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!

In what ways does Lakshmi's act of massaging Vishnu's feet demonstrate her power and role in the universe?

 

“ kASyAmtu maraNAn muktihi “ - kasi khandam. If a person dies in Kasi, whatever may be his past deeds, gets mukti/moksha.

When the soul, in Kasi, is in the throes of death, gasping for breath:

1. Emitting a delightful fragrance and accompanied by the gentle jingling of bangles and anklets, Goddess Parvati—the Daughter of the King of Mountains—arrives; placing the soul's head upon her lap, she gently fans it with the end of her sari, bringing the soul profound solace.

2. Dundhi Ganapati arrives and, with his cool trunk, gently strokes the nose of the soul that is struggling for breath.

3. As the soul's body grows feverish with the fear of imminent departure, Mother Ganga arrives and, with her cool hands, gently caresses the body, bringing it a sense of blissful relief.

4. Bhringi—the foremost among the Pramatha Ganas (Lord Shiva's celestial attendants)—places sacred ash (*Vibhuti*) upon the soul's forehead, offering the assurance: "Fear no more."

5. Amidst the wafting of sweet fragrances and the resonant chiming of bells, Lord Kashi Vishwanatha Himself arrives; sitting beside the soul, He leans forward and whispers the *Taraka Mantra* into the soul's right ear, whereupon the soul begins to meditate upon that sacred mantra. Solely for the reason that the soul remembered the *Taraka Mantra* at the moment of death, Lord Shiva absorbs that soul into His own being, uniting it eternally with Himself.

Some superstitious individuals question whether visiting Kashi truly yields spiritual merit. In reality, one cannot even set foot in Kashi unless one has accumulated merit over countless lifetimes. Furthermore, to attain death within Kashi—how many lifetimes of virtuous deeds must one have performed?

Yogis, viewing the world through the lens of divine wisdom, perceive that even the insects and creatures that perish in that sacred place do so with their right ears turned upward. Such is the profound sanctity of the holy shrine of Kashi.

Now let us come to the question:

Just by doing the above services to the dying Soul, the Power or Role of Goddess Parvati or Siva will not diminish or come down. They do it with affection.

Similarly by just messaging Feet of Vishnu's, mother Lakshmi Devi’s power or role will not be affected. The needy action shows care and affection to the husband. Nothing more or less.

Subhamastu

How do Lakshmi and Saraswati show their warrior aspects, given they are often associated with wealth and knowledge?

 

Every Mother takes different forms every day. She becomes cook when cooking food for children. Becomes aaya while cleaning the child. Becomes teacher when teaches child. In different forms, she does different activities.

Goddess Lakshmi Devi gives wealth - means not money, everything which makes us happy and comfortable. Goddess Saraswati gives education/knowledge.

When Goddess Lalithadevi fought with Demon Bhandasura, Goddess Varahidevi was Defence Minister and Goddess Syamaladevi was Chief Minister.

Varahidevi is a form of Lakshmi Devi and Syamala Devi is a form of Saraswati Devi.

These two fought with Visukra, Vishamga, brothers of Bhandasura, and others and killed them.

Even Balatripurasundari, 9 years old Goddess, participated in war and killed all sons of Bhandasura.

Same form will not do all activities.

Is Devī Narasimhi a form of Maa Parvati or Maa Lakshmi?

 Well, it depends on which Nārasiṃhī you’re talking about. Just like I mentioned in a previous post that there are many different Vārāhīs, there are also multiple different Nārasiṃhīs.

Firstly, let’s start with Mātṛkā Nārasiṃhī, since she is the most recognized goddess known as “Nārasiṃhī.” She’s a form of Navarṇa Caṇḍikā, and she is part of the Navamātṛkās mentioned in the Durgā Saptaśatī, which is the Mātṛkā Krama of Mahāsarasvatī (Kauśikī). She appears in other Mātṛkā Kramas as well. She appeared as the Śakti of Narasiṃha to assist Kauśikī in the war against Śumbha and Niśumbha. She is not to be confused with Pratyaṅgirā Dēvī. They are both different goddesses. Mātṛkā Nārasiṃhī’s consort is Saṃhāra Bhairava.

The Nārada Mahāpurāṇa (1.87.75) also mentions the Mātṛkās and that they are to be worshipped with their husbands, i.e., the Aṣṭabhairavas, and to be depicted seated on the laps of their respective husbands (Bhairavas).

Mātṛkā Nārasiṃhī

Art by: @subhajits_art (on Instagram)

There is another Nārasiṃhī mentioned in the Saṅkarṣaṇa Saṃhitā. She is not to be confused with Mātṛkā Nārasiṃhī. She has a golden complexion, and she is two-handed. She’s a form of Dēvī Lakṣmī, and she is the consort of Narahari.

Lakṣmīsvarūpā Nārasiṃhī

Art by: @the_creative_touch17 (on Instagram)

There is another form of Dēvī Lakṣmī called Siṃhamukhī Lakṣmī. She’s eight-armed and has a blue complexion. She has the face of a lion and is seated on a lotus. She has a lion as her footrest.

There are probably many other variants of Nārasiṃhī as well. Though, these are the ones that I am aware of.

Namāmi Bhagavatī Nārasiṃhikā! 🙏🏼

What are some unknown stories about Goddess Lakshmi?

 1. Mata Bhargavi

Mata Bhargavi is Saksad Mahalaksmi herself who became the eldest daughter of sage Bhrigu and his wife devi Khyati.

• Mata Lakshmi in the form of Mata Bhargavi performed rigorous penance for thousands of years to get Lord Vishnu as her husband.

On hearing about the great form, the Cosmic Form (of Nārāyaṇa), Lakṣmī born from the Khyāti of Bhṛgu, O king, became surprised and thought thus:

‘By what means shall this Lord Nārāyaṇa be my husband? Is it through Vrata, penance, Dāna or some restraints? Can it be through attending upon the old people or by propitiating Devatās?’ O Yudhiṣṭhira, Satī (Śiva’s consort) knew that the girl was thinking thus and she said: “It is through austerities that Śaṅkara was obtained by me as my husband. So also Prajāpati (Brahmā) was obtained by Gāyatrī. Desired husbands were obtained like that by other women too. O lady of good Vratas, it is only through penance that the husband should be obtained by you. Hence perform penance, great and fierce, which will give you all that you desire.”

Śrī Mārkaṇḍeya said:

9-15. O conqueror of the cities of enemies, Lakṣmī went to the outer limit of the oceans and performed an elaborate penance extremely difficult (for others) to perform, for a long duration. She stationed herself steadily like a lamp-post for a period of one thousand divine years.

~Skanda Mahapuran, Book 5, Reva-khanda, chapter 194

• After one thousand divine years of penance by Mata Bhargavi, Lord Narayana appeared before Mata Bhargavi and also showed his divine cosmic form and asked Mata Bhargavi to ask for a boon, on which Mata Bhargavi expressed her desire to marry him and asked him to adopt householder stage life.

Śrī said:

O Nārāyaṇa, O supporter of the universe, O Lord of the universe, O great Brahman, O ultimate great resort! Be pleased with me for my devotion. Save me perfectly. Employ me in the perfect creation. You are my lover. Manage everything so that I can be your beloved. The stage of householder is the root cause of Dharma, Artha and Kāma. It has been approved by Devas. Adopt that meritorious Āśrama (stage of life) and employ me in the rites for welfare.

~Skanda Mahapuran, Book 5, Reva-khanda, chapter 194

• Marriage of mata Bhargavi with Lord Narayana

Śrī Mārkaṇḍeya said:

44-52. Neither Brahmā nor Parameśvara is capable of describing the good features of the marriage of Nārāyaṇa, the Yajña and the Tapas of that Lord and his perfect conduct. O Yudhiṣṭhira, yet I shall recount in a general way. Listen with careful attention. Brahmā and the Seven Sages were engaged in holding the Sruk and Sruva there. They performed the Homa in the sacrificial fires, O king. The entire earth along with the oceans was the altar.
The oceans gave jewels to the Brahmarṣis, O excellent king. Dhanada (Kubera) too gave the monetary gift as desired by all the Brāhmaṇas.
Viśvakarmā built houses of wonderful varieties fully embedded with all jewels and showed them to the glorious Lord of Devas. Then, O great king, Śatakratu asked the various Brāhmaṇas assembled there to choose whatever they desired. They were the Brāhmaṇas including Śaunakas etc., Bāṣkalas, Chāgalas and Ātreyas with Kāpiṣṭhala as their leader.

Śrī Mārkaṇḍeya said:

53-61. O tiger among kings, in answer to your question as to who were the priests offering sacrificial oblations in the sacrifice, I shall describe it. Listen to it with concentration. Those with Sanatkumāra as their chief were the Sadasyas (members of the sacrificial assembly). Atri, Aṅgiras and Marīci officiated as Udgātṛs. Dharma and Vasiṣṭha did the job of Hotṛs (reciters of the Vedic Mantras). Sage Sanaka was the Brahmā (Presiding priest in the sacrifice). Śatakratu (Indra) gave them thirty-six thousand villages. The Lord did everything and so Lakṣmī was united with her husband. Even as Brahmā was performing the Homa, his forehead was visible to the Suras seated all round. The region where such view was possible is called Lalāṭadeśa and that spot became the meritorious spot of Śrīpati and was resorted to by Devas and sages. It is full of miracles, divine and efficacious.

~Skanda Mahapuran, Book 5, Reva-khanda, chapter 194

• Children of mata Bhargavi and Lord Narayana

Suta said :

1 . Khyati bore to Bhrgu the holy lords Dhata and Vidhata living throughout the Manvantara. They were masters of happiness and misery and grant auspicious and inauspicious results to living beings.

2. Their eldest sister, the chaste goddess Sri, the purifier of worlds, attained the auspicious lord Narayana as her husband, and gave birth to two sons: Bala (Strength) and Utsaha (Energy).

~Vayu purana, Book 1, chapter 28

2. Mata Lakshmi became the daughter of king punyanidhi.

King punyanidhi who used to rule over the Madurai region had visited Rameshwaram along with his wife vindhyavali. After worshipping lord Rama linganatha Swamy, the king performed a special yajña here to please lord Vishnu for the prosperity of his kingdom. Lord Vishnu, who was pleased with his yajña sent his consort Lakshmi devi in the guise of an eight years girl to test him.

9-11. While King Puṇyanidhi continued his stay thus, once Lakṣmī had a playful quarrel with Hari. In order to test the devotion of the king, she stipulated certain conditions with Hari. Lakṣmī, the goddess with lotus for her abode, was sent by Viṣṇu from Vaikuṇṭha. In the guise of a girl of eight years, she went to the Gandhamādana mountain. Goddess Lakṣmī came to Dhanuṣkoṭi and stood there waiting.

The king upon seeing the girl, enquired and after coming to know that the girl was an orphan adopted her as his daughter and named her as Gunanidhi. mata Lakshmi agreed to live with them but on some condition.

19-20. I shall stay in your house, O father, looking at you, always. If anyone holds me by the hand and violently pulls at me, O king, you shall chastise him. In that case, I shall stay in your place as your daughter for a long time, O father, O storehouse of good qualities.”

21-24. On being told thus, the king, the storehouse of good qualities, said to the girl:

“I shall do everything mentioned by you, O splendid girl. I have no daughter. I have a son, the support of the family. I shall give you whatever appeals to you. Come to my house, O girl. Live in my Antaḥpura as the daughter of my wife. O uncensured (praiseworthy) girl, live here as you please.”

The girl was being looked after nicely by the king and his wife. One day, Lord Vishnu in order to search for mata Lakshmi, came to the king’s place disguised in the form of an old brāhmaṇa wearing a Rudraksha Mala and holding a kamandalu (pot) with the water from the Ganga river and an umbrella in the other hand. He secretly entered the garden where Gunanidhi, the king’s adopted daughter was plucking flowers and held her hands. This matter was reported by the guards to the king who had the Brahmana chained and imprisoned. At night, Lord Vishnu appeared in the dream of the king and revealed that the old brāhmaṇa was lord Vishnu himself and the king's adopted daughter was Lakshmi devi.

47-53. The great king went to his beautiful mansion. During his sleep the king saw that Brāhmaṇa in his dream. He was adorned with a conch, discus, iron club, lotus and garland of sylvan flowers. His chest was embellished with the Kaustubha jewel. He was Hari clad in yellow garments. He was brilliant with the complexion resembling a black cloud. He was seated on Garuḍa. He had beautiful teeth and splendid smiles. His ear-rings resembling Makara, shone well. He was attended upon by Viṣvaksena and other servants. He lay on the couch (of the body) of Śeṣa. He was eulogized by Nārada and other sages; (further) he saw his own daughter standing in a full-blown lotus. In her hand there was a lotus flower. Her hair was black, curly and glossy. She had her abode in the broad chest of Viṣṇu.

The king who was shocked woke up and went to meet the imprisoned brāhmaṇa who appeared as lord Vishnu along with his adopted daughter Gunanidhi, who was adorned as Lakshmi devi. The king who was already shocked felt embarrassed and asked the Lord forgiveness.

Forgive my offence, O slayer of Madhu, I have offended you with these fetters and nooses. O lord, this has been committed by me without knowing your real form and nature. Hence my offence should be forgiven, O slayer of Madhu.

After eulogizing Mahāviṣṇu thus, O Brāhmaṇas, King Puṇyanidhi joyously eulogized Lakṣmī, the mother of all living beings:

Lord Vishnu pardoned him saying that they are pleased with his devotion.

Viṣṇu said:

80-86. O king, you need not entertain any fear as a result of keeping me in bondage. I have revealed unto you the fact that I am completely subject to the control of the devotees. You have performed a Yajña causing great delight unto me. Hence you are my devotee. Being bound down with the noose of devotion, I have become subject to your control. O suppressor of enemies, I always forgive the faults of my devotees.

Lord Vishnu decided that He and Lakshmi devi would reside in the same place and accept worship as Sri Setu Mādhava.

98-106a. “O excellent king, I shall stay here by the name Setumādhava in the manner in which I have been fettered by you. This Setu has been built by me. I shall bè here for its protection from the multitudes of Bhūtas and Rākṣasas and for subduing all sorts of fears. Brahmā too lives here day and night for protecting the Setu. Śaṅkara named Rāmanātha permanently stays here on the Setu. Indra and other guardians of the worlds too stay here with great joy. Hence, I will also stay here under the name Setumādhava for the purpose of protecting the Setu and to suppressing all troubles, for the purpose of fulfilling the desires of everyone and quelling all sins. Those men who serve me here where I have been fettered by you, will attain Sāyujya with me, O king, and realize all their desires.

This story mentioned in Skanda Puran, Brahma khanda, setu-mahatmya, chapter 50

The visit to Rameshwaram is incomplete Without a holy dip in the holy Setumādhava tirtham and the darshan of Lord Setumādhava. This beautiful temple is located in the complex of the famous Ramanathan Swamy temple in Rameshwaram, between the west second corridor of the temple.

Jay Shri LakshmiNarayana 🙏

Is Goddess Mahalakshmi (AmbaBai) of Kolhapur a form of Parvati or Lakshmi?

 There is a controversy about the exact position of Kolhapur Mahalaxmi in the Hindu pantheon. According Vaishnava belief, she is Laxmi while according to Shakta beliefs, she is Parvati.

Idol of Kolhapur Mahalaxmi

---

To find out if the deity in a temple being worshipped is the fickle goddess of fortune or the awe-inspiring goddess of power, all one has to do is to check what is the sacred animal associated with the goddess, usually placed in front of the sanctum.

Kolhapur Mahalaxmi

If it is elephant, then the deity is Lakshmi; if it is the lion, the deity is Durga.

At the Kolhapur Mahalakshmi temple, it is the lion (as it is in Mumbai’s Mahalakshmi temple incidentally), firmly establishing her as the goddess of power and war and royalty.

• In two Kannada inscriptions from Shirur (Bijapur District) dated 1049 A.D and 1064 A.D. respectively, Rajavarma and Marasingha are said to have been the devotees of Mahalaxmi & in those inscriptions it is mentioned that Mahalaxmi of Kolhapur is the wife Shiva, whose vehicle is Simha.
• An inscription from the Mahalaksmi temple, which is dated 1218 A.D. informs us that the image of Mahalaksmi had a linga over its head and a porch resembling the mountain Himalaya was erected in front of her temple.

---

Caitanya, the greatest Vaisnava saint of Bengal visited this place in 1510. Vadirajatirtha of the Uttaradi Madhva Matha also visited Kolhapur in the latter half of the 16th century.

But these two saints addressed the goddess as Laksmi and Rama respectively, meaning the wife of lord Vishnu.

---

Vadirajatirtha and other followers of the Vaisnava sect believe that Mahalaksmi is identical with Laksmi, the wife of lord Visnu.

While three inscriptions mentioned above tend to show that she is the wife of lord Shiva.

The linga on her head and the lion vehicle substantiate their belief.

There are still others who find in her the characteristics of both Laksmi and Parvati.

The Saktas would give her an independant position and would include Kolhapur in the list of saktipithas.

Lakshmi or Durga? Consort of Vishnu or Shiva, or independent? Practical ‘living’ Hinduism defies all theoretical boundaries.

I am inclined to include her in the Saiva fold, but not without difficulties. In the same way a controversy has arisen about the age of the image. Inscriptional descriptions differ from the textual ones which themselves differ from the sculptural description of the image and it has become very difficult to come to any correct conclusion.

Is Goddess Mahalakshmi (AmbaBai) of Kolhapur a form of Parvati or Lakshmi?

 As we know that holy book durga saptashati,markhandeya Puran , shrimad devi bhagavad gita in this book it is written that karvirnivasini ambabai is shaktipeeth .so karvirnivasini ambabai is called as mata parvati

Shaktipeeth means that were the mata sati's body parts are fallen

But all says it is shaktipeeth but then also she is called as vishnupatni goddess lakshmi

But I have proof that she is goddess adishakti parvati by seeing her idol

And there is proof that she is not lakshmi she is parvati by seeing goddess ambabai pratima that vahan is lion not a owl and on her head there shiv ling which indicates mahadev

So then also half of them say that in durga saptashati says that she is lakshmi .

But that is wrong in durga saptashati, it is written that she is mahalaksmhi not a vishnupatni goddess lakshmi .

Mahalaksmhi is a parvati and it is indirectly written in the sloke and she is also called mulchandika and mahisasur mardini

And first of all naryani means that sister of vishnu not vishnupthem

By then also half of them say she is vishnupatni goddess lakshmi because shalu is coming from tirupati balaji at navratri

But this is also wrong she is sister of vishnu so in all navratri shalu is come in navratri

And in navratri jag janani goddess adishakti parvati’s avtar pooja is done

Jai mata di🙏🏼🙏🏼🙏🏼