While most associate Lakshmi with Diwali in North India, in Bengal she is worshipped on Kojagari Purnima, the night of the full moon following Durga Puja.
The word “Kojagari” comes from “Ke Jage?” — “Who is awake?” It is said that on this moonlit night, Lakshmi descends to Earth and wanders from house to house, asking “Ke Jage?”. Those who are awake, clean, and offer prayers with devotion are blessed with her presence. This wandering aspect is rare among Hindu deities — it makes Lakshmi almost like a divine inspector, rewarding diligence, purity, and wakefulness.
Though popularly known as Vishnu’s consort, Lakshmi’s origin predates Vishnu’s marital symbolism. According to the Vishnu Purana, during the Samudra Manthan (Churning of the Cosmic Ocean), Lakshmi emerged from the ocean as a radiant goddess holding a lotus, signifying primordial abundance.
But older Vedic hymns (such as in the Shree Suktam of the Rig Veda) describe her as a cosmic principle of fertility, brilliance, and royal splendour, not as anyone’s wife. She represents “Shri”, the auspicious power that anoints kings and sustains order — a regal, sovereign energy.
In Tantric and Puranic traditions, Lakshmi is not a single form. She manifests in eight distinct forms, known as the Ashta Lakshmis:
Adi Lakshmi – Primordial abundance
Dhanya Lakshmi – Wealth through harvest, food, fertility
Dhairya Lakshmi – Courage and fortitude
Gaja Lakshmi – Royal power and authority
Santana Lakshmi – Blessings of progeny and continuity
Vijaya Lakshmi – Success in endeavors
Vidya Lakshmi – Knowledge and wisdom
Dhana Lakshmi – Material wealth and prosperity
These forms reflect different cultural economies — agrarian, royal, spiritual — showing Lakshmi’s role is not just about money, but the total ecology of prosperity.
Wh b ile mainstream worship focuses on wealth, Tantric sadhanas of Lakshmi (especially Kamala — her tantric aspect) are complex: She is seated on a lotus in a lake of nectar, surrounded by elephants — but the sadhana involves awakening the inner reservoirs of fortune and clarity. Tantric texts describe her as dwelling in the Sahasrara (thousand-petalled lotus) at the crown of the head — prosperity as spiritual blossoming, not merely external wealth.
An often overlooked concept is Alakshmi, the elder sister of Lakshmi. Where Lakshmi brings prosperity, Alakshmi brings poverty, discord, and misfortune. But interestingly, Alakshmi always follows Lakshmi. This is interpreted in Tantra as a reminder that wherever prosperity comes, the potential for greed and decay follows — hence constant vigilance is needed to retain Lakshmi’s grace.Folk rituals in Bengal involve symbolically driving out Alakshmi with brooms on Kali Pujo night when she is worshipped and “Alakshmi kalas” placed outside homes.
Purāṇas, including the Padma Purana, mention that Lakshmi is fickle — she does not stay permanently in any one place, unlike Saraswati (wisdom) or Durga (power). If a house or kingdom becomes arrogant, greedy, or unclean (physically and morally), Lakshmi flies away like a bird. This idea shaped ancient temple and palace architecture: cleanliness, symmetry, water bodies, lamps, and night-long vigil were designed to “invite” Lakshmi to stay.
Kojagari Lakshmi Puja is held on a full moon for a reason: Lakshmi is closely tied to Soma, the moon, symbolising cool brilliance, gentle abundance, and night-time fertility. Unlike Durga’s fiery solar symbolism during Navaratri, Lakshmi’s energy is soft, luminous, nocturnal, associated with dew, light on water, and overflowing granaries.
Another lesser-known association is between Lakshmi and the cow (Kamadhenu). In several myths, Lakshmi resides in the cow — a metaphor for self-sustaining wealth, nourishment, and generosity. In Bengal, the ritual feeding of cows and distribution of milk-based sweets during Kojagari night is seen as a living invocation of Lakshmi.
Ma Lakshmi is not merely the goddess of money ,she is the principle of flourishing, cosmic order, beauty, and benevolence. Kojagari night is not about loud celebration; it’s about wakefulness, purity, and inviting the gentle radiance of the full moon, a vigil for prosperity that is earned, not demanded.
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Image : Title: Kamala . 1885 . Chromolithographic print on paper. Printed at Calcutta Art Studio, Bowbazar, Calcutta.
Description : On the left, four elephants flank the goddess who is identified as Kamala. She holds lotuses in her two left hands while her upper right is in the abhaya mudra (reassurance) and her lower right is in the varada mudra (boon giving). She sits on a lotus and in fact, her name means “she of the lotus”, an epithet of the goddess Lakshmi. Kamala is a bringer of prosperity, fertility and luck, all characteristics she shares with Lakshmi, a goddess that is also flanked by elephants.