Nature of Goddess Mahalakshmi

Dr.A.S. ARAVAMUDAN, Professor in Mimamsa
Sri Lal Bahadur Shastry National Sanskrit University,
New Delhi.

The nature of Goddess Mahālakṣmī is in “threefold” and an idea found in several strands of Hindu thought—especially in Śrī Vaiṣṇava Tradition, where the single supreme Goddess manifests as three complementary aspects.

While details vary across texts and regions, the core understanding is that Mahālakṣmī embodies and harmonizes three cosmic functions.

Śrī or Mahalakshmi as the All-inclusive Supreme in the Śrī Vaiṣṇava tradition, Mahālakṣmī is the eternal consort of Nārāyaṇa, inseparable from Him, representing divine power (दिव्य-शक्ति). Her threefold manifestation is described as:

1. श्री-Mahālakṣmī-Grace, prosperity, auspiciousness   Grants fortune, royal dignity, success.
2.  भू – Bhūdevi-      Patience, fertility, the Earth principal     Nurtures, beings, sustains life.
3. नीला-Nappinnai    Compassion, playfulness, beauty       Brings bliss and the intimate love of the Divine.

This article presents an important verse that delineates the immutable glory of the Mother of the universe- Goddess MahaLakshmi, according to the Sree Vaishnava tradition. The verse in consideration has been composed by Sri Nadādur Ammāl in the sixth chapter of his work called ‘Prapanna Parijatha’, where Swāmi brings out the glory of Mahalakshmi. In that chapter, the verse runs as follows –

अपराधैकसक्तानाम् अनर्हाणां चिरं नृणाम् ।

भर्तुराश्रयणे पूर्वं स्वयं पुरुषकारताम् ।

वाल्लभ्येनानुतिष्ठन्तीं वात्सल्याध्युपबृंहिणीम् ॥

उपायसमये भर्तुः ज्ञानशक्त्यादिवर्धिनीम् ।

मुक्तानां भोगवृद्ध्यर्थं सौन्दर्यादिविवर्धनीम् ॥

आकारत्रयसंपन्नाम् अरविन्दनिवासिनीम् ।

अशेषजगदीशित्रीं वन्दे वरदवल्लभाम् ॥ 82 …..

The meaning of this is that, the men (न्रृणाम्) i.e., the people, are of such nature that they are always engaged (ऐकसक्त) in committing sins (अपराध), from time immemorial (चिर). Therefore, they are ineligible (अनर्ह) for seeking refuge at the feet of the Lord. The Lord who bears the quality of ‘दण्ड-धरत्वम्’ (bearing of punitive intent towards the sinners) metes out the appropriate punishment for those who commit sins; therefore, although He is all-compassionate, His natural grace towards us becomes impeded by our innumerable sins. In this hopeless situation, Goddess Lakshmi becomes our only saving grace. In the matter of seeking refuge (आश्रयने) at the feet of the Lord, her husband (भर्तु:), She makes Herself intercede (पुरुषकार) on our behalf, of Her own accord (स्वयम्). Her intercession prior (पूर्वम्) to our seeking refuge (आश्रयने) at the feet of the Lord (भर्तृ) ensures success in an otherwise hopeless situation for sinners like us.

This is what is highlighted by Bhagavad Bhāsyakārar in the Tirumukha Pāsuram of the Sharanāgati Gadyam, where it is stated as follows – “अशरण्य-शरण्याम्” – ‘the refuge for the destitute’ or the one who is the refuge for even those who are incapable of received the Lord’s protection. By juxtaposing the term “अनन्यशरण:”  which denotes ‘I who am unqualified to see the Lord’s refuge’, Bhagavad Bhāsyakārar also indicates the nature of the surrendering ‘जीवात्मा’ to be that of a constantly erring soul. These subtle meanings as implied by Bhagavad Bhāsyakārar are explicitly brought out in this sloka by Sri Nadādur Ammal.

The question that immediately arises in one’s mind is as follows. How is it that the intercession done by the Mother becomes a guaranteed method of success? The answer to this question is revealed by Sri Ammal in the succeeding lines.

First, Swāmi mentions ‘वाल्लभ्येनानुतिष्टन्ती’- She carries out (अनुतिष्टन्ती or executes) the intercession by means of the exceedingly deep affection ‘वाल्लभ्यम्’ that exists between the Lord and Herself. Furthermore, She also becomes the one who enhances (उपब्रह्मिणी) in Him the attributes such as compassion (वात्सल्यम्) and others (आदि), which are necessary for the act of protecting the helpless souls. This indicates the role of Goddess Lakshmi as the ‘पुरुषकार’ or the intercessor or the mediatrix on behalf of the erring souls like us. This aspect of Her being the ‘पुरुषकार’ is also revealed by the two etymological derivations of the term ‘Sree’ – ‘श्रीयते’ and ‘श्रयते’.

The role of Goddess Lakshmi, however, does not stop here. Swami indicates that at the time of conferring protection or refuge (उपायसमये), She enhances (विवर्धणी) those other attributes of Her husband (भर्तु:) such as ‘ज्ञान’ ‘शक्ति’ आदि, which again become essential for the act of conferring protection. Here the six principal attributes (षट्-गुणा:) of the Lord that make Him qualified as Bhagavān are meant; namely – ‘ज्ञान’, ‘बल’, ‘ऐश्वर्य’, ‘वीर्य’, ‘शक्ति’ and ‘तेज:’. Why do these attributes become essential? This is explained by Swāmi Vedanta Desika in the Daya Shatakam Sloka -11 as follows, ‘अनुचरशक्त्यादि गुणाम् अग्रेसर बोध विरचितालोकाम् ’ – the compassion of the Lord or ‘दया’ is led in front (अग्रेसर) by the attribute of ‘ज्ञान’’ or ‘knowledge’ while the attributes such as ‘शक्ति’ and others closely follow it (अनुचर). This metaphor has great philosophical significance. The attribute of ‘ज्ञान’’ or knowledge must lead the way because it symbolizes ‘light’, which reveals the appropriate object upon whom the protection must be conferred. At the same time, the other five attributes such as ‘शक्ति’ and others must closely follow the attribute of ‘दया’ because when the protection afforded by the Lord’s compassion becomes further fortified by these attributes, such protection becomes unshakable. Thus, it becomes clear that the ‘वात्सल्यम्’ of the Lord has to be backed up by the six principal attributes of Bhagavan in conferring such indelible protection. Goddess

Lakshmi indeed becomes instrumental for all this to happen. It is for this reason that Sri Nadādur Ammāl mentions ‘वात्सल्याद्युपब्रह्मिणीम्’ (She enhances His attributes of affection and etc.) and then again mentions ‘ज्ञानशक्त्यादिवर्धिणीम्’ (She also enhances His attributes such as ‘ज्ञान’’ ‘शक्ति’ and etc.). The idea here is that Goddess Lakshmi’s intercession makes the Lord confer immutable protection upon the erring souls. She does this by enhancing the ‘उपाय’ aspect of Bhagavān (i.e., the aspect of Him being the means for protection).

Not only that, she is also enhances the ‘उपेय’ aspect of Bhagavān (i.e., the aspect of Him being enjoyable as the final goal). How does She do this? In order to promote (वृद्ध्यर्थम्) the enjoyment (भोग) of the liberated souls (मुक्तानाम्), She augments the attributes of the Lord beginning with ‘सौन्दर्य’ (overall beauty) and etc.. which become essential for the enjoyment of the liberated selves. For example, She decorates the विग्रह of भगवान् with Her own दिव्यमङ्गलविग्रह and thereby enhances His beauty and such other Vigraha Gunas (attributes of the Divyamangala Vigraha) to super-excellent levels. In the Vaikunta Gadyam, Bhagavad Bhāsyakārar states  ‘शेषशेषाशनादिकं सर्वं परिजनं भगवतस्तत्तदवस्थोचित-परिचर्यायामाज्ञापयन्त्या’ , literally, this sentence would mean – ‘She (Goddess Lakshmi) ‘commands’ or orders (आज्ञापयन्ती) the entire (सर्वम्) entourage (परिजनम्) beginning with Adisesha (शेष), Vishwaksena (शेषाशन) and others to perform the appropriate (उचित) service (परिचर) in accordance with Bhagavān’s state (अवस्था)’. However, Swāmi Desikan adds here that there is no need for ‘आज्ञापनम्’ (ordering or directing) because the Nityas and Muktas possess the nature of omniscience and thereby know the nature of service to be offered. Taking cue from these verses of Sri Nadādur Ammāl, Swāmi Desikan brings out the Tiruvullam (correct intent) of Bhagavad Bhāsyakārar by stating that ‘आज्ञापनम्’ here is to be taken only in the sense of ‘इच्छोत्पादनमात्रम्’ – ‘the act of producing or generating (उत्पादना) a desire (इच्छा) in other words, enhancement of the ‘उपेय’ aspect of Bhagavān, or enhancement of enjoyability of the attributes of Bhagavan. Such is the meaning. The true intent of Bhagavad Bhāsyakārar is once again brought out by Sri Nadādur Ammal, and is further reflected in the words of Swāmi Desikan.

Having brought out the aspects of Goddess Lakshmi being the intercessor (Purushakāra) on behalf of the erring souls, Sri Nadādur Ammāl ends the verse with two most beautiful lines that capture, in a nutshell, the import of the entire Vedanta. Swāmi says – ‘वन्दे’ or I bow to, ‘वरदवल्लभाम्’ – the consort of Varada, i.e., to Mahadevi Tāyār (Perundevi Tāyār), who is ‘अशेषजगतस्त्री’- the Sovereign Supreme Ruler (स्त्री) of the entirety (अशेष) of the universe (जगत्), who is ‘अरविन्दनिवासिनी’- the one who dwells (निवासिनी) in the lotus flower (अरविन्द), and who is naturally possessed with (सम्पन्ना) an essential nature that has threefold aspects (आकारत्रय).

This verse is impregnated with profound philosophical aspects regarding the nature of the Supreme Mother- Mahalakshmi. It is impossible to touch upon all the aspects of this profound verse; however, here is an attempt to highlight the main features.

First, the phrase ‘अशेषजगतस्त्री’ indicates that She is the Supreme Sovereign Ruler (स्त्री) over the entire universe (अशेषजगत्). This is reminiscent of the Sruti proclaiming Her ‘Rulership over all’ (सर्वभूतेश्वरत्व-वचनम्), which declares Sri Suktam Mantra-9 – “ईश्वरीं सर्वभूतानाम्” (She is the Supremo over all beings).

Second, the phrase ‘वरदवल्लभ’ – the consort of Varada indicates that She is also the consort of Lord Vishnu. The appellation ‘varada’ by its etymological meaning denotes Mahavishnu.

Third, the juxtaposition of the phrases ‘अशेषजगदीशित्रीं वन्दे वरवल्लभाम्’ is reminiscent of the Sruti which declares Her being the Supreme Ruler of the universe and also the Consort of Vishnu – (Taittiriya Samhita IV-iv-12-58) – “अस्येशाना जगतो विष्णुपत्नी” (She is the Supremo of this universe, the consort of Vishnu).

Fourth, the phrase ‘वरदवल्लभा’– the consort of Varada also indicates a ‘देवता विशेष’ a specific deity, namely Mahadevi Tāyār or Perundevi Tāyār, who is again also referred to by the Sruti (Sree Suktam) as – “महदेव्यै च विद्महे विष्णुपत्नी च धीमहि तन्नो लक्ष्मी प्रचोदयात्”  ..

The phrase ‘आकारत्रयसम्पन्ना’- ‘She is endowed with threefold stature’ has several implications. Several of these meanings given below are revealed by Sri Uttamur Swāmi.

First, the ‘threefold stature’ could refer to the three aspects of Goddess Lakshmi that were discussed in the verses immediately preceding this verse, as explained above. Her aspect of ‘पुरुषकारत्वम्’ (being the mediatrix) is one, wherein She augments the attribute of ‘वात्सल्यम्’ (affection) and etc. Second is Her aspect of ‘भर्तृ ज्ञानादिवर्धकत्वम्’ or ‘being the one who augments the attributes of Her Consort, beginning with ‘ज्ञान’ ‘’ (knowledge) and others. By this Her nature of ‘उपायत्वापादकत्वम्’ – being the effectuator (आपादक) of the ‘उपाय’ or ‘means’ – is indicated.  Third is Her aspect of ‘   भर्तृ सौन्दर्यादिवर्धकत्वम्’ or ‘being the one who augments the attributes of Her Consort, beginning with ‘सौन्दर्य’ (overall beauty) and etc. By this, Her nature of ‘उपेयत्वापादकत्वम्’ – being the one who augments (आपादक) the ‘उपेय’ or ‘final goal’ – is indicated.

Alternatively, the ‘threefold stature’ could also refer to the three aspects of Goddess Lakshmi as revealed in the मूलमन्त्र. Her aspect of ‘शेषित्व’ – being the Ruler of this universe is the first. Her being the ‘उपाय’ or ‘means’ is the second. Her being the उपेय’ or ‘final goal’ is the third. These three aspects reveal the true nature of Her as being the ‘ईशाना’ or Supreme Ruler of the entire universe.

Further, the ‘threefold stature’ could also refer to the three aspects of Goddess Lakshmi in relation to Her Consort, as revealed in the verses of the Lakshmi Tantra. This pertains to Her being the ‘ आहन्ता’, ‘शक्ति’, and ‘भाव’. If Lord Narayana is considered to be the ‘आत्मा’ or ‘self’ in all beings, she is the ‘आहन्ता’ or the ‘self-consciousness’. If Lord Narayana is considered to be the ‘शक्तिमान्’ or the ‘possessor of power’, then She is verily the ‘शक्ति’ or the ‘power’. If Lord Narayana is considered as ‘भावन्’ or the one who ‘exists’, then She is the ‘भाव’ or ‘existence’. The purport of this threefold aspect of Goddess Lakshmi is that She is an ever-inseparable part of Him in all states and in all aspects. The Supreme Brahman is therefore the inseparable ‘Lakshmi- Narayana’.

Another aspect of Her three-fold nature is also to be noted here, with respect to Bhagavān. Her eternal inseparability from Him is one, i.e., ‘ नित्यानपायत्वम्’. Her all-pervasiveness like Him is the second, i.e., ‘व्याप्तित्वम्’. Third, Her Sovereign Lordship over the entire universe is denoted to be like that of Bhagavan, and this is Her ‘ऐश्वर्यम्’.

Another meaning can be understood regarding the ‘threefold stature’. An important passage from the Svetāsvatara Upanishad reveals the discriminating knowledge of the three entities (‘tattva’ or ‘reals’), and further reveals the threefold aspect of the Supreme Brahman as well. This passage runs as follows – भोक्ता भोग्यं प्रेरितारं च मत्वा सर्वे प्रोक्तं त्रिविधं ब्रह्ममेतत्.. 1-12 … The meaning of the passage is as follows- “Comprehending the ‘enjoyer’-भोक्ता or the sentient individual self, the ‘enjoyable’ भोग्यं or non-sentient objects and the motivator प्रेरिता or the one who impels, i.e., Bhagavān), the threefold aspect of Brahman is thus declared.”

Bhagavad Bhāsyakāra further elucidates the meaning of this passage in the Vedarthsangraha as follows. The ‘bhōgyaṃ’ or ‘the enjoyable’ are the ‘objects of enjoyment’ which are characterized by being non-sentient, being real, and being constantly subject to change. The ‘भोक्ता’ or the enjoyer is the individual self, which is inherently characterized by pure and unlimited knowledge and bliss; however, on account of accruing beginningless ‘karmas’, it’s knowledge undergoes contraction and expansion based on its association with non-sentient matter (i.e., with the objects of enjoyment described previously); and its liberation (from such association) is caused by meditation upon the Supreme Self; such is the nature of the individual self. And finally, the ‘प्रेरिता’ or ‘the motivator’ is Bhagavān who is said to exist in three forms- i) as the ‘अन्तर्यामि’ or the ‘indweller’ within the sentient individual self (the भोक्ता); ii) as the ‘अन्तर्यामि’ or the ‘indweller’ within the non-sentient objects of enjoyment (भोग्यं) and finally iii) in His own natural and innate form as being the abode of limitless auspicious attributes, free from all imperfections. Thus, the Supreme Brahman is known to exist in ‘three forms.

Now, Sri Sudarshana Suri, the close disciple of Sri Nadādur Ammāl, having heard numerous discourses from the master acharya himself, explains this same aspect in the Tatparya Dipika commentary of the Vedarthasangraha. There, Sri Sudarshana Suri declares that this threefold aspect of Brahman is what is called as its ‘आकारत्रय’. Indeed, what is applicable to Bhagavān is also applicable to Goddess MahaLakshmi; and since the Supreme Brahman is Lakshmi-Narayana, this threefold aspect of Brahman or ‘आकारत्रय’ as denoted by the Svetāsvatara Upanishad can be taken as applicable to Goddess MahaLakshmi also.

In the Siddhopayasodhanadhikara-23 of Srimad Rahasya Traya Sara, Swāmi Desikan indicates another ‘threefold aspect’ or ‘आकारत्रय’ of Goddess MahaLakshmi. Swāmi explains that MahaLakshmi Tāyār can be worshipped in the ‘लय’ form on the chest of Bhagavān, or in a ‘भोग’ form where She remains as an Archa standing or seated next to Bhagavān, or alternatively in the ‘अधिकार’ अर्चा form where She is worshipped independently, yet on account of Her being the Consort of Bhagavān. Here, the third form or the ‘अधिकार- अर्चा’ form of MahaLakshmi is considered as the ‘काम्यप्रधानरूप’ or the form which fulfills worldly desires. On the other hand, the form of MahaLakshmi which remains united with Bhagavān (such as the लय form) is considered to be the ‘मुक्तिप्रधानरूप’ or the form which bestows the Supreme fruit of मोक्ष.

Finally, another important meaning of the ‘threefold stature’ of Goddess MahaLakshmi is to be highlighted here. From the term ‘वरदवल्लभा’, Her Archa form as the consort of Varada, namely Mahadevi Tāyār or Perundevi Tāyār of Kanchipuram is to be understood. By the phrase ‘अरविन्दनिवासिनी’ (the lady who dwells in the lotus), Her ‘अर्चा’ form as Alamelumanga Tāyār of Tirumala is implied. And finally, the term ‘aśēṣajagadīśitrī अशेषजगदीशित्री’ (the Supreme Goddess over the entire universe) denotes Her ‘Archā’ form as Ranganāyaki Tāyār of Srirangam. Thus, the three most important ‘Archā’ forms of Goddess MahaLakshmi also become invoked in this beautiful verse.

Given the profound philosophical implications of this verse of Sri Nadādur Ammāl, it is but appropriately appended to the four verses of the Chatussloki of Sri Yāmunachārya and recited as its ending piece, with deep reverence to Goddess MahaLakshmi.

We bow down in prostrations to the Mother of the three worlds, our Mother, MahaLakshmi Tāyār. We bow down in reverence to the master Acharya par excellence – Sri Nadādur Ammāl.

References

1. Sri Swamy Nigamantha Maha-Desika’s- Srimad-Rahasyatrayasaram.
2. Sri Swamy Nigamantha Maha-Desika’s- Daya-shatakam.
3. Sri Nadadur Ammal’s – Prapanna Parijatham.
4. Sri Sudarshana Suri’s- Tatparya Dipika commentary of Vedarthasangraha.
5. Sri Ramanujacharya’s – Gadya-trayam.
6. Sri Ramanujacharya’s – Vedartha-Sangraha.
7. Sri Yāmunachārya’s – Chatus-shloki.
8. Svetāsvatara Upanishad