|Goddess of Wealth, Fortune and Prosperity|
Raja Ravi Varma's Lakshmi
|Weapons||lotuses in upper two hands and abhya and varada mudra in lower two. weapons differ from forms to images|
|Mount||Owl and elephant |
|Festivals||Lakshmi Puja, Diwali, Varalakshmi Vratam/Mahalakshmi Vrata, Navratri|
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Lakshmi (Sanskrit: लक्ष्मी, lakṣmī, ˈləkʂmiː) is the Hindu goddess of wealth, fortune and prosperity. She is the wife and shakti (energy) of Vishnu, a major god in Hinduism. Lakshmi is also an important deity in Jainism and found in Jain temples. Lakshmi was also a goddess of abundance and fortune for Buddhists, and was represented on the oldest surviving stupas and cave temples of Buddhism. In Buddhist sects of Tibet, Nepal and southeast Asia, goddess Vasudhara mirrors the characteristics and attributes of the Hindu goddess Lakshmi with minor iconographic differences.
Lakshmi is also called Sri or Thirumagal because she is endowed with six auspicious and divine qualities, or gunas, and is the divine strength of Vishnu. In Hindu religion, she was born from the churning of the primordial ocean (Samudra manthan) and she chose Vishnu as her eternal consort. When Vishnu descended on the Earth as the avatars Rama and Krishna, Lakshmi descended as his respective consort Sita (Rama's consort) and Rukmini and Radha (Krishna's consorts). In the ancient scriptures of India, all women are declared to be embodiments of Lakshmi. The marriage and relationship between Lakshmi and Vishnu as wife and husband is the paradigm for rituals and ceremonies for the bride and groom in Hindu weddings. Lakshmi is considered another aspect of the same supreme goddess principle in the Shaktism tradition of Hinduism.
Lakshmi is depicted in Indian art as an elegantly dressed, prosperity-showering golden-coloured woman with owl as her vehicle, signifying the importance of economic activity in maintenance of life, her ability to move, work and prevail in confusing darkness. She typically stands or sits like a yogin on a lotus pedestal and holds lotus in her hand, a symbolism for fortune, self-knowledge and spiritual liberation. Her iconography shows her with four hands, which represent the four goals of human life considered important to the Hindu way of life: dharma, kāma, artha, and moksha.
Archaeological discoveries and ancient coins suggest the recognition and reverence for Lakshmi 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 festivals of Diwali and Sharad Purnima (Kojagiri Purnima) are celebrated in her honor.
- 1 Etymology
- 2 Symbolism and iconography
- 3 Names
- 4 Ancient literature on Lakshmi
- 5 Manifestations and aspects
- 6 Creation and legends
- 7 Celebration in Hindu society
- 8 Hymns
- 9 Archaeology
- 10 Related goddesses
- 11 See also
- 12 References
- 13 Further reading
- 14 External links
Lakshmi (Lakṣmī) is one of many Hindu deities whose meaning and significance evolved in ancient Sanskrit texts.
भद्रैषां लक्ष्मीर्निहिताधि वाचि
bhadraiṣāṁ lakṣmīrnihitādhi vāci
"an auspicious fortune is attached to their words"
In Atharvaveda, composed 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.
Lakshmi is one of the trinity of Hindu goddesses. Her iconography is found in ancient and modern Hindu temples.
Later, Lakshmi is referred to as the goddess of fortune, identified with Sri and regarded as wife of Viṣṇu (Nārāyaṇa). 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 universe. In Book 9 of Shatapatha Brahmana, Sri emerges from Prajapati, after his intense meditation on creation of life and nature of universe. Sri is described as beautiful, resplendent and trembling woman at her birth with immense energy and powers. The gods were 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 males should not kill females and that they can seek her gifts without violence. The gods then approach Lakshmi, deity 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.
In the Epics of Hinduism, such as in Mahabharata, Lakshmi personifies wealth, riches, beauty, happiness, loveliness, grace, charm and splendour. In another Hindu legend, about the creation of 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 Amṛta. She appeared with a lotus in her hand and so she is also called Padma.
- Root of the word
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.
Symbolism and iconography
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 symbolically knowledge, self-realisation and liberation in Vedic context, and represents reality, consciousness and karma (work, deed) in the Tantra (Sahasrara) context. The lotus, a flower that blossoms in clean or dirty water, also symbolises purity and beauty regardless of the good or bad circumstances in which its grows. It is a reminder that good and prosperity can bloom and not be affected by evil in one's surrounding. Below, behind or on the sides, Lakshmi is sometimes shown with one or two elephants 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 has been acquired.
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 material as well as spiritual wealth. Her face and open hands are in a mudra that signify compassion, giving or daana(charity).
Lakshmi typically wears a red dress embroidered with golden threads, symbolism for beauty 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 is coupled with maintenance of life, justice, and peace.
Lakshmi has numerous names and numerous ancient Stotram and Sutras of Hinduism recite her various names. She is very closely associated with the lotus and her many epithets are connected to the 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
- Sri: Goddess Sri Lakshmi, Opulence
- Srija: Jatika of goddess Lakshmi
Additional names include:
- Jagadishwari: Supreme Mother who rules the universe
- Vishnupriya: One who is the beloved of Vishnu
- Ulkavahini: One who rides an owl
Her other names include: Ambika, Manushri, Mohini, Chakrika, Kamalika, Aishwarya, Lalima, Indira, Kalyani, Nandika, Nandini, Rujula, Vaishnavi, Samruddhi, Narayani, Bhargavi, Sridevi, Chanchala, Jalaja, Madhavi, Sujata, Shreya, Prachi, Haripriya, Maheshwari, Madhu, Madhavi, Parama, Janamodini, Tripura, Tulsi, Ketki, Malti, Vidya, Vedavati, Trilochana, Tilottama, Subha, Chandika, Devi, Kriyalakshmi, Viroopa, Vani, Gayatri, Savitri, Apara or Aparajita, Aparna, Aruna, Akhila, Bala, Tara, Kuhu, Purnima, Aditi, Anumati, Avashya, Sita, Rama, Rukmini, Taruni, Jyotsna, Jyoti, Nimeshika, Atibha, Ishaani, Smriti and Sri.
Ancient literature on Lakshmi
Shakta Upanishads are dedicated to the trinity(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 in order to achieve spiritual knowledge and self-realisation, the true wealth. Saubhagya-Lakshmi Upanishad synonymously uses Sri to describe Lakshmi.
Stotrams 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 example,
Every woman is an embodiment of you.
You exist as little girls in their childhood,
As young women in their youth
And as elderly women in their old age.— Sri Kamala Stotram
Every woman is an emanation of you.— Sri Daivakrta Laksmi Stotram
Ancient prayers dedicated to Lakshmi seek both material and spiritual wealth in prayers.
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 as, "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, he earth's upholder. She is contentment, he the satisfaction. She is wish, he is the desire. Sri is the sky, Vishnu the Self of everything. He is the moon, she the beauty of moon. He is the ocean, she is the shore". Lord Vishnu accompanied by his two wives Goddess Lakshmi or Sri and Goddess Bhudevi in Sri Vaikuntha as Eternal Narayana. Vishnu known by name Srinivasa due to Lakshmi residing on his chest.
Subhasita, gnomic and didactic literature
Lakshmi, along with Parvati and Saraswati, is a subject of extensive Subhashita, gnomic and didactic literature of India. Composed in the 1st millennium BC through the 16th century AD, they are short poems, proverbs, couplets, or aphorisms in Sanskrit written in a precise meter. They sometimes take the form of 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, right governance) - covering in 30 chapters and ethical and moral questions about personal, social and political life.
Manifestations and aspects
In eastern India, Lakshmi is seen as a form of one goddess Devi, the Supreme power; Devi is also called Durga or Shakti. Lakshmi, Saraswati, and Parvati are typically conceptualised as distinct in most of India, but in states such as West Bengal and Odisha, they are regionally believed to be forms of Durga.
Lakshmi is seen in two forms, Bhudevi and Sridevi, both at the sides of Sri Venkateshwara or Vishnu. Bhudevi is the representation and totality of the material world or energy, called the aparam Prakriti, in which she is called Mother Earth. Sridevi is the spiritual world or energy called the Prakriti. Lakshmi is the power of Vishnu.
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 Vaikunta, the abode of Lakshmi-Narayana or what would be considered heaven in Vaishnavism. Lakshmi is the embodiment of the creative energy of Vishnu, and primordial Prakriti who creates the universe.
Ashta Lakshmi(Sanskrit: अष्टलक्ष्मी,Aṣṭalakṣmī, lit. eight Lakshmis) is a group of eight secondary manifestations of Lakshmi. The Ashta Lakshmis preside over eight sources of wealth and thus represent the eight powers of Shri Lakshmi. Temples dedicated to Ashta Lakshmi are found in Tamil Nadu, such as Ashtalakshmi Kovil near Chennai and in many other states of India.
The Ashta Lakshmis are as follows:
|आदि लक्ष्मी(ఆదిలక్ష్మి; ಆದಿಲಕ್ಷ್ಮಿ)||Adi Lakshmi||The First manifestation of Lakshmi|
|धान्य लक्ष्मी(ధాన్యలక్ష్మి; ಧಾನ್ಯಲಕ್ಷ್ಮಿ)||Dhanya Lakshmi||Granary wealth|
|धैर्य लक्ष्मी(ధైర్యలక్ష్మి; ಧೈರ್ಯಲಕ್ಷ್ಮಿ)||Dhairya Lakshmi||Wealth of courage|
|गज लक्ष्मी(గజలక్ష్మి; ಗಜಲಕ್ಷ್ಮಿ)||Gaja Lakshmi||Elephants spraying water, wealth of fertility, rains and food.|
|सन्तान लक्ष्मी(సంతానలక్ష్మి; ಸಂತಾನಲಕ್ಷ್ಮಿ)||Santana Lakshmi||Wealth of continuity, progeny|
|विजय लक्ष्म(విజయలక్ష్మి; ವಿಜಯಲಕ್ಷ್ಮಿ)||Vijaya Lakshmi||Wealth of victory|
|विद्या लक्ष्मी(విద్యాలక్ష్మి; ವಿದ್ಯಾಲಕ್ಷ್ಮಿ)||Vidya Lakshmi||Wealth of knowledge and education|
|धन लक्ष्मी(ధనలక్ష్మి; ಧನಲಕ್ಷ್ಮಿ)||Dhana Lakshmi||Monetary wealth|
Other secondary representations of the goddess include Lakshmi manifesting in three forms: Sri Devi, Bhudevi and Nila Devi. 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 Nepal, Mahalakshmi is shown with 16 hands, each holding a sacred emblem, expressing a sacred gesture, or forming a mudra(lotus, pot, mudra of blessing, book, rosary, bell, shield, bow, arrow, sword, trident, mudra of admonition, noose, skull cap and kettledrum.) In this representation, Mahalakshmi manifests as a kind, compassionate, tranquil deity sitting not on a lotus, but on a lion.
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.
Creation and legends
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 Kshirasagar(Ocean of Milk). The devas and asuras both sought immortality and decided to churn the Kshirasagar with Mount Mandhara. The samudra manthan 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 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 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(god) and Asuras(evil) churn the cosmic ocean of milk(Ksheera 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.
Celebration in Hindu society
Many Hindus worship Lakshmi on 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.
Before Diwali night, people clean, renovate and decorate their homes and offices. On Diwali 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 puja, fireworks follow, then a family feast including mithai (sweets), and an exchange of gifts between family members and close friends. Diwali 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.
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.
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These include Sri Mahalakshmi Ashtakam, Sri Lakshmi Sahasaranama Stotra(by Sanathkumara), Sri Stuti(by Sri Vedantha Desikar), Sri Lakshmi Stuti By Indra, Sri Kanakadhara Stotra(by Sri Adi Shankara), Sri Chatussloki(by Sri Yamunacharya), Sri Lakshmi Sloka(by Bhagavan Sri Hari Swamiji) and Sri Sukta, which is contained in the Vedas. Sri Sukta contains Lakshmi Gayatri Mantra(Om Shree Mahalakshmyai ca vidmahe Vishnu patnyai ca dheemahi tanno Lakshmi prachodayat Om).
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 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 statuette of Lakshmi found in Pompeii, Italy, dates to before the eruption of Vesuvius in 79 CE.
Goddess Kishijoten of Japan corresponds to Lakshmi. Kishijoten is the goddess of beauty, fortune, and prosperity. Kishijoten is considered the sister of the deity Bishamon (毘沙門, also known as Tamon or Bishamon-ten); Bishamon 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. While Bishamon and Kishijoten are found in ancient Chinese and Japanese Buddhist literature, their roots have been traced to deities in Hinduism.
Tibet and Nepal
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Robert S. Ellwood; Gregory D. Alles (2007). The Encyclopedia of World Religions. Infobase Publishing. p. 262. ISBN 978-1-4381-1038-7.
- "The Goddess Lakshmi in Buddhist Art: The goddess of abundance and fortune, Sri Lakshmi, reflected the accumulated wealth and financial independence of the Buddhist monasteries. Her image became one of the popular visual themes carved on their monuments" in Images of Indian Goddesses: Myths, Meanings, and Models, Madhu Bazaz Wangu, Abhinav Publications, 2003, p. 57 
- Heinrich Robert Zimmer (2015). Myths and Symbols in Indian Art and Civilization. Princeton University Press. p. 92. ISBN 978-1-4008-6684-7.
- Miranda Shaw (2006), Buddhist Goddesses of India, Princeton University Press, ISBN 978-0691127583, Chapter 13 with pages 258–262
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- Essential Hinduism; by Steven Rosen (2006); p. 136
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- Patricia Monaghan, Goddesses in World Culture, Volume 1, Praeger, ISBN 978-0313354656, page 5–11
- Laura Amazzone (2012). Goddess Durga and Sacred Female Power. University Press of America. pp. 95–101. ISBN 978-0-7618-5314-5.
- Heinrich Robert Zimmer (2015). Myths and Symbols in Indian Art and Civilization. Princeton University Press. p. 100. ISBN 978-1-4008-6684-7.
- Constantina Rhodes (2011), Invoking Lakshmi: The Goddess of Wealth in Song and Ceremony, State University of New York Press, ISBN 978-1438433202, pages 29–47, 220–252
- Divali - THE SYMBOLISM OF LAKSHMI National Library and Information System Authority, Trinidad and Tobago (2009)
- Upinder Singh (2009), A History of Ancient and Early Medieval India: From the Stone Age to the 12th Century, ISBN 978-8131711200, Pearson Education, pages 438
- Asha Vishnu (1993), Material life of northern India: Based on an archaeological study, 3rd century B.C. to 1st century BCE, ISBN 978-8170994107, pages 194-195
- Vitorio Roveda (June 2004), The Archaeology of Khmer Images, Aséanie, Volume 13, Issue 13, pages 11–46
- O goddess where art thou? S. James, Cornell University (2011)
- Constance Jones (2011), in Religious Celebrations: An Encyclopedia of Holidays, Festivals, Solemn Observances, and Spiritual Commemorations (Editor: J Gordon Melton), ISBN 978-1598842050, pages 253–254 and 798
- John Muir, Original Sanskrit Texts on the Origin and History of the People of India - Their Religions and Institutions at Google Books, Volume 5, pp. 348-362 with footnotes
- "अप क्रामति सूनृता वीर्यं पुन्या लक्ष्मीः"; अथर्ववेद: काण्डं 12 Atharva Veda Sanskrit Original Archive
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- Ramayana, i.45.40-43
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- lakṣ, लक्ष् Monier-Williams Sanskrit-English Dictionary, University of Koeln, Germany
- Carol Plum-Ucci, Celebrate Diwali, ISBN 978-0766027787, pages 79-86
- lakṣaṇa Monier-Williams Sanskrit-English Dictionary, University of Koeln, Germany
- The Toranas are dated to the 1st century CE. See: Ornament in Indian Architecture, Margaret Prosser Allen, University of Delaware Press, 1991, p.18 
- A Parasarthy (1983), Symbolism in Hinduism, Chinmaya Mission Publication, ISBN 978-8175971493, pages 57-59
- A Parasarthy (1983), Symbolism in Hinduism, Chinmaya Mission Publication, ISBN 978-8175971493, pages 91-92, 160-162
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- Ajnatanama (1983), Symbolism in Hinduism, Chinmaya Mission Publication, ISBN 978-8175971493, page 317-318
- Vijaya Kumara, 108 Names Of Lakshmi, Sterling Publishers, ISBN 9788120720282
- A Mahadeva (1950), Saubhagya-Lakshmi Upanishad in The Shakta Upanishads with the Commentary of Sri Upanishad Brahma Yogin, Adyar Library Series No. 10, Madras
- Saubhagya Lakshmi Upanishad Original text of the Upanishad in Sanskrit
- A. G. Krishna Warrier (1931, Translator), Saubhagya Lakshmi Upanishad, The Theosophical Publishing House, Chennai, ISBN 978-0835673181
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Quote: Through illusion,
A person can become disconnected,
From his higher self,
Wandering about from place to place,
Bereft of clear thought,
Lost in destructive behaviour.
It matters not how much truth,
May shine forth in the world,
Illuminating the entire creation,
For one cannot acquire wisdom,
Unless it is experienced,
Through the opening on the heart.[...]
- J. A. B. van Buitenen (Translator), Cornelia Dimmitt (Editor), Classical Hinduism: A Reader in the Sanskrit Puranas, Temple University Press, ISBN 978-0877221227, pages 95-99
- Ludwik Sternbach (1974), Subhasita, Gnomic and Didactic Literature, A History of Indian literature, Volume 4, Otto Harrassowitz Verlag, ISBN 978-3447015462
- Ludwik Sternbach (1974), Subhasita, Gnomic and Didactic Literature, A History of Indian literature, Volume 4, Otto Harrassowitz Verlag, ISBN 978-3447015462, page 22
- Christopher John Fuller (2004), The Camphor Flame: Popular Hinduism and Society in India, Princeton University Press, ISBN 978-0691120485, page 41
- Edward Balfour (1873). Cyclopædia of India and of Eastern and Southern Asia. Adelphi Press. pp. 10–11.
- Pages 31 and 32 in Kinsley, David. Hindu Goddesses: Vision of the Divine Feminine in the Hindu Religious Traditions. Berkeley: University of California Press, 1988. ISBN 978-0-520-06339-6
- Srimad Devi Bhagwata Purana
- Charles Russell Coulter; Patricia Turner (2013). Encyclopedia of Ancient Deities. Routledge. p. 285. ISBN 978-1-135-96390-3.
- Tracy Pintchman (2001). Seeking Mahadevi: Constructing the Identities of the Hindu Great Goddess. State University of New York Press. pp. 84–85. ISBN 978-0-7914-5007-9.
- Vidya Dehejia and Thomas Coburn, Devi: the great goddess : female divinity in South Asian art, Smithsonian, ISBN 978-3791321295
- Anna Dallapiccola (2007), Indian art in detail, Harvard University Press, ISBN 978-0674026919, pages 11-27
- Stephen Knapp, Spiritual India Handbook, ISBN 978-8184950243, page 392
- Pratapaditya Pal (1985), Art of Nepal: A Catalogue of the Los Angeles County Museum of Art Collection, University of California Press, ISBN 978-0520054073, page 120
- Vidya Dehejia (2009), The Body Adorned: Sacred and Profane in Indian Art, Columbia University Press, ISBN 978-0231140287, page 151
- Hermann Jacobi (Editor: Max Muller, Republished with edits by Mahendra Kulasrestha), The Golden Book of Jainism, ISBN 978-8183820141, page 213
- Vera, Zak (February 2010). Invisible River: Sir Richard's Last Mission. ISBN 978-1-4389-0020-9. Retrieved 26 October 2011.
First Diwali day called Dhanteras or wealth worship. We perform Laskshmi-Puja in evening when clay diyas lighted to drive away shadows of evil spirits.
- Diwali Encyclopædia Britannica (2009)
- Jean Mead, How and why Do Hindus Celebrate Divali?, ISBN 978-0-237-534-127
- Pramodkumar (March 2008). Meri Khoj Ek Bharat Ki. ISBN 978-1-4357-1240-9. Retrieved 26 October 2011.
It is extremely important to keep the house spotlessly clean and pure on Diwali. Lamps are lit in the evening to welcome the goddess. They are believed to light up her path.
- Solski, Ruth (2008). Big Book of Canadian Celebrations. S&S Learning Materials. ISBN 978-1-55035-849-0. Retrieved 26 October 2011.
Fireworks and firecrackers are set off to chase away evil spirits, so it is a noisy holiday too.
- India Journal: ‘Tis the Season to be Shopping Devita Saraf, The Wall Street Journal (August 2010)
- "Sharad Poornima".
- Lakshmi Stotra Sanskrit documents
- Upinder Singh (2009), A History of Ancient and Early Medieval India: From the Stone Age to the 12th Century, ISBN 978-8131711200, Pearson Education, pages 438, 480 for image
- Duffield Osborne (1914), A Graeco-Indian Engraved Gem, American Journal of Archaeology, Vol. 18, No. 1, pages 32-34
- "The Tribune, Chandigarh, India - Jammu & Kashmir". Tribuneindia.com. Retrieved 2012-11-09.
- Charles Russell Coulter; Patricia Turner (2013). Encyclopedia of Ancient Deities. Routledge. pp. 102, 285, 439. ISBN 978-1-135-96390-3., Quote (p 102): "Kishijoten, a goddess of luck and beauty who corresponds to Lakshmi, the Indian goddess of fortune..."
- Charles Russell Coulter and Patricia Turner (2013), Encyclopedia of Ancient Deities, Taylor and Francis, ISBN 9781135963903, page 102
- Venkatadhvari, , (1904). Sri Lakshmi Sahasram. Chowkhamba Sanskrit Depot, Benares. (in Sanskrit only)
- Dilip Kododwala, Divali, p. 11, at Google Books, ISBN 978-0237528584
- Hindu Goddesses: Vision of the Divine Feminine in the Hindu Religious Traditions (ISBN 81-208-0379-5) by David Kinsley
- Lakshmi Puja and Thousand Names (ISBN 1-887472-84-3) by Swami Satyananda Saraswati
|Wikiquote has quotations related to: Lakshmi|
|Wikimedia Commons has media related to Lakshmi.|
- Lakshmi at Encyclopædia Britannica
- British Broadcasting Corporation - Lakshmi
- Kashmiri Overseas Association, Inc - Goddess Lakshmi