignty within the Indian philosophical framework. The opulently adorned royal elephant (maṅgala hasti rāja resembling the elephant of Devendra Airāvata) stood as a quintessential possession, emblematic of the monarch̍s inherent majesty and authority. The presence of the two elephants on the sides of Gaja Lakṣmī symbolizes the embodiment of the twin treasures associated with the Lakṣmī, namely, the śaṅkha nidhi and the padma nidhi (hasti dvyaṁ vijānīhi śaṅkha padma śubhau nidhiḥ: Viṣṇu Dharmottara Purāṇa). Elephants, embody symbolism linked to fertility. In the ethereal realm, clouds often evoke the image of colossal pachyderms bestowing nourishing water upon the earth, akin to the gesture of elephants irrigating lands with their trunks, thereby fostering fertility.

Dhānya Lakṣmī, an aspect of Lakṣmī, is intertwined with agricultural abundance, and notably, she is allegorically associated with the fecundity of soil through the auspices of cow dung (nitya puṣṭāṁ karīṣiṇīm). The Pañcarātra text, Īśvara Saṁhitā, elucidates upon the tripartite manifestations of Lakṣmī, consort to the Supreme Viṣṇu. Initially, she assumes the sublime position seated upon the celestial bosom of Viṣṇu, within the resplendent Śrīvatsa emblem (Yoga Lakṣmī/Śrīvatsa Gā). Subsequently, she graces the divine tableau standing gracefully at the side of Viṣṇu (Bhoga Lakṣmī/Pārśva Gā). Lastly, she is venerated in her own sanctified abode within the hallowed confines of a Viṣṇu temple, where devout adherents pay homage to her with singular reverence and adoration (Vīra Lakṣmī).

In popular lore, Lakṣmī is depicted manifesting in eight distinct forms, referred to as the "Aṣta Lakṣmīs," representing various facets of abundance, prosperity, and auspiciousness. The forms are as follows:

1. The form of Lakṣmī which embodies the essence of primordial creative potency is known as Ādya Lakṣmī

2. The form of Lakṣmī which embodies the formidable force of erudition, symbolizing the profound essence of intellectual enrichment and scholarly enlightenment is called as Vidyā Lakṣmī

3. The form of Lakṣmī, epitomizing progeny as a profound symbol denoting the boundless opulence and prosperity is Santāna Lakṣmī

4. The form of Lakṣmī as the epitome of auspiciousness, emblem of prosperity, well-being, and felicity is called as Saubhāya Lakṣmi

5. The form of Lakṣmī as wealth imbued with opulence and affluence is known as Dhana Lakṣmī

6. The form of Lakṣmī in the guise of valor, vitality and embodiment of formidable prowess and dynamic vigor is Vīrya Lakṣmī

7. The form of Lakṣmī, epitomizing triumph, prosperity, and magnificence, serving as the quintessence of conquest, achievement, and illustriousness is called Vijaya Lakṣmī

8. The Supreme form of Lakṣmī, the amalgamation of myriad manifestations of Lakṣmī, epitomizing her utmost essence as the divine consort of Viṣṇu is known as Mahālakṣmī

According to all the texts describing the form of Lakṣmī, the Goddess is described as possessing unparalleled beauty (atīva rūpa sampannā rūpeṇāpratimā bhuvi), radiating with youthful splendor (su yauvanā), adorned with exquisite ornaments and splendiferous earrings (sarvābharaṇa bhūṣitā/ cāru kuṇḍalā). Her graceful form boasts prominent breasts and a cheerful countenance (pīnonnata payodharā/susmitānanā), her eyes resembling the expansive petals of a blooming blue lily (prabuddha utpala vistṛta locanā). Her dark tresses cascade in charming curls akin to the flight of bees (calad dvirepha paṭala ramaṇīyālakāvalī) , while her forehead is graced with the auspicious tilaka markings (lasat lalāṭa tilakā).

She exudes a calm and gentle demeanor (saumya vaktrā), seated gracefully on a lotus flower in padmāsana (baddha padmāsanā/padmāsanopaviṣṭhā). Her ample bosom is modestly veiled by a kañcuka (kañcukāccādita stanī), and she wears jeweled waistbands as adornments (ratna mekhalām. Her eyes have a subtle reddish hue (raktākṣī), and she holds a crimson lotus in her hand (padma hastinī).

She bears aloft a majestic diadem upon her regal countenance (mukuṭottama śobhitā). Her hue is described as resembling molten gold (tapta jāmbūnada mayī/ tapta kāñcana sannibhā). Furthermore, she is characterized as possessing the hue akin to that of a lotus flower or red coral (padmābhā/pravāla prabhā).She is portrayed donning various attire hues, including pristine white garments with fragrant ornaments (śveta mālyāmbara dharā), resplendent red attire (raktāmbara samanvitā) and occasionally, adorned in radiant yellow attire (pīta vastrā) across the diverse depictions. She is also represented in forms with two hands, four hands and eight hands.

To be continued further on forms of Lakṣmī in detail ...

🙏 Namo Narasiṁha 🙏