Atharvana Rahasya — recited paired with Na:ra:yana Hridhayam

Lakshmi: Hridhayam

लक्ष्मीहृदयस्तोत्रम्

Tantric tradition (revealed to Bha:rgava in the Atharvana Rahasya)·Tantra (Atharvana Rahasya stratum)·10 verses·Recited paired with Na:ra:yana Hridhayam — the Na:ra:yana Hridhayam first to invoke the Lord into the heart, then the Lakshmi: Hridhayam to invoke the Mother into the same heart; Maha:lakshmi: Vrata; sustained pa:ra:yana for forty-one or one hundred and eight cycles for the removal of grave material affliction

An esoteric tantric stotra revealing Maha:lakshmi: as the very Hridhaya — the heart — of Sri:man Na:ra:yana. The work belongs to the Atharvana Rahasya stratum and is traditionally recited as the second half of a pair with the Na:ra:yana Hridhayam, the theological point being that the Lord and the Mother are not two hearts but one Hridhaya in two utterances. The pa:ra:yana of these twenty-eight verses is prescribed for the most serious material crises.

The Lakshmi: Hridhayam is an esoteric stotra of twenty-eight verses preserved in the Atharvana Rahasya stratum, in which Maha:lakshmi: is revealed as the very Hridhaya — the heart — of Sri:man Na:ra:yana. The work is never recited in isolation. Traditional prescription pairs it with the Na:ra:yana Hridhayam: the Na:ra:yana Hridhayam is recited first to invoke the Lord into the worshipper's own heart, then the Lakshmi: Hridhayam is recited to invoke the Mother into the same heart, with the doctrinal teaching that the Lord and the Mother do not occupy two separate dwellings but a single Hridhaya in two utterances.

The work occupies a distinctive place in the Samprada:ya pa:ra:yana tradition. For the most serious material crises — protracted illness in the family, the collapse of livelihood, the threat to lineage — the prescribed observance is the mandala pa:ra:yana of the paired Hridhayas: forty-one days, or one hundred and eight days, of disciplined recitation. The Atharvanic stratum gives the work its tantric character — bi:ja syllables, specific nya:sa, and dhya:na slokas precede the verses themselves — and the Pa:nchara:thra A:gamas integrate it into the Maha:lakshmi: Vrata observance. The complete text with the paired Na:ra:yana Hridhayam is available through the external sources linked below.

Curated Selection

Core verses of the Atharvana Lakshmi: Hridhayam — the two dhya:na slokas, the mantra-mu:la bi:ja verse, the central Hridhaya-doctrine verses, the prapatti-formula, the universal *dehi saubha:gyam* prayer, the closing supplication, and the phaliasruthi. Full 28-verse text (with the complete tantric nya:sa, bi:ja-array, and the paired Na:ra:yana Hridhayam apparatus) pending samprada:ya-scholar verification.

Sanskrit·Always shownIAST·Always shownతెలుగు · Telugu·Always shown

Dhya:na Sloka 1

हस्ते पद्मद्वयं दिव्यैरभयं वरमुत्तमम्। बिभ्राणां कमलासीनां पद्मजां पद्मलोचनाम्॥

తెలుగు · Telugu

తన దివ్య హస్తములలో రెండు పద్మములను, అభయ ముద్రను, ఉత్తమ వరద ముద్రను ధరించి, పద్మముపై ఆసీనురాలై, పద్మము నుండి జన్మించి, పద్మ నేత్రములు గల ఆ దేవి.

English

She holds in Her divine hands two lotuses, the gesture of fearlessness, and the highest boon-granting mudhra:; She is seated upon the lotus, born of the lotus, and Her eyes themselves are lotuses.

Meaning

The opening dhya:na of the Lakshmi: Hridhayam fixes the form to be meditated upon. Every limb is lotus: the seat, the origin, the eyes, the hands. The two functional mudra:s — *abhaya* (do not fear) and *varada* (the boon) — encode the entire promise of the stotra: the Mother first removes fear, then grants what is asked. The fourfold lotus is the Pa:nchara:thric signal that Lakshmi: is the indwelling consciousness of the cosmic lotus that emerges from Vishnu's navel.

Dhya:na Sloka 2

नमामि सर्वतो देवीं सर्वलोकहितार्थिनीम्। पद्मासनस्थिता देवी परब्रह्म स्वरूपिणीम्॥

తెలుగు · Telugu

సర్వ లోకముల హితమునకై పనిచేయు, పద్మాసనమున వేంచేసిన, పరబ్రహ్మ స్వరూపిణియైన ఆ దేవికి అన్ని వైపుల నుండి నేను నమస్కరించుచున్నాను.

English

I bow on every side to the Goddess who labours for the welfare of every world — to the Dhevi: seated on the lotus-throne, whose true Self is the supreme Brahman.

Meaning

The second dhya:na verse moves from form to identity. The Mother is named *para-brahma-svaru:pini:* — the very form of the supreme Brahman. In the Pa:nchara:thric reading this is not a softer kind of theism but the highest Ve:da:nthic statement: the impersonal Brahman of the Upanishadhs and the personal Lakshmi: of the A:gamas are one. *Sarva-loka-hitha:rthini:* names Her active orientation — She is engaged at every moment for the welfare of every world.

Mantra-mu:la Verse

श्रीं ह्रीं क्लीं महालक्ष्म्यै नमः। श्रियं देवीमुपह्वये श्रीर्मे देवी जुषतां सदा॥

తెలుగు · Telugu

శ్రీం హ్రీం క్లీం — మహాలక్ష్మికి నమస్కారము. శ్రీ దేవిని నేను ఆహ్వానించుచున్నాను; శ్రీ దేవి సదా నాపై ప్రసన్నురాలగుగాక.

English

Sri:m Hri:m Kli:m — salutation to Maha:lakshmi:. I invoke the Goddess Sri:; may the Divine Sri: ever take delight in me.

Meaning

The three bi:ja syllables form the mantra-mu:la of the Lakshmi: Hridhayam. *Sri:m* is the Lakshmi:-bi:ja proper, the seed of all wealth and grace. *Hri:m* is the ma:ya:-bi:ja, the syllable of the Goddess's veiling-revealing power. *Kli:m* is the ka:ma-bi:ja, the seed of attraction and union. Together they are the heart-mantra by which the Mother is invoked into the worshipper's heart. The second half of the verse is the universal Sri:-Su:ktha echo — *sri:r me dhevi: jushatha:m sadha:* — "may Sri: ever take delight in me."

Verse 4

महालक्ष्मीं भजे नित्यं हृदये पुण्डरीकिणीम्। नारायणस्य हृदये निवसन्तीं सनातनीम्॥

తెలుగు · Telugu

నా హృదయ పుండరీకమున నివసించు మహాలక్ష్మిని నేను నిత్యము భజించెదను — నారాయణుని హృదయమునందు నివసించు సనాతనియైన ఆ దేవిని.

English

I worship perpetually Maha:lakshmi:, the lotus-dwelling One within my heart — the eternal Goddess who dwells in the very heart of Na:ra:yana.

Meaning

Here the title-doctrine of the stotra is stated. Lakshmi: is *Na:ra:yanasya hridhaye nivasanthi:* — She dwells in the heart of Na:ra:yana. She is His Hridhaya. The worshipper, having invoked Her into his own heart through the bi:ja mantra, now establishes the equivalence: his heart and Na:ra:yana's heart are made one dwelling by Her presence in both. This is the operative Vaishnava teaching of the paired Hridhaya recitation — the Lord and the Mother are not separate occupants of separate hearts but one Hridhaya in two utterances.

Verse 5

ब्रह्मविष्णुशिवादीनां जननीं दिव्यरूपिणीम्। त्रैलोक्यजननीं देवीं सर्वलोकमहेश्वरीम्॥

తెలుగు · Telugu

బ్రహ్మ, విష్ణు, శివాదుల జననియు, దివ్య రూపిణియు, త్రైలోక్య జననియు, సర్వ లోక మహేశ్వరియు అయిన ఆ దేవి.

English

She who is the Mother of Brahma:, Vishnu, Siva and the rest, of divine form — the Mother of the three worlds, the Supreme Ruler of all worlds.

Meaning

Maha:lakshmi: as the cosmic Mother. The verse names the three deva-functions — creation, preservation, dissolution — and places Her above all three as their *janani:*, their Mother. The Pa:nchara:thric reading is precise: She is not one Goddess among many but the One in whom the thrimu:rthi themselves are gestated. As *sarva-loka-mahesvari:* She rules every world. The title is not honorific but operational — the Lord delegates the running of every loka through Her.

Verse 6

विष्णुप्रिये नमस्तेऽस्तु पाहि मां शरणागतम्। हृदये मम संस्थाने भवाब्धेस्तारिणी भव॥

తెలుగు · Telugu

ఓ విష్ణు ప్రియా! నీకు నమస్కారము; శరణాగతుడనైన నన్ను రక్షింపుము. నా హృదయమున స్థిరపడి, భవ సాగరమును దాటించు తారిణివి కమ్ము.

English

O Beloved of Vishnu, salutation be unto Thee; protect me, who have taken refuge in Thee. Establishing Thyself in my heart, become the One who ferries me across the ocean of samsa:ra.

Meaning

The first explicit prapatti-statement of the stotra: *pa:hi ma:m sarana:gatham* — protect me, the surrendered. The address *vishnu-priya:* is structurally important: She is approached not as an independent Goddess but as the Lord's Beloved, the One whose intercession with Him is the operative grace. The petition asks Her to take residence (*samstha:ne:*) in the worshipper's heart and to be the *tha:rini:* — the One who ferries him across samsa:ra. The image is of the boat that the Beloved becomes for the surrendered.

Verse 7

देहि सौभाग्यमारोग्यं देहि मे परमां श्रियम्। रूपं देहि जयं देहि यशो देहि द्विषो जहि॥

తెలుగు · Telugu

సౌభాగ్యమునిమ్ము, ఆరోగ్యమునిమ్ము, నాకు పరమ శ్రీని ఇమ్ము — రూపమునిమ్ము, జయమునిమ్ము, యశస్సునిమ్ము, శత్రువులను నశింపజేయుము.

English

Grant good fortune, grant health, grant me the highest Sri: — grant beauty, grant victory, grant renown, destroy my enemies.

Meaning

The verse is the famous prayer-formula echoing the Dhevi:-Su:ktha tradition and absorbed into the Lakshmi: Hridhayam. The seven petitions — saubha:gya, a:ro:gya, parama: sri:, ru:pa, jaya, yasas, dhvisho jahi — cover the full domain of human flourishing. The grammar is the imperative singular *dehi* repeated five times: the worshipper does not request but commands the Mother in the intimate voice a child uses with a mother. The right to do so comes from the surrender already declared in the previous verse.

Verse 8

पद्मासने पद्मकरे सर्वलोकैकपूजिते। नारायणप्रिये देवि सुप्रसन्ना भवात्र मे॥

తెలుగు · Telugu

ఓ పద్మాసనా, పద్మ హస్తా, సర్వ లోకములచే ఏకముఖముగ పూజింపబడిన, నారాయణ ప్రియా, దేవీ! ఇట అత్యంత ప్రసన్నురాలవు కమ్ము నాపై.

English

O Thou seated on the lotus, holding lotuses in Thy hands, worshipped by every world alike, O Beloved of Na:ra:yana, O Goddess — be wholly gracious to me here and now.

Meaning

The closing supplication of the core hymn. The verse names Her by Her four most universal aspects — Her seat, Her hand, Her cosmic adoration, Her relation to the Lord — and asks for one thing: *suprasanna: bhava:thra me*. The word *atra* (here, in this place) and the absent but understood *adya* (now) are the urgency: not someday, not in some future birth, but here and now, in this very heart that has invoked Her, let Her be wholly pleased.

Verse 9

लक्ष्मीहृदयमित्येतत् यः पठेद् भक्तिमान्नरः। सर्वान् कामानवाप्नोति लक्ष्मीसन्निधिमृच्छति॥

తెలుగు · Telugu

భక్తి గల ఏ నరుడు ఈ లక్ష్మీ హృదయమును పఠించునో, అతడు సర్వ కామములను పొందును మరియు లక్ష్మీ సన్నిధిని చేరును.

English

Whoever, as a man of devotion, recites this Lakshmi: Hridhayam attains every desired object and reaches the very presence of Lakshmi:.

Meaning

The phaliasruthi. Two fruits are promised: every desire fulfilled in this world (*sarva:n ka:ma:n*), and the Mother's own presence (*lakshmi:-sannidhi*) — bhukti and mukti in a single line. The word *sannidhi* is the operative one: the goal is not vision-from-afar but the closeness in which the devotee stands at Her side. The condition is *bhakti-ma:n* — devotion is the qualifier. Without it the words remain words; with it they become the very heart of the Mother in the worshipper's mouth.

Verse 10 — Concluding Salutation

नारायणीं नमस्कृत्य लक्ष्मीं विष्णुप्रियां सदा। हृदये नित्यनिवसन्तीं वन्दे महामहेश्वरीम्॥

తెలుగు · Telugu

నారాయణికి నమస్కరించి, విష్ణు ప్రియయైన లక్ష్మికి, హృదయమున నిత్యము నివసించు మహా మహేశ్వరికి నేను వందనము చేయుచున్నాను.

English

Having bowed to Na:ra:yani:, to Lakshmi: the eternal Beloved of Vishnu, I salute the great Supreme Sovereign who dwells forever in my heart.

Meaning

The closing salutation gathers all the names invoked in the stotra into a single threefold address — Na:ra:yani: (the consort-form), Lakshmi: (the proper name), Maha:-mahesvari: (the cosmic title). The word *nitya-nivasanthi:* — She who dwells eternally — locates Her now in the worshipper's own heart, fulfilling the central promise of the Hridhayam genre. The Mother has been invoked, established, petitioned, and finally saluted as already-present. The recitation is complete.

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