New Delhi, Oct 17 (Inditop.com) The rites of invoking Goddess Lakshmi, the consort of Vishnu whom millions worship on Diwali, is also mired in several “gender loopholes”, says writer-researcher R. Mahalakshmi, a professor of ancient history at Jawaharlal Nehru University here.
“Who was this goddess, the female counterpart of male deities, who did not allow mortal women to worship her freely without the mediation of men? It was only as I became a serious student of social sciences that I began to see the linkages between social perceptions of gender and the gods and goddesses that were part of the Brahminical religious traditions. Caste and community were major factors in her worship,” she says in her religious non-fiction volume, “The Book of Lakshmi”, published by Penguin-Books India this week.
The slim non-fiction book retells the myths surrounding the goddess through a series of illustrations and short stories and poses questions “on the gender bias in the worship rituals of the most feminine of all deities”.
“My interest in studying and understanding the goddesses can be traced back to the time, when as a young child I noticed numerous festivals that centred on the family’s ‘kula devi’. Kanchi Kamakshi, a variation of Lakshmi, generated much excitement among all members of the household,” the writer said, explaining what made her explore the deity.
“Why was my mother not allowed to be a part of the festivities on certain occasions and not allowed in the sacred areas? Why was it that all the ‘paattis’ (grandmothers) with shaven heads and crisp ochre-coloured ‘saris’ were not allowed to enter the kitchen on these days? I was also affronted to see my favourite household help severely admonished for entering the house on such occasions,” she said, listing that subtle gender and class faultlines.
“Interestingly, in a number of folk rituals that I have seen, women have no male mediation at all in invoking Lakshmi. So much of female bonding happens on these occasions that the women forget about men,” she said.
According to the writer, “the Brahminical patriarchy creates problems for the goddess”.
In several Tamil Brahmin families, “a ritual called Pendukal is practised. Women in the family, who have died as ‘sumangaliks’, that is before being widowed, all called from their heavenly abodes to bless the women of the family so that they may also also die before their husbands as ‘sumangaliks’,” she said.
Anthropological studies reveal that in several parts of the Indian subcontinent, “women like to be identified more as Parvathi, Shiva’s consort”, she said.
“In the most popular of myths, Lakshmi is presented seated on a full blown lotus. She is the daughter of the ocean. She holds unfading lotus flowers in her hands,” Mahalakshmi said.
The mascot of the goddess is the owl.
The book, which is almost childlike in the lucidity of its “arguments and style”, is divided into seven chapters — “Lakshmi as the embodiment of wealth and beauty”, “Lakshmi as the daughter of the ocean”, “Sri Lakshmi and other deities”, “Symbols of Lakshmi”, “The Iconography of Lakshmi”, “Lakshmi Festival and Worship” and the “Ashta Lakshmi Stotram and the Kanakdhara Stotram sacred mantra”.
