Mahalaxmi vrat katha marathi
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Rice is cultivated in 111 countries spread all over the world, including Asian countries such as India, Pakistan, Bangladesh, and China, and some parts of Africa, Central America and the USA. According to Mohanty, rice cultivation grants women a better status in society as there is value for a woman’s physical labour. The social message is that tradition can be challenged and a wife is not to be trifled with. Stories about her influences vary from region to region but she is generally in favour of the outcasts and the downtrodden, thus making her an iconic figure, especially for women of the lower castes.įrom that initial observation, I wish to focus as a second point, on the women’s empowerment issues promoted by the story from Odisha.
#Mahalaxmi vrat katha marathi free#
Though the details that make her vary, the core figure of Lakshmi is an independent, intelligent woman, caring of her devotees, peripatetic therefore free to wander, and willing to take her own decisions on social well being. The most extensive are the 12 stories, one for each month, originating in Bengal, followed by narratives from Andhra Pradesh and Uttar Pradesh. Mohanty, while offering a verbatim translation of the Odia vrat katha, also makes reference to several other Lakshmi stories or panchalis from other parts of the country which draw a fascinating map for comparisons. This is the goddess who becomes a role model for her followers in Odisha. She also extracts another promise, that she will move freely everywhere, including among “untouchable” communities.Īlso read: Will the Indian Way of Seeing Outstare Toxic Hindutva Politics?Ĭlearly in this story, the brothers are the voice of patriarchy and Lakshmi is the rebel with a cause, and by adhering to her principles of fairness and justice, she wins her case.
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Lakshmi extracts a promise that henceforth the temple of Jagannath will uphold the equality of all people and will demonstrate this with offering the sacred food with all, irrespective of caste. The goddess then builds her own palace in the neighbourhood of the untouchables, continues her interaction with the devotees, and soon, the starving brothers show up at her door asking for food and forgiveness.
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Lakshmi curses the brothers and says that they will not get a morsel of food till they repent and only she can remove the curse.
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When Lakshmi speaks in favour of Chandalini’s devotion, care and cleanliness, the brothers decide to throw her out of their house for being a “disobedient” wife and householder. On the way, Lakshmi notices that upper caste people are not worshipping her with much care or devotion.īidyut Mohanty, ´Lakshmi the Rebel: Culture, Economy and Women’s Agency,’ Har Anand, 2019.Īfter giving blessings and granting boons to Chandalini, when Lakshmi returns home, her brother-in-law Balaram has incited Jagannath into declaring his wife “impure” for having been in the company of an untouchable person. One day she visits Shreya Chandalini, who is an “untouchable”. In the holy month on Margasheersa, Lakshmi must visit her devotees at home when they offer her sincere prayers. Jagannath, his brother Balaram and wife Lakshmi reside together in the temple. I must express my admiration for such socio-economic readings of traditional practices among women as my coedited work on Sita and Radha had shown similar leanings but we had not formulated a thesis.įirst comes the story of the Lakshmi vrat katha in Puri. The women in their turn, worship the Goddess Lakshmi by reciting a story that shows her in an empowered state, and therefore an example to emulate. Lakshmi the Rebel: Culture, Economy and Women’s Agency is a book about the transformative potential of mythology and the folk practices deriving from it.ĭr Bidyut Mohanty examines the Lakshmi vrat katha recited in Odisha and other rice-growing economies and presents a unique hypothesis that women have better status in such rice cultivating areas that are primarily dependent on female labour.