OM in Taittirīya

OM is the Eternal, Om is all this universe. Om is the syllable of assent: saying OM! let us hear then begin the recitation with Om. With OM they sing the hymns of the Sama; with OM SHOM they pronounce the Shāstra. With OM the priest officiating at the sacrifice says the response. With OM Brahma begins creation (or, With OM the chief priest gives sanction). With OM one sanctions the burnt offering. With OM the Brahmin ere he expound the knowledge, cries "May I attain the Eternal." The Eternal verily he attains.

OM in Chhāndogya

om iti etad akşharam udgītam upāsītā;

om iti hy udgāyati tasyopa vyākhyānam. (1.1.1)

OM is the syllable (the Imperishable One); one should follow after it as the upward Song (movement) for with OM one sings (goes) upwards; of which this is the analytical explanation.

So, literally translated in its double meaning, both its exoteric, physical and symbolic sense and its esoteric symbolized reality, runs the initial sentence of the Upanishad. These opening lines or passages of the Vedanta are always of great importance; they are always so designed as to suggest or even sum up, if not all that comes afterwards, yet the central and pervading idea of the Upanishad. The īshā vāsyam of the Vājasaneyi, the keneşhitam ... manas of the Talavakāra, the Sacrificial Horse of the Bŗhadāraņyaka, the solitary ātman with its hint of the future world vibrations in the Aitareya are of this type. The Chhāndogya, we see from its first and introductory sentence, is to be a work on the right and perfect way of devoting oneself to the Brahman; the spirit, the methods, the formulae are to be given to us. Its subject is the Brahman, but the Brahman as symbolized in the OM, the sacred syllable of the Veda; not, therefore, the pure state of the Universal Existence only, but that Existence in all its parts, the waking world and the dream self and the sleeping, the manifest, half-manifest and hidden, Bhūloka, Bhuvar and Swar,—the right means to win all of them, enjoy all of them, transcend all of them, is the subject of the Chhāndogya. OM is the symbol and the thing symbolized. It is the symbol, akşharam; the syllable in which all sound of speech is brought back to its wide, pure indeterminate state; it is the symbolised, akşharam, the changeless, undiminishing, unincreasing, unappearing, undying Reality which shows itself to experience in all this change, increase, diminution, appearance, departure which in a particular sum and harmony of them we call the world, just as OM, the pure eternal sound-basis of speech shows itself to the ear in the variations and combinations of impure sound which in a particular sum and harmony of them we call the Veda. We are to follow after this OM with all our souls, upāsita,—to apply ourselves to it and devote ourselves to its knowledge and possession, but always to OM as the Udgītha. Again in this word we have the symbolic sense and the truth symbolized expressed, as in akşharam and OM, in a single vocable with a double function and significance.

The Sanskrit has always been a language in which one word is naturally capable of several meanings and therefore carries with it a number of varied associations. It lends itself, therefore, with peculiar ease and naturalness to the figure called shleşha or embrace, the marriage of different meanings in a single form of words. Paronomasia in English is mere punning, a tour de force, an incongruity, a grotesque and artificial play of humour. Paronomasia, shleşha in Sanskrit, though in form precisely the same thing, is not punning, not incongruous but easily appropriate, not incongruous or artificial, but natural and often inevitable, not used for intellectual horseplay, but with a serious, often a high and worthy purpose. It has been abused by rhetorical writers; yet great and noble poetical effects have been obtained by its aid, as, for instance, when the same form of words has been used to convey open blame and cover secret praise. Nevertheless in classical Sanskrit, the language has become a little too rigid for the perfect use of the figure; it is too literary, too minutely grammatised; it has lost the memory of its origins. A sense of cleverness and artifice suggests itself to us because meanings known to be distinct and widely separate are brought together in a single activity of the word which usually suggests them only in different contexts. But in the Vedic shleşha we have no sense of cleverness or artifice, because the writers themselves had none. The language was still near to its origins and had, not perhaps an intellectual, but still an instinctive memory of them. With less grammatical and as little etymological knowledge as Panini and the other classical grammarians, the rishis had better possession of the soul of Sanskrit speech. The different meanings of a word, though distinct, were not yet entirely separate; many links yet survived between them which were afterwards lost; the gradations of sense remained, the hint of the word's history, the shading off from one sense to another. Ardha now means half and it means nothing else. To the Vedic man it carried other associations. Derived from the root ŗdh which meant originally to go and join, then to add to increase, to prosper, it bore the sense of place of destination, the person to whom I direct myself, or simply place; also increase, addition, a part added and so simply a part or half. To have used it in any other sense than "place of destination" or as at once "half, part" and "a place of destination" would not be a violence to the Vedic mind, but a natural association of ideas. So when they spoke of the higher worlds of Sachchidananda as Parārdha, they meant at once the higher half of man's inner existence and the param dhāma or high seat of Vişhņu in other worlds and, in addition, thought of that high seat as the destination of our upward movement. All this rose at once to their mind when the word was uttered, naturally, easily and, by long association, inevitably.

OM is a word in instance. When the word was spoken as a solemn affirmation, everyone thought of the Praņava in the Veda, but no one could listen to the word OM without thinking also of the Brahman in Its triple manifestation and in Its transcendent being. The word, akşharam, meaning both syllable and unshifting, when coupled with OM, is a word in instance; "OM the syllable" meant also, inevitably, to the Vedic mind "Brahman, who changes not nor perishes". The words udgītha and udgāyati are words in instance. In classical Sanskrit the prepositional prefix to the verb was dead and bore only a conventional significance or had no force at all; udgāyati or pragāyati is not very different from the simple gāyati; all mean merely sing or chant. But in Veda the preposition is still living and join its verb or separates itself as it pleases; therefore it keeps its full meaning always. In Vedanta the power of separation is lost, but the separate force remains. Again the roots gi and gā in classical Sanskrit mean to sing and have resigned the sense of going to their kinsman gam; but in Vedic times, the sense of going was still active and common. They meant also to express, to possess to hold; but these meanings once common to the family are now entrusted to particular members of it, gir, for expression, gŗh for holding. Gāthā, gīthā, gāna, gāyati, gātā, gātu, meant to the vedic mind both going and singing, meant ascending as well as upward the voice or the soul in song. When the Vedic singer said ud gāyāmi, the physical idea was that perhaps, of the song rising upward, but he had also the psychical idea of the soul rising up in song to the gods and fulfill idea of the soul rising upward, but he had also the psychical idea of the soul rising up in song to the gods and fulfilling in its meeting with them and entering into them its expressed aspiration. To show that this idea is not a modern etymological fancy of my own, it is sufficient to cite the evidence of the Chhāndogya Upanishad itself in this very chapter where Baka Dalbhya is spoken of as the Udgata of the Naimishiyas who obtained their desires for them by the Vedic chant, ebhyah āgāyati kāmān; so, adds the Upanishad, shall everyone be a "singer to" and a "bringrer to" of desires, āgātā kāmānām, who with this knowledge follows after OM, the Brahman, as the Udgitha.

This then is the meaning of the Upanishad that OM, the syllable, technically called the Udgītha, is to be meditated on as a symbol of the fourfold Brahman with two objects, the "singing to" of one's desires and aspirations in the triple manifestation and the spiritual ascension into the Brahman Itself so as to meet and enter into heaven after heaven and even into Its transcendent felicity. For, it says with the syllable OM one begins the chant of the Sāmaveda, or in the esoteric sense, by means of the meditation on OM one makes this soul- ascension and becomes master of all the soul desires. It is in this aspect and to this end that the Upanishad will expound OM. To explain Brahman in Its nature and workings, to teach the right worship and meditation on Brahman, to establish what are the different means of attainment of results and the formulae of the mediation and worship, is its purpose. All this work of explanation has to be done in reference to Veda and Vedic sacrifice and ritual of which OM is the substance. In a certain sense, therefore, the Upanishad in an explanation of the purpose and symbology of Vedic formulate and ritual; it sums up the results of the long travail of seeking by which the first founders and pioneers of Vedantism in an age when the secret and true senses of Veda had been largely submerged in the ceremonialism and formalism of the close of the Dwapara Yuga, attempted to recover their lost heritage partly by reference to the adepts who still remained in possession of it, partly by the traditions of the great seekers of the past Yuga, Janaka, Yājňavalkya, Kŗşhņa and others, partly by their own illuminations and spiritual experience. The Chhāndogya Upanishad is thus the summary history of one of the greatest and most interesting ages of human thought. (SA)

OM in Māndūkya

OM is this imperishable word, OM is the Universe, and this is the exposition of OM. The past, the present and the future, all that was, all that is, all that will be, is OM. Likewise all else that may exist beyond the bounds of Time, that too is OM.

All this Universe is the Eternal Brahman, this Self is the Eternal, and the Self is fourfold.

Now this the Self, as to the imperishable Word, is OM: and as to the letters, His parts are the letters and the letters are His parts, namely, AUM.

The Waker, Vaishvānara, the Universal Male, he is A, the first letter, because of Initiality and Pervasiveness: he that knows Him for such pervades and attains all his desires: he becomes the source and first.

The Dreamer, Taijasa, the Inhabitant in Luminous Mind, He is U, the second letter, because of Advance and Centrality: he that knows Him for such, advances the bounds of his knowledge and rises above difference: nor of his seed is any born that knows not the eternal.

The Sleeper, Prajna, the Lord of Wisdom, He is M, the third letter, because of Measure and Finality: he that knows Him for such measures with himself the Universe and becomes the departure into the Eternal.

Letterless is the fourth, the Incommunicable, the end of phenomena, the good, the One than whom there is no other: thus is OM. He that knows is the self and enters by hi self into the Self, he that knows, he that knows.

Lets face it. Life is not a bed of roses. There are hurdles to get over and mountains to climb. In numerology, the roadblocks faced in life is called the challenges. The Challenge is a weak point in our Life Path. It is the weak link in the chain of life which must be overcome for us to grow and develop properly. We learn by meeting the challenge, and dealing with it effectively. The nature of the challenge is shown in the Life Path.

Actually, there are three challenges included in your life path. Two that will be called sub-challenges and then a main challenge. Each challenge is represented by a number, and the number reflects the tone of the confrontation. We will again use the month, the day and the year of birth in this calculation. The first step will be to reduce each of these components to a single digit base number. Thus, December 14, 1968, would become month 3 (1+2), day 5 (1+4), and year 6 (1+9+6+8=24; 2+4=6).

The first sub challenge is derived by finding the difference between the month and day of birth. In our example, this would be 5-3=2 first sub challenge.

The second sub challenge is identified by finding the difference between the day of birth and the year of birth. The example would be 6-5=1; the number 1 for a second sub challenge.

The final challenge is identified by finding the difference between the first and second sub challenge. Our example would have a 2-1=1 challenge.

The numbers behind the final challenge will each be a potential problem during half of the life. The first sub challenge during the first part of the life, and the second sub challenge during the second half of the life. The Final Challenge is a potential weakness and problem throughout the entire life.

If you correctly reduced the month, day and year to a single digit (no master number), the difference between the two numbers must be a number from 0 to 8. Here are readings of each of the challenges:

Challenge 0

The obstacles life during this period may not be many, or they may be coming from all directions. The challenge of the number 0 is called the challenge of choice. You are likely to have difficulty acting on your preferences. You are perfectly capable of analyzing a situation and realistically comparing possible solutions. The challenge of 0 may make bring this decision to requisite action very difficult for you. To overcome the challenge, it should be understood that you must have the faith in your own abilities to the extent that you can analyze, make a choice, then act with ease and comfort. This challenge is one that is normally found on in a highly evolved individual and an individual who can be expected to make your own decisions about life and know where the pitfalls lie. To meet the challenge of 0 you must have control of all of the numbers; the independence of 1, the diplomacy of 2, the optimism of 3, the application of 4, the understanding of 5, the adjustment of 6, the wisdom of the 7, the constructive power of 8, the universal service of 9. In other words, to meet the challenge of 0 in your life, you must be a very gifted person.

Challenge 1

The challenge of the number 1 suggests you are likely to feel dominated by others with strong influence, probably parents or others with whom you compete. The challenge of the number 1 is avoidance of being dominated, but doing so in a fashion that does not impose upon or dominate others. With the challenge of the number 1 it's extremely important to control the ego, and avoid the negative aspect of individuality. False pride, pomposity, egotism are issues to be guarded against now. You are now in a period of learning about self-reliance and how to solve your own problems independently. Learn to rely on your wit and your intelligence, avoiding argumentation and resentfulness.

Challenge 2

The challenge of the number 2 suggests you are likely to be extremely sensitive and more or less brimming with feelings. You find it hard to work with people because your are afraid of being criticized or, worse yet, ignored. You have a good deal of self-doubt and a definite lack of self confidence. There is a tendency to constantly worry about the opinion that others have of you. There is likewise a tendency to use this sensitivity in a negative way. Used more positively, your keen sensitivities can be a significant strength, allowing you to be acutely aware of so much of with others rarely perceive. But during this period it will be hard for you to assert yourself and make decisions. You will shy away from positions of authority and responsibility. This can be a time for accumulation of wisdom, as you show patience and pay close attention to detail. Try not to take things too personally. Friendships are a source of deep satisfaction to you during this time. Respect your ability to compromise and grow in a quiet way. Do not let details overwhelm you and keep you from seeing the big picture. Plan for slow growth rather than immediate gain.

Challenge 3

The challenge of the number 3 suggests a tendency to scatter talents and try to do too many things at once during this period of your life. You may have a fine imagination and a gift for words, but you find it hard to express yourself effectively. Though you know you should cultivate friends and be sociable, you tend to be somewhat reclusive and defensive. You may have a talent for writing, acting, or speaking, but you are reluctant to involve yourself with these sorts of activities because you do not like to face the prospects of criticism. You are expressing yourself with a negative emphasis, hiding your creative talents behind a wall of shyness. You must strive to develop yourself in a social and in a creative sense. It's hard to just relax and have a good time.

Challenge 4

The challenge of the number 4 suggests a difficulty with work. Either you simply don't like to work, don't like the work your are forced to do, or you have difficulty completing tasks and working efficiently. You may be careless and lack a sense of practicality. Often this challenge makes it hard to see the forest for the trees when it comes to work and obligations. It is important for you to learn patience, understanding and the practical, common sense way of dealing with mundane responsibilities. You may also need to learn the importance of working within the parameters of a time schedule.

Challenge 5

The challenge of the number 5 suggests that your challenge is to overcome the desire and the demand for freedom at any price. This challenge number is very difficult to handle because, with it, you are apt to be extremely impulsive; you want to try everything at least once, and you are rather unstable in many ways. Change may be necessary for you, but it must be handled in an intelligent and controlled manner. Make certain that the desire for change is not associated with a desire to escape responsibility. In any event, this challenge requires that you learn as early as possible in life to control your impulses.

Challenge 6

The challenge of the number 6 suggests that you may have difficulties because of your insistence on extremely high standards. You are apt to appear authoritarian, intolerant, and a little self-righteous. It is hard for others to live up to your standards of expectation. Many of your considerable talents for balancing situations are used with a negative emphasis. Avoid creating friction in relationships and strive for harmony. You must learn that your diplomatic approach will only be appreciated if others feel that their needs are met, their desires understood, their point of view respected. You must learn to allow others to set their own pace, make their own rules. This challenge requires learning unconditional love and acceptance.

Challenge 7

The challenge of the number 7 suggests difficulties brought on by your discomfort with your own inner feelings; feelings of a reserved attitude and unexpressed emotions. You may feel unable to better your situation, or to change and improve circumstances. There is a tendency with this challenge to be a chronic critic and complainer, while offering little or nothing as a suggest to correct the faults that are found. The sense of discrimination is strong, but it is expressed in a very negative way. A sense of false pride tends to keep your real feelings buried beneath the surface. Avoid a tendency to approach people in a very reserved and aloof way, and develop faith in your own abilities rather than dwelling on your limitations. Marriage is apt to be delayed until this challenge is overcome, or if married, this can be a difficult time.

Challenge 8

The challenge of the number 8 suggests an early life assumption that satisfaction can only be gained and safeguarded by adequate material accumulation. There's likely to be considerable effort exerted to attain money, status, and power, sometimes to the exclusion of almost all else. The number 8 challenge indicates that you are/were using your concern with material matters with negative emphasis. You must learn to use your ability to gain money, status and power with a sense of proportion and an awareness of the relation of material affairs to other matters, and deal with the material world in a comfortable manner.

The following discussion focuses on self-forgiveness as one of the acts of life that fills experience with purpose. It brings love to a place where it wasn't before and transforms the spot by bringing a different fulfillment.

When we do self-forgiveness, the channel that opens up is inside. We initiate a channel from the basic self through the high-self. Through that channel, we stand in the light and reconcile our belief with the truth of self. In essence, we align with the Holy Spirit and declare to the basic self that the limiting belief or separation is discontinued and replaced with essence of virtue it was blocking. For example, you may forgive yourself for believing you are unlovable. By so doing, you tell the basic self to align with your innate loving as an internal and transcendental source.

The sense that the energy is outside comes from the awareness that the source of transformation is outside the system of the belief, which is the self-concept, or status-quo. The transformative energy is embedded in our depth. In quantum fashion, when we forgive ourselves the inner and outer source act as one. The self-forgiveness tells the basic self to change and invites the high-self to transform the limitation. This action communicates a change in our relationship to the unconditional love that is God. This changes the way we are nested in the personal and universal field. The self-forgiveness changes how our consciousness is nested in the One. So the transformational energy is outside and inside of us. A simple movement of the heart, like kindness, has a similar effect. It is a technique. It is also a remembrance of self. We re-place our selves into the givingness of self that preceded the taking from self.

This section is extracted from Robert D. Waterman's book
Self-forgiveness, an Act of Life (1976).

Though the temptation is there to think of self-forgiveness as a technique, it does not function so in practical application. The concept will be developed by elaborating on fifteen qualities of self-forgiveness.

1. The deepest tendency within humankind is toward balance and growth. All urges, needs, desires, and accomplishments somehow stem from our own archetype seeking to fulfill itself.

2. Whether the individual works with or against those deepest tendencies is a matter of choice. Humankind rules his life by choice and in experience man dramatizes who he is. Regardless of age he will meet situations and subdue or be subdued by them according to the meaning structure through which he perceives the events. He may alter what was already known in order to adapt, or move blindly in the face of his own darkness. The choice is an expression of love and will.

3. Situations in themselves are not imbalancing; our response, the meaning we impute, the choice we make, can imbalance. Any experience represents an opportunity for growth and any situation we encounter has the potential to integrate or dissociate our ability to live from our inner vitality.

4. Though we may not be able to change past situations, we can change the meaning we carry within us regarding those events. Although an experience is in the past, we can relive the experience in the present and change the meaning we made out of the experience. Recall, in itself, is not enough. The interrupting experience must be transformed. We can change our mind and as we do, the pain evoked reactivates the inducing mental-emotional judgment, releasing both as the pattern becomes conscious. As these patterns are systematically released, the natural flow of life-force through the body is reestablished, as well as mental, physical, and emotional well-being.

5. Choice always involves three components: thought, emotion, and action : symbol, energy, and direction : love, will, and consequence. We cannot avoid choice. Abdication of choice is a choice. As we cannot avoid choice, we cannot avoid responsibility. The understanding of the self is acquired through experience. The process of acquiring is perfect in the beginning and always will be. The step called mistake is in a sequence which is a perfect process of experimental discovery. If we attach our identity to the mistake, we are in effect a mistake. After a while our identification as mistake rather than a maker-of-mistakes leads us to the philosophical conclusion that we have no power to alter that conclusion. Our ability to create is blurred by identifying with the mistake. We lose the ability to recycle our mistakes through the "purifying fires" of the Higher Mind. To fear to act because we may be wrong is the greatest wrong because we abdicate our "dominion" and our "inward kingdom" which results in our outward domain falling to external forces and controls. We narrow our conscious awareness to a small realm of threatening shadows.

6. Cause and effect have in each life a historical pattern of connectedness and are woven and re-woven through individual understanding of its symbol, energy and direction.

7. The reference, or locus, for the natural tendency within humankind for balance and growth is within. It is hard to imagine the potential for creative human influence when individuals recognize the degree of inner authority that can be exercised. The locus of intellect and love within us is far deeper than we perform -- it is at the depth that we are a Being that is one with the Father-Mother principle, and yet still deeper, the unmanifested Source. In this Higher Self reference we so loved the possibility of ourselves that we created a begotten personality as an instrument of growth and change so that we might understand our eternality, and thus live consciously in our eternal perception as co-creators with the Divine.

8. Each choice, large or small, has an effect (a consequence) of either moving a personality closer to his or her deeper being or further away.

9. Self-forgiveness is a choice with an outcome of greater cooperation with the inherent, internal tendency toward balance and growth. When in response to circumstances we create self-pity, injury, fear, grudges, etc, we deny to ourselves the use of a great resource, presence intellect and power from within us. Divine love is unconditional and ever forgiving and is available to us directly through the Higher Consciousness. When we attach ourselves to an external reference through judgment, we block the consciousness of redeeming love and super-conscious wisdom from our use. When we relive the energy and symbol that blocked us and forgive ourselves, the Divine Balance is allowed to enter our personality and establish the same condition in our personality world that exists in our higher consciousness world.

10. The activation of self-forgiveness is enhanced or impeded by group-process.

11. Self-forgiveness is as effective as it is sincere; yet, is activated according to the individual ability level. Sincerity is a skill. You may be at a level of sincerity and tell me that you will do this or that, yet in ten minutes you may have grown in sincerity and discover that in reference to now you lied, yet it seemed true then. If you take on guilt or try to justify the discrepancy you will lose the gain you made. However, if you confront your lie and take action to fully utilize the gain, the lie becomes a positive action and moves into a corrective law. We may re-experience a distorted moment and forgive ourselves and release much.

12. Self-forgiveness is a conscious choice, a subconscious realization and a higher -consciousness acceptance (It is not a belief). Self-forgiveness is not a belief -- it is a knowing and as such our choice and statement places it as an active element within us. When we re-experience the past and choose consciously to change, corollary patterns occur subconsciously and super-consciously. There is a realization of the impact of the conscious choice: the experience of release and change of meaning is recorded in place of the old interpretation. Super-consciously new vistas present themselves to the conscious mind. Reprogramming can change patterns in the subconscious mind through repetitious affirmation -- but self-forgiveness changes the patters in the subconscious mind through direct intervention of the Higher Self.

13. Self-forgiveness is spontaneous in people who have gained the ability to relate to the unity of life with the entirety of their being. Even though we may be self-realized beings and all our conscious levels are highly synthesized, we are still here, still growing, and still confronted with choices and mistaken choices. The difference is that when our growth is more progressive than evolutionary, realization of the mistakenly applied energy is sufficient to release it. Release and understanding, both act and consequence, become spontaneous.

14. Self-forgiveness carries the implication that all events are purposeful and ultimately worthwhile. If self-forgiveness allows us to claim an understanding that we did not possess before, then the purpose of difficulty is to solve that difficulty, to understand, to extend and expand the ability level of our Soul -- it seems that all souls are equal in their perfection but not in their ability level. In this context, we conceive that we have never done anything that was not worthwhile. We were always worthy in in ourselves; it was the belief in attachment to error that created a sensation of unworthiness. When the sense of inherent worthiness returns, growth accelerates and balance is enhanced. Our quest is to learn to use our inherent worth to master life.

15. Self-forgiveness is economical - the best use of human energy that can be made out of any event, for experience is only wasteful when it is not used for growth, for greater understanding; we are wasteful to the degree we are ego-attached to our mistakes. There is a moral imperative in the understanding of energy and its exchange and perhaps the only moral imperative: "Unto thyself be true"; THYSELF -- not the belief patterns of the mind that masquerade as self. The personality is a garment, a vehicle by which our Being might enter the real of Earth to gain the wisdom thereof. It is to the Being that we are true. There is no dogma to re-alignment of the personality -- mind, emotion, and body -- with the Soul and Spirit, only self-forgiveness. We hold within us a vision of what we could be and an image of what we are -- how we handle this discrepancy is crucial.

"As a man who has devoted his whole life to the most clear headed science to the study of matter, I can tell you as a result of my research about atoms this much. There is no matter as such. All matter originates and exists only by virtue of a force, which brings the particles of an atom to vibration and holds this most minute solar system of the atom together.

We must assume behind this force the existence of a conscious and intelligent mind. This mind is the matrix of all matter"

 Do dolphins look for God? If they have never been separated from God,
why would they look? Maybe they swim in God as they swim the ocean.

Sri Mahalakshmi also spelled Laksmi, (Sanskrit: लक्ष्मी lakṣmī, Hindi pronunciation: [ˈləkʃmi]) is the Hindu goddess of wealth, love, prosperity (both material and spiritual), fortune, and the embodiment of beauty.

 Lakshmi (Hindu) In the Hindu religion, Lakshmi is the goddess of both spiritual and material wealth and abundance. A favorite among women, she has become a popular household goddess, and her four hands are often seen pouring gold coins, indicating she will bless her worshipers with prosperity.

Lakshmi is the Goddess of wealth and prosperity, both material and spiritual. The word ''Lakshmi'' is derived from the Sanskrit word Laksme, meaning "goal." Lakshmi, therefore, represents the goal of life, which includes worldly as well as spiritual prosperity. In Hindu mythology, Goddess Lakshmi, also called Shri, is the divine spouse of Lord Vishnu and provides Him with wealth for the maintenance and preservation of the creation.

In Her images and pictures, Lakshmi is depicted in a female form with four arms and four hands. She wears red clothes with a golden lining and is standing on a lotus. She has golden coins and lotuses in her hands. Two elephants (some pictures show four) are shown next to the Goddess. This symbolism conveys the following spiritual theme:

The four arms represent the four directions in space and thus symbolize omnipresence and omnipotence of the Goddess. The red color syinbolizes activity. The golden lining (embroidery) on Her red dress denotes prosperity. The idea conveyed here is that the Goddess is always busy distributing wealth and prosperity to the devotees. The lotus seat, which Lakshmi is standing upon, signifies that while living in this world, one should enjoy its wealth, but not become obsessed with it. Such a living is analogous to a lotus that grows in water but is not wetted by water.

The four hands represent the four ends of human life: dharma (righteousness), kama (genuine desires), artha (wealth), and moksha (liberation from birth and death). The front hands represent the activity in the physical world and the back hands indicate the spiritual activities that lead to spiritual perfection.

Since the right side of the body symbolizes activity, a lotus in the back right hand conveys the idea that one must perform all duties in the world in accordance with dharma. This leads to moksha (liberation), which is symbolized by a lotus in the back left hand of Lakshmi. The golden coins falling on the ground from the front left hand of Lakshmi illustrate that She provides wealth and prosperity to Her devotees. Her front right hand is shown bestowing blessings upon the devotees.

The two elephants standing next to the Goddess symbolize the name and fame associated with worldly wealth. The idea conveyed here is that a true devotee should not earn wealth merely to acquire name and fame or only to satisfy his own material desires, but should share it with others in order to bring happiness to others in addition to himself.

Some pictures show four elephants spraying water from golden vessels onto Goddess Lakshmi. The four elephants represent the four ends of human life as discussed above. The spraying of water denotes activity. The golden vessels denote wisdom and purity. The four elephants spraying water from the golden vessels on the Goddess illustrate the theme that continuous self-effort, in accordance with one's dharma and govemed by wisdom and purity, leads to both material and spiritual prosperity.

Goddess Lakshmi is regularly worshipped in home shrines and temples by Her devotees. A special worship is offered to Her annually on the auspicious day of Diwali, with religious rituals and colorful ceremonies specifically devoted to Her.

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