SIXTH NIGHT

Goddess Of Auspiciousness At Home And At Heart

SALUTATIONS crores of times to the blessed Divine Mother who is the one Power that sustains the universe. She is the source of Power manifest in and through the various names and forms. Salutations again and again to Her who manifests within our hearts as aspiration, as Sadhana-Shakti and preserves our Yoga and who ultimately manifests Herself as Pure Knowledge in our consciousness and illuminates our entire being.

Today we come to the third sacred day of worship of the Divine Mother in Her aspect of Sri Lakshmi or Vishnu Shakti or Narayani. On this sixth day of the Navaratra Worship ours is the rare blessing and good fortune to dwell upon the Goddess Lakshmi as She manifests to the individual in the intimate sphere of the home, the domestic sphere, at heart in Her very important and significant inner aspect as the Daivi Sampat which are developed in the personality of the seeker and Sadhaka and the Mumukshu. In these two aspects She is of a special and practical importance to us all in as much as knowing the Mother in these aspects we shall be able to recognise both Her presence and Her absence as such, and by recognising which we shall be able to strive to preserve those aspects in which She is present and try to cultivate and bring into manifestation and expression those aspects of Hers which we may find to be absent.

Glorious Indian Womanhood

In the domestic sphere the conception of the Goddess Lakshmi is wonderful and unique in this blessed land of Bharatavarsha. For the home itself is regarded as the Abode of Lakshmi where the Mother manifests Herself in the worshipful form of the Grihini. Therefore, we are familiar with the expression Grihalakshmi, the Mother who presides over the auspiciousness, welfare and progress of the home-life and family. She is conceived of as the very embodiment of Goddess Lakshmi. Herein we have a unique feature of the Bharatiya Samskriti which is a thing that is found to be absent in the West. In the West the woman is more conceived of as the wife, an equal partner to the man vying for privilege with him in all spheres of activity and trying to assert not only her equality but even further her personal independence. Whereas, to the Hindu heart woman is the mother. It is the motherhood of the woman that is ever present in the consciousness of the true Hindu. This is the blessing of being born in this Punya-Bhumi for out of this conception we shall be enabled to rise to the realisation of the Motherhood of God. This Matri-Bhav or the attitude and the vision of woman as the Mother is a means of purifying our hearts and minds and elevating us to a higher state wherein the descent of divine light becomes facilitated.

Thus, home is the abode of Lakshmi to the Hindu; therefore, every home in Hindu society is a temple of auspiciousness, of Mangalya, presided over by Lakshmi in and through the pure person of the Grihalakshmi. The greatness, the power and the radiance of the Mother as embodied in the mother of the home is the radiance of chastity, Pativrata Dharma, which forms the grandeur, the glory and the inner radiance of the Grihalakshmi. To her it is the power that is unsurpassed in the whole world. The entire conception of Dharma for women may be summed up in this single word Pativratya. To the Grihalakshmi in her sphere of the home, the husband or the Patidev is what to the Sadhaka and the seeker in the Spiritual life, (in the sphere of Yoga) the Guru is. Even as the Sadhaka looks upon the Guru as the Supreme Being Himself, as identical with God, as brought out in the couplet:
Twam Hi Vishnur Virinchistwam
Twam Cha Devo Maheshwarah
Twameva Shaktiruposi Nirgunastwam Sanatanah

Even so the Patidev is to the wife. Pativratya is the greatest treasure that a woman can possess in this life that makes her not merely an exceptional woman but which makes her a veritable Goddess-upon-earth. For, this power of chastity is the divine element of Goddess Lakshmi Herself. Added to this, the external expression of this internal virtue of chastity, is in the form of modesty. The ornament of the Hindu woman is modesty. She does not care to see others and be seen. This is a craze, a disease, which is developing in the modern era. One likes that the attention of others may be attracted towards oneself; and to this end colourful dresses and every device as invented by the fertile brains of people who are immersed in the deepest of darkness, are utilised so that attention of others may be attracted. This is the direct antithesis or contradiction of the sublime and noble virtue of modesty. If modesty is neglected and this craze for attraction is given place to, then it becomes a denial of Lakshmi Devi. It is Alakshmi. We must always bear in mind that in the eyes of Hindu idealism, modesty is a virtue of paramount importance and in this form the Mother manifests Herself in and through the ideal of noble Indian womanhood.

Lakshmi also manifests Herself in the home in the personality of the Grihalakshmi as grace and sweetness of manners, behaviour and speech. A woman should never be harsh. No harsh word, no rude speech, no hard utterance should ever cross the holy lips of the presiding deity of the Hindu home. This is the ideal, for graciousness and sweetness are a part and parcel of the Hindu conception of the Grihalakshmi. Never to utter harsh words is one of the methods of honouring Lakshmi and worshipping Her. This is to be borne in mind in all homes; for that alone conduces to real happiness, peace and welfare of the home.

Another custom which is not properly understood is the adornment of the person with two important things, besides the Mangalya-Sutra which is the distinct sign of the Grihalakshmi. In two more aspects Lakshmi is present in the Hindu home; that is in the form of two factors of adornment of the ideal Hindu woman—in the form of flowers and in the form of Tilak. A Hindu woman should never go without the Tilak. There is a special significance and a deep and important reason for the wearing of a sizeable Tilak upon the forehead which is not understood.

But it may be accepted without any doubt that there is a very real necessity and importance for this Tilak both from the subjective point of view of the lady wearing it, as also from the objective point of view of all people who have to contact her during Vyavahar. Also, flowers. Flowers are the very manifestation of Lakshmi and they are also to be worn. But, at the same time we should not forget that Mother Lakshmi acts both as the Vidya Maya as also the Avidya Maya.

Therefore, in this aspect as the Avidya Maya she is always to be worshipped from a very safe distance and we should daily pray to Her that she may save us from that aspect of Her play and She may only bless us as Her Vidya aspect.

Apart from the manifestations of the Goddess Lakshmi in the person of the Grihalakshmi, She is also manifest as a continuous attitude of worshipfulness to the Patidev and a continuous willing self-sacrificing service of the Lord in and through the husband.

Goddess Lakshmi Herself is the greatest exemplar of this sublime Pati-Seva. For, the Vaishnavite conception of the great Mother is as an Eternal Sevika of the Lord in Vaikuntha. She is ever at the feet of Bhagavan Vishnu, ever intent on the perennial eternal service of the Lord. This conception of the Goddess Lakshmi is very significant one, that is to be borne in mind and translated into action in the personal life of each model Hindu woman.

Manifestations of Lakshmi in the Home

Coming from the person of the Grihalakshmi to the surroundings of the house, cleanliness is the one important way in which Lakshmi is Present. The very dust and dirt about the house is Alakshmi. It is referred to in South India as Daridrya.

Then, lamps. The moment the time of twilight and sunset comes we will immediately find that every Hindu Home will at once have a lamp lit and saluted and thus brightness and illumination will at once come in before darkness sets in. This is a practice which is followed in every Hindu home where it is recognised that light or illumination is an aspect of Lakshmi as She is manifest in the domestic sphere.

Then the worship of the gods. This is of paramount importance. Where the gods are not worshipped, there Lakshmi does not stay. She may of course come and take Her abode in Her extreme Avidya aspect; money may be accumulated, but ultimately prosperity will go from the home, and grief, suffering and sorrow will be the ultimate fate of those homes where the gods are not worshipped. This is a very important factor which people of this sacred land, who have come to be increasingly influenced by occidental thought and Western ways of living, will have to bear in mind and to beware of if they really wish their ultimate happiness and the prosperity of the family. Gods have to be worshipped; that is to be the most important part of domestic life and observance of the traditional forms of festivity and sacred days. For if these days like the Janmashtami, Rama-Navami, etc., which are observed in this holy land, are neglected, we remark that there is no auspiciousness in that house.

Charity:This is also an important manifestation of Mother Lakshmi in the Grihasthasrama. The Grihastha has the unique privilege of sharing what he has with others of the three Ashramas—the indigent Brahmacharis who wish to carry on their studies, the wandering Sannyasin and also the Vanaprasthin who has renounced home and is living a holy life and preparing to qualify himself for the fourth order of Sannyasa. To give charity to these three classes of beings is a rare privilege of the second Order and to utilise this privilege is to manifest the power of Goddess Lakshmi in the domestic sphere; for, it is by this that preservative aspect of Vishnu is exercised, by which Dharma is preserved and the other Ashramas are helped to be perpetuated.

Hospitality to the Atithi (guest) is an important aspect of Lakshmi. Where a stranger or a guest is turned away, there Lakshmi does not abide. But where there is a welcome for the beggar, and the unexpected guest, there Lakshmi dwells in all Her radiance and blesses that home.

Hospitality, charity and generosity are also important aspects of Goddess Lakshmi which have to be diligently and religiously preserved by the devout Hindu Grihastha.

Two things which are peculiarly Indian, and I may say peculiarly Hindu, which are also important factors in which the Goddess Lakshmi manifests Herself in the Hindu home are these. First, as the sacred basil (Tulsi) plant. No home should ever be without the Tulsi plant. For this is one of the living forms in which the Goddess Lakshmi is present upon earth. She is the direct Vibhuti of the Divine Lord. In this respect I may say that the Maharashtrians are very particular about this; no matter where they might live, they may be millionaires and they may be living in materialistic surroundings in big cities; they may be living in tenements where hundreds of families live together in four or five-storeyed houses; yet you will find that every Maharashtrian home will have a small pot where the Tulsi plant will grow. The moment you enter the house, you will see the Tulsi plant. It is thus that the Mother blesses such families where She is worshipped in this very special form. No Maharashtrian Grihalakshmi will ever take anything until she has at least offered a flower at this Tulsi plant or burnt a little camphor or done one Pradakshina and bowed her head in devout salutation to Tulsi-Devi.

The second form of the Goddess which is unfortunately fast disappearing from all Hindu homes in the urban areas is the sacred cow—Gomata. It was the custom of all Hindus a couple of generations ago to have the worship of cow every day in the house. Without Gopuja the devout Hindu wife will not take her food. In cities it is very rare to see a cow and all milk is supplied in bottles from dairies. Therefore, this is a tradition that is dying away except in villages. To make up for this even though it may not be possible for the Hindu Grihalakshmi to preserve this tradition, of daily Gopuja, as a sort of Prayaschittha, at least upon one or two sacred days a year every devout Hindu lady must make it a point to perform this Puja. There is of course one particular day in the year which is specially set apart for Gopuja; and upon that day people somehow manage to worship the cow wherever they can find it. Thus opportunities for such Puja should be created where there is this manifestation of the Goddess in the form of the sacred animal the Cow which at one time formed the grand conception of wealth according to the Hindu mind. Thus far for the manifestation of the Mother in the sphere of the house.

Spiritual Wealth in the Sadhaka

Now we come to the most important aspect of the Goddess Lakshmi in this world as the Moksha-Dayini. Mainly Mother in Her aspect of Lakshmi is of the Rajo-Guna; because, through Rajas activity is kept up. Life has to be preserved by dynamic processes. Therefore, the Mother is partaking of the Rajo-Guna. But yet She has within Herself the inner resources of Pure Sattva because Vishnu partakes of Sattva Guna and ultimately She has to merge in Her third aspect as Goddess Saraswati and as we approach the borderland between the manifestation of Lakshmi and Saraswati, Mother Lakshmi manifests as Mokshalakshmi—that is the means that helps us to attain deliverance. In this aspect it is that the Mother manifests in the life of the Sadhaka. The Sixteenth Chapter of the Gita gives us some of the main qualities in which the Mother is manifest; She is manifest as fearlessness, purity of heart, steadfastness in knowledge and Yoga, alms-giving, control of the senses, sacrifice, study of the scriptures, austerity, straightforwardness, harmlessness, truth, absence of anger, renunciation, peacefulness, absence of crookedness, compassion to beings, uncovetousness, gentleness, modesty, absence of fickleness. Here two very interesting points may be noted. In Her aspect as Avidya Maya, Lakshmi is manifest as wealth and the concomitants of wealth, viz., greed for more wealth, the sense of acquisition and pride and vanity as part and parcel of the Abhimana of wealth; and also She is manifest as fickleness. It is very significant when the Lord enumerates the Daivi Sampat upon the spiritual path. He points some of the aspects of the Mother which are directly in opposition to Her own manifestation as the Avidya-Maya. That is why in the second verse of the Sixteenth Chapter, we get both non-covetousness as also absence of fickleness. These are the twenty-four Daivi-Sampat which are aspects in which the Goddess Lakshmi takes Her abode in the heart of the spiritual aspirant.

Then Sama and Dama are two divine attributes that are manifest in the heart of the Sadhaka, serenity as opposed to fickleness, selflessness as opposed to selfishness which all possessions bring about. Obedience: this is an important aspect in which the Mother manifests Herself in the heart of the Sadhaka; for She is obedience personified in relation to Her Lord Maha-Vishnu. Even as She denotes the very acme of Pativratya and absolute absorption in the service of Her Lord, She manifests Herself in the heart of the Sadhaka and the seeker as spontaneous Guru-Bhakti that is worshipfulness towards the spiritual preceptor, and its natural concomitant, i.e., wholehearted, dedicated, self-sacrificing service of the spiritual preceptor, Guru-Seva with Ananya-Bhava.

Mother manifests Herself in the Sadhaka’s personality as keen observation, alertness and wakefulness. To have these qualities is of paramount importance upon the path of Yoga. One should not be lethargic; one should not miss important things from which he may have to learn invaluable and priceless lessons; and therefore the quality of keen observation is a very necessary one for the spiritual Sadhaka for he has to learn in this school of life where experience is the method of education and unless one has got this power of observation by which he learns valuable lessons through these experiences, he will be missing the most important aspect of Goddess Lakshmi.

Discipline: one must have spiritual discipline. This is a sign of auspiciousness because it springs out of self-control and firmness of mind, as the preservative aspect; just as Mother as power gives us the necessary quality of firmness and determination of mind. If this has to bear fruit in Sadhana one must have regular, unbroken and continuous Sadhana. Therefore, continuity in one’s spiritual Sadhana and regularity in Sadhana are two ways in which the Goddess Lakshmi as Vishnu-Shakti manifests Herself in the heart of the Sadhaka. For, these two qualities sustain the Yoga-Abhyasa of the seeker.

Persistence and Perseverance: These two are important aspects of Daivi Sampat through which Lakshmi is manifest. Then, a feeling of desirelessness and self-sufficiency, contentment or Santosha are also the expressions of Goddess Lakshmi within our hearts.

Even as cleanliness in the domestic sphere, so also Saucha in the life of a Sadhaka is a necessary expression of Goddess Lakshmi—inner as well as outer cleanliness in all aspects of the seeker’s life.

Health and cheerfulness—these two aspects are manifestations of the Goddess.

Slight Not the Mother

Having thus summed up the manifestations of the Mother both in the domestic sphere and the sphere of the life of Yoga and Sadhana, we have to bear in mind an important law with regard to the manifestation of this aspect of the divine power of the Mother. Where Lakshmi is worshipped and propitiated there She stays. Where She is neglected there the Mother does not stay. This is to be always borne in mind by all people whether in the domestic sphere or in the Sadhana-life. Knowing this one must be very careful and avoid all slightings of the Mother. When such manifestations of Goddess Lakshmi are present, if we do not make use of them, if we ignore them, then we slight the Goddess. There, we neglect to honour Her as She would have us honour Her. Therefore, if Lakshmi is neglected and if She is slighted, prosperity and happiness, secular as well as spiritual, will depart from that person.

Realising this important law, we must be ever careful to avoid slighting the Mother in any aspect. Therefore, in the Hindu home we have always the belief that one should not get angry when he is sitting down to take his food. One should not speak harsh words at food-time. To refuse food is a very great blunder; for it becomes a direct insult and slighting of the Goddess in Her visible form of sustaining the very life upon earth. One should never slight food or treat it with disrespect. Therefore, in the Hindu family where this important fact is recognised, the Grihalakshmi will never allow specially rice to be thrown about on the floor, for to tread upon this rice is a very great mistake. Anna is Lakshmi. One should never waste or throw away food unnecessarily, because by this throwing away of food, we fail to recognise the worth and importance of this manifestation of the Goddess. We may by all means give food in charity, by all means feed the animals, the cow, the dog, the cat, any hungry creature; but wantonly we should not throw away food. For, if when She comes to us of Her own gracious will, we thus fail to recognise Her worth, then at a time when we need Her we will find that She is absent.

One more important manifestation of Lakshmi in the Sadhaka is memory. Yaa Devi Sarva Bhuteshu Smriti Rupena Samsthita. Therefore, the spiritual seeker must always try to cultivate the Mother in this aspect. Mother is the Smriti in all beings, says the Devi Sukta,—Smriti of the precious and sublime words of Upadesh, of wisdom, of Jnana, from the lips of the Guru, and also from the lips and from the example of all great saints, the men of God in this world from whom we obtain this knowledge. It is through Smriti that these gems of spiritual instructions are preserved; if we do not bear them in mind, reflect over them, do Manana and Nididhyasana we will not be able to reap the full benefit out of this Upadesha. Unless we have this memory aspect of the Divine Mother in us, we shall never be able to carry out the instructions and orders of the Guru in a satisfactory manner. Therefore we should not neglect this important aspect of the Goddess Lakshmi; and give the excuse “I did not remember.” If we do not remember the Guru’s Upadesh we will be the losers.

Therefore, may we pray to the Mother Lakshmi to bless us and grace both our homes and our hearts in all these divine aspects of Her Vidya nature and may we make the fullest use of Her presence in our homes and hearts and thus try devoutly to honour and worship the Mother. May we thus attain our eternal welfare here as well as hereafter.

A few special words to all devotees and aspirants who have this unique privilege in this life of having come into the sacred shelter at the feet of our divine Gurudev and have got the unique privilege of trying to mould our lives in accordance with his Upadesh as also to observe the lofty divine life as lived in this sacred and holy place, Ananda Kutir. Herein we have one of the rarest manifestations of Mother Lakshmi in all Her radiance and all Her glory. For She has given Herself to us in the form of this unique Ashram, the unique Institution where all the Daivi Sampats are there in profusion and in divine abundance. For, here is a unique, most auspicious and blessed place where having come into this rare human birth and having had the unique good fortune of Mumukshutva and the crown of the third blessing of contact with a sage established in the highest transcendental realisation of the Atman, we have in addition, been given the blessing of this wonderful place wherein every aspect of our Sadhana is being preserved from day to day and helped in every way.

For the Bhakta there is abundant opportunity to do Upasana in the temple, chant the Name of the Lord and sing Kirtan in the Bhajan Hall and every type of facility to have Sravana, Smarana, and other nine modes of Bhakti, and all facilities for doing Japa in the ideal surroundings in the temple or in the forest, on the unique sacred banks of the Ganga.

For the Vedantin every facility is here to hear sublime discourses on the Upanishads, to have Satsanga with great souls like Sri Swami Krishnanandaji, and also to have the opportunity of deep meditation in the seclusion of the forest-surroundings.

So, too, for the Karma Yogi. For the Karma Yogi it is a paradise; if only he has got the real wish to spiritualise, to transform his life itself into Sadhana.

So, too, for the Raja Yogi: to develop all the virtues, to practise Asanas and Pranayama—there are the best facilities here.

In short this is what a Sanskrit Pundit might say: a place the like of which Na Bhuto Na Bhavishyati.

One very rarely comes across such a wonderful place having every facility for every type of Sadhana through which one could reach the highest goal, the destination of human life, and become eternally blessed. This place is the visible manifestation which the Goddess Lakshmi has bestowed Herself upon unstintedly, in this most glorious and most gracious manner. There is this Ganga, Himalayas, Guru, Govinda-Aradhana and all that is left to us is only to honour and adore this wondrous manifestation of Mother Lakshmi in our lives, by making the best use of this opportunity, by utilising this unique privilege and opportunity which the Lord has bestowed upon us.

As I drew your attention just a while ago, let us not commit the blunder of neglecting all these wonderful divine blessings which the Mother has bestowed upon us in this form; for if we neglect, this rare opportunity will pass away. Life is very uncertain and time is fleeting and this rare unique opportunity of a human birth in such ideal conditions will pass away all too soon. If this is neglected and it becomes too late the regret will be entirely ours and then we shall not be in a position to make up for what we thus lose. Mother, once She has given an opportunity and She has been rejected, will not easily come, and very difficult indeed it will be for us to get such an opportunity once again. Therefore, while the Grace is flowing, in all its abundance, may we be alert and vigilant and fill ourselves with it by all means by being diligent in Sadhana, persisting and persevering in our spiritual practices and thus with the blessings of the Divine Feet of Gurudev and the Grace of Mother Lakshmi let us quickly finish this journey of this life on earth and reach the abode of perennial light, eternal bliss, immortality and divine perfection.

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