Padma Pura:na

Maha:lakshmi: Stotram (Indra's longer hymn)

महालक्ष्मीस्तोत्रम् (इन्द्रकृतम्)

Indra (traditional attribution)·Pura:nic·8 verses·Recited for restoration of fortune after reverses; Varalakshmi: Vrata; Dhi:pa:vali: Lakshmi: Pu:ja:; whenever a household or institution undertakes recovery from misfortune

The longer of the two hymns attributed to Indra in the Padma Pura:na — distinct from the celebrated nine-verse Maha:lakshmya:shtakam. Where the Ashtakam is recited at every formal Lakshmi: observance, this longer stotra is the more expansive composition in which the King of the devas, having lost his sovereignty by his neglect of Maha:lakshmi:, performs a sustained petition for Her return. It is the Pura:nic source-text on the consequences of failing to honor the Mother.

The Maha:lakshmi: Stotram in twenty-six verses is the longer of the two hymns attributed to Indra in the Padma Pura:na — distinct from the celebrated nine-verse Maha:lakshmya:shtakam which is sung at every Lakshmi: Pu:ja: across the tradition. The Pura:nic narrative that frames this longer composition is the well-known account of Indra's loss of sovereignty: having failed to honor a garland of Pa:rija:tha flowers given to him as Lakshmi:'s prasa:da — the garland that the sage Dhurva:sa had received from Her and passed to the King of the devas — Indra finds his kingdom darkened, his wealth departed, and the asuras ascendant. Recognizing the cause, he composes these twenty-six verses as sustained prayer for the Mother's return.

For the Sri:vaishnava Samprada:ya the stotra is doctrinally instructive in a way that few others are. It demonstrates the consequence of neglecting the purushaka:ra: when the Mother withdraws, even the King of the devas cannot retain what he holds. The verses systematically invoke Maha:lakshmi: as Maha:ma:ya: — the cosmic sakthi through which the Lord upholds and withdraws all phenomena — and ask Her to relent. The stotra is recited in the Samprada:ya whenever a household or institution undertakes recovery from misfortune, on the doctrinal principle that restoration begins at the Mother's feet. The full Sanskrit text and translations are available through the external sources linked below.

Curated Selection

Core verses from the longer Indra hymn — the full 26-verse version preserved in regional Padma Pura:na recensions awaits samprada:ya-scholar verification. The eight verses presented here are drawn from the universally-attested invocation core (including the famous kshi:ro:da:rnava-sambhu:the: and vishnu-patni namasthubhyam slokas recited at every Lakshmi: Pu:ja:).

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

Verse 1

नमस्ते सर्वदेवानां वरदासि हरिप्रिये। या गतिस्त्वत्प्रपन्नानां सा मे भूयात्त्वदर्चनात्॥

తెలుగు · Telugu

ఓ హరిప్రియా! నీవు సర్వ దేవతలకును వరదాత్రివి — నీకు నమస్కారము. నీ శరణు పొందిన వారికి లభించు గతి, నీ ఈ అర్చనచే నాకును లభించుగాక.

English

Salutation to Thee, O Beloved of Hari — Thou art the granter of boons to all the gods. The destination attained by those who surrender unto Thee — may that destination be mine, through this very worship of Thee.

Meaning

Indra opens his sustained petition with the most theologically precise epithet: Hari-priya: — the Beloved of Hari. He does not approach Her as the Queen of his own celestial court but as the Beloved of Vishnu, recognizing that Her ability to grant boons (varadha:) to all the devas flows from that primal relation. The phrase tvat-prapanna:na:m — those who have surrendered unto Thee — is the prapatti vocabulary the entire Samprada:ya inherits.

Verse 2

त्वं माता सर्वलोकानां त्वं देवी त्रिदशेश्वरी। त्वं विश्वजननी पद्मे प्रसीद परमेश्वरि॥

తెలుగు · Telugu

నీవు సర్వలోకములకును మాతవు, నీవు దేవీ-త్రిదశేశ్వరివి, నీవు విశ్వజననివి. ఓ పద్మే! ఓ పరమేశ్వరీ! ప్రసన్నురాలవగుము.

English

Thou art the Mother of every realm. Thou art the Goddess, Sovereign over the gods. Thou art the Mother of the universe, O Padhma: — be gracious unto me, O Supreme Sovereign.

Meaning

Three salutations build to a single petition. Indra names Her successively as Mother of the lokas, Sovereign over the thridhasas (the thirty-three gods of whom he is chief), and Mother of the entire universe. The Padhma: epithet and the closing paramesvari place Her above Indra himself — He addresses Her as One whose sovereignty is supreme over his own.

Verse 3

श्वेताम्बरधरां देवीं नानालङ्कारभूषिताम्। जगत्स्थितां जगन्मातां विष्णुवक्षःस्थलस्थिताम्॥

తెలుగు · Telugu

శ్వేతాంబరధారిణిని, నానా అలంకారభూషితను, జగత్-స్థితను, జగన్మాతను, విష్ణు వక్షఃస్థల స్థితను నేను ఆ దేవికి నమస్కరించుచున్నాను.

English

I bow to the Goddess clad in white garments, adorned with manifold ornaments, sustainer of the world, Mother of the world, who has Her seat upon the chest of Vishnu.

Meaning

Indra now contemplates Her iconographic form. Five attributes in two slokas: white-clad, jewel-adorned, world-sustaining, world-mothering, and finally — Vishnu-vakshah-sthala-sthitha:m, seated on Vishnu's chest. The last attribute is the theological key: She is everything that is named before only because She is first what is named last. The whole stotra rests on the chest of Hari, just as She does.

Verse 4

क्षीरोदार्णवसम्भूते कमले कमलालये। सुस्थिरा भव मे गेहे सुरासुरनमस्कृते॥

తెలుగు · Telugu

ఓ క్షీరోదార్ణవ సంభవే! ఓ కమలే! ఓ కమలాలయే! దేవదానవులచే నమస్కృతవైన దేవీ! నా గృహమున స్థిరముగా నివసింపుము.

English

O Thou who arose from the milk-ocean, O Kamala: whose dwelling is the lotus — abide steadfast in my house, Thou whom both gods and asuras salute.

Meaning

This is the most quoted single verse of the larger Indra-kritha corpus and is recited at every Lakshmi: Pu:ja: across Bha:rath. The petition is the simplest possible — susthira: bhava me gehe, abide steadfast in my house. The key word is su-sthira: not merely come, but remain firmly. The Samprada:ya reads this as the prayer for the permanent residence of Sri:, not Her momentary visitation. That both sura:suras salute Her recalls the churning of the ocean — both sides bowed when She arose.

Verse 5

विष्णुपत्नि नमस्तुभ्यं विश्वेशि विश्वमातर्। महालक्ष्मि नमस्तुभ्यं सर्वकामार्थसिद्धये॥

తెలుగు · Telugu

ఓ విష్ణుపత్నీ! నీకు నమస్కారము. ఓ విశ్వేశీ! ఓ విశ్వమాతా! ఓ మహాలక్ష్మీ! సర్వ కామార్థ సిద్ధికి నీకు నమస్కారము.

English

O Wife of Vishnu — salutation unto Thee. O Sovereign of the universe, O Mother of the universe. O Maha:lakshmi: — salutation unto Thee, for the accomplishment of every desire and every meaning of life.

Meaning

The single most-recited sloka: of the larger Maha:lakshmi:-stotra corpus. Indra crowns the salutation with Vishnu-pathni: — Wife of Vishnu — placing the relational title at the very head of his prayer. The final phrase sarva-ka:ma:rtha-siddhaye names the fruit not as one specific boon but as the fulfillment of all four purusha:rthas — dharma, artha, ka:ma, moksha. The verse is recited at the close of every Lakshmi: Pu:ja: as a sealing namaska:ra.

Verse 6

त्वं सिद्धिस्त्वं स्वधा त्वं स्वाहा सुधा त्वमक्षरे। सदा त्वं सर्वभूतेषु प्राणरूपेण संस्थिता॥

తెలుగు · Telugu

నీవే సిద్ధివి, నీవే స్వధవు, నీవే స్వాహవు, నీవే సుధవు, ఓ అక్షరా! నీవు సదా సర్వభూతములలో ప్రాణరూపమున సంస్థితవు.

English

Thou art Siddhi, Thou art Svadha:, Thou art Sva:ha:, Thou art the nectar — O Imperishable. Ever, in every being, Thou abidest in the form of the life-breath.

Meaning

Indra now names Her as the very utterances that sustain ritual: svadha: (the cry that offers oblation to the ancestors), sva:ha: (the cry that offers oblation to the gods), siddhi (the fulfillment of every yajna), and sudha: (the nectar of the gods). The closing line is metaphysically decisive: She is the pra:na within every living being. The Samprada:ya reads pra:na-ru:pe:na samsthitha: as the doctrinal seed of antar-ya:min teaching — She, with the Lord, is the inner self of every breath.

Verse 7

यथा विष्णुर्ध्रुवो नित्यस्तथा त्वमपि भामिनि। सत्यं भव महामाये क्षुधितानां प्रियं वद॥

తెలుగు · Telugu

విష్ణువు ధ్రువుడు, నిత్యుడు ఎట్లున్నాడో, ఓ భామినీ! నీవును అట్లే. ఓ మహామాయా! ఇది సత్యమగుగాక; క్షుధితులకు ప్రియవచనమును పలుకుము.

English

As Vishnu is immutable, eternal — so art Thou also, O radiant One. Be true to this, O great Ma:ya:; speak the welcome word to those who hunger.

Meaning

Indra now reasons from the eternity of Vishnu to Hers. Yatha: vishnur dhruvo nityas thatha: tvam — as He is, so art Thou. The doctrinal point is sharp: She is co-eternal with the Lord, not a created consort. The closing phrase kshudhitha:na:m priyam vada — speak the welcome word to those who hunger — is the purushaka:ra teaching in its most intimate form. The hungry soul does not approach the Lord directly; it approaches the Mother and asks Her to speak the welcoming word.

Verse 8 (Phaliasruthi)

य इदं पठते नित्यं मह्यलक्ष्मीस्तवं शुभम्। न तस्य दुर्लभं किञ्चित्सर्वकामफलप्रदम्॥

తెలుగు · Telugu

ఎవరు ఈ శుభ మహాలక్ష్మీ-స్తవమును ప్రతిదినము పఠించుదురో, వారికి ఏదియును దుర్లభము కాదు; ఈ స్తోత్రము సర్వ కామఫలములను ప్రసాదించును.

English

Whosoever recites this auspicious Maha:-Lakshmi: hymn daily, nothing remains hard to attain for that one — this stotra grants every desired fruit.

Meaning

The phaliasruthi is austere — no elaborate enumeration of fruits, only the single absolute promise: na tasya dhurlabham kincith, nothing remains hard to attain. The condition is daily recitation (nityam). The Samprada:ya commentators read durlabha here not as worldly difficulty but as the doubly inaccessible — both the lower goods that ordinary effort fails to secure, and the supreme good that effort cannot reach at all. Both become accessible through Her grace.

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