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Padmavati (Hinduism)

In , Padmavati, also known as Alamelu Mangai or Padmavathi Devi, is revered as the divine of Lord (an incarnation of ) and an earthly manifestation of the goddess , embodying prosperity, purity, and devotion. She is primarily worshipped in the Vaishnava tradition, particularly in , where her temple in (near , ) serves as a key pilgrimage site, with devotees traditionally visiting it before proceeding to the Temple to seek her blessings for marital harmony and fulfillment of vows. According to temple legends preserved in the and recounted by the , Padmavati was born as the daughter of King Akasharaja and Queen Dharanidevi of the Thondaimandalam kingdom after they performed a yagna for a child; she miraculously emerged from a thousand-petaled golden lotus in the sacred tank Padmasarovaram on the auspicious Panchami tithi in the month of Karthika under the . As a young woman, she encountered Lord (in the form of Srinivasa) during a hunt in the forests, leading to their divine in a ceremony arranged by her father and facilitated by sage , symbolizing the eternal union of and . This marriage narrative, known as Srinivasa Kalyanam, underscores themes of divine love, , and , with Padmavati's role highlighting her as the granter of boons for , , and liberation. The Padmavati Temple in , originally established during the reign of her brother Tondaman Chakravarthi, features her icon as a four-armed seated on a , holding lotuses in two hands and displaying the varada (boon-granting) and abhaya (fear-dispelling) mudras in the others, reflecting her compassionate and protective nature. Her worship involves rituals such as the Lakshakumkumarchana, where is offered in massive quantities to invoke her , and festivals like the Brahmotsavams, which draw thousands of pilgrims. As a śāsana devī (guardian ) in this context, Padmavati's veneration extends beyond to other South Indian shrines, reinforcing her status as a pivotal figure in Hindu devotional practices centered on abundance and .

Etymology and Epithets

Name Origin

The name Padmavati derives from the compound "Padma-vatī," where "padma" (पद्म) signifies "" and "vatī" (वती) denotes "possessing," "resembling," or "emerging from," collectively meaning "she who possesses or resembles the " or "one associated with lotuses." This underscores her intrinsic connection to the flower, a central motif in representing unblemished purity and . Symbolically, the name evokes themes of prosperity, auspiciousness, and spiritual elevation, as the lotus rises pristine from aquatic depths, paralleling Lakshmi's attributes of and without direct immersion in impurity. In this context, Padmavati embodies these qualities as an aspect of , emphasizing transcendence and benevolence. The term's usage traces to ancient Hindu scriptures, notably the , where it highlights her lotus-linked divinity and role in cosmic harmony, reinforcing the flower's emblematic role in Vedic and Puranic traditions. This linguistic root aligns with broader veneration, where associations denote enlightenment and abundance.

Alternative Names

Padmavati Devi is commonly known by several alternative names in South Indian traditions, particularly within . One prominent epithet is Alamelu Manga, a name translating to "lady seated on the ," which underscores her divine grace and floral symbolism. Another is Alar Mel Mangai, meaning "goddess on the ," derived from the poetic breakdown of her temple town's name, Alarmelmangapuram, where "Alar" refers to , "Mel" to top or above, and "Mangai" to goddess. Additionally, she is revered as Padmavati Thayar, with "Thayar" in signifying "mother," emphasizing her nurturing and protective role as a maternal figure in devotion. Regional variations in South Indian include Alarmel Mangai, a close variant of Alamelu Manga, which highlights her compassionate maternal aspect and is tied to local legends of her emergence and benevolence toward devotees. These names often reflect her etymological connection to the , symbolizing purity and prosperity, as seen in her from a golden lotus. In textual and doctrinal contexts of Sri Vaishnavism, Padmavati is identified with epithets such as Bhumi Devi, portraying her dual role as the earth goddess who embodies patience and fertility as a consort of Vishnu.

Iconography

Depictions

Padmavati is commonly represented in Hindu iconography as a serene and compassionate figure, often seated in the padmasana (lotus position) on a pedestal, with a gentle, smiling expression that emphasizes her benevolence and grace. This posture underscores her divine poise and connection to prosperity, appearing in temple sculptures and processional images across South Indian Vaishnava traditions. Alternatively, she is depicted standing gracefully, as in the sthanakamurthy form at certain shrines, radiating youthful elegance as a 16-year-old divine maiden. In sculptural art, particularly South Indian bronzes, Padmavati is portrayed with four arms, embodying a multi-faceted while maintaining a calm demeanor. In her primary icon at the , the upper two hands hold lotuses, while the lower right displays the varada (boon-granting) and the lower left the abhaya (fear-dispelling) . These representations often include her adorned in golden attire, a , and elaborate jewelry such as , anklets, and a waistbelt, highlighting her regal and auspicious nature. She is frequently flanked by attendants or showering water, evoking themes of royal abundance and in reliefs and icons. Regional variations in her depictions reflect local artistic traditions; in the Dravidian architecture of Tirupati-area temples, such as the Sri Padmavathi Ammavari Temple at , she appears in vibrantly colored stucco figures integrated into gopurams and mandapas, blending intricate carvings with devotional symbolism. Medieval paintings, influenced by Vaishnava texts, portray her in opulent royal attire and jewelry, emphasizing her role as the consort of in narrative scenes. As an of , these broader artistic forms align her visual motifs with those of the prosperity goddess, adapting to regional temple aesthetics.

Symbols and Attributes

Padmavati, as a of the goddess , is iconographically associated with the golden (padma), which she holds in her hands, symbolizing both spiritual enlightenment and material prosperity. This emblem underscores her role in bestowing purity, , and abundance upon devotees. Occasionally, she is depicted holding a (shankha) in one of her four hands, representing the primordial sound of creation () and offering protection against adversities through its auspicious vibrations. Her , or divine mount, is the (), which embodies strength, royal authority, and in Hindu tradition. are revered for their association with rain clouds and , signifying the showering of and the nurturing of life's abundance, thereby reinforcing Padmavati's benevolence in granting and agricultural wealth. In her , Padmavati is typically adorned with flowing sarees, intricate ornaments, and a resplendent crown, all of which highlight her regal divinity and embodiment of opulence. These attributes evoke her eternal grace and over fortune. Furthermore, in certain representations, she appears in dual forms alongside Bhudevi icons, illustrating her unified identity as —the goddess of wealth—and the earth mother (Bhudevi), who sustains and .

Mythology

Origins and Birth

Padmavati is regarded in Hindu tradition as an of the goddess , who descended to earth during the to accompany Vishnu's as , ensuring the fulfillment of divine companionship on the Venkata hills. This manifestation aligns with Lakshmi's role as Vishnu's eternal , adapting to his earthly form to support his worship and grace devotees. The mythological origins of Padmavati trace to her previous life as , a devout maiden born to a who performed intense on the banks of a sacred river, aspiring to marry as her husband. During the , while in deep meditation, Vedavati was approached and molested by the demon king , who sought to claim her; in response, she cursed him that a woman would bring about the destruction of his lineage, before immolating herself in a consecrated fire to preserve her purity. , the fire god, protected her spirit, and , in his incarnation as , later promised to wed her in a future birth, specifically in the twenty-eighth cycle of the , when she would be reborn as the daughter of a king named Akasha Raja. According to the birth legend detailed in the Venkatachala Mahatmya of the , Padmavati manifested miraculously as a fully grown adolescent from a thousand-petaled golden blooming in the center of Padmasarovaram (also known as Swami Pushkarini), a sacred lake near . This event occurred on the auspicious Panchami of the Kartika month, under the Uttarashadha , following twelve years of Lakshmi's to assume this form. The childless King Akasha Raja of Thondamandalam and his queen, Dharani Devi, had performed a on the advice of priests to beget an heir; while the king was ploughing the ritual ground as per Vedic custom, the appeared, and a divine voice instructed the royal couple to adopt and raise the girl with devotion, naming her Padmavati after the of her emergence.

Marriage to Venkateswara

In , the marriage of Padmavati to , also known as Srinivasa, is a pivotal divine union rooted in the legends of . This event fulfills a prior promise Srinivasa made to , an earlier of destined to become his consort. The courtship began when Srinivasa, in the guise of a hunter, pursued a wild into the lush gardens of Akasha Raja in Narayanavanam. There, he caught sight of the beautiful Princess Padmavati tending to flowers, and both were instantly smitten, marking a moment of profound mutual attraction. Overcome with love, Srinivasa confided in his foster mother, , who then approached Akasha Raja and his queen, Dharanidevi, to formally propose the marriage on his behalf. To further affirm the union's destiny, Srinivasa disguised himself as a fortune-teller and revealed to the royal family that Padmavati's birth was ordained for this very purpose, alleviating her sudden illness and prompting divine omens that convinced the king. Akasha Raja, after consulting , joyfully consented, viewing the match as auspicious for his lineage. Preparations for the wedding were extravagant, reflecting its celestial significance. Srinivasa convened a grand assembly of gods to announce the event, but the immense costs led him to borrow a substantial sum—traditionally recounted as 14 Rammudra coins—from Kubera, the lord of wealth, to fund the opulent ceremony. This act of borrowing established the enduring tradition of devotees contributing to the deity's service as a means of repaying the divine debt. The wedding itself was conducted with elaborate Vedic rites at the palace in Narayanavanam, attended by deities including , , and , with Srinivasa arriving majestically on . Sages and celestial beings blessed the couple, solemnizing their bond as a harmonious union of prosperity and devotion. Following the ceremony, Srinivasa and Padmavati's lives diverged symbolically to fulfill their divine roles: Padmavati took residence at (also known as for her temple), embodying the goddess of fortune and grace, while Srinivasa ascended to the sacred hill of . This separation underscores their complementary aspects—Padmavati as the benevolent provider of material and spiritual wealth, and Srinivasa as the protector on the hilltop. An associated episode involves a cowherd who, in a misunderstanding, struck Srinivasa (then residing in an anthill) with an axe while attempting to harm a cow that was an of . The blow caused Srinivasa to assume a stone form, from which he later emerged as the eternal idol in the temple, solidifying his presence for worshippers.

Worship

Rituals and Practices

The daily rituals at the Sri Padmavati Ammavari Temple in begin with Suprabhat Seva, a pre-dawn at 4:30 a.m. (3:30 a.m. on Fridays) that involves sacred chants to awaken the and invoke her blessings. This is followed by Sahasranamarchana at 5:00 a.m., where priests recite the thousand names of Padmavati to honor her divine attributes. Abhishekam, the ritual bathing of the idol using , , , and other auspicious substances, is conducted on Fridays starting at 5:30 a.m., symbolizing purification and devotion. Throughout the day, naivedya offerings include traditional sweets like , presented as a gesture of gratitude and sustenance for the goddess. In the evening, the aarti ritual takes place, featuring the waving of lamps and before the deity to conclude the day's worship and seek protection. This leads into Ekantha Seva at 9:30 p.m., a private offering that ensures the deity's repose amid chants and floral adorations. These practices, rooted in Sri Vaishnava traditions, emphasize rhythmic devotion to foster spiritual harmony. Devotees also engage in home worship by establishing a small with an image or idol of Padmavati, chanting the mantra "Om Shrim Padmavatyai Namah" during to invoke her grace. Offerings typically include lotuses as her favored flower, for aromatic sanctity, and fresh fruits as symbols of abundance. Many observe on Fridays, abstaining from grains to enhance focus and attract prosperity, aligning with her aspect as a bestower of . During to the temple, etiquette involves performing , or , as an act of and fulfillment to remove and obstacles. Devotees then take a holy dip in the Padma Pushkarini tank to cleanse body and soul before proceeding to , where they seek Padmavati's blessings for life's hurdles.

Significance in Sri Vaishnavism

In , Padmavati occupies a central theological position as the divine intercessor and mediator between devotees and , the form of enshrined at . She is believed to attentively listen to devotees' prayers and plead their cases before Venkateswara, ensuring that his favor and compassion are extended to them, thereby facilitating the fulfillment of their worldly and spiritual desires. This role underscores her as the compassionate conduit for , without which direct access to Venkateswara's benevolence remains incomplete. A key aspect of her veneration lies in her dual manifestation as , embodying auspiciousness, prosperity, and wealth, and Bhumi Mahalakshmi, symbolizing earthly sustenance, fertility, and maternal nourishment. Through this duality, Padmavati represents the holistic grace of , integrating material abundance with spiritual elevation and making her worship essential to the full realization of his protective and liberating power. The Venkatachala Mahatmyam, a foundational text in the tradition, portrays her explicitly as the compassionate mother figure (karuna swaroopini), who nurtures devotees like a benevolent parent, offering solace and in their quests for redemption. Padmavati's influence permeates the cultural and devotional practices of , inspiring devotees to make vows (vratas) for prosperity, family well-being, and the removal of obstacles, viewing her blessings as indispensable for these outcomes. In the philosophical framework of , her grace aligns with the principles of , where surrender (prapatti) to and his consort is paramount for spiritual progress toward , emphasizing her role in enabling the devotee's ultimate liberation through unwavering devotion.

Temples

Primary Temple

The Sri Padmavati Ammavari Temple, located in near in , India, serves as the primary shrine dedicated to Goddess Padmavati, the consort of Lord . According to temple legend, the site is intrinsically linked to her divine marriage, where she is said to have emerged from a golden lotus in the adjacent Padmasarovaram tank during the reign of King Tondaman Chakravarthi, her purported elder brother, who constructed the original temple structure. Historical accounts trace the temple's origins to the Pallava period around the CE, with significant renovations by the rulers in the 14th to 16th centuries, enhancing its prominence as a key Vaishnava pilgrimage center. The temple exemplifies Dravidian architectural style, characterized by a towering five-tiered rajagopuram (gateway tower) adorned with seven kalasas (pinnacle finials) and intricate carvings depicting mythological scenes. Within the complex, spacious mandapas (pillared halls) facilitate processions and devotional gatherings, while the houses the central icon of Padmavati seated on a , symbolizing her emergence from the sacred bloom. The Padma Pushkarini, or Padmasarovaram, a historic immediately adjacent to the shrine, holds ritual significance as the site of ceremonial baths for pilgrims before , reinforcing the temple's ties to the goddess's origin legend. Administered by the (TTD), the temple draws millions of devotees annually, underscoring its status as a vital stop in the pilgrimage circuit, where tradition holds that visitors seek Padmavati's blessings before proceeding to the Temple. A distinctive aspect includes special sevas (ritual services) led by women employees on select occasions, such as during annual festivals, allowing female participation in offerings like adorning the with sarees.

Other Sites

Padmavati worship extends beyond the primary temple in to secondary and sacred spots that emphasize her role as the consort of . In the complex, the Utsava Murti of Padmavati participates in processions and sevas alongside Venkateswara's processional deity, such as during the annual Padmavathi Parinayotsavam, symbolizing their eternal union. A secondary shrine dedicated to Padmavati alongside is located within the Kalyana Venkateswara Temple in Narayanavaram, , near Karvetinagar, where devotees seek blessings for marital harmony and prosperity; this site is managed under the broader Vaishnava tradition in the region. Modern extensions of Padmavati devotion, supported by the , include sub-shrines in diaspora communities in the United States; for instance, idols of and Padmavati are installed in temples like those in and during events such as the Srinivasa Kalyanam in various locations, enabling global devotees to participate in rituals.

Festivals

Major Celebrations

The major celebrations dedicated to Padmavati, the consort of Lord , are elaborate multi-day s observed at her primary temple in , , emphasizing processions, communal devotion, and symbolic reenactments of her divine life events. These events draw thousands of pilgrims and integrate with broader Venkateswara worship traditions at nearby , highlighting their shared mythology. The annual Karthika Brahmotsavam, a nine-day typically held in October-November, serves as the most prominent celebration at the Sri Padmavati Ammavari Temple. Commencing with Ankurarpanam (preparatory rituals) and Dhwajarohanam (flag-hoisting), it features the deity's icon being carried in grand processions on various vahanas, including the majestic Gaja Vahanam (elephant mount) on the second day and Aswa Vahanam (horse mount) later in the event. Other highlights include the procession, Vahanam, and culminating rituals like Chakra Snanam (holy bath) at the temple tank and Pushpayagam (floral offerings). These processions, accompanied by traditional music and chants, commemorate Padmavati's and arrival, fostering a sense of communal ecstasy among devotees. In 2025, the event is scheduled from November 17 to 25. Teppotsavam, the float festival, is another key observance spanning five days in June, centered on the , symbolizing Padmavati's emergence from a (padma). The deity's is placed on a ornate boat adorned with flowers and lights, paraded across the waters amid Vedic recitations and , evoking her birth narrative from Hindu lore. This ritual underscores themes of purity and prosperity, with pilgrims gathering for and special abhishekam ceremonies. The 2025 edition occurs from June 7 to 11, beginning with processions of associated deities like Sri Krishnaswami before focusing on Padmavati. Padmavati Kalyanam, or Parinayotsavam, reenacts the celestial wedding of Padmavati and over three days in May at Tirumala's Narayanagiri Gardens, blending devotion with theatrical grandeur. The festival portrays the divine union through processions of Lord Malayappaswami (a processional form of ) on vahanas such as and , followed by symbolic marriage rites, pujas, and feasts distributed to attendees. It highlights Padmavati's role in granting marital bliss and abundance, attracting devotees seeking such blessings. Observed annually since 1992 on to , the 2025 event runs from May 6 to 8.

Annual Events

The festival at the Sri Padmavathi Ammavari Temple in spans nine nights, typically falling in September-October, for instance, from September 22 to October 1 in 2025, and serves as a prominent annual observance dedicated to the as an of the Divine . Devotees engage in recitations from the Devi Mahatmyam and perform kumkum archana, a ritual offering of vermilion powder, to invoke prosperity and protection for families. This event draws thousands, with special pujas conducted daily to honor Padmavathi's benevolent aspects. The Vasantotsavam, or , occurs annually over three days in the month (April-May), such as from May 11 to 13 in 2025, celebrating renewal and through elaborate processions of the deity's . On the second day, the Swarna Rathotsavam features the goddess in a , paraded around the premises to bestow community blessings for abundance and harmony. This rite underscores Padmavathi's role in fostering seasonal vitality and marital felicity. Rathotsavam, the chariot festival, forms a recurring highlight within the temple's annual cycle, particularly during the Kartheeka Brahmotsavams in , where the deity's utsava murti is drawn in a massive along the four mada streets surrounding the shrine. Participants pull the amid chants and music, seeking collective prosperity and the removal of obstacles, with the event often attracting tens of thousands of pilgrims. These observances connect to wider worship traditions, emphasizing themes of wealth and well-being in the Hindu .

Hymns and Literature

Key Stotras

The primary devotional hymns dedicated to Padmavati, known as stotras, emphasize her divine attributes as the consort of Vishnu and a bestower of blessings, prosperity, and spiritual liberation. These compositions are integral to Vaishnava worship, particularly in the Sri Vaishnava tradition associated with the Tirupati region. The Sri Padmavati Stotram is a 10-verse hymn attributed to an unknown Vaishnava poet, which invokes Padmavati as Vishnu Patni (consort of Vishnu) and the granter of boons to devotees. Composed in Sanskrit, it portrays her as the compassionate mother who resides in Vishnu's heart, with key verses praising her lotus feet (padma charanam) as the means to remove sins and confer moksha. Lines such as those describing her as the embodiment of auspiciousness highlight her role in fulfilling worldly and spiritual desires. This stotram is recited during daily pujas to invoke her protective grace. Another significant hymn is the Padmavathi Stotram, composed in with 10 verses that extol her benevolence, such as as the source of wealth (dhana pradayini) and protection (rakshakari), with epithets like Padma Hasini (one who delights in lotuses) and Sampat Karini (bestower of fortune) underscoring her role toward devotees seeking material and divine prosperity. This stotram is particularly used in abhishekam ceremonies to attract her blessings for abundance. The Sri Padmavati Ashtottara Shatanamavali is a litany featuring 108 names of Padmavati in a format for rhythmic chanting during temple rituals, emphasizing her aspects as the embodiment of prosperity and grace. The Sri Padmavati Navaratna Malika Stuti, composed by Sri Sesa Sharma, is a 10-verse hymn structured as a garland of praises that detail Padmavati's multifaceted forms as a nurturing mother (matru rupa) and a protector against evil (durita samharini). Collectively celebrating her as the universal protector and embodiment of divine energy, it aids in meditative visualization of her iconography during structured temple pujas. These stotras are commonly chanted during rituals at the Sri Padmavati Ammavari Temple in , enhancing the devotional atmosphere and invoking her presence.

References in Texts

In ancient Hindu scriptures, Padmavati is prominently featured in Puranic accounts that narrate her divine origins and union with (see Mythology section for details), emphasizing her role as an indispensable consort fulfilling his earthly duties and . The and Bhavishyottara Purana describe her lotus-born nature, symbolizing purity and auspiciousness, positioning her as the earthly manifestation of essential for the Lord's avatara. The Venkatachala Mahatmyam, a section of the , elaborates her manifestation and the divine wedding, including the episode of Srinivasa borrowing gold from to fund the ceremony—a symbolizing commitment to . Vaishnava texts integrate Padmavati into theology. The Alwar hymns in the Nalayira Divya Prabandham allude to her as the "southern " (Alarmel Mangai) at , with Nammalwar's Tiruvaimozhi (6.10.10) evoking her compassionate presence alongside in the verse "agalagillen iRayum endRu alarmEl mangai uRai mARbA," and Tirumangai Alwar's pasurams praising the divine couple's bond for devotees' . Medieval compositions embed Padmavati in traditions. Tallapaka , the 15th-century poet-saint, composed numerous keertanas extolling her as Alamelu Manga, the compassionate mother who intercedes for worshippers; in songs like "Vachenu Alamelumanga" and "Merugu Vantidi Alamelu Manga," he portrays to her as a path to Venkateswara's mercy and , emphasizing her role in removing obstacles and granting prosperity. These works, part of his over 32,000 compositions, bridge scriptural narratives and lived , inspiring sankirtana practices. Hymns in later traditions derive from these allusions for rituals.

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