Śrī Sūktam श्री सूक्तम्

Śrī Sūktam is found in Pariśiṣṭa (परिशिष्ट) of Rig Veda, under the head
Khilasūkta (खिलसूक्त). Pariśiṣṭa means supplement or appendix.
Khilasūkta means additional hymn appended to the regular collection.
Śrī Sūktam is 11th under this category. There are 29 verses of Śrī Sūktam
in the original text of Khilasūkta. There are five Ṛṣi-s for this and they are
Ānanda, Kardama, Śrīda, Ciklīta and Śrīputra (आनन्द, कर्द म, श्रीर्, शिक्लीत
and श्रीपुत्र). It is composed in three Chandas.

Sūkta means properly rendered, wise saying or song of praise. Sūkta, also
known as Vedic hymn, is different from Vedic couplets. Sūkta-s praise a
single God or Goddess. For example, Puruṣasūktam is a hymn in the
praise of Puruṣa, which can be interpreted as Brahman (divyaḥ puruṣaḥ
amūrtaḥ) and also as Viṣṇu (Viṣṇu Sahasranāma 14 adores Viṣṇu as
Puruṣa). Śrī refers to Viṣṇu’s Consort Lakṣmī. This is revealed by Goddess
Lakṣmī Herself to Indra (Lakṣmī Tantra). Indra asks Śrī the ways and
means of rendering Śrī Sūktam. On his request, Śrī explains the
importance of Śrī Sūktam.

“I am the Power of Nārāyaṇa. I am His Supreme Śakti, free from all sorts
of afflictions. I manifest as both good and bad (Brahman is both good and
bad, as It is omnipresent). Both Nārāyaṇa and I thought about welfare of
the world, created by us (for the purpose of peaceful sustenance), we
worked on Śabdabrahman and found out two Sūkta-s. One is
Puruṣasūkta and another is Śrī Sūkta. The first one contains praise for
Brahman (Nirguṇabrahman); second one also is the praise for Brahman,
referring to me (Sagunabrahman).If these two Sūkta-s are properly
recited, it takes him to the point of Liberation. Now let me explain the
rules for reciting Śrī Sūkta.”

Original Śrī Sūkta contains only 15 verses, each of the verses referring
to one lunar tithi. The first verse is for Prathama tithi and 15th verse is for
full moon (pūrṇimā) or new moon (amāvāsya), the 15th tithi. Sages like
Śaunaka (sometimes referred as various authors) had laid down the
methods of worshiping Lakṣmī with Śrī Sūkta. One should visualize
Lakṣmī sitting on the left thigh of Nārāyaṇa (this form is called Lakṣmī-
Nārāyaṇa, and is considered as the most auspicious form). His left arm
around embracing Her and Her right hand on the shoulders of Nārāyaṇa.

Fifteen verses (these verses are also known as ṛc, which means a sacred
verse recited in praise of a deity) are to be used as follows.

1. Invoking Lakṣmī-Nārāyaṇa (it is said that Lakṣmī alone should not

be invoked. She has to be invoked along with Her Consort
Nārāyaṇa, on whose left lap, She is seated).
2. Offering Them seat (āsanam).
3. Offering arghya and pādya.
4. Offering ācamana.
5. Offering one more oblation (punar ācamana for the sake of
proffering (as a mark of acceptance).
6. Offering bath
7. Adorning with silk clothes.
8. Adorning with ornaments
9. Applying sandal and other perfumes
10. Adoring with garlands and flowers.
11. Offering incense fumes (dhūpam)
12. Offering dīpam.
13. Offering madhuparka (it is the mixture of honey and milk in
equal proportion. Sometimes, curd is also added. This is done to
welcome Them).
14. Making them ready for showering Grace.
15. Salutation to Them.

She also says that one should add hrīṁ and śrīṁ (ह्ीीं and श्रीीं) at the end of
each verse. Lord Brahmā worshiped Her with this mantra (om
hiraṇyavarṇāyai namaḥ - ॐ शििण्यवर्णद यै नमः) and attained Her Grace.
(Adding hrīṁ and śrīṁ to this mantra could produce better results - om
hrīṁ śrīṁ hiraṇyavarṇāyai namaḥ - ॐ ह्ीीं श्रीीं शििण्यवर्णद यै नमः).
Hiraṇyavarṇa means gold coloured. Lakṣmī’s complexion is hiraṇyavarṇa
and Lalitāmbikā’s complexion is red. Lakṣmī has gold complexion
because She represents wealth, which is in the form of gold.
Lalitāmbikā’s red complexion represents compassion. Goddess Sarasvatī
is white in complexion.

Lakṣmī is adored as Prakṛti (Vimarśa aspect of Nārāyaṇa, who is Prakāśa

or Self-illuminating in nature). It is important to note that Lakṣmī
aṣṭottaram begins with Prakṛti - ॐ प्रकृत्यै नमः om prakṛtyai namaḥ. It is
also said that Śrī Sūktam subtly conveys 53 of Her names.

Apart from the 15 verses that form Śrī Sūktam, one more verse is added,
which prescribes rules for chanting to attain Her Grace. This verse says
that one should perform homa with these 15 verses. There are several
additions to the original Śrī Sūkta. In certain instances, there are 37
verses and obviously, these additional verses are added during post
Sāyaṇācarya period. There are three ṛṣi-s for Śrī Sūktam – Ānanda,
Kardama and Ciklīta.

Lakṣmī is also worshiped as Kamalātmikā in Daśa Mahāvidyā.

With this brief introduction, we will study the meaning of Śrī Sūkta.

ॐ ॥ शििण्यवर्णां िरिर्ीीं सुवर्दिजतस्रिजणम्।

िन्द्णीं शििण्मयीीं लक्ष्मीम् जणतवेर्ो म आवि॥ १

Om || hiraṇyavarṇāṁ hariṇīṁ suvarṇarajatasrarajām |

candrāṁ hiraṇmayīṁ lakṣmīm jātavedo ma āvaha || 1

Meaning: O! Agni Deva! Please bring me (the Grace of) the one with
golden complexion, who is capable of destroying my sins, who appears
with gold and silver necklaces, who resembles like the full moon and
whose very nature is gold.

Notes: Instead of invoking Mahālakṣmī, Lord Agni is invoked and he is

requested to bring in Her Grace. This indicates that Śrī Sūktam should be
performed as homa (the act of making an oblation to the Devas or gods
by casting clarified butter into the fire) rather than verbally chanting it,
to derive its full benefits.

Why Agni is invoked? There are several reasons for this. Agni is the
carrier of oblations to Gods in higher planes. He also brings back the
Grace of Gods, back to the performer of homa. Agni also ensures that
the respective Gods or Goddesses manifest in the body of the one, who
performs oblations. Agni represents truth, auspiciousness, and
happiness. Rig Veda begins by adoring Agni with this hymn.

अशिमीळे पुरुशितीं यज्ञस्य र्े वमृखिजम्।

िोतणिीं ित्नधणतमम्॥

agnimīḻe puruhitaṁ yajñasya devamṛtvijam |

hotāraṁ ratnadhātamam ||

Meaning: O Agni! I adore you (addressing to the fire in homa pit). You
are God (because he is capable of manifesting God in the body and mind
of the one who performs oblations) and also a priest (who invokes Gods
in the fire pit). You bring in happiness and ecstasy.

Agni is adored in the first verse of Śrī Sūktam as jātaveda, which means
“one who knows about all entities which are born. Agni, from his seat in
the heart (referring to the Soul within; in Vedic period, the concept of
Brahman was not there) is aware of the entire history of persons in all
their previous births, and guides individuals incessantly.” Based upon this
deliberation on Agni, it goes without saying that Śrī Sūktam should be
performed as homa.

Hiraṇya varṇāṁ means that She is appearing like gold, which subtly
conveys that She is Goddess of wealth. It is also important to note that
Upaniṣad-s describe Brahman with golden hue. Probably, She is
addressed here as saguṇabrahman (as saguṇabrahman reflects the Light
of Brahman).

Hariṇīṁ means many things such as a female deer, a kind of jasmine

flower with golden hue, a beautiful woman, golden image, etc. It also
means mother, which could mean that She is the Mother of the universe.
Hari refers to Viṣṇu. It also refers to Nature. Īṁ is kāmakalā, the creative
aspect of the Divine. Viṣṇu is Puruṣa and His Consort is His Vimarśa
(reflection of His Light), from which everything originated in Prakṛti. This
also confirms that She is the Mother of the universe.

suvarṇa rajata srarajām - suvarṇa means gold; rajata means silver; sraja
means garland. She is wearing garlands (necklace) made up of gold and
silver. Her grandeur and beauty is conveyed with two costly precious
metals.

candrāṁ refers to the moon. She is appearing like a moon. Moon also
represents mind or tranquillity of mind. Moon is also used to describe a
beautiful woman – candra vadana.

hiraṇmayīṁ - She has golden complexion. This fact is repeated to

emphasise Her golden complexion.

lakṣmīm – She is Lakṣmī or Śrī, who is represented by the most auspicious

bīja śrīṁ (श्रीीं). This is known as Lakṣmī bīja. Apart from causing
auspiciousness, this bīja produces enough solar energy within the body
and makes the mind calm and tranquil. श्रीीं (śrīṁ) consists of three letters
śa, ra and ī and nāda and bindu. Śa refers to Goddess of wealth Lakṣmī
and ra is wealth itself, Ī refers to satisfaction, nāda is apara (having
nothing beyond or after, having no rival or superior) and bindu dispels
sorrow. Thus, this bīja not only gives Liberation, but also gives material
prosperity, peace of mind and satisfaction in life.

Jātaveda – discussed in the beginning itself.

ma āvaha – ma refers to the one who does the homa (verbal chanting
can also be taken into account; however between the homa and verbal
chanting, homa is more auspicious). Āvaha means ‘make Her come to
me’ Its literal meaning is bringing, producing. This is a prayer to Lord Agni
with a request to make Lakṣmī manifest in the body and mind of the
seeker. It is implied that by doing so, She showers Her Grace on the
seeker and gives him riches, auspiciousness, etc.

तणीं म आवि जणतवेर्ो लक्ष्मीमनपगणशमनीम्।

यस्यणीं शििण्यीं शवन्दे यीं गणमश्वीं पुरुषणनिम्॥ २

tāṁ ma āvaha jātavedo lakṣmīmanapagāminīm |

yasyāṁ hiraṇyaṁ vindeyaṁ gāmaśvaṁ puruṣānaham || 2

Meaning: O Agni! Please bring Lakṣmī to me, on whose Grace, I will have
gold, cows, horses, good persons (friends and relatives) and good
servants. If She enters my dwelling place, She will not go away from me.

Notes: Again, in the second verse also, Agni is addressed, instead of

invoking Goddess Lakṣmī directly. Many words in the first verse are
repeated here, which emphasises Her invocation through Agni (in the
homa kuṇḍa).

tāṁ ma āvaha jātavedaḥ – Agni! Please ensure to bring Lakṣmī, whose

splendour is described in the previous verse.
lakṣmī anapagāminīm – That Lakṣmī, if She enters my house, will not
leave my home (anapaga means not departing). This means, that She will
not leave a home, provided She is invoked daily and properly worshiped.
There is subtler meaning for this. She will continue to stay in that house,
where righteousness is strictly followed and where atithi-s (guests) are
respected and fed properly. When one strictly follows righteous living as
prescribed by dharma śāstra-s, there will be huge amount of positive
vibrations in that home. Lakṣmī will not leave a place, where positive
vibrations prevail.

yasyāṁ - Her much awaited arrival.

hiraṇyaṁ vindeyaṁ gāmaśvaṁ puruṣānaham – one will be blessed with

gold, cows, horses (in today’s context, it refers to vehicles). When Lakṣmī
enters a home, riches and auspiciousness automatically follows.

Wealth here also refers to wealth of spiritual knowledge leading to

Liberation. Puruṣa also refers to Her Consort Viṣṇu. When She is pleased,
She takes the aspirant to Viṣṇu for merging unto Him, which is known as
mokṣa. She is also known as Viṣṇu māyā. When māyā is dissolved, there
remains only Viṣṇu, the Supreme Self. In this context, riches means
experiencing Bliss.

अश्वपूवणां िथमध्णीं िखिनणर् प्रबोशधनीम्।

शश्रयीं र्े वीमुपह्वये श्रीमणद र्े वीजुदषतणम्॥ ३

aśvapūrvāṁ rathamadhyāṁ hastināda prabodhinīm |

śriyaṁ devīmupahvaye śrīrmā devīrjuṣatām || 3

Meaning: Upon accepting my invitation (through Agni), She arrives,

preceded by horses, chariots and trumpets of elephants. Finally She
arrives, full of Light in the form of Power of Her Lord Viṣṇu, awakening
the aspirant’s spiritual energy (and ultimately Liberating him).
aśvapūrvāṁ - horses in the beginning. Horses are also considered as
auspicious. Her arrival is notified with the arrival of auspicious horses.

ratha madhyāṁ - chariots are in the middle with the horses at the front
and hoard of elephants behind,. It may also be said that She is seated in
one of the chariots in the middle.

hastināda – trumpets of hoard of elephants. Lakṣmī is always associated

with elephants. Mahālakṣmī is often depicted with two elephants by Her
two sides. The One with elephants is also known as Gajalakṣmī.

Horses, chariots and elephants signify Her auspiciousness and riches.

When such a Goddess descends on one’s home, She shares with him a
miniscule of Her infinite riches and He becomes one of the richest
persons in the world. Auspiciousness, grandeur and riches are the
embodiment of Lakṣmī, hence She was adored as Hariṇī in the first verse.

prabodhinīm – means awakening. She awakens the aspirant from his

poverty. There are two types of poverty. One is experiencing poverty in
the material world, without money. Another is experiencing spiritual
poverty or lack of spiritual inclination to attain Liberation. Based upon
this word “prabodhin”, it is said that one should get up in
brahmamuhūrta (1.30 hours before sun rise) and worship Her.

śriyaṁ - personified as the Consort of Lord Viṣṇu, and embodiment of

prosperity and happiness. This also refers Her as Divine Mother, the
vimarśa aspect of Brahman (Viṣṇu), also known as Prakṛti. She dispels
inherent darkness of Prakṛti with the help of Prakāśa aspect of Viṣṇu and
sustains the world.

devī upahvaye – I invite (invoking) the Devī herein described. This is an

invitation to Her to visit his home and to shower Her auspiciousness,
grandeur and riches to transform his life.
śrīrmā – the Consort of Viṣṇu, who diffuses His Light to dispel darkness
as discussed above.

devī juṣatām – I pray to Agni to make this Devī visit my home along with
all Her grandeurs.

The aspirant is looking for two types of favours from Her. First, to grant
wealth to him and secondly, shower spiritual wealth for his ultimate
Liberation.

कणीं सोखितणीं शििण्यप्रणकणिणमणर्णां ज्वलन्ीीं तृप्णीं तपदयन्ीम्।

पद्मेखथथतणीं पद्मवर्णां तणशमिोपह्वये शश्रयम्॥ ४

kāṁ sosmitāṁ hiraṇyaprākārāmārdāṁ jvalantīṁ tṛptāṁ tarpayantīm |

padmesthitāṁ padmavarṇāṁ tāmihopahvaye śriyam || 4

Meaning: Grandeur of Lakṣmī is being described for the first time now.
“I pray to Lakṣmī to visit my home (or continue to stay at my home, as
She has already been invoked through Agni), who is full of smiles, resides
in gold fort, always radiant, seated on a lotus and resembling a lotus.”

kāṁ - Praying to Her with great love and devotion. It also means that
Lakṣmī is beyond description, the reasons for which are explained in this
verse.

so – preposition.

asmitāṁ - the essential ego, by which one is identified. Who is praying to

Her? The one with a name and form is praying to Her and here it means
the aspirant.

hiraṇya prākārām – gold enclosures (prākāra) within which She is seated.

This can be interpreted in two ways. First, She has gold complexion; She
is also radiating. Since Her gold complexion is radiating, all the prākāra-s
around Her appear like gold. This is like the sun at dawn making the earth
deep red. Secondly, She is full of grandeur and entire wealth of the world
is managed by Her. Hence, these prākāra-s are made of gold. Whatever
it is, this depicts Her grandeur and richness.

ārdrāṁ - soft, tender, full of feeling, warm. This explains the very nature
of Lakṣmī, who is soft and tender to the aspirant who properly invites
(invokes) Her. She is Divine Mother. She melts on seeing the deep love
of the aspirant and She immediately accepts his invitation to enter his
home.

jvalantīṁ - She is blazing. It also means that Her eyes are glittering on
seeing a true devotee who invites Her to his home. This also confirms
Her soft and tender nature. As discussed in the previous verses, She
reflects the Light of Viṣṇu and hence, She is always blazing. This blaze
resembles like gold, shining with the light of millions of sun.

tṛptāṁ - satisfied. Lakṣmī is satisfied with the aspirant’s love and

devotion. Satisfying Her is not a difficult task, as She has the inherent
quality of being ārdrāṁ. After all, She is Universal Mother. Being
Universal Mother, She is satisfied with pure devotion and love. Satisfied
with his devotion and love, She decides to accept his invitation to visit
his home.

tarpayantīm – She makes the aspirant satisfied. This means that She has
accepted the aspirant’s invitation and also fulfilled his prayers for riches,
etc. This also means that She makes the aspirant attain the state of
perpetual Bliss, for his ultimate Liberation. She satisfies that aspirant
both from material and spiritual angles.

padme sthitāṁ - She is seated on a lotus. When She enters his house,
She comes with Her full grandeur..
padma varṇāṁ - She has lotus complexion. She appears in the colour of
lotus. Her original complexion is spoken of here. She gives darśan to him
in Her original complexion. She is Padmāvatī. Lotus is associated with Her
in every way. She is seated on a lotus. She holds lotus in Her hands. She
appears like lotus. Her Consort is also known as Padmanābha. When She
enters the aspirant’s house, She appears to him in non-grandeur form,
as She knows that no aspirant can withstand Her original brilliance. That
is why, the aspirant is able to see Her original complexion.

tāmihopahvaye – this is a prayer to Her to remain in this home always,

very near to the aspirant. Now the aspirant becomes very comfortable
with Her, as She appears in Her normal form and not in Her grandeur
form or Divine form. Now the aspirant is able to establish one to one
relationship with Her; hence She reveals Her original form.

śriyam – refers to Divine Mother Lakṣmī. Śriyā means prosperity and

happiness. She is the Consort of Śrīpatī, known as Nārāyaṇa.

This verse says that Goddess Lakṣmī has responded to the prayers of the
aspirant filled with love and devotion. She moves from Her abode that is
filled with glittering gold and enters his home in Her original auspicious
form. After having taken her seat in his home, She grants all his prayers
and fulfils his material and spiritual needs.

Śrī Sūktam is found in Pariśiṣṭa (परिशिष्ट) of Rig Veda, under the head
Khilasūkta (खिलसूक्त). Pariśiṣṭa means supplement or appendix.
Khilasūkta means additional hymn appended to the regular collection.
Śrī Sūktam is 11th under this category. There are 29 verses of Śrī Sūktam
in the original text of Khilasūkta. There are five Ṛṣi-s for this and they are
Ānanda, Kardama, Śrīda, Ciklīta and Śrīputra (आनन्द, कर्द म, श्रीर्, शिक्लीत
and श्रीपुत्र). It is composed in three Chandas.

The above paragraph should have formed part of Introduction.

िन्द्णीं प्रभणसणीं यिसण ज्वलन्ीीं शश्रयीं लोके र्े वजुष्टणमुर्णिणम्।

तणीं पशद्मनीमीीं ििर्मिीं प्रपध्े अलक्ष्मीमे नियतणीं िणीं वृर्े॥ ५

candrāṁ prabhāsāṁ yaśasā jvalantīṁ śriyaṁ loke devajuṣṭāmudārām |

tāṁ padminīmīṁ śaraṇamahaṁ prapadhye alakṣmīrme naśayatāṁ tvāṁ

vṛṇe || 5

Important: In Sanskrit texts प्रपध्े अलक्ष्मीमे will be प्रपध्ेऽलक्ष्मीमे . ऽ

Indicates ‘a’, which means अलक्ष्मी or negating the auspiciousness of
Lakṣmī (meaning evil fortune, bad luck, distress, poverty, causing
misfortune) which is opposite to लक्ष्मी. One has to be very careful while
pronouncing this verse.

Meaning: O! Lakṣmī!! You are beaming like moon, worshiped by gods,

compassionate, holding lotus flowers, embodiment of bīja īṁ (ईीं). I
surrender unto You with a prayer to remove my bad luck, distress,
poverty and misfortune (alakṣmī).

candrāṁ - beaming like the moon. Beauty is always compared to the full
moon.

prabhāsāṁ - shine, glitter, brilliant, etc.

By using two words that convey almost similar meaning - candrāṁ

prabhāsāṁ, Her natural beauty is emphasised. In addition to beauty, Her
grandeur and Self-effulgent nature is also elucidated. Prabhā means light
variously personified. This means that She not only shines as moon in the
night, but also illumines the world in the form of sun during daytime. She
is the source of Light to the entire universe, be it day or night.

Yaśasa - beautiful appearance, beauty, splendour, graciousness, etc.

After having described Her natural effulgence, now Her beauty and
splendour are being described. It also means object of honour, a person
of respectability. This conveys Her Supremacy. Only such a person is
worshiped by other gods.

jvalantīṁ - shining.

śriyaṁ loke - śriyaṁ means auspiciousness and loke refers to loka or

worlds. There are seven types of worlds, as indicated in Gāyatri mantra.
It also means the earth in which we live. Since, Her splendorous Self-
illuminating nature is repeatedly described, it means that She showers
Her auspiciousness on all the seven worlds. This also conveys that She
rules the entire universe, consisting of all the seven loka-s. When a soul
leaves a body (death), it has to cross all the worlds to attain Liberation.

deva juṣṭām udārām – deva refers to gods like Indra, etc. juṣṭa means
pleased or frequented; it also means served, obliged or worshipped.
udāra means noble, illustrious or generous. It says that gods like Indra
and others worship Her to obtain Her grace and She happily showers Her
Grace on them. They have to have Her Grace, in order to continue with
their activities to sustain the worlds. But these gods have their territory
only up to first three worlds and the next three worlds are controlled by
sages and saints and the last world belongs to Brahman, with whom one
has to merge during mokṣa. (Brahman’s energy pervades all the seven
worlds).

tāṁ padminīm īṁ - tāṁ refers to Her; padminī means multitude of

lotuses. It also means Supreme woman; īṁ means kāmakalā, which has
been discussed in the previous verse. Therefore, here it should be taken
as ī, which refers to Consort of Viṣṇu. Pañcadaśī mantra is conveyed
through this verse.

kāmo yoni: kamalā vajrapāṇirguhāhasā matariśvābhrāmindraḥ|

punarguhāsakala māyayā ca purucyeṣā viśvamātādividyā||

Here, kamalā refers to ī, Goddess Lakṣmī. (क ए ई ल ह्ीीं ka e ī la hrīṁ)

This means that Goddess Lakṣmī is seated majestically, amongst
multitude of lotuses, which explains Her royal and auspicious stature and
being the Consort of Lord Viṣṇu.

śaraṇam ahaṁ prapadhye - I take refuge in Her feet. śaraṇam means to

go to any one for protection, seek refuge with, place of shelter or refuge.
The aspirant (I) takes refuge in Her, as he knows that he has no other
recourse to get Her Grace. The aspirant is undergoing miseries in his life
and hence performs this yajña and seeks Her Grace through Lord Agni.
First, he addressed Agni and now he addresses Her directly, as She has
already entered his home. Having now known Her, he takes refuge in Her
as he knows Her compassionate nature. Where he takes refuge? He
takes refuge at Her feet. He knows that She will shower Her Grace. This
is explained in the last words of this verse.

alakṣmīrme naśayatāṁ tvāṁ vṛṇe - alakṣmī means evil fortune, bad luck,
distress, poverty. Naśayata means destruction. She showers Her Grace
on him, by destroying alakṣmī at his home. tvāṁ vṛṇe means emotionally
surrendering unto Her. He, with full of emotion surrenders unto Her with
a request to destroy his misfortunes, bad luck and poverty. He is now
sure that She will accede to his prayers, as he is able to see Her in glorious
and auspicious form.

आशर्त्यवर्े तपसोऽशधजणतो वनस्पशतिव वृक्षोऽथ शबल्वः।

तस्य फलणशन तपसण नुर्न्ु मणयणन्िणयणश्च बणह्यण अलक्ष्मीः॥ ६

ādityavarṇe tapaso'dhijāto vanaspatistava vṛkṣo'tha bilvaḥ |

tasya phalāni tapasā nudantu māyāntarāyāśca bāhyā alakṣmīḥ || 6

Meaning: (Auspicious of bilva tree is being explained in this verse) “O

Lakṣmī! You appear like the sun! Bilva tree which was created by you is
called king of forests. Its fruits are capable of destroying inner ignorance
(affliction of antaḥkaraṇa) and external afflictions caused by indriya-s
(organs of perception and action). Let these impediments (for Liberation)
be destroyed with your Grace.”

Āditya varṇe – resembling colour of the sun. Viṣṇu Sahasranāma

addresses Lord Viṣṇu (nāma-s 39 and 563). Puruṣasūktam (I.16) also
addresses Brahman as “ādityavarṇaṁ tamasastu pare”. Chāndogya
Upaniṣad (I.vi.6) answers this question that lingers in our minds. It says,
“There is a deity within the orbit of the sun, who is seen by the yogī-s.
His whole body glitters like gold. He has a bright golden beard and golden
hair.” Therefore, ādityavarṇa here does not merely mean that She is
illuminating, but also subtly says that She is Brahman, taking care of the
universe.

tapasa adhijāta – tapas means penance and adhijāta means born out of.
She created bilva tree out of Her penance. Bilva leaf is trifoliate,
representing three guṇa-s (Three guṇa-s remain in harmony before
creating. When this harmony is disturbed, world is created). It can also
mean three Gods – Brahmā, Viṣṇu and Śiva According to Lakṣmī Tantra,
if one meditates in a forest of bilva trees, the effect of meditation
becomes multi fold. Lakṣmī aṣṭotram 78 says ‘bilva nilaya’, which means
She resides in bilva tree. Śiva is also worshiped with bilva leaves.
Bilvāṣṭakam on Śiva explains the sacredness of bilva leaves.

vanaspati stave – vanaspati means king of forest. Stava is eulogy, praising

bilva forest.

vṛkṣa atha bilvaḥ - that auspicious (atha means auspicious) tree is called
bilva.

tasya phalāni – fruits of bilva trees, the final product of bilva tree (like
any other fruit yielding tree).

tapasā nudantu – here tapasa means warmth; nudantu means dispel.

māya antarāyāśca – māya means causing illusion; antarāya means
obstacles; if this is taken as antara, then it means internal. This means
inner obstacles that prevents Self-realization. Taking into account,
tapasā nudantu māyāntarāyāśca”, it means by your Grace, please
remove my inner spiritual ignorance (affliction of antaḥkaraṇa) and offer
me mokṣa.

bāhyā alakṣmīḥ - bāhya here means indriya-s. alakṣmī means evil

fortune, bad luck, distress, poverty. These are results of afflicted indriya-
s or arise due to misuse of indriya-s. Let these be removed by fruits of
bilva tree, which is nothing but Her Grace.

उपैतु मणीं र्े वसिः कीशतदश्च मशर्नण सि।

प्रणर्ु भूदतोऽिीन् िणष्टरेऽखिन् कीशतदमृशदीं र्र्णतु मे॥ ७

upaitu māṁ devasakhaḥ kīrtiśca maṇinā saha |

prādurbhūto'smīn rāṣṭre'smin kīrtimṛddiṁ dadātu me || 7

Meaning: Let Kubera and the lord of fame come to me. I am born in this
land that is blessed by You. Please bless me with fame and riches.

upaitu māṁ - (Upendra is younger brother of Lord Indra. Upa in generally

prefixed to proper names upa may express in classical literature 'a
younger brother', e.g. Upendra, the younger brother of Indra.). Here
upaitu contextually means Kubera, lord of wealth. Therefore, upaitu
māṁ here means let Kubera come to me along with his riches. A question
may arise, why Kubera is being addressed here when Lakṣmī is the
Goddess of wealth. Lakṣmī is Prakṛti under whose care all the activities
in the universe happen. Though She is Supreme Goddess of wealth, there
is Kubera who individually takes care of riches. Lakṣmī attends to higher
prayers such as Liberation. Hence this verse is addressed to Her assistant
Kubera.
deva sakhaḥ - friends of Kubera, probably referring to aṣṭadikpālaka, the
gods guarding eight cardinals. (Śiva and Kubera are said to be great
friends). It can be said that the aspirant not only prays for wealth, but
also prays for his protection; hence, he is invoking friends of Kubera.

kīrtiśca – fame, renowned and glory. The aspirant not only wants wealth
and protection, but also wants fame.

maṇinā saha – wealth is being explained. Wealth also includes rare

precious gems, available only with Kubera. Aspirant wants wealth
including precious gems. He seeks the help of Kubera to also protect him
along with Kubera’s friends from thieves. He is not contended with
wealth, and he seeks name and fame.

prādu bhūta asmīn rāṣṭra asmin – I am born in this blessed land, the land
Blessed by Lakṣmī; this auspicious land Prakṛti ruled and controlled by
Lakṣmī. This is my land, as I am born here. There is an indirect request to
Kubera. ‘I am born in this auspicious land ruled by your Master Goddess
Lakṣmī. Therefore, Kubera, it is your duty to give me what I have prayed
for.”

kīrtim ṛddiṁ dadātu me – Please give me fame and prosperity. I need

fame and prosperity as discussed above.

This aspirant is a very seasoned one. He asked for Liberation from Lakṣmī
and asks for wealth and fame from Kubera. He also needed protection
for his wealth, which he seeks from Kubera. This verse is addressed to
Kubera.

क्षुखिपणसणमलणीं ज्येष्ठणमलक्ष्मीीं नणियणम्यिम्।

अभूशतमसमृशदीं ि सवणां शनर्ुदर् मे गृिणत्॥ ८

kṣutpipāsāmalāṁ jyeṣṭhāmalakṣmīṁ nāśayāmyaham |

abhūtimasamṛddiṁ ca sarvāṁ nirṇuda me gṛhāt || 8

Meaning: I drive away Your elder sister, who has thinned due to hunger,
thirst and other impurities. O Lakṣmī! Please remove poverty and
misfortune from my home.

After having addressed Kubera in the previous verse, the aspirant makes
self-affirmation and then prays to Lakṣmī again.

kṣut pipāsā malāṁ - kṣudh means poverty; pipāsā means thirst and mala
means bodily impurities. The elder sister of Lakṣmī is known as
Jyeṣṭhalakṣmī who is indigence personified.

jyeṣṭha alakṣmī – elder sister of Lakṣmī, who is an embodiment of

poverty, thirst and showered with bodily impurities. She has all types of
inauspiciousness. Hence she is known as indigence personified.

nāśayāmi aham - nāśayitṛ means destroying; who is destroying? Aham or

I am destroying. In order to retain auspicious Lakṣmī, the aspirant says
that he is destroying Jyeṣṭhalakṣmī.

abhūtim asamṛddiṁ - abhūti means wretchedness and misery;

asamṛddha means non-fulfilled wishes, unaccomplished, failing and
other negativities.

ca sarvāṁ - and everything else of negativities and miserableness.

nirṇuda me gṛhāt - nirṇud means drive away. me gṛhāt means from my

house.

Lakṣmī Tantra explains alakṣmī. “alakṣmī is regarded as being covered

both inside and outside with dirt.”

Dispelling alakṣmī is mentioned twice in this verse - kṣut pipāsā malāṁ

and abhūtim asamṛddiṁ. This is in the form of emphasis on dispelling
inauspiciousness from the house of aspirant. This is not addressed to
Lakṣmī. He himself affirms it. Why he has not made this as a prayer to
Lakṣmī? He knows that Lakṣmī is already present in his house and when
She is present, all negativities are driven away automatically. This is like
mist going away when sun rises. He only prays to Lakṣmī, “Please remove
poverty and misfortune from my home.”

गन्धद्वणिणीं र्ु िणधषणां शनत्यपुष्टणीं किीशषर्ीम्।

ईश्विीीं* सवद भूतणनणीं तणशमिोपह्वये शश्रयम्॥ ९

gandhadvārāṁ durādharṣāṁ nityapuṣṭāṁ karīṣiṇīm |

īśvarīṁ sarvabhūtānāṁ tāmihopahvaye śriyam || 9

(*alternate reading - ईश्विी īśvarīgum)

Meaning: I appeal to Goddess Lakṣmī, who is an embodiment of

fragrance, unconquerable, gives strength, complete in everything and
the chief of all beings, to continue to remain here.

gandha dvārāṁ - gandha means fragrance; dvārāṁ - entrance or door.

This means that She is the source of fragrance.

durādharṣāṁ - durādharṣa means difficult to approach. She is difficult to

approach. She is approachable only through pure devotion and love for
Her. She cannot be approached only when in trouble. She has to be
contemplated all the time. When devotion and love for Her persists over
a period of time, She will on Her own, shower Her Grace (give him or her
wealth).

nityapuṣṭāṁ - nityapuṣṭa means always well-supplied. Those who are

devout to Her are eternally supplied with all their requirements. There is
no need to ask Her for anything. She supplies everything that the aspirant
needs, including wealth.
karīṣiṇīm - karīṣin means abundance in cow-dung. This means that the
aspirant will be showered with plenty of cattle.

īśvarīṁ - Īśvari means ruler. She rules the universe and hence She is
adored as Īśvari. Her Consort Viṣṇu is Īśvara (Viṣṇu Sahasranāma 36 and
74).

sarva bhūtānāṁ - sarvabhūta means the maker or cause of all beings,

essence or nature of all creatures, the supreme lord of all beings. This
conveys Her omnipresence, and as the soul, in every being.

tām iha upahvaye – I am inviting Her to this place. The aspirant makes a
simple statement that he is inviting Her, the ruler of the universe, again
and again to his place (to stay eternally in his home).

मनसः कणममणकूशतीं वणिः सत्यमिीमशि।

पिूनणीं रूपमन्नस्य मशय श्रीः श्रयतणीं यिः॥ १०

manasaḥ kāmamākūtiṁ vācaḥ satyamaśīmahi |

paśūnāṁ rūpamannasya mayi śrīḥ śrayatāṁ yaśaḥ || 10

Meaning: O Lakṣmī! Please bless me to have good thoughts, allow me to

experience bliss, truth in all my words and actions, the happiness arising
out of completeness. Please bless me to have fame and name.

manasaḥ - mind. This verse is more related to peaceful mind.

kāma ākūtiṁ - kāma means material desires; ākūti means intention.

Desire is inclination for want of material prosperity, etc. Intention is
anticipated outcome that is intended or that guides planned actions. For
example prayer for name and fame is desire and good thoughts,
experiencing bliss, truth in words and actions, happiness arising out of
completeness, etc. are inclination. How beautifully sage of this verse had
coined this ‘kāma ākūtiṁ’!!

vācaḥ - speech. The aspirant prays to Her that his speech should always
be truthful. A true aspirant will always speak truth. Upaniṣad-s say that
Truth is Brahman. One has to uphold truth in his life while pursuing
spiritual path.

satyam – truth, which is explained above.

aśīmahi – getting; referring to getting material prosperity. The mind

cannot be tranquil until all its desires are satiated. When the mind has
no desires, it is the state of completeness leading bliss or inexplicable
happiness.

paśūnāṁ - cattle, etc. In those days, cattle were considered as biggest

wealth. Here it indirectly conveys wealth and prosperity.

rūpam annasya – different varieties of food derived from milk and other
produce. This subtly conveys that every day he wants to eat varieties of
food and also wants to share them with others. He feels that he becomes
complete only after sharing his food with others – atithi.

mayi – I, referring to the aspirant. Aspirant prays for his personal wealth
and happiness apart from seeking truth in his speech, etc.

śrīḥ - Lakṣmī; also refers to prosperity and happiness. Lakṣmī is

embodiment of prosperity, welfare, good fortune, success,
auspiciousness, wealth, treasure, riches. Instead of using all these words,
usage of Her name Lakṣmī includes all these auspiciousness.

śrayatāṁ - means refuge. The aspirant takes refuge in Her (total

surrender) to accomplish his goal.
yaśaḥ - beautiful appearance, splendour, worthy, excellent, honoured,
respected are the words that describe Lakṣmī, whom the aspirant is
addressing.

कर्द मेन प्रजणभूतण मशय सींभव कर्द म।

शश्रयीं वणसय मे कुले मणतिीं पद्ममणशलनीम्॥ ११

kardamena prajābhūtā mayi saṁbhava kardama |

śriyaṁ vāsaya me kule mātaraṁ padmamālinīm || 11

Meaning: This verse is addressed to Her father, Ṛṣi Kardama. O

Kardama! Please bless me to have your daughter Mahālakṣmī, born in
my home. You have to make the One (your daugther) who wears a
garland of lotus flowers, who is Chief of wealth, to perpetually stay in my
home. She is our Mother.

Kardama was born from the shadow of Brahmā, husband of Devahūti

and father of Kapila. There are references that he is one of the Prajāpati-
s (lord of creatures).

kardama ena – born to that sage Kardama.

prajā bhūtā – created beings; having born to Kardama, She created the
universe. Hence, She is also addressed as Mother in this verse.

mayi saṁbhava – having born in my home

kardama – as Kardama’s daughter (born to Kardama and Devahuti)

śriyaṁ - Śrī, Consort of Śrīdhara (Viṣṇu). Śrī always refers to Mahālakṣmī

and associated attributes.

vāsaya me kule – Let Her be in my lineage as well (not only during my

period, but also during my lineage). me kule means my lineage.
mātaraṁ - Mother; Mother for the universe; She is an embodiment of
prosperity, welfare, good fortune, success, auspiciousness, wealth,
treasure, riches, etc.

padma mālinīm – one who is wearing a garland of lotus flowers.

आपः सृजन्ु शिग्धणशन शिक्लीत वस मे गृ िे।

शन ि र्े वीीं मणतिीं शश्रयीं वणसय मे कुले॥ १२

āpaḥ sṛjantu snigdhāni ciklīta vasa me gṛhe |

ni ca devīṁ mātaraṁ śriyaṁ vāsaya me kule || 12

śriyaṁ vāsaya me kule is used in this verse as well as the previous verse.

Meaning: This verse is addressed to Her son Ciklīta (ciklida means

moisture). O Ciklīta! Let water produce good crops. Please bless me by
living in my home. Please make your mother stay in my home
permanently. (She has already entered his house and now this prayer is
to make Her stay at his home perpetually.) It is also important to note
that Ciklīta and Kardama are the Ṛṣi-s of Śrī Sūktam.

āpaḥ - Āpa is one of the eight Vasus (class of gods or demi gods). Āpa
means water, subtly conveying enough rain.

sṛjantu – srajana (sṛjantu) means the act of creating. Let rain water create
more crops resulting in more and more agricultural produce. Let these
waters also produce more greenery such as trees and grass, so that cattle
can feed on them happily.

snigdhāni – snigdha means many things – smooth, resplendent, tender,

thickness, coarseness, lustre, etc. Here it means that such a produce
should be thick and coarse and lustrous greenery, which is possible
because of the rain referred above.
Ciklīta – son of Mahālakṣmī (ciklida means moisture). This entire verse is
addressed to Ciklīta, Her son.

vasa me gṛhe – live in my home. This prayer is being made to Ciklīta with
a request to stay at the aspirant’s home. It is to be understood that
Mahālakṣmī also lives in the place where Her son lives.

ni vāsaya – nivāsa means dwelling house, here referring to the home of

the aspirant. Let Her also live here with you. The aspirant prays to Ciklīta
explicitly that his mother Lakṣmī should also stay with him (Ciklīta) in his
house.

mātaraṁ śriyaṁ - mother Lakṣmī. She is referred as Śrī, Consort of

Śrīdhara (Viṣṇu). Śrī always refers to Mahālakṣmī and associated
attributes. (this is also discussed in the previous verse).

vāsaya me kule – this is the repetition of previous verse. Let Her be in my

lineage as well (not only during my period, but also during my lineage).
me kule means my lineage.

The aspirant uses every possible means to seek Mahālakṣmī’s Grace.

First, he invoked Agni, then he prayed to Her father Kardama and Her
son Ciklīta. The aspirant not only prays for his own prosperity, but also
for his entire lineage.

Next three verses are again addressed to Agni, like the first two verses.
These three verses are also the concluding verses of Śrī Sūktam. After
these 15 verses there is one more verse which is like phalaśruti.

आर्णां पुष्करिर्ीीं पुशष्टीं शपङ्गलणीं पद्ममणशलनीम्।

िन्द्णीं शििण्मयीीं लक्ष्मीीं जणर्वेर्ो म आवि॥ १३

ārdāṁ puṣkariṇīṁ puṣṭiṁ piṅgalāṁ padmamālinīm |

candrāṁ hiraṇmayīṁ lakṣmīṁ jādavedo ma āvaha || 13

Meaning: O Agni! Please make Her stay with me (eternally), who is full of
compassion, whose abode is lotus, who nourishes the universe, who has
the complexion of saffron, who wears a garland of lotus, shines like the
moon and who glitters like gold.

ārdāṁ - ārda means compassionate, which is often used with dayā and
karuṇā. It also means most auspicious, which refers to Her inherent
nature.

puṣkariṇīṁ - best of everything.

puṣṭiṁ - fullness and completeness.

piṅgalāṁ - reddish brown like that of saffron.

padma mālinīm – one who is wearing a garland of lotus flowers. (This is

used in verse 11 also).

The second line of this verse is the repetition of the second line of the
first verse. For more details, please refer to the first verse.

candrāṁ refers to the moon. She is appearing like a moon. Moon also
represents mind or tranquillity of mind. Moon is also used to describe a
beautiful woman – candra vadana.

hiraṇmayīṁ - She has golden complexion. This fact is repeated to

emphasise Her golden complexion.

lakṣmīm – She is Lakṣmī or Śrī, who is represented by the most auspicious

bīja śrīṁ (श्रीीं).

jātaveda – Lord Agni

ma āvaha – ma refers to the one who does the homa (verbal chanting
can also be taken into account; however between the homa and verbal
chanting, homa is more auspicious). Āvaha means ‘make Her come to
me’ Its literal meaning is bringing, producing. This is a prayer to Lord Agni
with a request to make Lakṣmī manifest in the body and mind of the
seeker. It is implied that by doing so, She showers Her Grace on the
seeker and gives him riches, auspiciousness, etc.

आर्द्णां यः करिर्ीीं यशष्टीं सुवर्णां िे ममणशलनीम्।

सूयणां शििण्मयीीं लक्ष्मीीं जणतवेर्ो म आवि॥ १४

ārdrāṁ yaḥ kariṇīṁ yaṣṭiṁ suvarṇāṁ hemamālinīm |

sūryāṁ hiraṇmayīṁ lakṣmīṁ jātavedo ma āvaha || 14

Meaning: O Agni! Please make Her stay with me (eternally), who is full of
compassion and fame whose abode is lotus, who holds a staff (or who is
wearing a pearl necklace), who has the complexion of gold, who wears a
garland of lotus, shines like the sun, glitters like gold.

This verse is very similar to the previous verse, with some changes.
Previous verse said that She shines like the moon and this verse says that
She shines like the sun. This conveys that She always illumines the
universe. Pervious verse said that She nourishes the universe and this
verse says that She upholds justice by holding a staff (only kings hold
staff, which indicates their supremacy). She is also mentioned in this
verse as chief of the universe.

ārdāṁ - ārda means compassionate, which is often used with dayā and
karuṇā. It also means most auspicious, which refers to Her inherent
nature.

ya – fame; She is most sought after because, She is the embodiment of

prosperity, auspiciousness and happiness.
kariṇīṁ - referring to a female elephant; kari means accomplish or fulfil.
Female elephant is known for its leadership qualities.

yaṣṭiṁ - a staff (held by rulers both as a mark of respect and for rendering
justice); this conveys that She is the Chief of the universe.

suvarṇāṁ - gold complexioned; radiating like gold.

hemamālinīm – adorned with gold ornaments. (She is gold complexioned

and She is adorned with gold ornaments and beyond these two, She
glitters like gold)

sūryāṁ - gold

(following are the repetition of the previous verse)

hiraṇmayīṁ - She has golden complexion. This fact is repeated to

emphasise Her golden complexion.

lakṣmīm – She is Lakṣmī or Śrī, who is represented by the most auspicious

bīja śrīṁ (श्रीीं).

jātaveda – Lord Agni

ma āvaha – ma refers to the one who does the homa (verbal chanting
can also be taken into account; however between the homa and verbal
chanting, homa is more auspicious). Āvaha means ‘make Her come to
me’ Its literal meaning is bringing, producing. This is a prayer to Lord Agni
with a request to make Lakṣmī manifest in the body and mind of the
seeker. It is implied that by doing so, She showers Her Grace on the
seeker and gives him riches, auspiciousness, etc.

तणीं म आवि जणतवेर्ो लक्ष्मीमनपगणशमनीम्।

यस्यणीं शििण्यीं प्रभूतीं गणवो र्णस्योऽश्वणन् शवन्दे यीं पुरुषणनिम्॥ १५

tāṁ ma āvaha jātavedo lakṣmīmanapagāminīm |

yasyāṁ hiraṇyaṁ prabhūtaṁ gāvo dāsyo'śvān vindeyaṁ puruṣānaham

|| 15

This is the penultimate verse in the original Śrī Sūktam, as the next verse
is phalaśruti.

Meaning: O Agni! I pray to you to let Lakṣmī remain with me eternally

(which includes his future generations), on whose Grace, I get gold,
cattle, servants, horses (vehicles), men (to work in the fields).

tāṁ ma āvaha – Please make Lakṣmī come to my home (stay at my home

as She is already in his home).

jātaveda – O Agni! This verse is the fifth one in Śrī Sūktam, directly
addressing Agni – first two verses and the last three verses.

lakṣmīm - Lakṣmī

anapagāminīm – not leaving (my home). Prayer is made to Agni to make

Lakṣmī not to leave his home. “O Agni, please make Lakṣmī not to leave
my home.”

yasyāṁ - through Her

hiraṇyaṁ - gold (not in the form of ornaments).

prabhūtaṁ - in abundance, plenty, numerous (it also means having many

elephants and horses and chariots (in today’s context, it refers to
vehicles).

gāvo – cows, which includes all types of cattle. gā also means approach,
probably referring to the aspirant approaching Agni to ensure that
Lakṣmī stays with him always.
dāsya aśvān – servants (probably referring to maids,servants to work in
the field where crops are grown) and horses (vehicles) for travel.
Everything (hiraṇyaṁ, gāvo, dāsya, aśvān, etc) in prabhūta.

vindeyaṁ - getting

puruṣānaham – for me and my lineage.

यः िुशिः प्रयतो भूिण जुहुयणर्णज्य मन्विम्।

शश्रयः* पञ्चर्िांि श्रीकणमः सततीं जपेत्॥ १६

yaḥ śuciḥ prayato bhūtvā juhuyādājya manvaham |

śriyaḥ pañcadarśaṁca śrīkāmaḥ satataṁ japet || 16

(This is the last verse of Śrī Sūktam, which is its phalaśruti. Alternate
reading sūktaṁ*)

Meaning: This is the phalaśruti (fruits of this homa or japa). This verse
says that those who want Her Grace in the form of gold, cattle, servants,
horses (vehicles), etc. should do this homa with clean body and pure
mind (after bath and with full concentration), should perform homa with
ghee daily (till such time all the desires are fulfilled). Alternatively, he
should chant Śrī Sūktam as japa (daily without interruption) all the fifteen
verses.

yaḥ - whoever performs this homa

śuciḥ - with pure body and mind; purity of mind means fully fixing entire
consciousness on the performance of the homa

prayata - exert one's self, devote or apply one's self to; this means that
one has to do this homa with complete devotion.

juhuyād ājya – ghee offered as oblation into the homa fire.

anvaham – every day, day after day.

śriyaḥ - this great (referring to Śrī Sūktam). Alternate reading is sūktaṁ,

which seems to be more appropriate here. If we take as sūktaṁ, then it
means this sūktaṁ

pañcadarśaṁ ca – five and ten verses totally to 15 verses discussed

above. Why it is said 5 and 10 instead of 15? Out the 15 verses above, 5
verses are addressed to Agni and 10 verses are addressed to Lakṣmī, Her
father, Her son and Her assistant (Kubera). Hence, 5 and 10 separately
mentioned.

śrī kāmaḥ - material desires for those discussed above such as gold,
cattle, servants, horses (vehicles), etc.

satataṁ japet – continuously chant this, as japa. This is significant, as this

says that one can do as japa also, provided it is chanted continuously.

Notes:

Śrī Sūktam has 16 verses including this phalaśruti. Out of the 15 verses,
first two verses and last three verses are addressed to Agni, which clearly
indicates that to get best results, only homa should be done with ghee.
But, in phalaśruti, it is said that it can be chanted like japa, without
interruption.

While doing homa, it is important to invoke aṣṭadikphālaka-s on the eight

sides of homa kuṇḍa. Performance of homa is already explained in this
link.

In the first two verses, he invoked Agni and prayed to him to make Lakṣmī
stay in his home. Agni helped the aspirant and Lakṣmī entered his home.
In verses 3, 4, 5 and 6 are directly addressed to Her. In the 7th verse, he
refers to Kubera, the yakṣa (semi-divine beings) in charge of wealth.
Again, verses 8, 9 and 10 are again addressed to Her. Verse 11 is
addressed to Kardama, Her father and verse 12 is addressed to Her son
Ciklīta. Verses 13, 14 and 15 are again addressed to Agni. Verse 16 is the
phalaśruti.

While offering oblations, sacrificial statement is to be added at the end

of each verse. For verses 1, 2, 13, 14 and 15 are addressed to Agni. Hence,
a sacrificial statement is to be added at the end of these verses.

अिये इर्ीं । न मम॥ agnaye idaṁ | na mama || (these oblations for Lord
Agni and not for me)

For verses 3, 4, 5, 6, 7, 8, 9 and 10, following sacrificial statement is to be

added at the end of these verses

मिणलक्ष्म्म्यै इर्ीं । न मम॥ mahālakṣmyai idaṁ| na mama ||

This means that these oblations are for Mahālakṣmī and not for me.

For verse 11, sacrificial statement is to be made in favour of Kardama,

Her father.

कर्द मणय इर्ीं । न मम॥ kardamāya idaṁ | na mama ||

For verse 12, sacrificial statement is to be made in favour Her son, Ciklīta.

शिक्लीतणय इर्ीं । न मम॥ ciklītāya idaṁ | na mama ||

n the original Khilasūkta, there are 29 verses, out of which we have

discussed 16 verses so far. These 16 verses are the main part of Śrī
Sūktam. Now the balance of 13 verses are being discussed. These verses
do not form part of homa procedure of Śrī Sūktam.

पद्मणनने पद्मशवपद्मपत्रे पद्मर्लणयर्णशक्ष।

शवश्वशप्रये शवष्णुमनोनुकूले ििणर्पद्मीं मशय सीं शन धत्स्व॥ १७

padmānane padmavipadmapatre padmadalāyadākṣi |

viśvapriye viṣṇumanonukūle tvatpādapadmaṁ mayi saṁ ni dhatsva ||

17

Meaning: O Lakṣmī! You are seated on a lotus. Your body parts are that
of lotus stalk. You are fond of living in lotus. You are fond of this world
and this world is fond of you. You perform what Viṣṇu thinks. Please keep
your lotus feet on me and stay in my home forever.

पद्मणनने पद्म ऊरु पद्मणशक्ष पद्मसींभवे।

तन्मे भजशस पद्मणशक्ष येन सौख्यीं लभणम्यिम्॥ १८

padmānane padma ūru padmākṣi padmasaṁbhave |

tanme bhajasi padmākṣi yena saukhyaṁ labhāmyaham || 18

Meaning: O Lakṣmī! Your face resembles lotus flower. Your legs are like
lotus. Your eyes are like lotus flowers. You manifested from a lotus.
Please bless me with everything that make me prosperous.

अश्वर्णशय गोर्णशय धनर्णशय मिणधने।

धनीं मे जुषतणीं र्े शव सवदकणमणीं श्च र्े शि मे॥ १९

aśvadāyi godāyi dhanadāyi mahādhane |

dhanaṁ me juṣatāṁ devi sarvakāmāṁśca dehi me || 19

Meaning: O Lakṣmī! You are the chief of wealth. You give horses, cows
and wealth. Please give me that wealth that satiates all my desires.

पुत्रपौत्र धनीं धणन्यीं िस्त्यश्वणजणशव गोिथम्।

प्रजणनणीं भ्वशस मणतण आयुष्मन्ीं किोतु मे ॥ २०

putrapautra dhanaṁ dhānyaṁ hastyaśvājāvi goratham |

prajānāṁ bhvasi mātāa āyuṣmantaṁ karotu me || 20

Meaning: Please bless me with progeny, grandchildren, wealth, grains,

elephants, horses, cows and chariots. You are the Mother of the entire
universe. Please bless me with a long life.

धनमशिधदनीं वणयुधदनीं सूयो धनीं वसुः।

धनशमन्द्ो बृिस्पशतवद रुर्ो धनमणशश्वनण॥ २१

dhanamagnirdhanaṁ vāyurdhanaṁ sūryo dhanaṁ vasuḥ |

dhanamindro bṛhaspatirvaruṇo dhanamāśvinā || 21

Meaning: Agni, Vāyu, Sun, Vasu-s (usually eight in numbers), Indra,

Bṛhaspati (priest for gods) obtain their wealth only due to Your Grace.

वैनर्े य सोमीं शपब सोमीं शपबशत वृत्रिण।

सोमीं धनस्य सोशमनो मह्यीं र्र्णशत सोशमनः॥ २२

vainadeya somaṁ piba somaṁ pibati vṛtrahā |

somaṁ dhanasya somino mahyaṁ dadāti sominaḥ || 22

Meaning: O Garuḍa! Please drink somarasa (essence of soma plant, used

in yajña-s). Demon Vṛtra (Vedic personification of an imaginary
malignant influence or demon of darkness and drought) was killed by
Indra. Let Indra drink this somarasa. Let him give me enormous wealth,
as I intend performing a yajña, wherein I will offer somarasa.

न क्रोधो न ि मणत्सयां न लोभो नणिुभण मशतः।

भवखन् कृतपुण्यणनणीं भक्त्यण श्रीसूक्तीं जपेत्सर्ण॥ २३

na krodho na ca mātsaryaṁ na lobho nāśubhā matiḥ|

bhavanti kṛtapuṇyānāṁ bhaktyā śrīsūktaṁ japetsadā || 23

(There is a similar verse in Viṣṇu Sahasranāma in phalaśruti, with minor

changes)

Meaning: Those who always chant Śrī Sūktam are never afflicted by
anger, envy, miserliness, bad intentions and vicious thoughts. They
always pursue virtuous path and accrue puṇya-s.

सिशसजशनलये सिोजििे धवलतिणीं िुक गीं धमणल्य िोभे।

भगवशत िरिवल्लभे मनोज्ञे शत्रभुवनभूशतकरि प्रसीत मह्यम्॥ २४

sarasijanilaye sarojahaste dhavalatarāṁśuka gaṁdhamālya śobhe |

bhagavati harivallabhe manojñe tribhuvanabhūtikari prasīta mahyam ||

24

Meaning: Your Abode is lotus. You hold lotus in your hands. You are
adorned with pure white attire. You are wearing a garland that is
extremely fragrant. You look beautiful with these. O Bhagavati! Consort
of Viṣṇu! You fulfil my desires, knowing all my desires fully. You are the
protector of all the three worlds. Please Bless me.

शवष्णुपत्नीीं क्षमणीं र्े वीीं मणधवीीं मणधवशप्रयणम्।

लक्ष्मीीं शप्रयसिीीं र्े वीीं नमणम्यच्युत वल्लभणम्॥२५

viṣṇupatnīṁ kṣamāṁ devīṁ mādhavīṁ mādhavapriyām |

lakṣmīṁ priyasakhīṁ devīṁ* namāmyacyuta vallabhām ||25

(alternate reading भूशमीं bhūmiṁ)

Meaning: I worship the Consort of Viṣṇu, who also presides over the
world (bhūmi), the one who is dear to Mādhava (another name for
Viṣṇu), one who is dearly and eternally loved by Viṣṇu. I prostrate before
You Devi.

मिणलक्ष्म्म्यै ि शवद्मिे शवष्णुपत्न्यै ि धीमशि।

तन्नो लक्ष्मीः प्र िोर्यणत्॥ २६

mahālakṣmyai ca vidmahe viṣṇupatnyai ca dhīmahi |

tanno lakṣmīḥ pra codayāt || 26

(This is Lakṣmī Gāyatrī)

Meaning: Let us understand Lakṣmī. For knowing Her let us meditate on

Consort of Viṣṇu. Let Lakṣmī emancipate us and make us one with Her.

आनन्द कर्द मः श्रीर् शिक्लीत इशत शवश्रुतणः।

ऋषयः पु त्रणश्च श्रीर्े वीर्े वतण मतणः॥ २७

ānanda kardamaḥ śrīda ciklīta iti viśrutāḥ |

ṛiṣayaḥ putrāśca śrīrdeevīrdevatā matāḥ || 27

(there are different versions of this verse)

Meaning: There are four Ṛiṣ-s for Śrī Sūktam and they are Ānanda,
Kardamaḥ, Śrīda and Ciklīta. Mahālakṣmī is the Devata for this.

ऋर् िोगणशर् र्णरिद्र्य पणपक्षुर्पमृत्यवः।

भय िोक मनिणपण नश्यन्ु मम सवदर्ण॥ २८

ṛṇa rogādi dāridrya pāpakṣudapamṛtyavaḥ |

bhaya śoka manastāpā naśyantu mama sarvadā || 28

श्रीविदस्व आयुष्य आिोग्यम् शवधणच्छोभमणनीं मि्शियते।

धनीं धणन्यीं पिुीं बहुपु त्रलणभीं ितसींवत्सिीं र्ीर्दमणयुः॥ २९

śrīvarcasva āyuṣya ārogyam vidhācchobhamānaṁ mahhiyate |

dhanaṁ dhānyaṁ paśuṁ bahuputralābhaṁ śatasaṁvatsaraṁ

dīrghamāyuḥ || 29

Meaning for 28 and 29: O Mahālakṣmī! Let the wind of actions,

comfortable living and good health blow towards me. Let me have in
plenitude wealth, grains, cattle, progeny and long life. Let debts,
diseases, poverty, hunger, premature death, fear, worries, sadness go
away from me.

With this Śrī Sūktam is concluded