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By admin on Dec 28, 2008 | In Srividya, Darshana, Bhakti

The most important of the Vedic Mantras that are used during Homa, Vrata and
Ceremonial worship are the Purusha Sukta and the Shree Sukta. Shaivas, Shaktas
and Vaishnavas use Shree Sukta alike. Most Hindus are familiar with this popular
Sukta but are not aware of its deep philosophical significance. Shree Sukta is one of
the `Khila Suktas of Rig Veda. `Khila means an appendix. This part does not belong
to the main part of the Rig Veda, but appears to have been included at a later time.
Raatri Sukta, Shivasankalpa Sukta, Medha Sukta, are all Khila Suktas. Sukta means
a collection of Vedic mantras. A collection of Suktas is called a Mandala. Rig Veda
has 1028 Suktas, 10,552 mantras and ten Mandalas. All mantras are, however not
recognized by special Sukta names. This special group includes the Agni Sukta
beginning with the Rik `Agnimiile (first Mandala, First Sukta), the Purusha Sukta
beginning with the Rik `Sahasra shiirsha (10/60), the Devi Sukta beginning with the
Rik `Aham rudrebhiH (10/125), the Ratri Sukta beginning with the mantra `Raatrii
vyakhyadaayatii (10/127) and the Sri Sukta. The actual number of Suktas in the rig
Veda is 1017. However by addition of khila Suktas, known as the Vaalikhilya Suktas,
the number becomes 1028.
Shree Sukta is found at the end of the fifth mandala and before the commencement
of the sixth mandala of rig Veda. This mandala is also called Atreya mandala.
Because this Sukta comprises of fifteen Rig mantras, it is called ` Panchadasharcha.
During Parayana, additional verses are also added, though these are not considered
to be a part of the Shree Sukta. Shree Sukta is very popular because it is used in the
worship of Sri Lakshmi, the goddess of wealth and prosperity. However it does not
address Lakshmi as merely the goddess of wealth and as the consort of Sri
Narayana. It is a prayer to the divine mother of the cosmos. She is seen as the very
power behind the sun and the moon. She is also identified with Agni or fire. Other
gods like Shiva and Vishnu depend on this cosmic Shakti or power for all their
doings. She is `Narayani, the power of Sri Narayana, but at the same time she is
also `Tryambake, the consort of the three-eyed Lord, Sri Mahadeva.
The word `Shree has its origin in the dhatu (verbal root) `Shriy. This means `to
take refuge or `to serve. By adding `Aing upasarga (a preposition prefixed to
roots) to this dhatu, we obtain the word `Shree. `Shreeyate sarvaiH iti ShreeH which means Shree is that cosmic energy who is the refuge of all creatures. She
exists as life and intellect, the greatest of all wealths, in every being. Hence the
Markandeya Purana says, `Ya Devi sarva bhooteshu laksmi roopena samsthitaa- I
bow down to that great goddess who is present as Lakshmi in all creatures. Lakshmi
also means a sign or mark of Chaitanya (energy) and Vibhooti (power or greatness).
This great goddess is referred to as `Ishwari - the supreme leader of the universe in
the Durga Saptashati. Thus Shree not only means the goddess of wealth, but also
signifies the magnanimous aspect of Sridevi as the mother of the cosmos. Kalika

Purana calls her, the second-less Atmavidya and as the Mahavidya, the great
knowledge of the self. She is thus understood to be the very proto-type of
Parabrahman. `Shree indicates feminine gender. This is what makes the people
attribute a feminine form to Sri Lakshmi. However, this great Tatva of Shree is above
the limited visualization of gender and form.
The Dakshinamurthy Samhita says, Yoshit Purusha roopena sphurantee
vishwamatrukaa - this great Tatva, which is the root-cause of the universe, shines in
both male and female forms. Thus, this Tatva of Shree represents both Purusha and
Prakriti. Vamakeshwara Tantra hence calls this great Shakti as the very
Parabrahman. This Tatva is what the aspirants of Tantra call yoni and Linga. The preconditioned form of Shree is `Parabrahman. The conditioned aspect of Shree is
`Parashakti. The great pillar of fire, which shines in the hearts of the illumined,
destroying the darkness of duality, is indeed `Shree. In the Devi Upanishad, when
Sridevi is asked, ` Who are you? She replies, ` I am the Brahman, from me is this
world composed of Prakriti and Purusha. The objective of this conversation is to
indicate the non-separateness of the two above-said aspects. Thus the female or
the Shakti Tatva is non-different from the Purusha or Shiva Tatva, even as the moon
and its shine. Though the deeper philosophical significance of Shree Sukta may be
outlined thus, the Sukta also makes use of a beautiful approach to the worship of
Saguna Brahman, visualized here as Sri Mahalakshmi. The deity of Shree Sukta is a
personification of auspiciousness and prosperity. There are various commentaries on
this khila Sukta. Sayanacharya and Prithvidharacharya, who have composed
commentaries on the entire Vedas, have also written commentaries on Shree Sukta.
We understand the actual meaning of the Sukta only by referring to any of these
enlightening commentaries. Another Shaiva scholar called Srikantha has also
written a wonderful commentary on Shree Sukta. He identifies Shree with Gauri and
Jaataveda with Shiva. There are many more works that elaborate on Shree Sukta
from the viewpoint of mantra Shastra. Some of these are: Mantrakalpaarnava,
Vaikhaanasavidya, Lakshmiyamala, Shreeratnakosha, Shreetatwa,
Mahalakshmiratnakosha, Shreevidyavilasa etc.
Each mantra of this Sukta has a different Rishi (seer), Chandas (metre), Devi (deity)
and Viniyoga (ritual application). If we consider the entire Sukta as a whole, then
the Rishis are: Ananda, Chikleeta, Kardama, Shreeda and Indira, who are said to be
the sons of goddess Lakshmi. The two deities of the Samashti Sukta (the entire
Sukta) are Agni and Shree Devi. The verse `HiranyanarNaam is said to be the Bija
of the Sukta. Bija is the source from which the entire mantra takes its origin. The
verse `Taam ma aavaha is the Shakti. Shakti is the part of the mantra where the
entire power of the mantra remains encapsulated. The verse `Keertimriddhim is the
Kilaka. Kilaka is that pole or nail, to which the aspirant of the mantra has to tie up
his mind, with complete concentration.
Here is a translation of the Sukta with some additional notes. I have not tried to
explain the Paaribhaashika meaning of this great Sukta, revealing the aspects of

Kunndalini yoga and Srividya, the sole reason being the scriptural injunction that
bans revealing these to the uninitiated. However, every one can understand and
appreciate the beauty of this Sukta, as a prayer to the mother of the cosmos. I have
followed a transliteration scheme here, so that Vedic swaras could be incorporated
into the Sukta.
The first Verse:
hira\`NyavarNaa~M\_ hari\`Nii~M su\_varNaraja\_tasra\`jaa~M |
cha\_ndraa~M hi\_raNma\`yii~M la\_kShmii~M jaata\`vedo ma\_ aa va\`ha ||
O Jaataveda, bring Sri Lakshmi to me, that Lakshmi who has a golden complexion,
who is beautiful like the female deer, who shines like the moon and who has an
enchanting form.
This verse is a prayer to Agni or the Vedic fire-god. According to the Vedic rituals, all
Gods and Goddesses are propitiated by means of fire-sacrifice. Hence, though the
deity referred to here is indeed Lakshmi, the prayer is to Agni. The Bija, Shakti and
Kilaka of this mantra are respectively, Shreem, Hrim and Klim. The deities are
Jaatavedaagni, Agni Durga and Mahalakshmi. The word Jaataveda has various
meanings. Some relevant meanings are listed here: The Mahabharata says, `
VedaaH tvadartham JaataaH (231,41) - the Vedas are born for you! That great
Purusha for whom the Vedas originated is said to be Jaataveda. All Vedic mantras
are invocation of deities. Ordinary mortals, having their consciousness fixed in the
earthly planes, cannot comprehend the divine forms of these deities. Thus all of
them are visualized through the medium of Agni or sacrificial fire. The offerings to
the various deities are offered to this sacred Agni. It is believed that Agni carries the
offerings (Havis) to the respective deities. Hence Agni is called Havyavaahana or
the vehicle of Havis. The word Veda, which arises from the root `Vid (which means
`to know) means consciousness or Prajnaa. The being in which this consciousness
has manifested completely is called Jaataveda.
The one who knows everything is called Jaataveda. Veda also means Shastra or
scripture. Shastra means to command or order. Vedas are called `Prabhusammita
because they list the eternal commands of the great being, Parabrahman. All
religious rules and regulations have their roots in the Vedas. The Vedas have Yagna
(fire-sacrifice) as their very foundation. Yagna is possible only through Agni. Thus
Agni or Yagna Purusha is called Shastra yoni or the origin for all scriptural
injunctions. That great being who makes the execution of the Vedic duties possible
is called Jaataveda. Vedas assign karma (action) and Karma-phala (the resulting
fruit). Men perform Yagna for obtaining its lucrative Phala. This phala is compared to
money or gold. The lord through the agency of Agni grants the fruits of ones
actions. Thus, Jaataveda is that great being who grants the fruits of the karma
committed, as per the regulations revealed in the Vedas. Thus the word Jaataveda
has all these meanings. This great Jaataveda Agni is frequently referred to as Yagna

Narayana, because the scriptures assign the authority over Yagnas to Lord Vishnu. If
one has to invite Sri Lakshmi, it can be possible only by requesting her divine
consort, Narayana, referred here as Jaataveda Agni. This claim is supported by the
Sruti, ` Yajno vai VishnuH (Taittareeya Samhita - 1 , 7, 4). Similarly Yagna Purusha is
also seen as Lord Rudra, `Agnistu Rudra Eva. His wife Uma indeed is the Shree
whose grace is sought in this verse.
`Lakshmi means the one who has a mark or a sign. Yaaskara Nirukta says,
`Lakshmi represents all those signs of happiness and welfare that a man desires.
The word Lakshmi arises out of the dhatu `Lash which means `to obtain. Thus
Lakshmi means to obtain the signs of happiness like wealth, prosperity and
knowledge, which she represents by her very nature. Poetic hearts have always
identified Lakshmi with the lotus flower. The Dhyana Shloka (meditation verse) of Sri
Mahalakshmi describes her like this, ` Amala kamala Samsthaa - Residing in a white
stainless lotus. She holds lotuses in her hands and sports a garland of lotuses. The
mandala used to worship Sridevi is also called Padma mandala. The reference here
is actually to the six yogic Chakras in the human body. The goddess Shree, as the
great Kundalini Shakti, resides in these lotuses.
The word `Lakshmi can also be derived from the roots `La which means `to give
and `Kship which means `to inspire. Thus Lakshmi means the one who gives us
the wealth of knowledge that inspires us to achieve the highest state of realization
of the Self. `Ma Aavaha - this means `please send her to me or `invite her to me.
This request goes to Agni, who is actually none other than Sri Narayana. Only the
great Lord has the capacity to grant eternal wealth of the knowledge of Self, called
Shree. In an other sense, by performing Vedic sacrifices, one seeks to draw the
attention of Lakshmi.
Hiranya means gold. It literally means `to shine or `to steal. Gold steals the hearts
of men by virtue of its luster and worth. Gold is named as the king of all metals.
Other minerals are called `Parthiva (of the nature of earth) whereas gold is called
`Taijasa (of the nature of light or fire). Hence gold is undoubtedly superior to all
other metals. Similarly, Sridevi shines brightly amidst all other Gods and Goddesses,
who appear dim in front of her. This speaks of the Vimarsha aspect of Sridevi, which
is the sole cause for the appearance of this universe. When everything shines
because of her own light, how can anything brighter than Her Exist? Also because
she is the Shakti of Agni or Vishnu, it is but natural for her to have a golden luster.
Harini in a literal sense means a female deer. It is seen in the Puranas that Lakshmi
once came to earth assuming the form of a female deer. Deer also signifies
attraction and beauty, both of which are the inherent qualities of Sridevi. However,
a deer is extremely fast and to catch hold of it requires great strength and
determination. Similarly to achieve wealth one needs to work hard and overcome
the effects of past Karmas. On a higher level, one can achieve the knowledge of the
Self, which is the greatest of the treasures, only by constant Sadhana and

contemplation on the self. The Brahma Vaivarta Purana speaks of the incident of the
destruction of Dakshas Yagna by Shiva. Seeing the terrible Mahakala form of Shiva,
Yagna Purusha assumed the form of a deer and began to run. However Rudra, within
no time caught hold of the deer in his palms. Yagna Purusha is the Nirguna
Parabrahman, which indicates Vishnu. The form of the deer that he assumed refers
of his Vaishnavi Shakti, which is Lakshmi. Also. Mahabharata calls Vishnu by the
name `Harina (13,17,119). His eternal consort Lakshmi thus becomes Harini.
Sridevi is also called Harini because she has a golden yellow luster. Devi is referred
to as `Haridraabhaa (having a turmeric like complexion) in various Puranas and
tantras. Bhagavata Purana even speaks of the Haridraa Gauri vrata where Sridevi is
worshipped in an image made of turmeric. This association of Sridevi with turmeric
also earns her the name `Harini.
Sridevi is described as Suvarnarajatasrajaam. `Sraja means a garland or a
necklace. The goddess is wearing a necklace made of gold and silver. Now, we said
before that Sridevi wears a garland of lotuses, so shouldnt this sound contradictory.
No! Because a tender lotus has a natural golden glow as well as a silvery tinge of
white. Thus, this again may mean a garland of lotuses itself. Thus the goddess is
bedecked with valuables, both natural and man-made. Thus, Sridevi is the Adya
Shakti who is at the helm of all affairs, concerning both the animate creation as well
as the inanimate forces of nature. Here Suvarna represents the vowels and Rajata
represents the consonants. Thus the goddess wears a Matrika Mala, the garland of
letters. Now, the entire creation, according to Shabda Vaada, arises out of sound.
Thus, Sridevi is the MahaYoni from which the universe takes birth. She is also the
origin and essence of all mantras, which are but permutations and combinations of
these Matrika letters. `Chandraam - The word `Chandra originates from the root
`chadi. This means to cause freshness or happiness (Aahlaada) or to shine.
Because Sridevi shines like the moon, she is called Chandraa. In the same way as
the moon causes delight to one and all, Sridevi also brings tremendous delight to all
those who see her from in their inner hearts. The physical moon causes delight to
the physical eyes whereas Sridevi brings immense pleasure to the inner-eyes.
Moon always forms a prominent ornament in most forms of Sridevi. The Tithi Nityaa
worship in Srichakra follows the pattern of Chandra Kalaa or the lunar digits.
Srividya is referred to as Chadra Vidya or Chandrakalaa Vidya in various scriptures.
Also, one form of Srividya is known to have Chandra as its Rishi (seer). The
Ayushkara Prayoga of the Kalpasutras prescribes meditation on Sridevi in the lunar
`HiraNmayiim - Hiranya means gold. Much has been told about this already. By
adding to this root, a pratyaya called `mayat, we obtain the word `Hiranmayi. This
pratyaya gives the word two meanings by the way of Praachuryaartha and
Vikaaraartha. Since Sridevi has similar qualities as that of the gold, she is seen as
Hiranyaswaroopini. This is the Praachuryaartha. Also because Sridevi is having a
golden complexion, she seems to be made of gold i.e. Hiranyavigrahaa. This is the

Vikaaraartha. Hiranya also means `sacred (pavitram vai hiranyam). That is, the
great goddess who is free from all limitations and boundaries of name, form and
space, transforms herself so as to become the efficient cause of this universe.
Though she is without a form, she assumes multitudes of forms and shines in the
hearts of the devoted, with a golden luster. She is thus referred to as Hiranmayii.
This transformation (PariNaama) is indicated by Hiranya, which has to undergo a lot
of processing before it obtains its luster and brightness. Shiva is called
Hiranyaretasa. Here, Hiranya means Prakriti or nature and Shiva is indicated to be
its very seed. Kaalikaa Purana calls that power of Hiranyaretas Paramashiva), which
is responsible for creation-destruction-preservation of the worlds as Hiranmayee.
The viniyoga or the ritualistic application of this mantra has three forms:
Adibhautika, Adidaivika and Aadhyaatmika. These three refer to fire-god, sun &
moon and the Self as the respective deities of the three Viniyogas. The first involves
using the mantra with a `swaahaa added at the end and offering ghee into
sacrificial fire. The second involves meditating on Sridevi in the lunar disc. The third
involves worshipping the goddess, as ones own self with Praanaagnihotra.
Maharshi Agastya describes thus, `The intellect in the mind, the light in the sun, the
shine in the moon, the luster in the gold, the butter in milk, all these are forms of Sri
Mahalakshmi. The meditation verse for this mantra is as follows:
kaantyaa kaa~nchanasannibhaaM himagiriprakhyairshchaturbhirgajaiH
hastotkShiptahiraNmayaamR^itaghaTairaasichyamaanaaM shriyam |
naanaaratnasamujwalaaM karalasatpadmaM kiriiTojwalaam
kShaumaabaddhanitambabimbalasitaaM vande.aravindasthitaam ||
The second verse:
taaM ma\_ aa va\`ha jaatavedo la\_kShmiimana\`pagaa\_minii\`m |
yasyaa\_~M hira\`NyaM vi\_ndeyaM\_ gaamashwaM\_ puru\`Shaana\_haM ||
O Jaataveda, invoke that Lakshmi (to/in me) who is Anapagaamini (stable), blessed
by whom, I shall obtain gold, cows, horses and men.
`Jaataveda, taam lakshmiim me aavaha, these words are similar to what we see in
the previous mantra. However, here Sridevi is given an additional adjective,
Anapagaamini. This refers to Lakshmi who shall stably reside in the Sadhaka
without deserting him for another person. Gold represents Sthaavara (immovable or
inanimate) wealth whereas cows, horses and men represent Jangama (movable or
animate) wealth. By Sridevis grace, one obtains both these forms of wealth. The
men that this mantra speaks of, include children, friends, servants and family
(putramitradaasabhootaan - Saayana Bhaashya). It is said in Raajyalakshmi
Hridayam that the attendants or followers of Sridevi are cows, horses and
elephants. Thus, it becomes evident that with Her arrival, the attendants also follow
and reside forever in the Sadhaka. Cow represents Satva, horse rajas and elephant

Tamas. Sridevi, attended by these three Gunas, is however beyond all the three, she
is Trigunaateeta. Depending on his own quality, the Sadhaka sees Sridevi in one of
these Guna forms. This mantra also has Jaataveda as its Rishi. The meter for this
mantra is Anushtup. The presiding deity is Sri Rajyalakshmi. Her Dhyana Shloka is
as follows:
chatura~NgabalopetaaM dhanadhaanyasukheshwariim |
ashwaaruuDhaamahaM vande raajyalakShmiiM hiraNmayiim ||
keyuurairmekhalaadyairnavamaNikhachitairbhuuShaNairbhaasamaanaam |
karpuuraamodavaktraamaparimitakR^ipaapuurNanetraaravindaam ||
hemaabhaaM divyavastraaM mR^igamadatilakaaM padmavaktraamudaaraam |
shriilakShmiiM padmahastaaM natajanavaradaaM sarvabhuutyai namaamaH ||
The third verse:
a\_shwa\_puurvaaM ra\`thama\_dhyaaM ha\_stinaa\`dapra\_bodhi\`niim |
shriyaM\` de\_viimupa\`hwaye\_ shriirmaa\` de\_vii ju\`Shataam ||
I invoke Shri Lakshmi, who has a line of horses in her front, a series of chariots in
the middle, who is being awakened by the trumpeting of elephants, who is divinely
resplendent. May that goddess, who is the Mother, grace me with her presence.
This mantra presents the picture of the joyous arrival of Sridevi to the Sadhaka. A
line of horses leads her procession. Then follows her beautiful chariot. Behind Her,
one sees a herd of elephants, loudly making a trumpet-like noise. Or this means
that Sridevi is arriving in a chariot driven by horses. In the previous two verses, the
Sadhaka requested Jaataveda to bring Sridevi to him. As a result of his prayers,
Lakshmi is being brought to the Sadhaka, as described in this Rik. Knowing that
Sridevi is approaching him, the Sadhaka further requests her to come directly to
him. The word `Upahwaye means inviting Sridevi to come near oneself.
Further, `devii maa jushataam means `may the great goddess come to me or near
me. Here the word `Maa may not be looked upon as just the Chaandasa Prayoga of
the word `Maam, which means `my. It also means `mother. The Sadhaka has to
find some relation to associate himself with Sridevi, who is now going to stay with
him forever. Since She is the source of the entire creation (Jagadyoni), it is but
natural for a being to recognize her as his mother. The horses, which lead Sridevis
procession, represent the senses (Indriyas) of man (Indriyaani hayaan aahuH).
Ratha (chariot) is the body of the Sadhaka (shariiram rathameva tu). The presence
of Sridevi in the chariot indicates her residence in the center of ones heart or in the
center of ones very being. Thus, she is recognized here as ones very self. Speaking
in terms of Yoga, the noise of the elephant indicates the awakening of Kundalini.
Many Yogis experience this noise with the awakening and ascent of Kundalini Shakti.
`Sri means `Shrayaniiyaa - one in whom ever one seeks refuge. The word `Devi
arises from the dhatu `div which means `to shine or `to play. Because of Her

shining presence in the Sadhaka, he becomes aware of anything and everything.

Even the basic awareness of `Aham (I) and `Idam (this) is because of her presence
as the Vimarsha Shakti. The entire world is her play or Leelaa, as said in the Brahma
sutras (Lokavattu leelaa kaivalyam). Thus she is rightly called `Devi. She is called
Sridevi also because she is ever immersed in a cosmic play along with Vishnu, who
is represented by the word Sri, meaning auspiciousness. She is thus the Moola
Prakriti or the primal nature, never separate from the Purusha.
The Rishi of this Rik is Ananda, and the metre is Anushtup. The presiding deity is Sri
Lakshmi. `U is the Bija, `ta is the Shakti and `Shriim is the Kilaka. The Dhyana
Shloka is as follows:
taDidwarNaapuurNaaM shashilapanataaTa~Nkayugalaam
darasmeraadhiiraaM karakalitapadmaaM dwinayanaaM |
lasadgriivaaM kShaumaa~Mshukavishadanaabhii sarasijaam
bhajaami tvaaM deviiM praNatajanasaubhaagyajananiim ||
The fourth mantra:
kaa~M so\_smi\_taaM hira\`Nyapraa\_kaaraaM\` aa\_rdraam jwala\`ntiiM
tR^i\_ptaaM ta\_rpaya\`ntiim |
pa\_dme\_ sthi\_taaM pa\_dmavarNaa\`m taa~M i\_hopa\` hwaye\_ shriya\`m ||
I invite that Lakshmi to me who is of the form of the supreme Brahman, who has a
smiling face, who has a golden luster, who is compassionate, who is burning-bright,
who is ever satisfied and satisfying, who is residing in the lotus and who has a lotuslike ruddy complexion.
`Kaam is a name of the supreme Brahman (ka iti brahmaNo naama). The identity of
Sridevi with Parabrahman, which was hinted at in the previous mantras, is explicitly
declared here. By calling her Brahman, she is described as beyond the reach of
thoughts and words (vaangmanaso ragocharaa). She is also understood be having
`Durniruupa swaroopaa- it is impossible to comprehend or illustrate her true form
by words or description. Here, a syllable of the sacred Srividya Mahamantra is
The word `Sosmitaa may be broken into three as follows, `Sa - U - smitaam. `Sa
means `with. `U represents flow. `Smita means smile. Thus Sridevi is described as
having a smile from which a beatific smile flows out into the hearts of the Sadhaka,
filling him with indescribable joy. The normal laugh of the living beings is said to be
`Praakrita or incidental. Depending on circumstances, it varies. It may be a smile,
guffaw or laughter. However, the smile of Sridevi is the mark of the bliss or Ananda
aspect of the Brahman. This is eternal and transcendent. This smile holds in itself,
the grace of the Brahman, responsible for the appearance of the entire visible
universe. These two words `Kaam sosmitaam have to be read together to
comprehend the above meaning.

`Hiranya praakaaraam - Praakaara is the Chaandasa Prayoga of Prakara, which

means type or variety. Thus, this may indicate type, color, form or shape. In this
sense, Sridevi has a beautiful form or complexion that is comparable to Hiranya or
gold. Praakaara also means a wall, fortress or an enclosure. It indicates a protective
covering that is used to safeguard something very precious. This means that Sridevi
resides within a fortress of gold. Until one crosses over the boundaries of lust, greed
and temptation, represented by the golden fortress, by eliminating their very cause,
which is duality, one attains Sridevi. Ishavasyopanishat says that the form of
Brahman is hidden by a covering of gold (Hiranmayena patrena satyasyaapi hitam
`Aardraa means wet, and this further hints at the qualities of being in contact with
water (Klinnaa) and coolness (Shiitala). However, this word is frequently used to
indicate compassion. Thus, by calling her Aardra, Sridevi is declared to be
compassionate. Acharya has described Sridevi as the very personification of
compassion in various hymns. Also, some commentators point out that this word
indicates the birth of Lakshmi from the ocean of milk (Ksheera Saagara). Aardraa is
also the name of a Nakshatra or a star. It is seen in the Smriti that the birth star of
Sri Lakshmi is Aardra, which incidentally happens to be the favorite star of Lord
Shiva too. The wetness spoken here also indicates the state of Kundalini Shakti
soaked in Kulamrita, as described in the Rudrayamala (Amritaardraam kuliinaam
taam kundaliim samupaasmahe).
The word `Jwalanti is used to indicate that Sridevi is bright as the fire. She is the
Moola Prakriti shining in the hearts of all creatures. Sincere Sadhakas behold her
vision inside, just as one sees the bright sun on the outside. It is her brightness
(Prakasha) that makes everything else visible and existent (Tasya Bhaasaa
sarvamidam vibhaati). Also, Sridevi is completely satisfied (Triptaa) and hence, she
satisfies all other beings (Tarpayantii). Sridevi is thus the supreme Brahman who is
described to be Nityatripta (ever satisfied). Sridevi satisfies all beings by granting
their worldly requests, and finally grants them liberation, by granting them the
greatest treasure of Atma Jnana (the knowledge of the self). Most descriptions of Sri
Lakshmi picture her as seated on a lotus. Her crystal clear form also appears to be
of the same color as the lotus, due to reflection. She is the eternal Parabrahman
free from all Gunas or qualities. However, she acquires various attributes or Gunas
and appears as the Saguna Brahman to shower her grace on the less evolved
devotees, incapable of grasping the mighty truth of Nirguna Brahman. The
scriptures recommend worship of Sridevi with lotus flower because it represents
purity, prosperity and beauty. All these are also the qualities of Sridevi. Hence
Lakshmi is seen as being non-different from the lotus. Her residence is in the lotus
hearts of the sincere and the devoted.
The main aim of this mantra is to establish Sridevi as being non-different from
Parabrahman. Only when all senses and thoughts are clamed down by achieving a
state of total satisfaction, does the light of Brahman reveal itself, as ones own self.

This state of complete satisfaction can be achieved only by Sridevis grace. The
words `Ardra (wet) and `Jwalanti (burning) are contradictory according to the law
of nature. What is wet cannot be burning. However, Sridevi is beyond the limitations
of nature since Prakriti (as seen by the Sankhya theory) happens to be just an
aspect or a part of hers. She is above the Tatvas of Prakriti and Purusha. She is the
transcendent Sadakhya Tatva. Due to her compassion towards her children, grace
flows out spontaneously from her, into the hearts of the Sadhaka. This lights up his
entire being with the effulgence of the supreme Brahman. The Rishi of Rik is Ananda
and the metre is Brihati.
The presiding deity is Srilakshmi. The Bija is `Kaam, `Hriim is the Shakti and
`Shriim is the Kilaka. The meditation verse is as follows:
varadaabhayashukapustakakarakalitaaM kamalamadhyagaaM kalaye |
kamalaaM samsmitavadanaaM kanakaavaraNasthitaaM kaa~nchit ||
The fifth mantra:
cha\_ndraaM pra\`bhaa\_saaM ya\_shasaa\_ jwala\`ntii\_m shriyam\` lo\_ke
de\_vaju\`ShTaamudaa\_raam |
taaM pa\_dmane\`miiM\_ shara\`Na\_mahaM prapa\`dye ala\_kSmiirme\`
nashyataaM\_ tvaaM vR^i\`Ne ||
I seek refuge in Sri Lakshmi, who is beautiful like the moon, who shines brightly in
the world due to her fame, who is pleased with the Gods, who is generous and who
is surrounded by lotus flowers. I seek you (Lakshmi) to get rid of my misfortune.
Chandra (moon) happens to be just a part of Sridevi. When Lakshmi came out of the
milky ocean, a single ray of her beauty gave rise to the moon. Since the moon was
born out of the milky ocean too, he is seen as Sridevis brother earning her the title
`Chandrasahodari. `Prabhaasa means to shine better and brighter. Since Sridevi is
said to have the brightness of crores of moons (Kotichandraprakashe), this adjective
becomes appropriate.
`Yashasaa jwalantiim - she is known to every one due to her great fame. As we said
before, she is called `Sri because she is everyones refuge. There is no one who
does not know her. Even the ignorant know her as `I or `Aham. The same meaning
is brought out in the name `Aabaalagopa viditaa in Sri Lalita Sahasranama. Her
fame is due to her qualities of Aishwarya (authority over the entire universe),
Sampat (the power to fulfill all desires like wealth, health and salvation) and
Audarya (generosity, that makes her easily accessible to the devotees). These are
the qualities that attract devotees to her.
`Loke shriyam - she is the great `Sri, the refuge of all creatures in the fourteen
worlds. All creatures desire her. She is the hope, help, and happiness of the world.
she is the Praapya (the goal), Praapaka (the aspirant who attains the goal) and also

the means to achieve the desired goal. She is both Siddhi and Sadhana. Loka here
also means Prakriti mandala. This constitutes of the three Gunas and twenty-four
Tatvas, which are emanations from the Moola Prakriti or Sri. Because these are
devoid of consciousness, they are not self-acting and depend on Sridevi completely.
Their existence and activity is purely by the will of Sridevi. This great Moola Prakriti,
responsible for the entire Prakriti mandala, that constitutes of the visual world or
Loka is hereby identified as being none other than Sridevi.
`Devajushtaam - Sridevi is described as being pleased with Indra, Vishnu, Rudra
and other gods. Actually, she is pleased with all those, who reside in a state,
predominated by Satva Guna. When Sridevi appeared from the milky ocean, all the
Gods praised her with melodious hymns and offered their services to her. She was
pleased with their devotion and granted them, all their desires. `Jushtaa also
means `with or `to combine with. As soon as Sridevi materialized from the milky
ocean, she entered the heart of the great Lord Narayana. This also earns her the
title of Devajushtaa (Devena HariNaa jushtaa - Sri Guna ratna Kosha). The great
Shakti Kundalini is in a state of slumber in the great ocean of milk called the
Ksheera Sagara. After one gets over the poison of Halahala called duality,
individuality is lost completely in universal consciousness. Once awakened by
Gharshana (indicated by the Manthana of the milky ocean), she can wait no more to
unite with her Lord, Paramashiva. The much-desired nectar is the boon of this
eternal union of Shiva and Shakti. She is ever with her lord Parabrahman (Jushtaa),
as his inseparable chit Shakti.
Another adjective used in this context is, `Udaaraa, indicating the unparalleled
generosity of Sridevi. This word has several meanings like Pragalbha (of infinite
greatness) and Vistaara (spreading everywhere). One may consider these qualities
as being related to the fame of Sridevi that we spoke of earlier. They may also be
considered as separate adjectives. The worship offered to any God or goddess,
eventually reaches the Parabrahman or Sridevi. There is no restriction on her
generosity towards them just because they worship other deities. It is through her
powers, that the other deities grant boons to their own devotees, just as the moon
reflects the Suns light. The other deities, like the moon, appear to be self-luminous
because of Sridevi. This further speaks of her generosity. `Padmanemi - `Padma,
although primarily means lotus, it also stands for `Prapancha or the universe. Since
Sridevi regulates (Niyama) the activities of the universe, which is nothing but a
projection from her very own self, she is called Padmanemi. `Nemi also means `to
be surrounded.
Sridevi is picturised as being surrounded by lotuses. Lotus signifies beauty,
prosperity, purity and abundance, according to Lakshmi Rahasya Tantra. With
Sridevi as the center of origin, all these qualities, like rays of light, spread
everywhere, bringing the light of happiness and knowledge to the otherwise dark
and gloomy world. she is said to be `Padmanabhi or one with the lotus-navel. This
is because the navel, according to yoga Shastra, is the place from which most

important Nadis emanate. These nadis are circuits of Pranic energy. All important
manipulations occur at the Nabhi Chakra, which is also the seat of energy storage.
When guru performs Shambhava or Pragalbha Mahavedha on the disciple, Kundalini
Shakti suddenly appears as Sridevi in the Manipooraka of the Sadhaka. The aspirant
is by now prepared for this by performing certain Kriyas and Shushka Japa. He need
not bother to awaken Kundalini from Moolaadhaara as in the case of Kaulas. The
purity and the predominance of Satva Guna in the path of Samayachara allows one
to completely transgress the lower two Chakras of the nature of tamas. However,
due to the difficulty in achieving a state of total Satva, one discovers his
consciousness, personified by Kundalini, in the Rajasic Chakra of Manipooraka. The
advantage here is that one hardly needs to bother of all the dangers one faces while
crossing the crucial Chakra of Swadhishthana, for which a complete balance is
required. Most kaulikas following Vamachara get stuck in this Chakra and are
forever thrown into the cycle of birth and death.
Ascent of the ladder of Guna is gradual and is very difficult for Sadhakas of Tamo
Guna. It is pure bullshit when people claim that one could transcend all the Gunas
by an excess of rajas or tamas. This practically does not happen. When one raises
himself from Tamas to Rajas, he still has traces of Tamas. This tamas is lost only
when the Sadhaka further rises to the level of Satva. But he now has traces of rajas.
The state of Satva is the final state of exit into the attributeless, Nirguna Mahat. It is
impossible to immediately rise to the levels of Satva from Tamas without a gradual
ascent. Most followers of Vamachara who quote examples of Sri Ramakrishna
Paramahamsa and other such great personalities, actually have their claim working
against themselves. These great men were already established firmly in the realms
of the Brahman, and all they did externally was simple childs play. They were
already established in a state where the distinction of Samayachara and Vamachara
mattered no longer.
Some commentators read `Padmanemiim as `Padminiim iim. Padmini means a
lotus-pond. It also directly signifies a lotus. With no distinction whatsoever between
Sridevi and the lotus, she is also called Padmini. Padma means the world an Padmini
refers to its stalk (Padminii Padmalateva ). Sridevi, who is the Moola Prakriti is the
stalk or the support of the universe. `Iim is the great Bija mantra of Sridevi. This
further confirms the association of this Sukta with Srividya. As said before, each
mantra of the Sukta encodes a syllable of Srividya. I will not talk about this topic
though, and those interested may refer to works such as Sri Guna Ratna Kosha and
Saubhagya Lakshmi Kalpa.
The word `Taam may simply mean `that Padmanemi. However it can also be
viewed as a separate adjective. Kamadhenu Tantra describes the letter `Ta as
Parashakti or Kundalini. It is also seen as the combined power of Brahma, Vishnu
and Rudra (Varnoddhaara Tantra). It also signifies the Iccha or will of the goddess,
responsible for the creation of the visible universe.

`sharanamaham Prapadye - one prays for refuge in Sridevi, for getting rid of ones
misfortune, which is caused mainly because of Avidya. This is also a prayer
addressed to Sridevi, requesting her protection. Sayanacharya and
Prithvidharacharya have objected to the usage of the word `Aham in this context,
though it has come down traditionally over the ages.
`alakshmiirme nashyataam tvaam vriNe, - what is not Lakshmi is Alakshmi. If
Sridevi signifies beauty, prosperity and generosity, Alakshmi signifies ugliness, lack
and greed. The Puranas have personified Alakshmi as a deity called Jyeshtaa. It is
said that Jyeshta Devi came out of the milky ocean before Lakshmi as in hence
regarded as her elder sister. It is also said that she was followed by Halahala poison.
As soon as she emerged out, she wedded Kali (the personification of kali yuga), who
signifies all that is nasty and bad. She is thus called Kalivallabhe (Padma purana).
Some identify Dhoomavathi, a mahavidya goddess with Jyeshta, but what one
needs to observe is that Dhumavathi is a widow whereas Jyeshta is wedded to Kali
Purusha. Alakshmi cannot reside in a place where there is presence of Sridevi. Thus,
the Sadhaka here takes refuge in the lotus feet of Sridevi, to get rid of his Alakshmi.
Seeing the competition between Lakshmi and Alakshmi, he has chosen Lakshmi
among the two. The word `VriNe indicates this choice or VaraNa. Alakshmi is
nothing but the qualities of kali that are embedded in the dark chambers of human
mind. Laziness, lust, greed, quarrelsome nature, cruelty, dyoota, Paana (taking to
liquor), Maamsa Bhakshana (eating meat) are all said to be qualities of a person,
that invite Jyeshta Lakshmi to oneself (Mahalakshmi Ratna Kosha). The usage of the
word `Varana is made to advice the Sadhaka to give up these qualities, to achieve
The seer of this mantra is Ananda, Chandas is Trishtup and the presiding deity is
Sarvaishwarya Pradaayini Mahalakshmi. `Cham is the Bija, `Nam is the Shakti and
`Shriim is the Kilaka. The meditation verse is as follows:
tejomaNDalamadyagaa~M dwinayanaaM divyaambaraala~NkR^itaam
deviiM padmavaraabhayaaM karatalaiShchintaamaNiM bibhratiim |
naanaa divyavibhuuShaNaaM cha bhajataaM daurbhaagyasamhaariNiim
naanaabhiiShTavarapradaananirataaM vande paraaM devataam ||
The sixth mantra:
aa\_di\_tyava\`rNe\_ tapa\_so.adhi\`jaa\_to vana\_spati\_stava\` vR^i\_kSho.atha
bi\_lvaH |
tasya\_ phalaani\_ tapa\_saa nu\`dantu maa yaanta\`raaa\_ yaashcha\` baa\_hyaa
a\`lakShmiiH ||
O great mother who shines like the Sun, because of the power and glory of your
penance, the Bilva tree has grown up. By your grace, in the form of the fruit of the
Bilva tree, may all misfortunes and inauspiciousness residing in my interior and
exterior perish!

Aditya Varne - Aditya is the name of Sri Surya, the sun of Aditi. His Varna or color is
of the nature of pure brightness. Thus, it is described that Sridevi shines brightly like
the sun. Sridevi is described as having the complexion of the rising sun
(Tarunaarunavadarunavarne 22/3 Saubhagya Sanjivanam). Here, venerable
commentators have pointed out that the Bala Mahatripurasundari form of Sridevi is
symbolically indicated (tanumadhyaam mahaalakshmiim baalaam
tripurasundariim). This adjective is variously seen to derive a Bija of Srividya and
also the Pancha Pranavas of Srividya. These can be easily derived following some
simple sutras. However, this has to be learnt from ones Guru directly.
Tava tapasodhijaataH vanaspatiH bilvaH - Here there are references to penance
performed by Lakshmi. The word `Tapas arises from the root `tap which means to
burn. Thus Tapas is something, which causes physical difficulty (vividha klesha
janakam karma). Taps, according to Ratna Kosha means Brahma Sankalpa.
According to Yogini Tantra (1,5), Vishnu had two wives Saraswati and Lakshmi.
Vishnu was more attentive towards Saraswati and this greatly bothered Lakshmi.
She went to SriShaila and performed a severe penance to please Lord Mahadeva.
Pleased by her austerities, Lord Shiva granted her a place in Sri Vishnus heart. A
Bilva tree grew in the place where Sridevi performed her penance. This tree became
a favorite of both Sri Lakshmi and Lord Mahadeva. According to Vaamana Purana,
Sridevi performed a severe penance for the welfare of the entire universe, in
Kanchipuram, on the banks of river Neelaa. A Bilva tree sprouted from her right
hand in that place.
According to Brihaddharma Purana, Lakshmi performed penance to please Lord
Shiva in Kapaaalamochana Kshetra. Pleased with her, Lord granted her, his favorite
Bilva tree.
According to Agni Purana, when Sridevi was roaming in the form of Kaamadhenu,
the celestial cow, Bilva tree grew on the dung that fell from her, in Kolhapura.
Skaanda Purana, Kalika Purana and Brahmanda Purana also speak of Lakshmis
penance in a forest of Bilva trees. Since Lakshmi resides in the Bilva tree, its fruit is
called `Shriphala and `Lakshmiphala. Just as Sri Parvati resides in tulasi, Sri
Saraswati in gooseberry tree, Sri Lakshmi is said to reside in Bilva tree. Bilva leaf
consists of three Dalas (petals or leaves), which represent Brahman, Vishnu and
Rudra and its stalk represents Adi Shakti (Jnaanabhairava Tantra 6th Patala). It is
also believed that Bilva tree took its birth on the third day of Shulka Paksha in the
month of Vaishakha. This day is celebrated as Bilva Jayanti.
In this Rik, Bilva is referred to as `Vanaspati. Vanaspati means a tree without
flowers, but having fruits (ApuShpaaH phalavantaH). Bilva is also called a Vanaspati
because of its medicinal properties. Its power to cure various diseases is also
attributed to the penance of Lakshmi. It is also used in Tantric alchemy and in

Tapasaa tasya phalaani maa yaa antaraa yaaH baahyaaH cha alakshmiiH nudantu The useage of the word `Tapas for the second time indicates Anugraha (grace)
rather than penance here. Or, it may also mean worship or Upasana. It is wished
here that the Bilva fruits, sanctified by having been offered Sridevi by means of
Pooja, shall eliminate ones misfortune (Sri Sukta Bhashya). We have already
analyzed the word `Alakshmi. Here two types of Alakshmi, internal and external,
are spoken of. Internal Alakshmi refers to ego, ignorance, greed, lust and other
undesirable qualities. External Alakshmi refers to sinful activities, lack of
cleanliness, laziness, disease, poverty and performing actions banned by the Vedas.
Thus, one prays to Sridevi to eliminate ones Alakshmi by showering Her infinite
grace. Here, the word `Maa is taken to mean `Maam (me) or mayi (in me). Sridevi
is requested to eliminate AshriiH, present in the Sadhaka.
An alternative is to split the sentence as: `maayaa antaraayaaH cha baahyaaH
alakshmiiH. Here Maya refers to Ajnana (ignorance) or duality (Dvaita). The word
AntaraayaaH speaks of all the banes that result from ignorance and duality. Thus,
we request Sridevi to throw these out (Baahya) from us.
The seer of this mantra is Ananda, Chandas is Trishthubh and Deity is Sri
Mahalakshmi. `Aam is the Bija, `Shriim is the Shakti and `Hriim is the Kilaka. The
Dhyana Shloka is as follows:
udyadaadityasa~NkaashaaM bilvakaanana madhyagaam |
tanumadhyaaM mahaabaalaaM dhyaayedalakShmiiparihaariNiim ||
The seventh mantra:
upai\`tu maaM de\`vasakhaH kii\_rtishcha\` maNi\`naa sa\_ha |
praa\_du\_rbhuu\_to.asmi\` raaShTre\_.asmin kii\_rtimR^i\`ddhiM da\_daatu\` me ||
O mother! I have originated in this kingdom. May fame and the friend of Deva
(Kubera) join me with ornament by their company, may I be given fame and
DevasakaH - This literally means the gods friend. This actually refers to Kubera, the
Lord of wealth, who is said to be a friend of Lord Mahadeva (devashabdo
mahaadeve rooDhaH kuberaH tryambakasakhaH - Aandavallee Vyaakhyaa). Kubera
was born as the son of Vishravas and Ilavila. He pleased Lord Shiva by severe
austerities and by his grace, became the Lord of riches. Mahadeva, pleased with
Satvic nature, made him the head of the northern quarter and bestowed respect to
him by calling him his friend (Eeshaanasamhita). Following the orders of Sri
Mahadeva, Lakshmi agreed to reside forever with Kubera. By inviting Kubera, one is
actually looking at his riches, Satvic qualities and the Navanidhis (nine great
treasures). One cannot hope to achieve these riches without the grace of Sridevi.
Now, since we have already invited Sridevi and obtained her grace, we are ready to
invite the riches that accompany Sridevi. It is also said in Eeshaanasamhita that

Kubera holds the authority to grant Lakshmi to the deserving and the devoted.
Hence, one requests for his grace.
`Kiirti here refers to a goddess who is the presiding deity of fame and popularity. It
is by her grace that one performs deeds that earn great name and fame
(kiirthyabhimaaninii tadaakhyaa yashobhimani devataa). She is said to be the
daughter of Daksha Prajapati and wife of Yama. She is also regarded as one among
the Parivara Devis of Sridevi. Her accomplices are Mati (intellect), Dyuti
(brightness), Pushti (nutrition), Samriddhi (prosperity), Tushti (bliss arising out of
satisfaction), Aarogya (health), Jayaa (victory), Shraddhaa (devotion).
Maninaa Saha - Mani refers to an ornament wearing which, one gets rid of sins and
misfortune (DhaaraNaat paapaallaksmii vinaashakam - Raajvallabha). Here the
reference is actually to Chintamani, the wish-fulfilling gem. It also came out of the
milky ocean, along with Sri Lakshmi and is regarded as her Amsha (part). Also,
Kamadhenu (the celestial cow), Kalpavriksha (the celestial tree), Sudhaa (nectar),
Iravata (celestial elephant), Ucchaihshravas (the celestial horse), Apsaras (the
divine damsels), Kaustubha (the ornament decorating the chest of Narayana) and
Chandra- all these are also said to be Amshas of Sridevi (Saurasamhita). The word
`Mani assumes more significance, when seen along with the word `Devasakha.
Kuberea is the Lord of a class of semi-divine beings called the Yakshas. Manibhadra
is a Yaksha, who is said to be the minister of Kubera, who protects the nine great
treasures. He is also believed to be the protector of tourists. Mahabharata sees him
as the Lord of forests and waterfalls. In olden days, people regularly prayed for his
grace (tathaa no yaksharaaD adya maNibhadraH prasiidatu - Mahabharata
Upaitu - Upa + Etu - This means `come near me or `join me. Since Kubera,
Manibhadra and Kiirti are Parivara Devathas of Sridevi, they naturally command
respect. Hence this special invitation. PraadurbhuutaH asmi Asmin raashTre - `I
have originated, appeared or taken birth in this kingdom. Kingdom may here mean
earth. However, it refers to the Hiranyaloka, a plane of higher consciousness,
obtainable solely by Sridevis grace. By obtaining Sridevis grace, the Sadhaka has
got rid of all dualities and ignorance, and he now finds himself in a plane of higher
consciousness. He sees this as a new birth. He is now in the kingdom of God or of
Some commentators have identified this as the Srinagara, the divine Loka of Sri
Mahatripurasundari. One attains Hiranyaloka, after he is wet (Bhairavayamala). This
wetness, one has to note, is due to Kulamrita, that flows as result of the union of
Kundalini with Paramashiva.
Kiirtim riddhim dadaatu me : Kirti here means `fame. Riddhi means Samriddhi or
prosperity, the facility to enjoy all forms of luxuries. Riddhi also refers to Animaa
and other Siddhis (RiddhiH AshtaishwaryasamriddhiH). Like Kirti, Riddhi is also a

Parivara Devi of Sridevi, as is regarded as the wife of Kubera (Mahabharata and

Harivamsha). Thus, this is a prayer to Sridevi to grant Siddhi, Samriddhi, Riddhi and
Kiirti to men, who have taken birth on earth.
The seer of this mantra is Kubera, Chandas is Anushtup and deity is MaNimaalinii
Mahalakshmi. `Um is the Bija, `Mam and `Bloom are the Shakti and `Shriim is the
Kilaka. The Dhyana Shloka is as follows:
raajaraajeshwariiM lakShmiiM varadaaM maNimaaliniiM |
deviiM devapriyaaM kiirtiM vande kaamyaarthasiddhaye ||
The Eighth Rik:
kShutpi\`paa\_saama\`laaM jye\_ShThaaM a\`la\_kSmiiM naasha\`yaa\_myaha\`m |
abhuu\`ti\_masamR^iddhi\_M cha sarvaaM\_ nirNu\`da me\_ gR^ihaa\`t ||
I shall get rid of Jyeshta Lakshmi, the embodiment of all misfortunes and difficulties
like thirst and hunger, by your grace. O mother! Drive out of my house, pain and
Jyeshta brings with her, hunger, thirst, poverty, ill health and bad thoughts. She is
the elder sister of Sridevi because she came out of the milky ocean before Sridevi
(ShriyaH praagutpannaa). She is described in the Padma Purana to be of an ugly,
disgusting form. She emerged out of the milky ocean wearing a red dark sari and
decorated with red flowers. She approached the Devas, who asked her to inhabit all
those places, which were dirty, which were the places of residence of the wicked,
which witnessed constant fights and which housed activities not acceptable by the
scriptures. Sri Lakshmi extols control over the star Rohini, whereas Jyeshta presides
over the star `Jyeshta. People avoid performing any auspicious activities in this
particular star.
Abhooti means Anaishwarya (poverty). This may also be seen as Asambhooti
(defeat). Asamriddhi means `without progress or growth (Vriddhi Raahitya Prithwidhara Bhashya). The Sadhaka is praying to Sridevi to drive these out of his
The seer of this mantra is Sri Mahavishnu. The metre is Anushtip and deity is
Sarvaishwaryakaarini Mahalakshmi. The Bija is `kshum, `ham is the Shakti and
`shriim is the Kilaka. I have seen the traditional usage of the bijas `ram - hriim shriim- hriim- ram for purposes of Japa and Nyasa with regard to this mantra. The
Dhyana Shloka is as follows:
aj~naanapaatakatamaHsthiti suuryarashmim
daurbhaagyabhuudharavidaaraNa vajramiiDe |
rogaartighoramaNi mardana pakShiraajam
lakShmiipadadwayamanartha haraM sukhaarthii ||

khaDgaM savaatachakraM cha kamalaM varameva cha |

karaishchaturbhirbibhraaNaaM dhyaayet chandraananaaM shriyam ||
The ninth mantra:
gandha\`dwaa\_raaM du\`raadha\_rShaaM ni\_tyapu\`ShTaaM karii\_ShiNii\`m |
ii\_shwa\_riiM sarva\`bhuutaa\_naaM taami\_hopahwaye\_ shriya\`M ||
I shall invite (welcome) Sri Lakshmi who is as patient and forgiving as the earth,
who is always prosperous, and who is the supreme mistress of all creatures.
Gandhadwaaraam duraadharshaam - The sense of smell (Gandha) is a
characteristic of Prithvi Tatva or the earth element (ghraanagraahyo gunaH
gandhaH ). Sri Lakshmi is like the door to this sense of smell and hence she is
recognized to be none other than Prithvi or mother earth. Bhu is a form of Lakshmi.
She is also worshipped as Vasudhaa Lakshmi or Vasundharaa. The special qualities
of the earth are her forgiving nature, patience and equal love towards all creatures.
To indicate that her patience is indestructible by anyone, the word `Duraadharshaa
is used (kenaapi dharshitum ashakyam). This also means that no creature can live
without Prithvi or by acting against her (durdharsha = duHsaaham).
Yet another meaning is that the non-devoted can never obtain the grace of Sridevi.
She can only be pleased by true devotion and not by any other method or forcefully.
The same is indicated in the Rahasya Naama Saahasra in the name Bhaktivashyaa. Nityapushtaam kariishiniim - Pushti means to obtain nutrition or to
grow stronger and healthier. Earth is major source of Pushti for all living beings from
time immemorial. She never runs out of her power to grant Pushti to all her
children. Thus, Sridevi in her aspect as Bhoo Lakshmi, is Nityapushtaa. This also
indicates the vegetation on earth (nityam sadaa sasyaadibhiH samriddhaam).
Sridevi grants pushti to all by means of Sasya Sampat (vegetation). This aspect of
Sridevi is also called `Shaakambhari.
Kariisha means dry cow-dung (shushka gomaya). This is traditionally used in India
not only to cook food, but also in Agni Karya. The resulting fire is called
`Karishaagni. Now since the earth (who is non but Sridevi) is main reason for the
survival of all plants and hence the animals. Thus, Kariisha is an indirect product of
the earth itself. Thus, She is called KariiShini. This actually means Gosamriddhi
(abundance of cows and other domestic animals). It also indicates that Sridevi is the
main force that regulates unrestricted performance of the Vedic duties. Thus, here
we see two boons that are granted to us by Sridevi in the form of earth:
Sasyasamriddhi and Pashusamriddhi.
It is well known that Sri Lakshmi resides in the hind portion of the cow. Hence,
worship of cow is an easy way to obtain Sridevis grace. Sarvabhootaanaam
iishwarii - She is the queen or the head of all creatures. All creatures are born out of
the earth, sustained by the earth and are destroyed into the earth finally. The

responsibility of all Jivas is on Lord Narayana, who is here referred to as Ishwara. His
consort, Sri Lakshmi, is rightly called Ishwari. Iha upahwaye - the Sadhaka invites
and welcomes Sridevi to him, into his life and being.
This mantra illustrates the greatness of Prithvi, who is the Pratyaksha form of
Sridevi. It is said in Srirahasya that the manifestations of Sri Lakshmi are many, the
important being Bhoomi, Shree, Durga, Neelaa and Tulasi. Since Bhoomi possesses
all the qualities of the other avataras, she is called Vibhootinaayikaa. The greatness
of mother earth is indicated by a mantra in the MahaanaaraayaNiiya of the
Taittariya Shaakhaa. The very first name of the Lalita Ashtottara also refers to
Sridevis incarnation as bhoomi (bhooroopa sakalaadhaaraayai namaH). Just as
Surya and Agni are the Pratyaksha forms of Narayana (Sooryanarayana Agninarayana) or Shiva, Bhoomi is the visible manifestation of Sridevi.
Some commentators have also explained this verse as being addressed to Agni or
fire. All qualities that we attributed to bhoomi are also applicable to Agni. However,
in the previous mantras we considered Agni in the masculine form as Jaataveda.
Here we invoke Agni in a feminine form, which is the combination of both Agni and
Shree. It is nothing but the Ardhanareeshwara Tatva that we see here. Thus, the
deity invoked here is Shree+Agni = Shryagnee.
The seer of this Rik is Sri Mahavishnu and the Chandas is Anushtup. The presiding
deity is Shyagnee or Sri Mahalakshmi. `gam is the Bija, `hriim is the Shakti and
`shriim is the Kilaka. The Dhyana Shloka is as follows:
kalpadroH paadamuule drutakanakanibhaaM chaarusi~Mhaasanasthaam
hastaiH padmau varadamabhayaM dhaarayantiiM cha maalaam |
naanaabhuuShaaM suveShaaM maNimakuTadharaaM divyagandhaanulepaaM
dhyaayetsampuurNakaamapradakarakamalaaM kambukaNThiiM hR^idabje ||
There is another Dhyana Shloka in the book Vaikhanasa Vidya, which seems to extol
the meaning of this mantra in simple words:
govR^indaanugataaM dhyaatvaa surabhiM sasyamaaliniim |
pR^ithulaaM praaNinaamiishaaM durdharShaaM shriyamarchayet ||
The tenth mantra:
mana\`saH\_ kaama\_maakuu\`tiM vaa\_chaH sa\_tyama\`shiimahi.\ |
pa\_shuunaaM ruupa\`manna\_sya mayi\_ shriiH shra\`yataaM\_yashaH\` ||
May all my desires be accomplished by your grace. May truth be established in my
speech. May I be granted Pashusamriddhi and Annasamriddhi. May wealth and fame
reside in me!
manasaH kaamam - `Kaama means desire. ManasaH kaaama means the desire of
the mind. The fulfillment of this requires Sridevis grace. Hence this prayer. This

again encodes a Bija of Srividya. Aakootim - In Vedic literature, the meaning of this
word is taken as `determination or mental resolve. The Dhatu `kuu has the
meaning ` to decide or to be determined. To this, the Upasarga `Aa has been
added, which means `from everywhere (samantaat). Thus, the meaning of the
complete word becomes: `to view or consider all details and then arrive at a
decision or resolve the mind. Thus, Kaama is desire and the mental resolve to
achieve that desire or Kaama is aakooti (Sankalpa). Just as Kaama is personified as
the son of Brahma, and the husband of Rati, aakooti is the daughter of Manu and
Shataroopa and the wife of Prithushena (Atharvanaveda - 6,131,2). VaachaH Satyam
- This means `Truth in words (vaagindriyasya yaathaarthyam). The Sadhaka
requests Sridevi to make him speak only truth. Not just this, but also grant him
Nigrahaanugraha Saamarthya (the power to curse or grant boons). This is what is
termed as Vaaksiddhi. When ones heart and mind are pure by complete adherence
to truth, his spoken words are materialized into truth. Satyam not only means truth
but is also the name of Brahman. Thus, the devotee is determined both by Vaak and
manas (mind and speech) to obtain the supreme Brahman or Sridevi.
Pashoonaam ruupam annasya roopam : The term `Pashu indicates all those
animals that help one to carry ones Vedic duties righteously, like the cow, horse,
buffalo, elephant etc. (Gajaashwagomahishyaadi). Here the word `Roopa should not
be taken as `form or appearance but as `Praachurya or `Baahulya (abundance).
The intention of the Sadhaka is to obtain abundant Pashu Sampat (wealth of the
`Anna means food. This applies to the four varieties of eatables that are recognized
by the scriptures: Bhakshya, Bhojya, Lehya and Choshya. This refers to Anna
Samruddhi (abundance of food). Shrii yashaH mayi Shrayataam: `Shrii is here
meant to indicate `wealth. This shrii includes in itself all the aforesaid virtues like
kirti, Pashu sampat, Anna samruddhi etc. These will be undoubtedly obtained if one
is able to obtain Sridevis grace. `Yashas signifies the fame that is obtained by
performing Satkaryas (beneficial deeds). People with abundant wealth engage
themselves continuously in Bhoga (enjoyment) and forget their duties. This earns
them `Kukhyaati (bad name or bad publicity). Thus, it is not sufficient if one
achieves wealth, but should also obtain `Yashas, obtainable by strict adherence to
Dharma. Thus, Sadhaka prays to Sridevi to grant both these (Grihe Sampat Chitte
Dharmam). He hopes that by Sridevis grace, these virtues will reside in him
(tadupaasake mayi Aashrayataam).
It is also possible to group these words as follows: `Pashoonaam roopam and
`Annasya yashaH. `Anna indicates any material that is of the nature of Traigunya
(three qualities) or Shaadgunya (six qualities). The three Gunas, as we know are,
Satva, rajas and Tamas. The six qualities are Jnana (knowledge), Bala (strength),
Aishwarya (prosperity or wealth), Viirya (valor), Shakti and Tejas (brilliance or
brightness). Here, the word `Yashas is read to give the meaning of `Vriddhi

(prosperity). It is to be noted that the Lakshmi Sahasranama (from Rudrayamala)

has the name, `Annasya Yashase namaH.
Thus, Vaaksdiddhi and Bhogasiddhi are the main fruits of this mantra. Its seer is
Kaama, metre is Anushtup and deity is Bhogalakshmi. `Mam is the Bija, `sham is
the Shakti and `shriim is the Kilaka. Dhyana Shloka is as follows:
taaM dhyaayet satyasa~NkalpaaM lakSmiiM kShiirodanapriyaaM
khyaataaM sarveShu bhuteShu tatvaj~naanabalakriyaam |
kaantyaa kaa~nchanasannibhaaM dwinayanaaM kalhaaramaalaavatiim
kastuuriitilakaaM karaishcha kamale kaNThe cha muktaavaliim ||
sheShaasheShavisheShabhuuShaNarataaM sambibhratiiM kuNDalaam |
padmaakShiiM bhaja sarvadaabhilaShita praaptyai samR^iddhashriyai ||
The eleventh mantra:
karda\`me\_na pra\`jaabhuu\_taa ma\_yi sambhava\_ karda\`ma |
shriyaM\` vaa\_saya\` me ku\_le maa\_taraM\` padma\_maali\`niim ||
Lakshmi! You have progeny in Kardama. Hence, O Kardama, may you reside in me.
Make Mother Sri, adorned with garlands of lotuses, to have Her abode in my
ancestral line.
Kardamena prajaabhuutaa - Kardama was a Prajapati in the Maanvantara named
Swaayambhuva. According to Vishnu Bhagavata (3.12.27), he was born of Brahmas
shadow. The same description is also seen in Brahmavaivarta Purana
(Brahmakhanda - 22). He is said to have married Manus daughter Devahooti.
However, Vishnu Purana speaks of a Rishi called Kardama, who took to severe
austerities to please Sridevi, in order to please her. As a result, when Sri Lakshmi
emerged out of the milky ocean, she accepted him as her father. Here, the words
`kardamena prajaa bhoota speak of Sridevi, who appeared as the daughter of
Kardama is one of the three sons (Maanasa Putras) of Sridevi. The others are
Ananda and Chikleeta. Because of Kardama, Sridevi became a mother, by having
him as her son (prakrishtam apatyam yasyaaH saa suputravatii ityarthaH). Mayi
sambhava - the Sadhaka requests Kardama to stay in his house forever and to be
graceful to him. Maataram shriyam padmamaaliniim - Here Sridevi is described
using two adjectives. `Maataa means mother. Since this mantra is addressed to
Kardama, Sridevi is referred to as the mother of Kardama. This may be read as
`tava maataram - `your mother, referring to Kardama alone. However, `tava is
avoided here to indicate the universal motherhood of Sridevi. She is not only
Kardamas mother, but also of the myriads of universes that originate from her. The
Rahasya Naama sahasra has given the utmost importance to the motherhood of
goddesses by having the very first name as `Srimata.

The second adjective is `Padmalinini. Padma means Prakriti (nature) and a garland
of lotuses means nothing but the different Tatvas like Avyakta, mahat, Indriyas etc.
Hence, this adjective describes Sridevi as the Mulaprakriti, who wears (bears) all
these Tatvas and hence the entire universe, which is but a congregation of these
Tatvas. She is thus rightly called `Mata.
Me kule vaasaya - The Sadhaka is requesting Kardama to inspire his mother
Lakshmi to have her abode in the ancestral line of the Sadhaka. This is a prayer to
Sridevi, through Kardama. `Kula means house, family or lineage. The Sadhaka
wants the grace of Lakshmi not only for himself, but also for his ancestors (Pitrus)
and the generations to come. The Sadhaka is sure that by inviting Kardama, his
mother Lakshmi will also come to reside with her son in the Sadhaka, owing to her
motherly affection towards Kardama. In a much deeper sense, Kardama means
Ganesha, the Lord of the Indriyas or the senses (kardamam ambikaasoonum
gananaatham samaashrayet - Varavarnini Tantra). He resides in the Moolaadhaara,
acting as the doorkeeper of Kundalini. (Now, the story of Ganesha guarding Parvati
makes more sense right!) It is impossible to approach her, without his permission.
Hence, an aspirant always begins Shakti Sadhana with Ganesha Upasana. The
Sadhaka is praying to Sri Ganesha to reside in him and to be graceful. By this, the
ascent of Kundalini becomes possible. The goddess can then ascend and traverse
the path of kula (i.e. the six Adharas) to attend Paramashiva. The mala referred to
here is the Akshara mala, which has Kundalini as the sutra and the letters of the
Sanskrit alphabet as the beads. The letter `Ksham is the meru, situated in the Ajna
Chakra. The word `Padma means `letter here (varnaaH padmasamaprabhaaH Kriyoddisha Tantra).
The Rishi of this mantra is `Kardama and the metre is Anushtup. The presiding
goddess is Mahalakshmi. `Kam is the Bija, `vam is the Shakti and `shriim is the
Kilaka. The meditation verse is as follows:
savasaa gauriva priitaa kardamena tathendiraa
kalyaaNii madgR^ihe nityaM nivaset padmamaalinii |
dhyaayet haaTakasannibhaaM dwinayanaaM divyaambaraala~NkR^itaam
satphullodara padmakomalayugashriimatkaraambhoruhaam ||
naanaaratnakiriiTakuNDalalasadvaktraambujaaM padminiim |
sarvaabhiiShTaphalapradaananirataaM sampatsamR^iddhyai sadaa ||
The twelfth mantra:
aapaH\_ sR^ija\`ntu\_ snigdhaa\`ni chiklii\`ta\_ vasa\` me gR^i\_he |
ni cha\` de\_viiM maa\_taraM\_ shriyaM\` vaa\_saya\` me ku\_le ||
May the holy waters create harmonious effects. O Chiklita, progeny of Sri! Reside at
my home; and arrange to make Divine Mother Sri stay in my lineage!

AapaH snigdhaani srijantu - `Ap means water in a general sense. Here however,
the reference is to the Aapya Devatas (the deities of water). The entire creation is
sustained by the element of water. It is the Yoni or source of the entire creation
since the creation is reputed to have begun from water. The marvelous quality of
water is its adhesiveness; its ability to binds things together. It is this quality of
water that makes it all-sustaining. Adhesiveness also speaks of friendship or
harmony. Thus, the Sadhaka prays to the Apya Devatas to generate harmony and
friendship. Here, we must visualize water as the personification of Sridevis grace.
The Rishi of this mantra intends to create (Srijana) peace and harmony in the
universe by invoking the grace of Sridevi in the form of water. This is the greatness
of our Vedic literature. There is not an inch of narrowness anywhere. The prayer is
not only for the well-being of ones own self and family, but also for the welfare of
the entire universe.
Chikliita - Chiklita is a Rishi, who is also a son of Lakshmi. The different
commentators variously interpret him, as the son of Lakshmi, Kaama (Manmatha,
the god of love), Chandra (moon) and as the doorkeeper of Sridevis residence. It is,
however appropriate to identify Chiklita with Kaama. Kaama (desire or lust) is born
of Anna (food) and Jala (water). He is responsible for the various happenings of the
illusionary world. This mantra is addressed to him. Devim mataram shriyam cha me
kule ni vasaya - Similar to the previous mantra, this also describes Sridevi as the
mother of Chiklita in particular and as the mother of the cosmos in general. The
additional adjective used here is `Devi. Since she shines (diivyati) in every being in
the form of maternal instinct, she is called `Devi. Again, the Sadhaka is seeking the
grace of Sridevi, through the agency of her son Chiklita or Kaama. Lakshmi is
described to be extremely affectionate towards Kaama, who was born as her son
Pradyumna (in Krishnavatara). By obtaining his grace, the Sadhaka hopes, Sridevi
shall also grace him. Until one wins over lust, Virya (regenerative fluid) cannot be
transformed into chit. Till this happens, the awakening of Kundalini is impossible.
Only with the force of chit, awakening and ascent become possible. Thus, one needs
to win over the cardinal urge completely to obtain the grace of Sridevi. The Kaama
that we talk about here is the intense craving for Sridevis grace, and not of any
physical desire. This naturally brings about Chitta Suddhi and hence, Virya
The seer of this mantra is Chiklita, Anushtup is the Chandas and the deity is
Amriteshwari Mahalakshmi. `Am is the Bija, `Lam is the Shakti and `shriim is the
Kilaka. Dhyana Shloka is as follows:
dhyaayet kalpatarormuule ratnasimhaasane sthitaam
padmadwayadharaaM padmaaM varadaabhayadhaariNiim |
sarvaratnavichitraa~NgiiM raktashriipaadapiiThikaam
hemadaNDasitacChatrachaamaradwaya viijitaam ||

The thirteenth mantra:

aa\_rdraaM puShkari\`NiiM pu\_ShTiM pi\_~Ngalaa\`M padma\_maali\`niim |
cha\_ndraaM hi\_raNma\`yiiM la\_kShmiiM jaata\`vedo ma\_ aa va\`ha ||
Invoke for me, O Jaataveda, Lakshmi who is compassionate, attended by elephants,
who nourishes all, adorned with garland of lotuses, having a golden-red complexion,
shining like the moon and lustrous like the gold.
Ardraam - We have analyzed this word in the previous mantra. This may be
understood to mean compassionate or as having soothing (cooling - shiitala
taapahaarii) quality. The description hidden here is of Sri Gajalakshmi, who is served
by two elephants. She is wet because of the nectar that flows out from the golden
vessels held by the two elephants. The Rishis have hereby indicated
Chittaparikarma as the means of attending Sridevi. When a Sadhaka refines his
mind by developing qualities like Maitri (friendship with the world), Muditaa (bliss),
Karunaa (compassion) and Titikashaa (endurance), he becomes eligible to invite and
receive Sridevi.
Pushkariniim - `Pushkara means a male elephant. Thus, `Pushkarini, means a
female elephant. It is believed that eight elephants assist Sri Adishesha by holding
the earth in all the eight directions. These are known as the `Diggajas. These
elephants are extremely devoted to Sridevi and show their devotion to her by
bathing her with nectar. This is indicated in the meditation verse of Sri
Mahalakshmi. However, Gajalakshmi is depicted as accompanied by two elephants
on either side, holding golden vessels. These two are called `Mamakaara
(possessiveness) and `Mada (ego). The golden Kalashas that they hold are `Aasha
(desire) and `Priiti (attachment or love). The cool water (or nectar) that flows from
these vessels is called `Tripti (satisfaction).
Pushkarini also means a lake or a pond filled with lotuses. The lotus creeper is also
called Pushkarini. Hence, this depicts Sridevi as holding lotus creepers or as living in
a lotus pond. Padma Purana speaks of an incident in which Sridevi, angry with Indra
and other Devatas, hid herself in a lotus pond.
Pushti - means to nourish. The presiding deity of nourishment is Sri Lakshmi
(Pushtyabhimaaninii ). The Markandeya Purana says, `Yaa Devi sarva bhooteshu
pushti roopena samsthita. The entire universe obtains sustenance and nourishment
from Her.
Pingalaa - `Pinga means fire. The reddish-yellow color in the edge of the flaming
fire is called Pingala. Here, this is described to be Sridevis complexion. Red depicts
Rajas and Yellow represents Satva. Sridevi fulfills the desires of both these kinds of
Sadhakas. These respectively indicate Divya and Vira bhavas of Sadhakas. Pingalaa
is also a name of Sri Durga. There are various books on Tantra, which extol the
worship of Sri Durga like Pingalaa mataprakasha, Pingalaa pranavopanishat etc.

No further discussion of the rest of the words is necessary since these have already
been analyzed. This mantra hints at a Prayoga like the one indicated in
Lalitopakhyana. A Sadhaka has to chant this mantra, invoking Sri Devi in the lunar
orbit. This is said to grant Amritatva Siddhi (immortality). The two elephants that we
spoke of, refer to Lalata and Lalana Chakras, which are responsible for the flow of
Kulamrita. The tantras also describe the Kulamrita as having a reddish color.
Kundalini, nourished and satisfied with Kulamrita, returns to Moolaadhaara, still
soaked in amrita. Also, the place of concentration here is Ajna Chakra, which is the
location of Chandra mandala (not to be confused with the Chicchandra mandala of
the Sahasrara).
The seer of this Rik is Jaataveda, metre is Anushtup and goddess is Sri
Mahalakshmi. `Aam is the Bija, `Swaaha is the Shakti and `shriim is the Kilaka.
The Dhyana Shloka is as follows:
aakaashapadmaakarachandrabimba plavollasantiiM paripuurNakaantim |
padmasthitaaM padmakaraaM prapadye lakShmiiM alakShmii
vinivR^ittaye.anvaham ||
The fourteenth mantra:
aa\_rdraaM yaHkari\`NiiM ya\_ShTiM suvarNaa\`M hema\_maali\`niim |
suuryaaM hi\_raNma\`yiiM la\_kShmiiM jaata\`vedo ma\_ aa va\`ha ||
Invoke for me, O Jaataveda, Lakshmi who is compassionate, holding a rod, having a
golden complexion, adorned with golden ornaments, brilliant as the sun, dazzling
like gold.
YaHkariniim yashtim - some commentaries feel that the word `Yahkarini is a
distortion of the word `Yashtikarini, which means `holding a rod or Danda. Sri
Lakshmi is thus the Dharma devata, who holds the dharma Danda. This also speaks
of her form as Yama or death. She is also death or Mrityu. She is the death of all
limited and dualistic objects or concepts. `Karini means a female elephant and
`Yah means `to stroll. Thus Sridevi is depicted in this Rik as a strolling female
elephant. This adjective is a synonym of the word `Pushkarini that we saw in the
previous mantra.
Suvarnaam - Suvarna is the polished, refined form of gold. Thus, Sridevi is described
to be having a golden luster. Suvarna also means the best color or gift, if we split
the word as `Su - `the best and `varna - `color or gift. The greatest of all gifts is
salvation (Moksha Lakshmi) and Sridevi alone is capable of granting it. `Hema - It
basically means `gold again. Sri Devi is picturised as decorated with golden
ornaments. However, Hema also means Sumeru mountain, which is the favorite
abode of Sridevi. Sridevi is the Moola Prakriti (nature personified), adorned with the
mountains as her ornaments. Sumeru forms her golden necklace (haimamaalaam
sumervaatmam gale dhritvaa prakaashati - Kalika Purana).

Soorya - the sun, responsible for the sustenance of the entire creation is none other
than Sri Narayana. Thus, his Vaishnavi Shakti is called Suuryaa. She is brilliant like
the sun, destroying the glooming darkness of ignorance and duality. This mantra
invokes Sridevi in the solar orbit.
A Prayoga instructs the Sadhaka to chant this mantra, while performing Trataka on
the rising sun. This is said to confer eighteen Maha Siddhis. I have actually seen a
great Sadhu who worshipped Sri Mahatripurasundari with Sri Sukta. He meditated
on Sridevi, chanting this particular mantra, fixing his gaze on the sun. This is
however, possible only after a tremendous Yogic Sadhana. Some Dhyana verses
that I have included here are from his copy of Sri Sukta Prayoga. In the yogic sense,
the Surya mandala is situated in the Anahata lotus. The Vaikhanasa Tantra asks the
Sadhaka to meditate on Sri Devi in his heart lotus, bathing her with devotion and
The lotus blooms only after sunrise. In the same way, the grace of Sridevi causes
the heart of the devotee to bloom. The Vedic culture has seen and worshipped all
deities in the solar orbit. He is the Pratyaksha Bhagavan in the age of kali. This also
indicates the non-difference between Lakshmi and Sri Gayathri. Both are of the form
of Brahma Vidya. A scholar from Orissa (I do not recall his name) has beautifully
brought out the essence of this Sukta, deriving at the same time, the secret
formulas of Gayathri and Panchadashi. What most people chant everyday is actually
Savitri and not Gayathri. The actual formula of Gayathri is said to be hidden in the
Vedic literature. The great Acharya of Sringeri Sri Vidya Tirtha Swamigal once said
that the actual formula of Gayathri was self- revelatory. It reveals itself when a
person attains the necessary spiritual state.
The seer of this mantra is Jaataveda, metre is Anushtup and the goddess is Sri
Rajyalakshmi. `Sriim is the Bija, `ham is the Shakti and `hriim is the Kilaka. The
Dhyana Shloka is:
padmaM maNimayaM kumbhaM ikShuchaapaM cha bibhratiim |
puShpabaaNaaM mahalakShmiiM dhyaayed raajyapradaayiniim ||
The fifteenth mantra:
taaM ma\_ aa va\`ha jaatavedo la\_kShmiiM a\`napagaa\_minii\`m |
yasyaaM\_ hira\`NyaM\_ prabhuu\`taM\_ gaavo\` daa\_syoshwaan\` vi\_ndeyaM\_
puru\`Shaanaham ||
Invoke for me O Jaataveda, that Goddess Lakshmi, who is ever unfailing, being
blessed by whom I shall win wealth in plenty, cattle, servants, horses and men.
This is like the Phalashruti for the entire Sukta. The seer of this mantra is Kubera,
metre is Prastaara pankti and deity is Sarva Saubhagya Lakshmi. `Hriim is the Bija,
`shriim is the Shakti and `hriim is the Kilaka. The Dhyana Shloka is:

dhyaayellakShmiiM prahasitamukhiiM raajyasimhaasanasthaam

mudraashaktiM sakalavinutaaM sarvasamsevyamaanaam |
agnau puujyaaM akhilajananiiM hemavarNaaM hiraNyaam
bhaagyopetaaM bhuvanasukhadaaM bhaargaviiM bhuutidaatriim ||
The rest of the verses, are said to be only Phalashruti. Since the fifteenth verse is
already a Phalashruti Shloka, these are not accepted to be a part of the actual
Sukta. The scholars feel that these have been added some time later by the
Niruktakaras. Most of these are popular shlokas from the Smriti and hence I have
omitted them here. Some Sadhakas use these shlokas too for Purascharana, but this
is not necessary. I was told by my guru to recite the Sukta 108 times and then
conclude the Japa by chanting these verses. But some works on mantra Shastra like
the Samrajya lakshmi Hridaya instruct the Sadhaka to include these shlokas as well
in the Japa.
paraambaa priiyataam