Verse 1 हिरण्यवर्णां हरिणीं सुवर्णरजतस्रजाम्।
चन्द्रां हिरण्मयीं लक्ष्मीं जातवेदो म आवह॥
Hiranyavarnaam Harineem Suvarna-Rajata-Srajaam
Chandraam Hiranmayeem Lakshmeem Jaatavedo Ma Aavaha.
O Jataveda (the all-knowing fire deity), please invoke for me Lakshmi — she who is radiant as burnished gold (hiranyavarna), who is as graceful as a doe (harini), who wears garlands of gold and silver (suvarna-rajata-sraja). She is as luminous as the moon (chandra) and entirely made of the substance of gold (hiranmayeem). This first mantra sets the visual and spiritual stage of the entire hymn by describing the goddess in terms of luminosity, grace, and precious metals — gold and silver represent the solar and lunar aspects of divine prosperity, and the fire (Jataveda) is called upon as the sacred intermediary who can bridge the mortal world and the divine.
Verse 2 तां म आवह जातवेदो लक्ष्मीमनपगामिनीम्।
यस्यां हिरण्यं विन्देयं गामश्वं पुरुषानहम्॥
Taam Ma Aavaha Jaatavedo Lakshmeem Anapagaamineem
Yasyaam Hiranyam Vindeyam Gaam Ashvam Purushaanaham.
O Jataveda, invoke for me that Lakshmi — she who is anapagamini, the one who never departs, who is eternally steadfast and does not abandon the devotee once she has arrived. By her grace, may I obtain gold (hiranya), cattle (gavam), horses (ashva), and worthy progeny and servants (purushan). The emphasis on "anapagamini" is significant — it is a prayer not for a fleeting gift of wealth but for the permanent, irreversible presence of the goddess of prosperity in one's life. The enumeration of cattle, horses, gold, and progeny reflects the ancient Vedic ideal of a complete and flourishing household.
Verse 3 अश्वपूर्वां रथमध्यां हस्तिनादप्रबोधिनीम्।
श्रियं देवीमुपह्वये श्रीर्मा देवी जुषताम्॥
Ashva-Purvaam Ratha-Madhyaam Hastina-Aada-Prabodhineeem
Shriyam Deveem Upahvaye Shreer Maa Devee Jushataam.
I invoke Devi Sri — she who is preceded by horses (ashva-purva), who rides in the middle of chariots (ratha-madhya), and who is roused or announced by the trumpeting of elephants (hastina-nada-prabodhini). May the divine Shri graciously bestow her favour upon me. The imagery here describes the royal procession of Lakshmi — horses, chariots, and elephants are the classical symbols of a sovereign's arrival, linking Lakshmi directly to royal power (aisvarya), sovereignty, and imperial prosperity. The goddess herself is the sovereign; her approach is heralded like the arrival of a great queen into her kingdom.
Verse 4 कां सोऽस्मिताम् हरिणीं कुवलयिनीं।
आर्द्रां पुष्करिणीं पुष्टिं पिङ्गलां पद्ममालिनीम्।
चन्द्रां प्रभासां यशसा ज्वलन्तीं श्रियं लोके देवजुष्टामुदाराम्।
तां पद्मिनीमीं शरणमहं प्रपद्ये ऽलक्ष्मीर्मे नश्यतां त्वां वृणे॥
Kaam So'smitaam Harineem Kuvalayineem
Aardraam Pushkarineem Pushtim Pingalaam Padma-Maalineem
Chandraam Prabhaasaam Yashasaa Jvalanteem Shriyam Loke Deva-Jushtaam Udaaraam
Taam Padmineem Eem Sharanam Aham Prapadye — Alakshmeer Me Nashyataam Tvaam Vrne.
I seek refuge in that Lakshmi who is Kam (bliss personified), who is ever smiling (sosmitam), who is graceful as a doe (harini), and who dwells among blue lotuses (kuvalayini). She is moist with compassion (ardra), she abides in the sacred lake of the lotus (pushkarini), she is nourishment itself (pushti), she is tawny-golden (pingala), and she is garlanded with lotus blooms (padma-malini). She is luminous as the moon (chandra), radiant with splendour (prabhasa), blazing with glory and fame (yashasaa jvalanti), adored by the gods in all the worlds (deva-jushta), and supremely generous (udara). I take refuge in that lotus-goddess (padmini): may all inauspiciousness (Alaksmi) be destroyed from me — it is you alone I choose.
Verse 5 आदित्यवर्णे तपसोऽधिजातो वनस्पतिस्तव वृक्षोऽथ बिल्वः।
तस्य फलानि तपसानुदन्तु मायान्तरायाश्च बाह्या अलक्ष्मीः॥
Aaditya-Varne Tapaso'dhijaato Vanaspatis Tava Vrikho'tha Bilvah
Tasya Phalaani Tapasaa Nudantu Maayaantaraayaash Cha Baahyaa Alakshmih.
O goddess of the colour and radiance of the Aditya (sun), through the power of tapas (austerity) was born the bilva tree — your very own tree (tava vriksho'tha bilvah). May the fruits of that bilva tree, empowered by tapas, drive away all the Alaksmi — both the inner (antara) obstacles of the mind, such as confusion and delusion (maya), and the outer (bahya) manifestations of misfortune, poverty, and inauspiciousness. The bilva (Aegle marmelos) is one of the most sacred trees in the Hindu tradition, associated with both Shiva and Lakshmi. Its three-leafed structure symbolises the Trimurti, and its use in Lakshmi worship signifies the removal of obstacles on all three planes of existence.
Verse 6 उपैतु मां देवसखः कीर्तिश्च मणिना सह।
प्रादुर्भूतोऽस्मि राष्ट्रेऽस्मिन् कीर्तिमृद्धिं ददातु मे॥
Upaitu Maam Deva-Sakhah Keertish Cha Maninaa Saha
Praadur-Bhooto'smi Raashtre'smin Keertim Riddhim Dadaatu Me.
May Devasakha — the friend of the gods, traditionally identified as Kubera, the lord of wealth, or Manibhadra, the yaksha king — come to me, together with Kirti (fame and glory) and precious gems (mani). I have manifested (pradurbhuto'smi) in this realm (raashtre) — may glory (kirti) and abundant prosperity (riddhi) be granted to me. This mantra is a declaration of the devotee's own spiritual presence in the world combined with a prayer for divine bestowment. The mention of Devasakha alongside Lakshmi emphasises that true prosperity is multi-dimensional — it encompasses material wealth (mani), social recognition (kirti), and the expansion of abundance (riddhi).
Verse 7 क्षुत्पिपासामलां ज्येष्ठामलक्ष्मीं नाशयाम्यहम्।
अभूतिमसमृद्धिं च सर्वां निर्णुद मे गृहात्॥
Kshut-Pipaasaa-Malaam Jyeshthaam Alakshmeem Naashayaamyaham
Abhootim Asamriddhim Cha Sarvaam Nirnuda Me Grihaat.
I destroy the elder (jyeshtha) Alaksmi — she who is tainted by hunger (kshut) and thirst (pipasa), the embodiment of want and deprivation. O goddess, drive away completely (nirnuda) from my home all forms of non-being (abhuti) and all lack of prosperity (asamriddhi). In Hindu tradition, Jyeshtha (also called Maladhevi or Daridra) is the elder sister of Lakshmi and represents the exact opposite of her younger sibling — poverty, disease, inauspiciousness, and misery. This mantra is a powerful banishment of the negative principle, naming and expelling it directly. The home (griha) is invoked as the sacred space that must be purified for Lakshmi to enter and abide.
Verse 8 गन्धद्वारां दुराधर्षां नित्यपुष्टां करीषिणीम्।
ईश्वरीं सर्वभूतानां तामिहोपह्वये श्रियम्॥
Gandha-Dvaaraam Duraadharshaaam Nitya-Pushtaam Kareesineem
Eeshvareem Sarva-Bhootaanaam Taam Iha Upahvaye Shriyam.
Here I invoke Sri — she who is gandha-dvara, accessible or approached through fragrance (gandha), through which the divine principle of earth and abundance is experienced; she who is duradharsam, invincible and impossible to overpower; she who is nitya-pushta, eternally nourished and ever-full; she who is karisineem, associated with the fertile soil enriched by dung, the very earth's fecundity; and she who is Ishvari, the sovereign ruler of all beings. Fragrance (gandha) is one of the five tanmatras and is associated with the earth element (prithvi), making this mantra an invocation of Sri as the goddess of the earth's fertility and abundance.
Verse 9 मनसः काममाकूतिं वाचः सत्यमशीमहि।
पशूनां रूपमन्नस्य मयि श्रीः श्रयतां यशः॥
Manasah Kaamam Aakootim Vaachah Satyam Asheemahi
Pashuunaam Roopam Annasya Mayi Shreeh Shrayataam Yashah.
May we attain (asheemahi) the desire of the mind (manasah kamam), the intention and resolve of the heart (akutim), and the truth of speech (vacah satyam). May Sri bestow upon me the beauty and form of cattle (pashunam rupam), and the fullness of food and grain (annasya). May Shri and Yasha (fame and glory) both dwell in me. This mantra is a comprehensive benediction covering all dimensions of a flourishing life: mental fulfilment (desire and intention), verbal integrity (truth), material wealth (cattle), physical sustenance (food), and social standing (fame). The combination of Shri (prosperity) and Yasha (glory) together is considered the fullest blessing a human being can receive.
Verse 10 कर्दमेन प्रजाभूता मयि सम्भव कर्दम।
श्रियं वासय मे कुले मातरं पद्ममालिनीम्॥
Kardamena Prajaabhoota Mayi Sambhava Kardama
Shriyam Vaasaya Me Kule Maataram Padma-Maalineem.
O Kardama (the son of Lakshmi, the presiding deity of muddy fertile earth, whose name literally means "mud" or "mire") — you who arose as a divine being (praja-bhuta) through (the grace of) your mother Lakshmi — be born in me (mayi sambhava), manifest within me. Cause the lotus-garlanded mother Sri (mataram padma-maalineem) to dwell and be established in my lineage (me kule vaasaya). Kardama is described in the Puranas as a son of Lakshmi who embodies the concept of abundance that arises from fertile earth. This mantra invokes both Kardama and his divine mother, asking them to establish the goddess permanently within the devotee's family lineage, ensuring prosperity not just for one person but for generations.
Verse 11 आपः सृजन्तु स्निग्धानि चिक्लीत वस मे गृहे।
नि च देवीं मातरं श्रियं वासय मे कुले॥
Aapah Srijanthu Snighdhaani Chikleeta Vasa Me Grihe
Ni Cha Deveem Maataram Shriyam Vaasaya Me Kule.
May the waters (apah) bring forth richness, smoothness, and unctuous nourishment (snigdhani) — that which is cool, moist, and sustaining. O Chikleeta (another son of Lakshmi, associated with moisture and water-borne abundance) — dwell in my home (vasa me grihe). And also establish (vasaya) the divine mother Sri in my lineage (me kule). This mantra completes a trio with the previous verse — where Kardama represents earth-abundance, Chikleeta represents water-abundance, the other great sustainer of life. The waters (apah) are among the most fundamental sacred substances in Vedic cosmology, and their nourishing quality (snigdha) is directly associated with the life-giving grace of the mother goddess.
Verse 12 आर्द्रां यः करिणीं यष्टिं सुवर्णां हेममालिनीम्।
सूर्यां हिरण्मयीं लक्ष्मीं जातवेदो म आवह॥
Aardraam Yah Karineem Yashttim Suvarnaam Hema-Maalineem
Sooryaam Hiranmayeem Lakshmeem Jaatavedo Ma Aavaha.
O Jataveda, invoke for me Lakshmi — she who is ardra (moist with compassion, tender-hearted), who is karinim (she who holds or moves like an elephant, symbolising power and royal grace), who is yashti (slender and beautiful as a wand or staff), who is golden (suvarna), who wears a garland of gold (hema-malini), who is solar (surya, radiant with the sun's power), and who is entirely of the nature of gold (hiranmayi). This mantra echoes the first verse in its invocation of Jataveda and its golden imagery, but introduces new epithets — particularly the solar aspect (surya) of Lakshmi, linking her to the sun as the source of all cosmic energy, light, and life-force.
Verse 13 आर्द्रां पुष्करिणीं पुष्टिं पिङ्गलां पद्ममालिनीम्।
चन्द्रां प्रभासां यशसा ज्वलन्तीं श्रियं लोके देवजुष्टामुदाराम्।
तां पद्मिनीमीं शरणमहं प्रपद्ये ऽलक्ष्मीर्मे नश्यतां त्वां वृणे॥
Aardraam Pushkarineem Pushtim Pingalaam Padma-Maalineem
Chandraam Prabhaasaam Yashasaa Jvalanteem Shriyam Loke Deva-Jushtaam Udaaraam
Taam Padmineem Eem Sharanam Aham Prapadye — Alakshmeer Me Nashyataam Tvaam Vrne.
I take refuge in that Lakshmi who is compassionately moist (ardra), who dwells in the sacred lotus pool (pushkarini), who is nourishment and abundance (pushti), who is tawny-golden (pingala), and who is garlanded with lotuses (padma-malini). She blazes with the light of the moon (chandra), with radiance (prabhasa), and with the fire of fame (yashasaa jvalanti), adored by the gods throughout all the worlds (deva-jushta), and supremely magnanimous (udara). I take refuge in that lotus-goddess — may all Alaksmi be utterly destroyed from me. I choose you alone. This verse is the great refrain of the Sri Suktam, appearing here for the second time, which in the Vedic tradition signals its supreme importance as the core statement of surrender, refuge-seeking, and the direct rejection of inauspiciousness.
Verse 14 तां म आवह जातवेदो लक्ष्मीमनपगामिनीम्।
यस्यां हिरण्यं प्रभूतं गावो दास्योऽश्वान् विन्देयं पुरुषानहम्॥
Taam Ma Aavaha Jaatavedo Lakshmeem Anapagaamineem
Yasyaam Hiranyam Prabhootam Gaavo Daasyo'shvaan Vindeyam Purushaanaham.
O Jataveda, invoke for me that Lakshmi who is anapagamini — who never abandons the devotee. Through her grace, may I obtain abundant gold (hiranyam prabhutam), cattle (gavam), maidservants (dasyo), horses (ashvan), and progeny (purushan). This mantra is a variation of the second mantra but intensifies the prayer by adding the qualifier "prabhutam" (abundant, in great quantity) before gold, and by expanding the list of blessings to include dasyo (attendants or maidservants). The repetition and variation is a classical Vedic compositional technique where a core prayer is restated with enrichments, building spiritual intensity and completeness across the hymn.
Verse 15 यः शुचिः प्रयतो भूत्वा जुहुयादाज्यमन्वहम्।
सूक्तं पञ्चदशर्चं च श्रीकामः सततं जपेत्॥
Yah Shuchih Prayato Bhootvaa Juhuyaad Aajyam Anvaham
Sooktam Panchadasharcham Cha Shreekaamo Satatam Japet.
One who, having become pure (shuchi) and disciplined with focused intent (prayato), offers ghee (ajyam) into the sacred fire (juhuyat) daily (anvaham) — and who, with the desire for Sri (shri-kamah), recites (japet) this sukta of fifteen verses (panchadasharcham) continuously (satatam) — shall attain the blessings of Lakshmi. This is the phala-shruti mantra, the verse that describes the fruits of practising the Sri Suktam. Two conditions are specified: ritual purity (shuchi) with sincere intent (prayata), and the homa (fire offering). The sixteen-verse form of the Sri Suktam includes this verse as a transitional statement, and some traditions count only 15 mantras proper with this as the conclusion. The verse instructs that the practice must be satatam — continuous, unbroken, daily — for the blessings to manifest.
Mangalacharana पद्मानने पद्मविपद्मपत्रे पद्मप्रिये पद्मदलायताक्षि।
विश्वप्रिये विश्वमनोनुकूले त्वत्पादपद्मं मयि सन्निधत्स्व॥
Padmaanane Padma-Vi-Padma-Patre Padma-Priye Padma-Dala-Aayata-Akshi
Vishva-Priye Vishva-Mano-Nukoole Tvat-Paada-Padmam Mayi Sannidhattsva.
O goddess with a face like the lotus (padmanane), whose form is adorned with lotus leaves and whose complexion rivals the lotus (padma-vi-padma-patra), who loves the lotus (padma-priye), and whose eyes are as wide and beautiful as lotus petals (padmadala-ayatakshi) — you who are the beloved of all the worlds (vishva-priya) and who are gracious to the minds and hearts of all (vishva-mano-anukula) — let your lotus feet (tvat-pada-padmam) be ever-present and established in me (mayi sannidhattsva). This concluding mangalacharana verse is an outpouring of lotus imagery — the lotus (padma) is the most complete symbol of Lakshmi, representing purity born from the mud of the world, spiritual beauty, and divine grace. The verse ends with the prayer for the lotus feet of the goddess — the highest aspiration of a devotee, which is not wealth or power but the direct, abiding presence of the divine.