Why did Goddess Lakshmi and Vedavathi incarnate as consorts of Lord Venkateswara in the Kaliyuga?

 Lakshmidevi and Vedavati are the same.

VEDAVATI AS PADMAVATI

Lakshmidevi was born as Vedavati to Brahmarshi Kushadhvaja. While Sage Kushadhvaja was chanting the Vedas, Lakshmidevi came out of His mouth in the form of a baby. Since She came out of His mouth during the recitation of the Vedas, She was known as Vedavati. Now, Vedavati did penance to please Bhagavan Vishnu and to marry Him. In between, Raavana came and touched Her by grabbing Her hair, due to which Vedavati jumped into the yogic fire and cursed Raavana that She would be coming as Her death soon.

In the next birth during Raamavatara, when Lord Rama, Sitadevi, and Lakshmana were in the Vanavasa, and Rama had gone hunting for the Mayamriga (Note that it wasn’t a golden deer), at that time Lakshmana, as per Sitadevi’s instructions, had gone to find Rama. At that time, Raavana in a Sage’s form approached Sitadevi, and Sitadevi called him inside the Parna Kuteera and made him sit in the hermitage. She introduced Herself, Rama, and Lakshmana to the Sage. But then, the sage turned into Raavana and grabbed Sitadevi by Her hair, lifted Her by Her legs, and put Her in the Pushpaka Vimaana and went away to Lanka.

But here, the Kurma Purana clearly says that it wasn’t the real Sita whom Raavana had kidnapped. Even the Bhavishyottara Purana Srinivasa Kalyana speaks the same. When Raavana came there, Sitadevi disappeared and asked Agni and Indra to come. She instructed Agnideva to create a ditto model of Her, which was realistic and looked exactly like Her. She then instructed Indradeva to enter the Sita Akruti for the movement. Indra entered the Sita Akruti, and this Sitakruti was present there at the Parna Kuteera. The real Sitadevi went to Kailasa, where She was worshipped by Lord Shiva and Umadevi. This is stated in the Kurma Purana.

Now, after Rama killed Raavana in Lanka, He asked Vibhishana to go and tell Sita to come after a hair bath, to which Vibhishana did the same and Sitadevi came there. Rama wasn’t happy on seeing Her. He said, “My dharma was to protect a woman’s honor, which I did. Now you are free, and can go anywhere you want.” Sita too taunted Rama and then entered the fire. This is not Agnipariksha but Agnipravesha. At that Agni Pravesha, the real Sitadevi came out and then the Sita Akriti got dissolved in the fire. This real Sitadevi came and stood by the left side of SriRama. Vedavati too came there.

Sitadevi prayed to SriRama, “O Govinda! Please accept Vedavati too as your wife. She was the one who was present in Lanka all these days, suffering the tortures and nuisance of the wicked demon-king Raavana.” At this Lord Rama said, ‘Devi, I am Ekapatnivratasta, which means in this avatara, I will only have one wife. But don’t worry, Her wish of marrying me would be fulfilled. In the 28th Kaliyuga, I would be appearing as Srinivasa, and She would be appearing as Padmavati. I would marry Her then. Saying thus, Vedavati bowed down to the Supreme Bhagavan and went to Satyaloka. There, She was worshipped by Lord Brahma Himself.

HOW DID THIS VEDAVATI AS PADMAVATI BECAME THE DAUGHTER OF KING AAKAASHARAAJA?

As per the Bhavishyottara Purana Srinivasa Kalyana, there was a Brahmin by the name Maadhava. He was a very pious Brahmin who was married to a pious wife, who was a Bhagavad Bhakta. Both were very nice to each other. Maadhava Brahmana was very well educated in the Vedas, Upanishadas, Shaastras, Puraanas, etc., and was a great scholar. Once, he asked his wife to go to the woods. He and his wife went to the woods, where Maadhava Brahmana saw a lady by the name Kuntala. She was a Chaandaala by birth. Maadhava Brahmana was attracted by her beauty and asked her wife to go home. He went and asked Kuntala if he could marry her. Kuntala explained, “No, you cannot marry me. You are a Brahmin. You have all the samskaaraas. You are well-versed in the Vedas and all. You have a sacred Yagyopaveeta (janeu). If you even touch me, your Brahmanatva will vanish.” But then he forced Kuntala.

Kuntala asked him to remove his shikha and the janeu. He did it. Kuntala now gave him Gomaamsa to eat, which he ate, and thus lost his Brahmanatva. He didn’t go to his home and stayed with Kuntala. After 11–12 years, Kuntala died. After this, Maadhava Brahmana realized his mistake, and with the weight of repentance, he roamed here and there. He heard news that the kings from North India had come to see the Sheshachala Parvata (now known as Tirupati). He followed them. They did Tarpana in the Kapila Tirtha and then climbed the Parvata. He too did Pitru Tarpana at Kapila Tirtha with Mruttika Pinda (Pinda balls made up of mud), and then, as he went to climb the Sheshachala Parvata, he vomited. That vomit was nothing but the sin that he got by touching Kuntala and eating Gomaamsa. He was now free from that sin.

Lord Brahma appeared in front of him and said, “Do one thing. Now, go to the Varaaha Swamy temple, and do darshana of Lord Varaha and accept the Prasaada. After that, you do praana tyaaga. In the next birth you would be born as Aakasharaaja, and Saakshaat Mahalakshmidevi will appear as your daughter, and Srimannarayana will be your son-in-law.” After saying this, Lord Brahma disappeared. As per Brahma’s instructions, Maadhava Brahmana did deha tyaaga and then was born as Aakaasharaaja. This Aakaasharaaja was Bhishmaka Maharaja in his earlier birth, in Dvaapara yuga. Due to the force of Rukmi, his eldest son, King Bhishmaka decided to marry Rukmini, who is Lakshmidevi, to Shishupaala. But then Krishna told Bhishmaka, before kidnapping Rukmini, that She was Lakshmidevi Herself.

Because King Bhishmaka decided to marry Rukmini to Shishupaala earlier before Krishna came, he had to suffer this much. Finally, Krishna kidnapped Rukmini as per Her own will and went to Dvaaraka and married Her.

LAKSHMIDEVI LEAVING VAIKUNTHAPURA
Once all the sages were doing a sacrifice near the banks of the River Ganga. Sage Naarada came there and asked, “For which devata are you doing this sacrifice?” to which the Sages didn’t have any answer. Sage Naarada asked Bhrigu Maharshi to go and test the Trinity, Brahma, Vishnu, and Maheshwara as to who is supreme among them. As per that, Sage Bhrigu went to the Satyaloka where Lord Brahma was staying. He saw that Lord Brahma, with four of His heads, was chanting Veda mantras and was praising Bhagavan Vishnu. Sage Bhrigu felt He was ignored and hence cursed Brahma that he would not be worshipped on earth.

Next, Sage Bhrigu went to Kailasa, where Lord Shiva and Umadevi were sitting together in ekanta. Sage Bhrigu came there. Umadevi said to Lord Shiva that Sage Bhrigu had come. Lord Shiva was enraged at this because Sage Bhrigu disturbed their ekanta. Lord Shiva took his trishoola and ran after Sage Bhrigu to kill him. Sage Bhrigu stopped Lord Shiva and cursed Him that He would be worshipped in the form of a linga on the earth. This doesn’t mean that Sage Bhrigu is superior to Brahma and Shiva. Both Brahma and Shiva are far superior to Sage Bhrigu. They have the power to even dismiss the curse, but as per Srihari’s will, they accepted the curse.

Next, Sage Bhrigu came to Vaikuntha, where Lord Vishnu was along with Lakshmidevi. In anger, Sage Bhrigu kicked Bhagavan Vishnu’s chest. Bhagavan Vishnu woke up and then welcomed Sage Bhrigu and asked, “O revered sage! You might be hurt by kicking my chest, which is as hard as diamond. O Lakshmi, please bring warm water for washing the feet of this sage.” Bhagavan Vishnu made Sage Bhrigu sit on the throne, washed his feet with the warm water, and worshipped him. Sage Bhrigu on seeing Bhagavan Vishnu’s humility and Bhakta Vaatsalya, woke up and prostrated to Bhagavan Vishnu and came back to earth and declared that Bhagavan Vishnu was supreme and this sacrifice should be offered to Bhagavan Vishnu only. Since Sage Bhrigu had kicked Bhagavan Vishnu’s feet, he was born as Jaraa, the hunter.

Here, Lakshmidevi was highly offended as Sage Bhrigu kicked Bhagavan Vishnu’s chest, which was Her residence. Thus, Lakshmidevi had a quarrel with Bhagavan Vishnu and then left Vaikuntha and came to Kolhapura or Karaveerapura. One must note that it was a playful sport of Lakshminarayana, or we can say Pranaya Kalaha. Lakshminarayana cannot be separated at any time, by any means. The real reason why Lakshmidevi left Vaikuntha and came to Karaveerapura is that there was a demon by the name Kolhasura. That Kolhasura was providing nuisance to the sages. The sages had prayed to Srihari to eliminate the demon. Due to that, as per the wish of Bhagavan Vishnu, Lakshmidevi came to Karaveerapura and annihilated Kolhasura. That’s why She is known as Kolhasurabhayankari.

Bhagavan Vishnu came to Sheshachala Parvata as Srinivasa. Now, when the marriage of Srinivasa and Padmavati was arranged, Srinivasa said, “I won’t marry Padmavati without Lakshmidevi. I want Her.” All the devatas led by Lord Brahma and Lord Shiva had come. Srinivasa called Surya and asked him to go to Karaveerapura and bring Mahalakshmidevi. Srinivasa said, ‘Tell Lakshmi that I am ill and am suffering from weakness. I am so weak that I am not even able to walk or talk. She will come.”

Surya, as per Srihari’s will, came to Karaveerapura and told the same to Lakshmidevi. Lakshmidevi, acting as if She was genuinely like, Her husband was ill, sitting on Garuda, came to Sheshachala. She did all this as per the instructions of the Supreme Srihari. There She saw Srinivasa lying, with His head on Brahma’s thigh and His feet on Shiva’s thigh, acting as if suffering from weakness. As She approached Srinivasa, still acting in weakness said, ‘L-La-Lakshmi…”

Lakshmidevi laughed and said, ‘First of all, stop all this naataka and see, I have come. How can you, who cures the disease of the samsaara itself, the backbone of the devotees, suffer from weakness? Just tell me. O Govinda! My dear Lord! Please make my wish come true, which I had told you in Treta Yuga as Sita. Marry Padmavati and fulfill Her wish too.” She did Tailabhyanjana to Srinivasa. Srinivasa finally married Padmavati. Thus Bhagavan Srinivasa or Venkateshwara had two consorts, namely, Lakshmi and Padmavati. Lakshmi and Padmavati are both the same. Srinivasa has Sridevi (Lakshmi and Padmavati) and Bhudevi (Bhu roopi Mahalakshmi).

Thus, Padmavati Devi or Alamelu Mangadevi are Saakshat Mahalakshmi Herself incarnated to marry Bhagavan Srinivasa.

ब्रह्मरुद्रादिवन्द्यं त्वां भजे वेङ्कटनायकम् ।
निवारयस्वानिष्टानि साधयेष्टानि माधव ॥

कल्याणद्भुतगात्राय कामितार्थप्रदायिने ।
श्रीमद्वेङ्कटनाथाय श्रीनिवासाय ते नमः ॥

आनन्दतीर्थवरदे दानवारण्यपावके ।
ज्ञानदायिनि सर्वेशे श्रीनिवासेस्तु मे रतिः ॥

Jay SriRam!
ShriSrinivasa Abhinna ShriKrishnarpanamastu!

Why did Venkateshwara turn into stone upon confronting Lakshmi Ma after his marriage to Padmavati?

 Om Namo Venketeshaye🙏

Read till end you will understand the leela of lord Venkateswara.

The venkatachala is the Bhu Vaikuntha (Vaikuntha on earth) and the deity who is present there is sriman Narayana himself.

From krita-yuga only venkatachala or venkatadri is the place of Narayana where he lived with Goddess Sri and Bhumi enternaly but in his invisible form.

Śrī Varāha said:
O Mādhavī, listen. I shall relate to you the greatness of Nārāyaṇādri (i.e. mountain Nārāyaṇa). Devas, sages, Yogins beginning with Sanaka and learned men called that mountain which is the abode of the Supreme Soul, Añjanādri in Kṛta Yuga. They called that mountain Nārāyaṇagiri in Tretā, and mount Siṃha in Dvāpara and Veṅkaṭācala in Kali.

A person who is a thousand Yojanas away, or who is in another continent, may bow down with great devotion in the direction of the pre-eminent mountain. He shall then be rid of all sins and shall go to Viṣṇu’s region. I shall recount to you the greatness of the six Tīrthas on that (mountain) in a sequence.

Śrī Varāha said:
Well, I shall relate to you an ancient incident, O lady of excellent face. Listen to the meritorious episode, O great Goddess, along with the sequel and the future.

Formerly, O Goddess, in the Vaivasvata Manvantara in the first Kṛta Yuga, O sinless lady, Śrīnivāsa accompanied by Śrī and Bhūmi saw the great penance of Vāyu and came to the bank of Svāmipuṣkariṇī. Śrīkānta (‘the beloved of Śrī’) Hari, desirous of doing what is pleasing to Vāyu, shall stay in this southern meritorious shore in the splendid palace (‘Vimāna’) named Ānanda.

Ever since then Hṛṣīkeśa constantly propitiated by Lord Kārttikeya shall abide in this palace till the end of the Kalpa but (be) invisible.

~Skanda Mahapuran

• Satisfied with the devotion of Agastya Rishi lord Narayana promised him that he will be visible to all the embodied beings.

Dharaṇī said:
How will the invisible Lord Śrīnivāsa, the Lord of Devas occupying your right side, be visible to human beings? Tell, O Lord of Suras, how he is (to be) propitiated by people?

Śrī Varāha replied:
Agastya reached this place and visited the eternal Deva (Lord). He propitiated him for twelve years, delighting him again and again. He prayed for the presence of the Lord, “May Your Lordship be visible.” Hṛṣīkeśa who was accompanied by Śrī and Bhūmi (said as follows).

The Lord said:
O celestial sage, for your sake I shall be visible to all the embodied beings, but this Vimāna will never be visible. Till the end of the Kalpa, O great sage, I shall be undoubtedly visible in this place.

On hearing those words the sage became delighted and returned to his hermitage.

~Skanda Mahapuran

• There is a devotee named King sankha who is great devotee of Narayana, he did every possible things to please Narayana when he didn't get the vision of Narayana he became disinterested in his life, one day Narayana said him in his invisible form that go to venkatachala and perform penance for me after thousands of year I shall become visible to you.

When the king who was thus agitated in his mind became disinterested in life, Keśava of invisible form said thus within the hearing of everyone:

Śrī Bhagavān said:
Do not be grief-stricken, O king. Listen. I shall tell you what is conducive to your welfare. You have sought in me sole refuge. You are a good man. How will I forsake you? This mountain named Veṅkaṭa is well-known in all the three worlds. Residence there is liked by me more than in Vaikuṇṭha. Go to that excellent mountain and perform penance devoutly. When a thousand years pass off thus, I shall become visible to you.

~Skanda Mahapuran

• sage Agastya also came there(venkatachala) for the sake of the vision of Narayana he see Brahma, isa, sakra,yogin and many came there to penance by only desire of seeing Hari.

At that very same time, at the behest of Parameṣṭhin, Sage Agastya too came there surrounded by hundreds of sages. Beginning with the western extremity, he endeavoured to circumambulate (the mountain). He wandered over the mountain for a long time seeing the meritorious holy spots. In different places he saw Brahmā, Guha, Śakra, Īśa, Viṣvaksena and others who were desirous of seeing Hari. He saw the following also: leading Yogins beginning with Sanaka, sages the chief of whom was Nārada, Siddhas, Gandharvas, Daityas, Yakṣas, Rākṣasas and serpents.

~Skanda Mahapuran

• After three days of penance of them finally lord Narayana himself manifest infront of them.

Three days passed off while they were engaged in worship and prayers with their minds dedicated to Hari, the Lord of the universe.

An extremely mysterious brilliant light manifested (itself) in front of those persons who had thus dedicated their minds to Acyuta, the Lord of the universe. It was stationed in the sky like the splendour of many crores of Suns, Moons and fires unified together in one place.
On seeing that brilliance all of them were immensely surprised. They meditated upon divine Nārāyaṇa, the embodiment of the greatest bliss. The Lord was beyond the ken of speech and mind. He was shining with well renowned prosperity and glory. He had thousand (innumerable) eyes and was equipped with a thousand arms and feet. He was charming with a lustre that was as brilliant as that of molten gold. He was terrific with curved teeth. He was too dazzling to be seen properly, (as) he emitted masses of flames of fire. He shone with the Kaustubha jewel. He held Śrī on his chest. He was incomprehensible, without beginning or end. He inspired excessive fright (in everyone). He was omnipresent. He revealed the entire Cosmic Egg within himself. On seeing the Lord all of them with Agastya and Śaṅkha as their leaders, became delighted in their minds.

Oṇ seeing the Lord of the universe they bowed to him again and again. The weapons of Hari that were wandering for the sake of protecting the worlds, came back to serve him, equipped with their own respective splendour and strength.
(The weapons were) the discus that had the lustre of the Sun, the divine mace, the sword Nandaka, the Puṇḍarīka (white lotus), (the conch) Pāñcajanya of terrific sound having the lustre of the Moon. It filled the entire Cosmic Egg. The sound of Pāñcajanya was extremely terrifying unto all the Asuras. On hearing the sound of Pāñcajanya which was extremely mysterious and terrific all the Devas came there riding on their respective vehicles. Brahmā, Rudra, Indra, the Yogins beginning with Sanaka, the sages chief of whom was Vasiṣṭha, Gandharvas, serpents and Kinnaras, Viṣvaksena, Garuḍa, the servants of Viṣṇu beginning with Jaya and those who are permanently of the same form (as that of the Lord) and residents of the Śvetadvīpa (all these came). A wonderful shower of flowers from the celestial (Kalpa) tree fell thick over all of them delighting everyone’s mind through the excessive fragrance. The celestial damsels of beautiful eyes danced; the leading Kinnaras sang. Suras, Gandharvas and Cāraṇas who were delighted and thrilled, eulogized. On seeing the Lotus-eyed Lord, who is fond of his devotees, pleased, they bowed down to him with eight limbs touching the ground and propitiated him with different kinds of hymns.

~Skanda Mahapuran, Venkatachala Mahatmya

• On the request of Agastya Rishi lord Narayana decided to lived in venkatachala permanently.

Śrī Bhagavān said:
O eminent sage, you have become strained and fatigued on account of the arduous holy rites performed now, with me as the object (of worship). I shall grant you all desired boons. Tell me. On hearing the words of the Lord of Śrī, the Pot-born Sage(Agastya) bowed down to him again and again. With hair standing on end all over the body (due to thrill of joy) he spoke these words: Even before your (formal pronouncement of your) favour I have realized all my desires, O Mādhava. Even after thinking deeply I do not see anything that remains to be attained (by me) now. Still out of fickleness this is being submitted, O Lord. May my devotion unto you be like this always. Those who take their bath in the waters of Suvarṇamukharī and visit you stationed on the Veṅkaṭa (Hill) shall be the recipients of worldly pleasures and salvation. Foolish persons of short span of life, who have slipped (dropped) down from the path of knowledge and yogic practice, are not competent to see you through holy rites, study of the Vedas and other sacred activities.

O Sire of the universe, be always present on this mountain. O Lord, grant your favours to everyone with beaming face. Bestow on them whatever object they may desire.”

Śrī Bhagavān said:
O Brāhmaṇa, what has been requested by you shall certainly take place. Indeed, an act of devotion to me, that is matchless in the entire world, has been performed by you.

O sage, due to your request I shall take up my residence for ever from now onwards on this mountain named Vaikuṇṭha(venkatachala).

Those who have washed all the dirt of the mass of sins by means of holy bath in Suvarṇamukharī and then visit me on this Vaikuṇṭha mountain with great concentration, shall become richly endowed with sons and all types of prosperity and glory on the earth. After death they will enjoy the pleasures of heaven till the end of the Kalpa. Thereafter they will attain my region shining with (divine) bliss alone. From that region they will not return (to the earth). In this matter there is no doubt at all.

O sage, out of deference for your request I shall look after all those who come here to visit me. I shall always grant them all the auspicious things desired by them.

~Skanda Mahapuran

• But before settled on venkatachala permanently Sri Narayana creat a leela, one day sage Bhrigu want to know who is sresta devta(supreme god) in the world, for whom the yagya should be performed, in his query he reached to Vaikuntha where Sriman Narayana taking rest on his Sesha saya(huge serpent bed) with mata Lakshmi. he(Bhrigu) effected with Narayana's illusion, kick Narayana's chest, lord Narayana immediately get up from his serpent bed and starts massage the feet of Brigu rishi, mata Lakshmi don't like this act of Bhrigu rishi that he kicked on her husband's chest which is the permanent place of her. she immediately leaved Vaikuntha and came to karvirapur.

~Bhavishya purana

• Lord Narayana too came to earth in search of mata Lakshmi and lived in venkatachala, there he meet with mata Padmavati, mata Padmavati was non other then one of the incarnation of Mahalaksmi.

The Lord said:
She (Padmavati) is born of Earth in the city of Nārāyaṇapura. The chaste lady is on a par with Lakṣmī. She has eyes like lotus. She has been granted boons by Padmā (Lakṣmī). Today that charming lady was seen by me as I was hunting at that place. She was plucking flowers along with her friends and attendants who befitted her. It is impossible to describe her beauty by me even in a hundred years. As in the case of Lakṣmī, if my contact with her today becomes feasible, my life will be steady. Take this to be the truth.

~Skanda Mahapurana

~Bhavishya purana

• in treta yug she was vedvati who replace mata sita(Lakshmi) when ravana tried take forcefully mata Sita to Lanka.

The Lord said:
Formerly, in the auspicious Tretā Yuga, I killed Rāvaṇa. At that time the girl Vedavatī rendered assistance to Śrī (Sītā).
Lakṣmī appeared from the land of Janaka in the form of Sītā. In the Pañcavaṭī forest, when I went away to kill Mārīca, my younger brother too followed me on being urged by Sītā. In the meantime the king of Rākṣasas came there to abduct Sītā. Fire-god present in the (place of) Agnihotra sacrifice knew (i.e. anticipated) the attempt of Rāvaṇa. He took the real Sītā to Pātāla and entrusted her to (his wife) Svāhā. There was a splendid lady named Vedavatī. Formerly, she was touched by the same Rākṣasa (but not molested). Yet she cast off her body in fire. In order to kill Ṛāvaṇa she was created once again with a form similar to that of Sītā. It was she who was abducted by Ṛāvaṇa and kept in custody in Laṅkā. Afterwards when Rāvaṇa was killed, she entered fire once again.

~Skanda Mahapuran, Venkatachala Mahatmya

• In kaliyuga Narayana remembered his promise to mata Vedvati and decided to marry her, But he never did any leela without mata Lakshmi's support so he immediately send Lord Surya (sun) to karvirapur to bring mata Lakshmi to venkatachala.

~Bhavishya purana

• Trust me there is no quarel between mata Lakshmi and mata Padmavati, how can mata Lakshmi fight with her own incarnation, even Garud puran also said that there is no difference between Lakshmi and her incarnations. And the marriage of mata Padmavati happened on request of mata Lakshmi only in treta yug mata Sita herself request to Sri Ram to marry vedvati as his consort but Sri Ram took eka Patni vrata so he promised her that he will Marry her in Kali yuga.

The Lord said:
Agni handed over Lakṣmī, my Jānakī, who had been kept in her protective custody by Svāhā and told me about the attendant accompanying Sītā: “O Lord, this is Vedavatī who did what was pleasing to Sītā. For the sake of Sītā she remained in the abode of the Rākṣasa as one imprisoned by him. Hence, delight her with a good boon along with Śrī.” On hearing these words of Fire-god, the splendid (genuine) Sītā told me: “O Lord, this Vedavatī has always done everything pleasing to me. Hence she is a great devotee of the Lord. Hence, O Lord, choose her (as wife).” I replied: “O goddess, I shall do so in the twenty-eighth Kali-yuga. Till then let her stay in the world of Brahmā and be adored by Devas. Afterwards she will become the daughter of Earth and (the adopted) daughter of (king) Viyat.”

~Skanda Mahapuran, Venkatachala Mahatmya

• After the marriage of lord srinivasa and mata Padmavati, mata Lakshmi returned to karvirapur again.

~Bhavishya purana

she killed a demon named Kolhasur there.after that Lord Srinivasa did 12 years of penance in padma sarovar to get mata Lakshmi again. Mata Lakshmi appeared in tirchanoor in her satvik form and worshipped with lord venkateswara as alamelumange.

• Now coming to your question why lord Srinivasa took the Sri vigraha form(murti form) in venkatachala. Which people usually misunderstood that after confronting mata Lakshmi he become stone which is not true.

Once a devotee named Tondman the king of pallava, who is ardent devotee of Srinivasa, He was extremely intelligent. He had Devotion to Viṣṇu engendered in him even at the age of five. He was a mine of many good qualities such as good behaviour, heroism, boldness, virility etc.
One day He obtained permission from his father to go for hunting. The son of leonine valour went near Veṅkaṭādri for hunting.He saw a parrot of five colours and pursued it with a desire to catch it. The parrot quickly flew towards the mountain chirping out Śrīnivāsa! Śrīnivāsa! Closely following it the king too climbed the lord of the mountains, observing closely the different caves and crevasses and the peaks all round. There he see lord Srinivasa at the root of Srivriksha(bilva tree) accompanied by Sri and Bhumi. He remember in his previous birth he was the devotee Rangadas, Though he was a Śūdra, he was endowed with great devotion to Viṣṇu ever since his childhood. By Lord Srinivasa's(Venkateswara) grace he born as the king of pallava again. Delighted with his destiny, and on the Lord Srinivasa's order he made a city near Veṅkaṭādri and made a Rampart wall alone for lord Venkateswara and made a Vimāna (temple) for lord Venkateswara.

(Note: According to Skanda purana The temple of Lord Venkateswara was made by king Narayana who is born in the lineage of King Tondman but according to Bhavishya purana it was king Tondman only who made the temple of Srinivasa.)

~Bhavishya purana

So for his devotees and on the request of Agastya Rishi and devtas lord venkateswara (Srinivasa) lived in venkatachala permanently till end of the Kalpa with mata Lakshmi and mata Padmavati. For his devotees only he took Sri vigraha form here.

Image source:Pinterest

Why do Sarasvati, Lakshmi, and Gauri worship Goddess Kamakshi in Kanchipuram?

 Have you ever thought about why even the mightiest goddesses are depicted worshipping some other Goddess? It is very intriguing at first sight—that is why the legend of Goddess Kamakshi at Kanchipuram is so intriguing!

Maa Saraswati, Lakshmi, or Gauri (Parvati)

In the tradition of Hinduism, Kamakshi does not appear as a different manifestation from those of Saraswati, Lakshmi, or Gauri (Parvati). She is rather worshipped as the ultimate form of Adi Shakti, the divine power from which all these forms arise.

It is believed that Saraswati stands for knowledge, Lakshmi for wealth, and Gauri for strength and compassion. They all symbolize one energy in its various forms. And Kamakshi is the complete one.

As per another myth, Maa Saraswati, Lakshmi, and Gauri did penance at Kanchipuram for paying respect to and obtaining blessings from Kamakshi. This means that only if knowledge, wealth, and power are in tune with divine consciousness do they acquire their full significance.

This is one concept that holds deep significance for me. In the practical world, success, wisdom, or even power are pursued individually by people. But this story helps us see that all this can lead to happiness only through wisdom, humility, and goodness.

This is precisely why Kanchipuram occupies an eminent position in Hinduism. The reason behind this is because Kanchipuram symbolizes the union of all powers of Shakti as one.

Irrespective of whether one views this tale in terms of history, symbolization, or devotion, the lesson will always be universal and unchanging: All the strengths we have derive from a single divine source. Recognizing that singularity is supreme devotion.

Why do Goddess Lakshmi and Goddess Saraswati never stay in the same house together?

(Divine mother)

Goddess Lakshmi and Goddess Saraswati are different aspects of universal mother.

Lakshmi : Sri Lakshmi means born with an objective to serve Narayan (goodness).

Lakshmi never eternally stays with a wicked , cruel , corrupt person.

A morally corrupt person shall have Lakshmi till end of his / her previous Punya Karma (good deeds).

But, Lakshmi never truly blesses wicked.

Saraswati : Saraswati means one , who possesses wisdom.

She always stays with one who is morally or ethically good.

Saraswati gradually turns her devotees prosperous.

Saraswati never stays with anyone; who is morally corrupt and arrogant.

Facts: Goddess Saraswati and Sri Lakshmi stays with Nar Narayan (a good soul)

They partially stay with a wicked person because of his / her previous Punya Karma.

One may find good souls blessed with Goddess Saraswati (wisdom) and Goddess Lakshmi (wealth)

Prayer : Sri Ganeshaya Namah Jai Sri Vaghdevi Sri Ram Jai Ram Jai Jai Ram Jai Lakshmi Narayan Namo Parvatipataye Har Har Mahadev Jai Jai Jai Hanuman Gosai Kripa Karo Gurudev Ki Nai

Pic Credits : Google Images / Web

What are some misconceptions about Goddess Laxmi Devi?

 There are many misconceptions about Goddess Lakshmi.

Goddess Lakshmi is only goddess of wealth (material).

>Goddess Dhanalakshmi is only Goddess of wealth, there are 7 more forms of Lakshmi.

Goddess Lakshmi and Mahalakshmi is different and Mahalakshmi is wife of Shiva.

>Lakshmi Gaytri Mantra mentions, Mahalakshmi and Lakshmi is same and Vishnupatni.

Ambabai of Kohlapur is Parvati.

>Ambabai is wife of Ventakateshwara (Vishnu) as mention in Mahalakshmi Astakam that Lakshmi is Kohlasur Bhayankari.

Lakshmi is not direct Adishakti

>Astalakshmi Strotam mentions Gajalakshmi is served by Brahma, Hari and Hara. Sri Suktam mentions Lakshmi as source of Brahma and Rudra’s power.

Goddess Lakshmi is weak

>Goddess Lakshmi killed Kolhasur and Sahasrabahu Ravan. As per Mahalakshmi Astakam, she holds Conch, Chakra and Mace in her hands.

Sri Yantra belongs to Lalita Devi not Lakshmi

>When gods were cursed to be Shree hin Goddess Lakshmi disappeared not Lalita is proof if Lakshmi being Shree and owner of Shree Yantra.

Goddess Lakshmi is daughter of Samudra hence borned after creation

>Sri was lost by Devtas and hence Lakshmi emerged in ocean, if she did not existed before how she could dissapear.

Goddess Lakshmi is Brigu putri.

>In the same way Parvati is Shailputri, it was the direct incarnation of Mahalakshmi born as Bhargavi.

Is Yogmaya Lakshmi or Parvati? Give reference from authentic scriptures.

 Yogamāyā is Mahālakṣmī. She is the eternal consort of Lord Nārāyaṇa (Viṣṇu). She is the covering and connecting power of the Lord who perfectly perfectly controls and arranges His divine pastimes i.e his līlās.

Adhyātma Rāmāyaṇa (Ayodhyā Kāṇḍa, 5th Sarga):

"This Rāma is the supreme Viṣṇu, remembered as the primeval Nārāyaṇa; and this Jānakī is that very Lakṣmī, renowned as Yogamāyā."

Jānakī Kavaca (from the Brahma Saṃhitā): Sītā is again praised as the Supreme Parāśakti and Yogamāyā who sports with Lord Rāma:

"Jānakī, the Māheśvarī, the Parāśakti, is known as Yogamāyā. She, Sītā who assumes various forms, sports in the companionship of Rāma."

Bṛhad Viṣṇu Purāṇa:

"Victory to you, O Mahāmāyā! Victory to you who destroy the sufferings of devotees! Victory to you, O Goddess beloved of Viṣṇu! O Yogamāyā, I bow to you." (Here she is called Viṣṇupriyā).

Lakṣmī Tantra:

"As I connect (link), so I am known as Yoga or Yogamāyā; as I confer knowledge on men, so I am known as Māyāyogā."

Skanda Mahāpurāṇa (Maheśvara Khaṇḍa, Kedāra Khaṇḍa):

"O Yogamāyā, O Yogeśvarī, full of youthful beauty, bearer of the pair of Śrī and fruit of union, O Goddess Lakṣmī, obeisance to you."

When Śrī Kṛṣṇa performs the Rāsa dance, the texts say He "takes refuge in Yogamāyā." Vaiṣṇava Ācāryas clarify that this Yogamāyā is none other than Śrī Rādhā:

"Here, the term Yogamāyā refers to two powers: The supreme power (paramā-śakti) and The covering power (āvarikā-śakti). The supreme power here is Śrī Rādhā herself in her role as the presiding goddess of the Rāsa-līlā."

-Gopala Tapani Upanishad Commentaries

Yogamāyā is Mahālakṣmī (and her expansions like Sītā and Rādhā). She is the conscious, dynamic Svarūpa-śakti of Lord Viṣṇu.

Jai Vaiṣṇavī Mā!