Rigvedha Khila tradition, traditionally recited with Sri: Su:ktham

Lakshmi: Su:ktham

लक्ष्मीसूक्तम्

Vedic Rishi tradition (traditional attribution)·Vedic (Khila of Rigvedha)·8 verses·Daily morning sandhya: as companion to Sri: Su:ktham; Friday Lakshmi: Pu:ja:; Varalakshmi: Vrata; Dhi:pa:vali: Lakshmi: Pu:ja:

The traditional Vedic companion to Sri: Su:ktham, invoking Lakshmi: as the bestower of prosperity, progeny, and the auspiciousness of the household. Where the Sri: Su:ktham petitions Agni Ja:thave:das to bring the Goddess near, the Lakshmi: Su:ktham addresses Her directly in Her plenary forms — as Maha:lakshmi:, Dhanalakshmi:, Dha:nyalakshmi:, and Santha:na-lakshmi:.

The Lakshmi: Su:ktham is the traditional Vedic companion to the Sri: Su:ktham — eight riks preserved in the Khila tradition of the Rigvedha and recited immediately after Sri: Su:ktham in every formal Lakshmi: a:ra:dhana of the Sri:vaishnava Samprada:ya. Where the Sri: Su:ktham petitions Agni Ja:thave:das to bring the Goddess near, the Lakshmi: Su:ktham turns to address Her directly, invoking Her in the plenary forms by which the tradition contemplates Her presence in the household — Maha:lakshmi: as the supreme Mother, Dhanalakshmi: as the bestower of wealth, Dha:nyalakshmi: as the giver of food and harvest, and Santha:na-lakshmi: as the granter of progeny.

The doctrinal significance of this su:ktha rests in its location within Vedic sruthi itself. That the Veda preserves not one but two consecutive su:kthas dedicated to Sri: establishes the supremacy of the Mother within the foundational scriptures of the Samprada:ya. Every Pa:nchara:thra A:gama prescribes its recitation; every Sri:vaishnava Ahnika manual places it among the daily mantras of the householder; and the purushaka:ra doctrine of Bhagavad Sri: Ra:ma:nuja:cha:rya — the teaching that no soul approaches the Lord except through Sri:'s mediation — finds its Vedic foundation here. The full Sanskrit text and authoritative translations are available through the external sources linked below.

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

Verse 1

पद्मानने पद्म ऊरु पद्माक्षी पद्मसम्भवे। त्वं मां भजस्व पद्माक्षी येन सौख्यं लभाम्यहम्॥

తెలుగు · Telugu

ఓ పద్మముఖీ, పద్మోరూ, పద్మాక్షీ, పద్మసంభవీ! ఓ పద్మాక్షీ, నన్ను స్వీకరించుము, దానిచే నేను సౌఖ్యమును పొందెదను.

English

O Lotus-faced One, Lotus-thighed, Lotus-eyed, born of the Lotus — O Lotus-eyed Mother, accept me, that I may obtain felicity.

Meaning

The opening verse fivefold links Lakshmi: to the lotus — Her face, Her thighs, Her eyes, Her very origin. In Sri:vaishnava contemplation the lotus is the symbol of unstained transcendence: born in mud yet untouched by it, opening to the sun as the soul opens to the Lord. The worshipper does not ask Her for wealth here but for acceptance (bhajasva ma:m) — the only true saukhya is being received by the Mother.

Verse 2

अश्वदायि गोदायि धनदायि महाधने। धनं मे जुषतां देवि सर्वकामांश्च देहि मे॥

తెలుగు · Telugu

అశ్వదాయినీ, గోదాయినీ, ధనదాయినీ, మహాధనవతీ ఓ దేవీ! నా ధనము నిన్ను ప్రసన్నము చేయుగాక; సర్వ కామములను నాకు ప్రసాదించుము.

English

Giver of horses, giver of cattle, giver of wealth, possessor of great riches — O Goddess, may my wealth find favor with Thee; grant me every desire fulfilled.

Meaning

She is named in three successive donative titles before the climactic maha:-dhane — She is not only the bestower of wealth but Wealth itself. The Sri:vaishnava commentator reads dhanam me jushatha:m as a request not that the Mother bestow more but that what is already given be made acceptable to Her — for wealth turned toward the Lord becomes saukhya, while wealth turned to self becomes alakshmi:.

Verse 3

पुत्रपौत्रधनं धान्यं हस्त्यश्वादिगवेरथम्। प्रजानां भवसि माता आयुष्मन्तं करोतु माम्॥

తెలుగు · Telugu

పుత్రులు, మనుమలు, ధనము, ధాన్యము, గజములు, అశ్వములు, గోవులు, రథములు — వీటిని నీవు అనుగ్రహించుదువు. నీవు సర్వ ప్రజలకు తల్లివి; ఆ దేవి నన్ను ఆయుష్మంతుని చేయుగాక.

English

Sons and grandsons, wealth and grain, elephants, horses, cattle, chariots — these Thou bestowest. Thou art the Mother of all beings; may She make me long-lived.

Meaning

The verse expands the inventory of household abundance and then suddenly elevates the register: Thou art the Mother of all beings (praja:na:m bhavasi ma:tha:). The Samprada:ya reads this turn as the Vedic seed of the title Akhilajaganma:tha: (Mother of the entire universe) which Bhagavad Ra:ma:nuja uses in His Sarana:gathi Gadyam. From the petition for prosperity the verse pivots to a request for longevity — life itself is Her gift before any wealth fills it.

Verse 4

धनमग्निर्धनं वायुर्धनं सूर्यो धनं वसुः। धनमिन्द्रो बृहस्पतिर्वरुणं धनमश्नुते॥

తెలుగు · Telugu

అగ్ని ధనము, వాయువు ధనము, సూర్యుడు ధనము, వసువు ధనము; ఇంద్రుడు, బృహస్పతి, వరుణుడు — వీరందరూ (నీ నుండి) ధనమును పొందుదురు.

English

Agni is wealth, Va:yu is wealth, Su:rya is wealth, Vasu is wealth; Indra, Brihaspathi, Varuna — each obtains wealth (from Thee).

Meaning

A great Vedic equation: every deva is wealth, and every deva obtains wealth from Her. The verse establishes the cosmological subordination of the entire divine hierarchy to Maha:lakshmi: — even Indra the king of the Devas receives his royal wealth from Her. In Sri:vaishnava theology this is one of the foundations for understanding that all auspiciousness in every loka has its single source in the Mother.

Verse 5

वैनतेय सोमं पिब सोमं पिबतु वृत्रहा। सोमं धनस्य सोमिनो मह्यं ददातु सोमिनः॥

తెలుగు · Telugu

ఓ వైనతేయా (గరుడా)! సోమమును పానము చేయుము. వృత్రహంత (ఇంద్రుడు) సోమమును పానము చేయుగాక. సోమ-సమృద్ధురాలైన దేవి నాకు ధనమను సోమమును ప్రసాదించుగాక.

English

O Son of Vinatha: (Garuda), drink the Soma; let Vrithra-slayer Indra drink Soma. May the Soma-rich One bestow upon me the Soma of wealth.

Meaning

The verse invokes Garuda, the va:hana of Sri:man Na:ra:yana, by name — establishing that the Lakshmi: Su:ktham is firmly a Vaishnava su:ktha, anchored in the orbit of Vishnu's retinue rather than independent of it. Soma here is the ambrosial draught that sustains the cosmos; Lakshmi: is somini:, the One in whom Soma resides. She is asked to grant the Soma of wealth — the immortalizing, ever-renewing form of prosperity that does not exhaust.

Verse 6

न क्रोधो न च मात्सर्यं न लोभो नाशुभा मतिः। भवन्ति कृतपुण्यानां भक्तानां श्रीसूक्तं जपेत्॥

తెలుగు · Telugu

పుణ్యమును సంపాదించిన భక్తులకు క్రోధము ఉండదు, మాత్సర్యము ఉండదు, లోభము ఉండదు, అశుభమైన బుద్ధి ఉండదు. (అందుచేత) శ్రీసూక్తమును జపించవలెను.

English

No anger, no envy, no greed, no inauspicious thought arises in devotees of accumulated merit. (Therefore) let one recite the Sri: Su:ktham.

Meaning

The verse names the four inner obstacles — krodha, ma:thsarya, lobha, asubha: mathih — and declares them absent in devotees who have accumulated merit through this very japa. The Samprada:ya reads the inversion: it is not that those already without anger are fit to recite, but that the recitation itself produces their absence. The Sri: Su:ktham, taken up daily, purifies the very faculty by which the worshipper approaches the Mother.

Verse 7

सरसिजनिलये सरोजहस्ते धवलतरांशुकगन्धमाल्यशोभे। भगवति हरिवल्लभे मनोज्ञे त्रिभुवनभूतिकरि प्रसीद मह्यम्॥

తెలుగు · Telugu

ఓ సరోజ-నిలయురాలా, పద్మ-హస్తురాలా, శ్వేత వస్త్రములు, సుగంధ మాలికలు, ఆభరణములతో శోభించుదానా; ఓ హరి-వల్లభా, మనోహారిణీ, త్రిభువనములకు ఐశ్వర్యమొసగు భగవతీ — నాపై ప్రసన్నురాలవగుము.

English

O Thou whose abode is the lotus pool, whose hand holds the lotus, resplendent in pure white garments, fragrant garlands, and ornaments; O Bhagavathi:, beloved of Hari, captivating to the mind, bestower of prosperity upon the three worlds — be gracious unto me.

Meaning

The supreme dhya:na-sloka of the su:ktha — a complete iconographic vision of the Mother in Her royal form. She is hari-vallabha:, the beloved of Hari; in this single epithet the entire purushaka:ra doctrine is contained. The Samprada:ya teaches that we approach the Mother not as an independent goddess but precisely as Hari's beloved, knowing that Her pleasure is His pleasure and that prasa:da from Her cannot fail to be ratified by Him.

Verse 8

विष्णुपत्नीं क्षमां देवीं माधवीं माधवप्रियाम्। लक्ष्मीं प्रियसखीं देवीं नमाम्यच्युतवल्लभाम्॥

తెలుగు · Telugu

విష్ణు-పత్నీ, క్షమా-దేవీ, మాధవప్రియురాలైన మాధవీ, ప్రియ-సఖియైన లక్ష్మీ, అచ్యుత-వల్లభురాలైన దేవికి నేను నమస్కరించుచున్నాను.

English

The consort of Vishnu, the Goddess of forbearance, the One belonging to Ma:dhava and dear to Him, Lakshmi:, the beloved companion, the Goddess who is the beloved of the unfallen Acyuta — to Her I bow.

Meaning

The concluding namaska:ra of the su:ktha names Her four times in relation to the Lord: vishnu-pathni:, ma:dhavi:, ma:dhava-priya:, acyuta-vallabha:. Not once is She invoked apart. This is the Vedic source of the Sri:vaishnava conviction that Lakshmi:'s very ontology is relational — She is what She is as the Lord's consort, and the worshipper bows precisely to that inseparable relation. The epithet kshama: (forbearance) is added at the head: She is the Lord's patience with us.

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Purusha Su:ktham — Sri: anuva:ka portion