Lakshmi Narayana

The most significant Lakshmi-Narayana myth that appears in various Puranas is the Samudra Manthana, where Vishnu assumes his Kurma avatar to assist the devas and the asuras in the churning the Ocean of Milk. Lakshmi emerges as one of the many treasures that are the product of the churning. The devas request Vishnu to marry her, and hence her auspiciousness is wed to his divinity, restoring the cosmic order.^[3]

The Vishnu Purana describes this legend thus:^[4]

The goddess Sri of vibrant beauty rose from this milk, standing in a blossoming lotus with a lotus in her hand ... Wearing celestial garlands and garments, bathed and adorned with ornaments, with all the gods looking on, she went to Hari's chest. While resting on Hari's chest, Lakshmi made the gods know immediate supreme bliss, O Maitreya, just by looking at them.

— Vishnu Purana, Verses 1.9.100; 106; 107

 

In the Legend of Tirumala, the sage Bhrigu is selected to choose the deity to whom a yajna shall be dedicated towards. After rejecting Brahma, Indra, and Shiva, he arrives at Vaikuntha, where he observes Lakshmi massaging the feet of Vishnu who is reclined on Shesha. Bhrigu is angered by this and kicks the chest of Vishnu with his foot. A calm Vishnu is concerned for the sage, and receives him with honour. Pleased, Bhrigu decides that the yajna should be offered to Vishnu. But Lakshmi is greatly enraged, the chest being the region of Vishnu most associated with her, and because her consort had not risen to the insult. She descends upon the earth as Padmavati, the daughter of a Chola king, and her consort assumes the form of Srinivasa. Srinivasa finds Padmavati, marries her once more and is hailed as the primary deity of Tirumala.^[5]

In literature, Lakshmi and Narayana are often offered epithets stemming from their relationship - Vishnu is hailed as Lakshmipati,^[6] the husband of Lakshmi, while Lakshmi is called Vishnupriya,^[7] the favourite of Vishnu, as well as Vaishnavi and Narayani, the greatest female devotee, and Shakti of Vishnu.^[8]

In the Prapanna Parijata, Lakshmi declares that the duality of her consort and herself represents Brahman:^[9]

God, Narayana, is the essence of existence; and I, the Supreme Lakshmi, am the attribute (be-ness) of it. Hence what is known as Lakshmìnârâyana is the Brahman which is the eternal One.

— Prapanna Parijata

 

The dual representation of the deities Lakshmi-Narayana has many historic roots, and is sometimes interpreted differently by different traditions. The goddess Lakshmi incarnates on earth with her beloved consort, following Narayana's wishes, and mode of incarnation. When Vishnu descended upon the world as Parashurama, the goddess incarnated herself as Dharani; when he was born as Rama, Lakshmi appeared as Sita; and when he was Krishna, she appeared as Radha and Rukmini.^[10][11] In Vishnu's next incarnation as Kalki that will spell the end of the present Kali Yuga, he will wed Padmavati, who will also be an incarnation of Lakshmi.^[12] This dual manifestation of the supreme deities of Vaishnavism is explored in the Ramayana, Mahabharata, Vishnu Purana, Bhagavata Purana, Brahma Vaivarta Purana, Skanda Purana, and in other scriptures. The Purushottama Mahatmya of Skanda Purana (13th century CE) and of Vishnurahasya (16th century CE) referred to the female wooden image between Jagannath and Balabhadra, Subhadra, as Lakshmi.^[13]

 

In the South Indian tradition of Sri Vaishnavism, the deity Narayana is worshipped as the supreme deity, and his consort Lakshmi as the supreme goddess. Lakshmi is regarded to be the source of salvation, Narayana, and is hence revered by adherents in order to reach God. The origin of the tradition's name is sometimes associated with the goddess herself, who is also called Sri.^[15] The devotees of this tradition primarily worship Lakshmi-Narayana as the ultimate duality, though they also revere their incarnations in the Dashavatara, including Sita-Rama and Rukmini-Krishna.^[16] The Urdhva Pundra, the sacred mark they wear on their bodies, is conceived to be a combination of the white feet of Vishnu, and the red streak in between represents Lakshmi.^[17]

In the Vaishnava tradition of the Swaminarayan Sampradaya, a flute-bearing Krishna is worshipped with his consort Radha, and together the deity is referred as Radha Krishna, while Krishna in his four-hands form is identified with Narayana in the text Shikshapatri, and is worshipped with his consort, Lakshmi. The deity is referred as Lakshmi Narayana.^[18] The founder of the sect, Swaminarayan, installed the murtis of Radha Krishna and Lakshmi Narayana at the Shri Swaminarayan Mandir, Vadtal and Swaminarayan Mandir, Gadhada in Gujarat.

Lakshmi Narayana worship is popular among Vaishnavas, who pray to the divine couple at their homes and in temples. There are many sampradayas (sects), that regard Lakshmi Narayana as the ultimate divinity, and grand and exquisite temples have been erected for their veneration. It is believed that worshipping Lakshmi Narayana can get for the devotees the complete blessings of the divine couple and shall bestow welfare, success, prosperity and a fulfilled life for the devotees and their families.^[19]

In Tamil tradition, Narayana is often represented with three aspects of Lakshmi: Sridevi, Bhudevi, and Niladevi.^[20]

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  Laxmi Narayan Temple at Pashupatinath Temple Complex, Kathmandu, Nepal
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  Lakshmi Narayana statue at Naxal, Kathmandu
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  Lakshmi Narayana, Khajuraho
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  Lakshmi Naryana Frontispiece from the "Tula Ram" Bhagavata Purana - Brooklyn Museum

• Golden Temple, Sripuram
• Lakshmi Narayan Temple, Agartala
• Laxminarayan Temple
• Divya Desam
• Sreevaraham Lakshmi Varaha Temple, Thiruvananthapuram
• Chottanikkara Temple

• Radha Krishna
• Kalyanasundara
• Somaskanda
• Shiva Parvati