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Lakshmi (; , , sometimes spelled Laxmi), also known as Shri (, ), is one of the principal goddesses in Hinduism, revered as the Devi of wealth, fortune, prosperity, beauty, fertility, sovereignty, and abundance. She along with Parvati and Saraswati, form the trinity of goddesses called the Tridevi.
Lakshmi has been a central figure in Hindu tradition since Vedic period (1500 to 500 BCE) and remains one of the most widely worshipped goddesses in the Hindu deities. Although she does not appear in the earliest Vedas, the personification of the term shri—auspiciousness, glory, and high rank, often associated with kingship—eventually led to the development of Sri-Lakshmi as a goddess in later Vedic texts, particularly the Shri Suktam. Her importance grew significantly during the Itihasa-Purana (around 400 CE), when she became particularly associated with the preserver god Vishnu as his consort. In this role, Lakshmi is seen as the ideal Hindu wife, exemplifying loyalty and devotion to her husband. Whenever Vishnu descended on the earth as an avatar, Lakshmi accompanied him as consort, for example, as Sita and Radha or Rukmini as consorts of Vishnu's avatars Rama and Krishna, respectively.
Lakshmi holds a prominent place in the Vishnu-centric sect of Vaishnavism, where she is not only regarded as the consort of Vishnu, the Supreme Being, but also as his divine energy ( shakti). she is also the Supreme Goddess in the sect and assists Vishnu to create, protect, and transform the universe.Sashi Bhusan Dasgupta (2025). 9788175058866, Advaita Ashrama (A Publication House of Ramakrishna Math, Belur Math). . ISBN 9788175058866 She is an especially prominent figure in Sri Vaishnavism tradition, in which devotion to Lakshmi is deemed to be crucial to reach Vishnu. Within the goddess-oriented Shaktism, Lakshmi is venerated as the prosperity aspect of the Mahadevi. The eight prominent manifestations of Lakshmi, the Ashtalakshmi, symbolise the eight sources of wealth.
Lakshmi is depicted in Indian art as an elegantly dressed, prosperity-showering golden-coloured woman standing or sitting in the Lotus position position upon a lotus throne, while holding a lotus in her hand, symbolising fortune, self-knowledge, and spiritual liberation. Her iconography shows her with Chaturbhuja, which represent the four aspects of human life important to Hindu culture: dharma, kama, artha, and moksha.Rhodes, Constantina. 2011. Invoking Lakshmi: The Goddess of Wealth in Song and Ceremony. State University of New York Press, . pp. 29–47, 220–52." Divali – THE SYMBOLISM OF LAKSHMI." Trinidad and Tobago: National Library and Information System Authority. 2009. Archived from the original on 8 November 2014. She is often accompanied by two elephants, as seen in the Gajalakshmi images, symbolising both fertility and royal authority. The Gupta period sculpture and coins only associate lions with Lakshmi, often flanking her on either side.
Archaeological discoveries and ancient coinage suggest a recognition and reverence for Lakshmi by the first millennium BCE. Iconography and statues of Lakshmi have also been found in Hindu temples throughout Southeast Asia, estimated to be from the second half of the first millennium CE.Roveda, Vitorio. 2004. "The Archaeology of Khmer Images." Aséanie 13(13):11–46. The day of Lakshmi Puja during Navaratri, and the festivals of Diwali and Sharad Purnima (Kojagiri Purnima) are celebrated in her honour.
The meaning and significance of Lakshmi evolved in ancient Sanskrit texts.Muir, John, ed. 1870. "Lakshmi and Shri." Pp. 348–49 in , volume 5. London: Trubner & Co. Lakshmi is mentioned once in Rigveda, in which the name is used to mean 'kindred mark, sign of auspicious fortune '.
Another important name of Lakshmi is Shri ( Śrī), and the relationship between the two names is both etymologically and conceptually significant in Hindu sacred literature. The name Shri pervades Vedic literature, including the Rigveda, where she is mentioned approximately 130 times across various hymns. In these contexts, Shri consistently denotes ideas of prosperity, fertility, success, and auspiciousness. The name Lakshmi, by contrast, is more prominently used in later Puranic literature. Nonetheless, both names refer to the same divine figure, with the distinction between them rarely emphasized in early texts. However, some linguists note that they carry slightly different connotations. " Śrī" tends to denote general prosperity and auspiciousness, while " Lakṣmī" refers more specifically to material wealth. In Tamil-speaking traditions, the name Lakṣmī is rendered as Ilakkumi or Tiru, the latter being the regional equivalent of "Śrī," highlighting her continuity and adaptability across linguistic and cultural contexts. Lakshmi has numerous epithets and numerous ancient Stotram and of Hinduism recite her various names:Rhodes, Constantina. 2011. Invoking Lakshmi: The Goddess of Wealth in Song and Ceremony. State University of New York Press, .Vijaya Kumara, 108 Names of Lakshmi, Sterling Publishers, such as Sri (Radiance, eminence, splendor, wealth), Padmā (she who is mounted upon or dwelling in a lotus or She of the lotus), Kamalā or Kamalatmika (She of the lotus), Padmapriyā (Lotus-lover), Padmamālādhāra Devī (Goddess bearing a garland of lotuses), Padmamukhī (Lotus-faced-she whose face is as like as a lotus), Padmākṣī: (Lotus-eyed - she whose eyes are as beautiful as a lotus), Padmahasta: (Lotus-hand - she whose hand is holding a lotuses), Padmasundarī (She who is as beautiful as a lotus), Padmavathi (She who was born from a lotus), Śrījā (Jatika of Sri), Narayani (belonging to Vishnu or the wife of Narayana), Vaishnavi (worshipper of Vishnu or the power of Vishnu), Viṣṇupriyā (who is the beloved of Vishnu), Nandika (the one who gives pleasure). Shaktas also consider Tripura Sundari, who is praised with 1,000 names in the Lalita Sahasranama, as Lakshmi.
Lakshmi Sahasranama of Skanda Purana praises Lakshmi as Mahadevi (she who is the great goddess), Mahamaya (she who is a great illusion), Karaveera Nivasini (The Goddess Who lives in Karaveera/Kolhapur) and Maha Astha Dasa Pithagne (she who has 18 great Shakta pithas). She is also praised as Mahalakshmi (she who is great Lakshmi), Mahakali (she who is great Kali), and Mahasaraswati (she who is great Saraswati) who are the primary deities in Devi Mahatmya. The other prominent names included in this text are, Bhuvaneshvari (she who is the Queen or ruler of the Universe), Katyayani (she who is the daughter of sage Katyayana), Kaushiki (Shakti that came out of the sheath (or Kosha) of Parvati), Brahmani (She who is the power of Brahma), Kamakshi (she who fulfils desires by her eyes), Chandi (she who killed Mahishasura), Chamunda (She who killed Chanda and Munda), Madhu Kaidabha Bhanjini (she who killed Madhu-Kaitabha), Durga (she who killed Durgamasura), Maheshvari (she who is the power of Maheshvara), Varahi (she who is the power of Varaha, a form of Vishnu), Narasimhi (she who is the power of Narasimha, a form of Vishnu), Srividyaa (she who is Sri Vidya), Sri Manthra Raja Rajini (the queen of Sri Vidya), Shadadharadhi devata (she who is the goddess of the six chakras). Dutch author Dirk van der Plas says, "In Lakshmi Tantra, a text of Visnuite signature, the name Mahamaya is connected with third or destructive of Goddess' three partial functions, while in supreme form she is identified with Lakshmi" .
Her other names include: Aishwarya, Akhila, Anagha, Anapagamini, Anumati, Apara, Aruna, Atibha, Avashya, Bala, Bhargavi, Bhudevi, Chakrika, Chanchala, Chandravadana, Chandrasahodari, Chandraroopa, Devi, Deepta, Dhrti, Haripriya, Harini, Harivallabha, Hemamalini, Hiranyavarna, Indira, Jalaja, Jambavati, Janaki, Janamodini, Jyoti, Jyotsna, Kalyani, Kamalika, Ketaki, Kriyalakshmi, Kshirsha, Kuhu, Lalima, Madhavi, Madhu, Malti, Manushri, Nandika, Nandini, Nikhila, Niladevi, Nimeshika, Padmavati, Parama, Prachi, Purnima, Radha, Ramaa, Rukmini, Samruddhi, Samudra Tanaya, Satyabhama, Shraddha, Shreeya, Sita, Smriti, Sridevi, Sudha, Sujata, Swarna Kamala, Taruni, Tilottama, Tulasi, Vasuda, Vasudhara, Vasundhara, Varada, Varalakshmi, Vedavati, Vidya, Vimala, and Viroopa.
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 symbolizes knowledge, self-realization, and liberation in the Vedic context, and represents reality, consciousness, and karma ('work, deed') in the Tantra (Sahasrara) context.Parasarthy, A. 1983. Symbolism in Hinduism. Chinmaya Mission Publication. . pp. 91–92, 160–62. The lotus, a flower that blooms in clean or dirty water, also symbolises purity regardless of the good or bad circumstances in which it grows. It is a reminder that good and prosperity can bloom and not be affected by evil in one's surroundings.Nathan, R. S. 1983. Symbolism in Hinduism. Chinmaya Mission Publication. . p. 16.Gibson, Lynne. 2002. Hinduism. Heinemann. . p. 29.
Below, behind, or on the sides, Lakshmi is very often shown with one or two elephants, known as Gajalakshmi, and occasionally with an owl. Elephants symbolise work, activity, and strength, as well as water, rain, and fertility for abundant prosperity.Werness, Hope. 2007. Continuum Encyclopedia of Animal Symbolism in World Art. Bloomsbury. . pp. 159–67. 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 have been acquired.Ajnatanama. 1983. Symbolism in Hinduism. Chinmaya Mission Publication. . pp. 317–18.
According to historian D. D. Kosambi, most of the Imperial Gupta kings were and held the goddess Lakshmi in the highest esteem. Goddess Lakshmi is Simhavahini (mount as lion) on most of the coins during their rule. Coins during the rule of Prakashadiya, a Gupta ruler, contain the Garudadhvaja on the obverse and Lakshmi on the reverse.
The Gupta period sculpture only used to associate lions with Lakshmi, but was later attributed to Durga or a combined form of both goddesses. were a 'vahana' of Lakshmi,Mihindukalasūrya Ār. Pī. Susantā Pranāndu (2025). 9789559631835, Susan International. . ISBN 9789559631835 Lions are also associated with Veera Lakshmi, who is one of the Ashtalakshmi. Historian B. C. Bhattacharya says, "An image of Gajalakshmi is found with two lions — one on either side of her. Two elephants are also shown near her head and by this we can say that Lion is also the vahana of Lakshmi along with Garuda".
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 materials as well as spiritual wealth. Her face and open hands are in a mudra that signifies compassion, giving or dāna ('charity').
Lakshmi typically wears a red dress embroidered with golden threads, which symbolizes fortune 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 are coupled with the maintenance of life, justice, and peace. When Lakshmi and Vishnu appear together in images and statues, she is significantly smaller, which is often used to portray her devotional status as a wife. A frequently depicted scene of the pair illustrates Lakshmi massaging Vishnu's feet.
Alternatively, Lakshmi Sahasranama of Skanda Purana, Lakshmi Tantra, and Markandeya Purana describe Lakshmi as having eighteen hands and is described as holding rosary, axe, mace, arrow, thunderbolt, lotus, pitcher, rod, sakti, sword, shield, conch, bell, wine-cup, trident, noose, and the discus in her eighteen hands, and as sitting on Garuda, a lion, or a tiger. According to the Lakshmi Tantra, the goddess Lakshmi, in her ultimate form of Mahasri, has four arms of a golden complexion, and holds a citron, a club, a shield, and a vessel containing amrita. In the Skanda Purana and the Venkatachala Mahatmayam, Sri, or Lakshmi, is praised as the mother of Brahma.
In Japan, where Lakshmi is known as Kisshōten, she is commonly depicted with the Nyoihōju gem (如意宝珠) in her hand.
Lakshmi is a member of the Tridevi, the triad of great goddesses. She represents the Rajas guna, and the Iccha-shakti.
While Lakshmi is often associated with success and dominion, her most enduring role in early Hinduism was that of a provider. Scholar Sukumari Bhattacharji, draws attention to the linguistic parallel between the Sanskrit term "Śrī" and the Latin "Ceres," the Roman goddess of fertility and agriculture, suggesting a shared etymological origin. Bhattacharji proposes that this connection reflects a deeper Indo-European tradition of female divinities tied to agricultural prosperity and maternal nourishment. Bhattacharji also offers a numismatic insight, pointing to the Kushana-era image of a goddess labeled "Ommo," who holds both a lotus and a cornucopia—symbols of fertility and abundance. She suggests that this figure may be more accurately identified with Śrī than with the more commonly assumed Uma, thus representing an early visual form of the goddess Lakshmi as she later appears in Puranic iconography. The depiction reinforces the idea of Lakshmi’s agrarian character, a view supported by her consistent association with fertility and wealth in early sources.
One of the earliest dedicated hymns to the fully-personified goddess is the Shri Sukta, found in the khila (appendix) of the fifth mandala of the Rigveda. Though not part of the main body of the Rigvedic text, the Shri Sukta is a significant early theological development, possibly pre-dating Buddhism. The hymn comprises fifteen verses: the first two and last three invoke Lakshmi, while the central verses (3–12) are addressed to Shri. The hymn portrays the goddess as golden-hued, richly adorned with gold and silver ornaments, seated on a chariot, and associated with elephants, horses, and especially the lotus. She is invoked as the bestower of wealth, fame, food, and material wellbeing. Importantly, she is also called upon to dispel her antithetical counterpart Alakshmi, who embodies misfortune, poverty, and hunger. The distinction between Lakshmi and Alakshmi becomes a recurring theme in later texts, reinforcing Lakshmi’s association with auspiciousness and plenitude.
In Atharvaveda, transcribed 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 are 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."अप क्रामति सूनृता वीर्यं पुन्या लक्ष्मीः"; अथर्ववेद: काण्डं 12 Atharva Veda Sanskrit Original Archive In some chapters of Atharva Veda, Lakshmi connotes the good, an auspicious sign, good luck, good fortune, prosperity, success, and happiness.
Despite the extensive praise of Shri-Lakshmi’s qualities, the early Vedic texts offer relatively little regarding her mythological origin. A more developed narrative appears in the 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 the universe. In Book 9 of Shatapatha Brahmana, Shri emerges from Prajapati, after his intense meditation on the creation of life and nature of the universe. Shri is described as a resplendent and trembling woman at her birth with immense energy and powers. The gods are 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 men should not kill women and that they can seek her gifts without violence.Naama Drury (2010), The Sacrificial Ritual in the Satapatha Brahmana, , pages 61–102 The gods then approach Lakshmi. Agni gets food, Chandra 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. However, her presence is conditional and merit-based—she allies only with those worthy of her gifts. As a result, she moves among various divine and semi-divine figures, including Soma, Dharma, Indra, and even virtuous demons such as Mahabali and Prahlada. This portrayal of her shifting allegiance gives rise to the notion of her as an inconstant force, attaching herself to virtue and desert rather than personal loyalty. Ultimately, Shri settles as the steadfast consort of Vishnu, establishing the lasting association that defines Lakshmi in later devotional and mythological traditions.
Sita, the female protagonist of the Ramayana and her husband, the god-king Rama are considered as of Lakshmi and Vishnu, respectively.
In the Mahabharata, Draupadi is described as an incarnation of Sri (Lakshmi). A later interpolation attempts to reinterpret Draupadi as Shachi, associating Lakshmi instead with Rukmini, the consort of Krishna, who is an incarnation of Vishnu. However, scholars affirm that the original tradition identifies Sri with Draupadi, as evidenced in the Critical Edition.
Ancient prayers dedicated to Lakshmi seek both material and spiritual wealth in prayers.
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, the earth's upholder. She is contentment, he the satisfaction. She wishes, he is the desire. Sri is the sky, Vishnu the Self of everything. He is the Sun, she the light of the Sun. He is the ocean, she is the shore.
According to Garuda Purana, Lakshmi is considered as Prakriti (Mahalakshmi) and is identified with three forms Sri, Bhu and Durga. The three forms consist of Satva ('goodness'), rajas, and tamas ('darkness') gunas, and assists Vishnu (Purusha) in creation, preservation and destruction of the entire universe. Durga's form represents the power to fight, conquer and punish the demons and anti-gods.
In the Lakshmi Tantra and Lakshmi Sahasranama of Skanda Purana, Lakshmi is given the status of the primordial goddess. According to these texts, Durga and the other forms, such as Mahalakshmi, Mahakali and Mahasaraswati and all the Shaktis that came out of all gods such as Matrikas and Mahavidya, are all various forms of Goddess Lakshmi. In Lakshmi Tantra, Lakshmi tells Indra that she got the name Durga after killing an asura named Durgama. Indologists and authors Chitralekha Singh and Prem Nath says, "Narada Purana describes the powerful forms of Lakshmi as Durga, Mahakali, Bhadrakali, Chandi, Maheshwari, Mahalakshmi, Vaishnavi and Andreye".
Lakshmi, Saraswati, and Parvati are typically conceptualized as distinct in most of India, but in states such as West Bengal and Odisha, they are regionally believed to be forms of Durga.Fuller, Christopher John. 2004. The Camphor Flame: Popular Hinduism and Society in India. Princeton University Press. . p. 41. In Hindu Bengali culture, Lakshmi, along with Saraswati, are seen as the daughters of Durga. They are worshipped during Durga Puja.
In South India, Lakshmi is seen in two forms, Sridevi and Bhudevi, both at the sides of Venkateshwara, a form of Vishnu. Bhudevi is the representation and totality of the material world or energy, called the Apara Prakriti, or Mother Earth; Sridevi is the spiritual world or energy called the Prakriti. According to Lakshmi Tantra, Nila Devi, one of the manifestations or incarnations of Lakshmi is the third wife of Vishnu. Each goddess of the triad is mentioned in Śrī Sūkta, Bhu Sūkta and Nila Sūkta, respectively. 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.Knapp, Stephen. Spiritual India Handbook. . p. 392. In many parts of the region, Andal is considered as an incarnation of Lakshmi. Ashta Lakshmi (Sanskrit: ) is a group of eight secondary manifestations of Lakshmi. The Ashta Lakshmi presides over eight sources of wealth and thus represents the eight powers of Shri Lakshmi. Temples dedicated to Ashta Lakshmi are found in Tamil Nadu, such as Ashtalakshmi Kovil near Chennai and many other states of India.Vidya Dehejia, and Thomas Coburn. Devi: the great goddess: female divinity in South Asian art. Smithsonian. .
| +Ashta Lakshmi | Adi Lakshmi | The First manifestation of Lakshmi |
| Dhanya Lakshmi | Granary Wealth | |
| Veera Lakshmi | Wealth of Courage | |
| Gaja Lakshmi | Elephants spraying water, the wealth of fertility, rains, and food.Dallapiccola, Anna. 2007. Indian Art in Detail. Harvard University Press. . pp. 11–27. | |
| Santana Lakshmi | Wealth of Continuity, Progeny | |
| Vidya Lakshmi | Wealth of Knowledge and Wisdom | |
| Vijaya Lakshmi | Wealth of Victory | |
| Dhana / Aishwarya Lakshmi | Wealth of prosperity and fortune |
In Garuda Purana, Linga Purana and Padma Purana, Lakshmi is said to have been born as the 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 and asuras churned the cosmic Kshira Sagara. Lakshmi came out of the ocean, bearing a lotus, along with the divine cow Kamadhenu, Varuni, the Parijat tree, the Apsaras, Chandra (the moon), and Dhanvantari with Amrita ('nectar of immortality'). When she appeared, she had a choice to go to the Devas or the Asuras. She chose the Devas' side and among thirty deities, she chose to be with Vishnu. Thereafter, in all three worlds, the lotus-bearing goddess was celebrated.van Buitenen, J. A. B., trans. Classical Hinduism: A Reader in the Sanskrit Puranas, edited by Cornelia Dimmitt. Temple University Press. . pp. 95–99
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 and , wife of Dattatreya, one of the nine Shaktis of , a manifestation of as identified with in Bharatasrama and as Sita, wife of Rama.
On the night of Deepavali, Hindus light up diyas (lamps and candles) inside and outside their home, and participate in family puja (prayers) typically to Lakshmi. Deepavali also marks a major shopping period, since Lakshmi connotes auspiciousness, wealth and prosperity. India Journal: 'Tis the Season to be Shopping Devita Saraf, The Wall Street Journal (August 2010)
A very sacred day for the worship of Goddess Lakshmi falls on Chaitra Shukla Panchami, also called, Lakshmi Panchami, Shri Panchami, Kalpadi and Shri Vrata. As this worship is in the first week of the Hindu new year, by Hindu calendar, it is considered very auspicious. Varalakshmi Vratam is celebrated by married Hindu women to pray for the well-being of their husbands.
Gaja Lakshmi Pujan 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 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. Vaibhav Lakshmi Vrata is observed on Friday for prosperity.
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.Upinder Singh (2009), A History of Ancient and Early Medieval India: From the Stone Age to the 12th Century, , Pearson Education, pages 438, 480 for image Similarly, ancient Greco-Indian gems and seals with images of Lakshmi have been found, estimated to be from 1st-millennium BCE.Duffield Osborne (1914), A Graeco-Indian Engraved Gem , American Journal of Archaeology, Vol. 18, No. 1, pages 32–34
A 1400-year-old rare granite sculpture of Lakshmi has been recovered at the Waghama village along Jehlum in Anantnag district of Jammu and Kashmir.
The Pompeii Lakshmi, a statuette supposedly thought to be of Lakshmi found in Pompeii, Italy, dates to before the eruption of Vesuvius in 79 CE.
The Dharani is as follows:
In Tibetan Buddhism, Lakshmi is an important deity, especially in the Gelug School. She has both peaceful and wrathful forms; the latter form is known as Palden Lhamo, Shri Devi Dudsol Dokam, or Kamadhatvishvari, and is the principal female protector of (Gelug) Tibetan Buddhism and of Lhasa.
While Lakshmi and Vaiśravaṇa are found in ancient Chinese and Japanese Buddhist literature, their roots have been traced to deities in Hinduism.
Lakshmi is closely linked to Dewi Sri, who is worshipped in Bali as the goddess of fertility and agriculture.
Hymns
Numerous hymns, prayers, shlokas, stotra, songs, and legends dedicated to Lakshmi are recited during the ritual worship of the goddess. These include: Lakshmi Stotra. Sanskrit documents.
Major Temples
Some temples dedicated to Goddess Lakshmi are:
Archaeology
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.Singh, Upinder. 2009. A History of Ancient and Early Medieval India: From the Stone Age to the 12th Century. , Pearson Education. p. 438 Atranjikhera site in modern Uttar Pradesh has yielded terracotta plaque with images of Lakshmi dating to the 2nd century BCE. Other archaeological sites with ancient Lakshmi terracotta figurines from the 3rd century BCE include Vaisali, Sravasti, Kausambi, Campa, and Candraketugadh.Vishnu, Asha. 1993. Material life of northern India: Based on an archaeological study, 3rd century B.C. to 1st century BCE. . pp. 194–95.
Outside Hinduism
Jainism
Lakshmi is also an important deity in Jainism and found in Jain temples. 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.Dehejia, Vidya. 2009. The Body Adorned: Sacred and Profane in Indian Art. Columbia University Press. . p. 151. This commonality is reflected in the praise of Lakshmi found in the Jain text Kalpa Sūtra.Hermann Jacobi. The Golden Book of Jainism, edited by Max Muller, and Mahendra Kulasrestha. . p. 213.
Buddhism
In Buddhism, Lakshmi has been viewed as a goddess of abundance and fortune, and is represented on the oldest surviving and cave temples of Buddhism. In Buddhist sects of Tibet, Nepal, and Southeast Asia, Vasudhara mirrors the characteristics and attributes of the Hindu Goddess, with minor iconographic differences.Shaw, Miranda. 2006. "Chapter 13." Pp. 258–62 in Buddhist Goddesses of India. Princeton University Press. .
In Chinese Buddhism, Lakshmi is referred to as either Gōngdétiān (功德天, lit "Meritorious god" ) or Jíxiáng Tiānnǚ (吉祥天女, lit "Auspicious goddess") and is the goddess of fortune and prosperity. She is regarded as the sister of Píshāméntiān (毗沙門天), or Vaiśravaṇa, one of the Four Heavenly Kings. She is also regarded as one of the twenty-four protective deities, and her image is frequently enshrined in the Mahavira Hall of most Chinese Buddhist monasteries together with the other deities. Her mantra, the Sri Devi Dharani (Chinese: 大吉祥天女咒; pinyin: Dà Jíxiáng Tiānnǚ Zhòu) is classified as one of the Ten Small Mantras (Chinese: 十小咒; pinyin: Shí xiǎo zhòu), which are a collection of that are commonly recited in Chinese Buddhist temples during morning liturgical services.
Namo buddhāya, Namo dharmāya, Namah samghāya, Namah Śrī Mahādevīye, Tadyathā Om paripūraņa cāre samanta darśane. Mahā vihāra gate samanta vidhamane. Mahā kārya pratişţhāpane, sarvārtha sādhane, supratipūri ayatna dharmatā. Mahā vikurvite, mahā maitrī upasamhite, mahārşi susamgŗhīte samantārtha anupālane svāhā.
In Japanese Buddhism, Lakshmi is known as Kishijoten () and is also the goddess of fortune and prosperity. p. 102: "Kishijoten, a goddess of luck who corresponds to Lakshmi, the Indian goddess of fortune..." Like in China, Kishijoten is considered the sister of Bishamon (, also known as Tamon or Bishamon-ten), who 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 .
(2025). 9780691157863, Princeton University Press. ISBN 9780691157863
Incarnations
Throughout various texts and scriptures, Lakshmi incarnated as the following:
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