FOURTH NIGHT

Lakshmi: The Supreme Sustainer

s:v:üm:ög:l:m:aög:ly:ð eS:v:ð s:v:aüT:üs:aeD:kñ .S:rNy:ð*y:öb:kñ dðev: n:aray:eN: n:m::ðst:Ø t:ð ..
sarvamaügalamàügalye ÷ive sarvàrthasàdhike ÷araõyetryaübake devi nàràyaõi namo.astu te

SALUTATIONS to the blessed Source, destination of all! Salutations to the Supreme power of the Almighty Being manifest as Saraswati! Salutations to the Power manifest as Mahalakshmi and that Primal Power manifest as Durga!

Today is the fourth day of the worship of the Godhead conceived as the Mother of all creation. From today we enter into the next phase of this deeply significant adoration of the Mother, in Her aspect of the nourishing and sustaining function of the Supreme Shakti. From today for three days all over India the Mother will be adored as Mahalakshmi. The last three days will be Her worship in Her aspect of Mahasaraswati, culminating on the tenth day, the Vijaya Dasami.

Involution of Spirit in Matter

When we take up the consideration of this peculiar arrangement of the Navaratra Puja, the worship of the Mother in the three aspects, in this particular order of Durga, Lakshmi and Saraswati, we are confronted with a very significant truth. It is in itself the revelation of a certain actual law. We know when the transcendent power which is unmanifest and beyond all names and forms becomes manifest as the visible universes, as phenomena and takes on the appearance of Nama-Rupa, there commences a process of involution, of the transcendent becoming relative, of the nameless and formless entering into forms and we see in it a process of the supreme, subtlest of the subtle, the original cause and source becoming progressively grosser and grosser until it reaches the ultimate grossest manifestation in its termination as inert matter. This process of involution is the order of the projection of phenomena. It is the order of one becoming the many, the unmanifest becoming the manifest, the cause appearing as the various effects. Correspondingly, when from this movement into matter the seeker strives to rise back into the original state of transcendence, through a reverse process of an inner movement from matter back into the spirit, we find that the manifestation of this divine power or Shakti starts operating in exactly the contrary and opposite way. When involution starts, it is first the creativity of Brahma that begins to operate. The creative power functions and names and forms stream forth from the great Prakriti. From the state of being beyond, when the names and forms stream forth in the realm of Maya, these names and forms come under the sway of time, under the threefold aspect of the past, the present and the future. As they have to retain their names and forms and exist in threefold time, there arises the function of the preservative, the sustaining, the nourishing and the protecting factor. Mahashakti then operates as the dynamic counterpart of Vishnu the Preserver, He who sustains and keeps up the world-process.
She is Maha-Lakshmi. Change has to take place and names and forms are in their very nature perishable and passing because they come under the operation of time or Kala. This process of breaking up the names and forms is performed by Rudra who presides over Laya or dissolution. Thus these functions operate—starting with creativity, then sustenance and then dissolution. This is the descent into matter.

The Evolution of Man to Godhead

But, as it has been said in the Gita: to the man of the spirit everything operates in exactly the opposite direction as it does to the man of the world who is immersed in matter. That which is day to the man of the world is night to the man of the spirit and to those things to which the man of the world is awake as it were in his perception the man of the spirit is asleep and does not recognise them. To those things to which the man of the world is asleep in his perception to all those higher things of the spirit, the man of God is fully awake. What the worldly man perceives the Yogi turns away from and does not perceive; what the worldly man fails to perceive the Yogi perceives in his state of spiritual awakening. In accordance with this law, when the self-same divine power begins to act in the inner realm of the spiritual ascent in the realm of evolution as opposed to involution, the seeker adores the power in a contrary way. He first invokes the Mother in Her destructive aspect so that She has to destroy the whole of matter which is upon the Jiva having involved into grossness, having involved into matter, having become immersed in nescience; therefore, the first process is to break free from the grip of matter, to shatter the shackles of nescience and delusion and to attain victory over that which is gross and to rise up into the realm of the pure, the subtle and the spiritual. First Mother in Her aspect of the Power and Force to destroy the grossness and the influence of the material world is invoked; and then when one rises up into the path of Yoga and spiritual life it is Mother as Lakshmi who is invoked next so that She may bestow upon him all that is necessary to sustain the spiritual life, whereas in the involution She becomes necessary to sustain the material life and to protect and preserve the life in this external physical world of matter. We have to remember that the Motherhood of God is always conceived of as the twofold Shaktis, Vidya-Maya and Avidya-Maya. It is in this aspect of Vidya-Maya She now comes to be adored and invoked by the seeker and therefore Lakshmi in Her aspect as Vidya-Maya sustains, nourishes, protects and preserves the seeker’s spiritual ascent, his Yoga and his Sadhana.

When he passes on still higher beyond the path of Yoga, he invokes the great Mother in Her aspect as the first emanation from the transcendence of Supreme Being, which is nearest to that, and in Her aspect as Mahasaraswati She is the first emanation and She is the bestower of Knowledge. She makes the Jiva unite with the Paramatma or Para Brahman and attain the universal cosmic consciousness, the consciousness of the Infinite Atma. It is in Her aspect as Vidya-Maya that the seeker worships the Mother in exactly the reverse way so that She may achieve for him the return back from matter into the original state of Pure Spirit.

The Eightfold Lakshmi

When we come first of all to consider Maha Lakshmi in Her cosmic aspect as Avidya-Maya who has to preserve the world-process which has evolved out of the Supreme Being, we find that She is conceived of as all the various things that are necessary to have a prosperous and successful life upon this earthplane. We have the conception of Mahalakshmi in Her eightfold forms and the Hindus refer to Her as the Ashta-Lakshmi. For the sustenance of life upon this earth the most important thing is food. All beings live upon this physical plane through the nourishment derived from physical food and the chief source of food upon earth is corn that is cultivated. Grain is Dhaanya. Therefore, Mother is worshipped as Dhaanya-Lakshmi. It is a common sight to see upon a particular day in the year set apart for this specific purpose, the cultivator and all the people worshipping the freshly-cut sheaves of golden corn that has been gathered at harvest-time. It is a very joyous festival. The first crop of golden corn which has filled the field is cut, taken up with great ceremony, with music and rejoicing and it is brought to the house wherein all the ceremonial worship due to a deity is offered to it. Thus Mother in Her universal aspect as life-sustaining corn is regarded as the most important factor and in this form Lakshmi is manifest in this world of ours.

Secondly, for all human dealings, in society, both intra-national and international, money or wealth is of paramount importance. Without wealth man cannot live with happiness, prosperity and success. He cannot undertake any works; and therefore, Mother is also conceived of as Dhana. It means wealth in any form—in the form of coins, goods—all valuable things. Thus wealth also is revered and worshipped in society.

The Mother in these various forms is worshipped by different classes of people in India. The Hindu society is based upon the beautiful plan of Varnashrama. There is a general division of labour in the whole society as it is and different aspects of national life are entrusted to different sections of the community and in Her eightfold aspects as Dhaanya-Lakshmi, Dhana-Lakshmi, Dhairya-Lakshmi, Vidya-Lakshmi, Jaya-Lakshmi, Veerya-Lakshmi, Gaja-Lakshmi and Saubhagya-Lakshmi, Mother is worshipped in the form of life-giving corn, of wealth, of Apara-Vidya (knowledge of arts and sciences which is very essential if one must live a civilised and happy life—all knowledge pertaining to this material universe is Mother in the form of Vidya), of Dhairya (to utilise wealth and knowledge one must have enterprise), of Veerya (vitality or virility), of Gaja (royal power or the power of royalty), of Jaya (the power of victory over adverse circumstances, obstacles that stand in the way of a happy, prosperous and successful life) and of Saubhagya (prosperity in general). In these eight aspects, the power of the nourisher and sustainer Lakshmi is manifest in the world of human beings. The Kshatriya worships the Mother in the form of victory-giving weapons; to him the sword and all the other weapons are the victory-giving manifestations of Mahalakshmi. To the Vaishya who belongs to the third social order, who carries on commerce and business in human society, the great power is the power of money; therefore, a day is set apart to specially worship Goddess Lakshmi in this aspect of money, by them. It is a common sight on Deepavali and Lakshmi Puja, especially in wealthy cities like Bombay, when silver coins would be put into a heap and worshipped as any deity would be worshipped by the devout Hindu, as the visible manifestation of Divine Mother Lakshmi Herself. The fourth class, Sudras, worship Lakshmi as grain which they help to produce. By the Brahmin who is the trustee of knowledge and who is to impart knowledge to all people Mother is worshipped in the form of Vidya and as books. Implements of machinery, every sort of Ayudha that help to keep life going upon earth, are also worshipped on Ayudha Puja day. The conception of the Motherhood of God in its aspect as the preserving and life-sustaining form is thus practically demonstrated in the Hindu society in these various ways.

The Sadhak’s Attitude to Lakshmi

Thus it is that to the devout Hindu the aspect of the Motherhood as a material power, a power which sustains life upon this physical world is an important aspect of divinity in so far as his material life is concerned and here we have to note that the Hindu shows himself as a sane realist. He realises and accepts the importance and value of the divine power as it is manifest upon the material world in the form of these helpful factors that go to sustain and preserve life for him upon earth in a prosperous and happy state. While we thus recognise his realistic attitude towards the good things of this world, here it will be interesting to note that the Eternal Quest for the Absolute, for the ultimate Being, is also a part and parcel of the consciousness of every true Hindu. The self-same Hindu who devoutly worships the Mother in the form of wealth and all the good things of the world simultaneously admits the fact that once his aspiration for the divine realisation has begun to manifest within himself, this very aspect of Lakshmi which is most important in this work-a-day world of ours has to be resolutely brushed aside, and renounced. Thus he turns his face away from the material things of this world, gives up wealth and takes to the path of renunciation; because he admits that as long as one is deeply concerned with desire and its fulfilment, he has to accept the all-powerful nature of Mother in Her aspect of the things of this world. But the moment he has had enough of these things and he has realised their temporariness, their transience and their perishable nature, and the moment his heart is set upon the eternal thing, he bids adieu to this aspect of the Mother and he invokes the other aspect, viz., the Vidya-Maya. He prays to the Mother that She may release him from the lure and the attraction of Her own deluding power in the form of wealth, prosperity, domestic happiness and all the good things of the world; and thus he makes a deliberate departure from Mother Lakshmi in Her aspect of Avidya. Herein lies the main difference between the man of the world and the seeker. Herein lies the inner significance of the worship for these two people, of the self-same deity. The man of the world worships the Mother; and at the same time the seeker who has renounced the world also worships Lakshmi. To the surface-observer it would seem that both are carrying on the self-same worship; but once this conception of Lakshmi both in Her Avidya and Vidya aspects is known, then one would see underneath the surface and go beneath the apparent worship, and he will find that for one and the same worship of the self-same deity, Mother Lakshmi, there is a total difference of view or point of approach and the total difference of Bhava or mental attitude between the materialist, a man of desires, and spiritual seeker or the man who has turned away from desire, who has commenced to aspire for the Eternal.

Yet the figure is the same, Mother is the same; and because She is the prosperity-giver and the preserver, the form of Lakshmi is always full of auspiciousness. She is gorgeously dressed. She has got golden ornaments. There is always that symbol of power and pomp, the elephant, which is by Her side. She lives upon a lotus and She holds two lotuses—and these flowers are in full bloom. The significance of these will become apparent when we reflect upon what they stand for. Full-blown lotus represents the fullness in all aspects. Even so, the elephant represents two things: the highest state of prosperity, regal splendour, royal pomp; and at the same time the highest knowledge—elephant represents the fullness of wisdom.

y:a dðv:i s:v:üB:Üt:ð\:Ø l:xm:i-p:ðN: s:öesT:t:a .n:m:st:sy:ò n:m:st:sy:ò n:m:st:sy:ò n:m::ð n:m:H ..
yà devã sarvabhåteùu lakùmãråpeõa saüsthità namastasyai namastasyai namastasyai namo namaþ
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