Kanakadhara Stotra
Lyrics:
अङ्गं हरेः पुलकभूषणमाश्रयन्ती
भृङ्गाङ्गनेव मुकुलाभरणं तमालम्।
अङ्गीकृताखिलविभूतिरपाङ्गलीला
माङ्गल्यदाऽस्तु मम मङ्गलदेवतायाः।1।
मुग्धा मुहुर्विदधती वदने मुरारेः
प्रेमत्रपाप्रणिहितानि गतागतानि।
माला दृशोर्मधुकरीव महोत्पले या
सा मे श्रियं दिशतु सागरसम्भवायाः।2।
आमीलिताक्षमधिगम्य मुदा मुकुन्द-
मानन्दकन्दमनिमेषमनङ्गतन्त्रम् ।
आकेकरस्थितकनीनिकपक्ष्मनेत्रं
भूत्यै भवेन्मम भुजङ्गशयाङ्गनायाः।3।
बाह्वन्तरे मधुजितः श्रितकौस्तुभे या
हारावलीव हरिनीलमयी विभाति ।
कामप्रदा भगवतोऽपि कटाक्षमाला
कल्याणमावहतु मे कमलालयायाः।4।
कालाम्बुदालिललितोरसि कैटभारेः
धाराधरे स्फुरति या तडिदङ्गनेव ।
मातुः समस्तजगतां महनीयमूर्ति-
र्भद्राणि मे दिशतु भार्गवनन्दनायाः।5।
प्राप्तं पदं प्रथमतः किल यत्प्रभावा-
न्माङ्गल्यभाजि मधुमाथिनि मन्मथेन।
मय्यापतेत्तदिह मन्थरमीक्षणार्धं
मन्दालसं च मकरालयकन्यकायाः।6।
विश्वामरेन्द्रपदविभ्रमदानदक्ष-
मानन्दहेतुरधिकं मुरविद्विषोऽपि ।
ईषन्निषीदतु मयि क्षणमीक्षणार्ध-
मिन्दीवरोदरसहोदरमिन्दिरायाः।7।
इष्टा विशिष्टमतयोऽपि यया दयार्द्र-
दृष्ट्या त्रिविष्टपपदं सुलभं लभन्ते ।
दृष्टिः प्रहृष्टकमलोदरदीप्तिरिष्टां
पुष्टिं कृषीष्ट मम पुष्करविष्टरायाः।8।
दद्याद्दयानुपवनो द्रविणाम्बुधारा-
मस्मिन्नकिञ्चनविहङ्गशिशौ विषण्णे ।
दुष्कर्मघर्ममपनीय चिराय दूरं
नारायणप्रणयिनीनयनाम्बुवाहः।9।
गीर्देवतेति गरुडध्वजसुन्दरीति
शाकम्भरीति शशिशेखरवल्लभेति।
सृष्टिस्थितिप्रलयकेलिषु संस्थितायै
तस्यै नमस्त्रिभुवनैकगुरोस्तरुण्यै।10।
श्रुत्यै नमोऽस्तु शुभकर्मफलप्रसूत्यै
रत्यै नमोऽस्तु रमणीयगुणार्णवायै।
शक्त्यै नमोऽस्तु शतपत्रनिकेतनायै
पुष्ट्यै नमोऽस्तु पुरुषोत्तमवल्लभायै।11।
नमोऽस्तु नालीकनिभाननायै
नमोऽस्तु दुग्धोदधिजन्मभूम्यै।
नमोऽस्तु सोमामृतसोदरायै
नमोऽस्तु नारायणवल्लभायै।12।
नमोऽस्तु हेमामबुजपीठिकायै
नमोऽस्तु भूमण्डलनायिकायै।
नमोऽस्तु देवादिदयापरायै
नमोऽस्तु शार्ङ्गायुधवल्लभायै।13।
नमोऽस्तु देव्यै भृगुनन्दनायै
नमोऽस्तु विष्णोरुरसि स्थितायै।
नमोऽस्तु लक्ष्म्यै कमलालयायै
नमोऽस्तु दामोदरवल्लभायै।14।
नमोऽस्तु कान्त्यै कमलेक्षणायै
नमोऽस्तु भूत्यै भुवनप्रसूत्यै।
नमोऽस्तु देवादिभिरर्चितायै
नमोऽस्त्वनन्तात्मजवल्लभायै।15।
सम्पत्कराणि सकलेन्द्रियनन्दनानि
साम्राज्यदानविभवानि सरोरुहाक्षि।
त्वद्वन्दनानि दुरिताहरणोद्यतानि
मामेव मातरनिशं कलयन्तु मान्ये।16।
यत्कटाक्षसमुपासनाविधिः
सेवकस्य सकलार्थसम्पदः।
सन्तनोति वचनाङ्गमानसै-
स्त्वां मुरारिहृदयेश्वरीं भजे।17।
सरसिजनिलये सरोजहस्ते
धवलतमांशुकगन्धमाल्यशोभे।
भगवति हरिवल्लभे मनोज्ञे
त्रिभुवनभूतिकरि प्रसीद मह्यम्।18।
दिग्घस्तिभिः कनककुम्भमुखावसृष्ट-
स्वर्वाहिनीविमलचारुजलप्लुताङ्गीम् ।
प्रातर्नमामि जगतां जननीमशेष-
लोकाधिनाथगृहिणीममृताब्धिपुत्रीम्।19।
कमले कमलाक्षवल्लभे त्वं
करुणापूरतरङ्गितैरपाङ्गैः।
अवलोकय मामकिञ्चनानां
प्रथमं पात्रमकृत्रिमं दयायाः।20।
देवि प्रसीद जगदीश्वरि लोकमातः
कल्याणगात्रि कमलेक्षणजीवनाथे।
दारिद्र्यभीतहृदयं शरणागतं मा-
मालोकय प्रतिदिनं सदयैरपाङ्गैः।21।
स्तुवन्ति ये स्तुतिभिरमूभिरन्वहं
त्रयीमयीं त्रिभुवनमातरं रमाम्।
गुणाधिका गुरुतरभाग्यभागिनो
भवन्ति ते भुवि बुधभाविताशयाः।22।
angam' hareh' pulakabhooshanamaashrayantee
bhri'ngaanganeva mukulaabharanam' tamaalam.
angeekri'taakhilavibhootirapaangaleelaa
maangalyadaa'stu mama mangaladevataayaah'.1.
mugdhaa muhurvidadhatee vadane muraareh'
prematrapaapranihitaani gataagataani.
maalaa dri'shormadhukareeva mahotpale yaa
saa me shriyam' dishatu saagarasambhavaayaah'.2.
aameelitaakshamadhigamya mudaa mukunda-
maanandakandamanimeshamanangatantram .
aakekarasthitakaneenikapakshmanetram'
bhootyai bhavenmama bhujangashayaanganaayaah'.3.
baahvantare madhujitah' shritakaustubhe yaa
haaraavaleeva harineelamayee vibhaati .
kaamapradaa bhagavato'pi kat'aakshamaalaa
kalyaanamaavahatu me kamalaalayaayaah'.4.
kaalaambudaalilalitorasi kait'abhaareh'
dhaaraadhare sphurati yaa tad'idanganeva .
maatuh' samastajagataam' mahaneeyamoorti-
rbhadraani me dishatu bhaargavanandanaayaah'.5.
praaptam' padam' prathamatah' kila yatprabhaavaa-
nmaangalyabhaaji madhumaathini manmathena.
mayyaapatettadiha mantharameekshanaardham'
mandaalasam' cha makaraalayakanyakaayaah'.6.
vishvaamarendrapadavibhramadaanadaksha-
maanandaheturadhikam' muravidvisho'pi .
eeshannisheedatu mayi kshanameekshanaardha-
mindeevarodarasahodaramindiraayaah'.7.
isht'aa vishisht'amatayo'pi yayaa dayaardra-
dri'sht'yaa trivisht'apapadam' sulabham' labhante .
dri'sht'ih' prahri'sht'akamalodaradeeptirisht'aam'
pusht'im' kri'sheesht'a mama pushkaravisht'araayaah'.8.
dadyaaddayaanupavano dravinaambudhaaraa-
masminnakinchanavihangashishau vishanne .
dushkarmagharmamapaneeya chiraaya dooram'
naaraayanapranayineenayanaambuvaahah'.9.
geerdevateti garud'adhvajasundareeti
shaakambhareeti shashishekharavallabheti.
sri'sht'isthitipralayakelishu sam'sthitaayai
tasyai namastribhuvanaikagurostarunyai.10.
shrutyai namo'stu shubhakarmaphalaprasootyai
ratyai namo'stu ramaneeyagunaarnavaayai.
shaktyai namo'stu shatapatraniketanaayai
pusht'yai namo'stu purushottamavallabhaayai.11.
namo'stu naaleekanibhaananaayai
namo'stu dugdhodadhijanmabhoomyai.
namo'stu somaamri'tasodaraayai
namo'stu naaraayanavallabhaayai.12.
namo'stu hemaamabujapeet'hikaayai
namo'stu bhoomand'alanaayikaayai.
namo'stu devaadidayaaparaayai
namo'stu shaarngaayudhavallabhaayai.13.
namo'stu devyai bhri'gunandanaayai
namo'stu vishnorurasi sthitaayai.
namo'stu lakshmyai kamalaalayaayai
namo'stu daamodaravallabhaayai.14.
namo'stu kaantyai kamalekshanaayai
namo'stu bhootyai bhuvanaprasootyai.
namo'stu devaadibhirarchitaayai
namo'stvanantaatmajavallabhaayai.15.
sampatkaraani sakalendriyanandanaani
saamraajyadaanavibhavaani saroruhaakshi.
tvadvandanaani duritaaharanodyataani
maameva maataranisham' kalayantu maanye.16.
yatkat'aakshasamupaasanaavidhih'
sevakasya sakalaarthasampadah'.
santanoti vachanaangamaanasai-
stvaam' muraarihri'dayeshvareem' bhaje.17.
sarasijanilaye sarojahaste
dhavalatamaam'shukagandhamaalyashobhe.
bhagavati harivallabhe manojnye
tribhuvanabhootikari praseeda mahyam.18.
digghastibhih' kanakakumbhamukhaavasri'sht'a-
svarvaahineevimalachaarujalaplutaangeem .
praatarnamaami jagataam' jananeemashesha-
lokaadhinaathagri'hineemamri'taabdhiputreem.19.
kamale kamalaakshavallabhe tvam'
karunaapooratarangitairapaangaih'.
avalokaya maamakinchanaanaam'
prathamam' paatramakri'trimam' dayaayaah'.20.
devi praseeda jagadeeshvari lokamaatah'
kalyaanagaatri kamalekshanajeevanaathe.
daaridryabheetahri'dayam' sharanaagatam' maa-
maalokaya pratidinam' sadayairapaangaih'.21.
stuvanti ye stutibhiramoobhiranvaham'
trayeemayeem' tribhuvanamaataram' ramaam.
gunaadhikaa gurutarabhaagyabhaagino
bhavanti te bhuvi budhabhaavitaashayaah'.22.
Meaning:
Verse 1
angam hareh pulakabhushanam ashrayanti bhringanganeva mukulabharanam tamalam angikritakhilavibhutir apangalila mangalyada astu mama mangaladevatayah
This verse describes Lakshmi as residing upon the body of Hari, Vishnu. Angam hareh means the body of Vishnu. Pulaka bhushanam refers to the goosebumps of bliss that appear on his divine form when Lakshmi is present. These goosebumps are not signs of cold or fear, but expressions of divine joy. The poet compares Lakshmi to a female bee resting upon a tamala tree. The dark tamala tree represents Vishnu’s deep blue complexion, and Lakshmi is like the bee drawn irresistibly to that beauty. Just as bees are attracted to nectar, Lakshmi is inseparable from Vishnu’s being.
Angikrita akhila vibhutih means she has accepted all powers and glories of the universe. Lakshmi is not merely wealth in a material sense, but the embodiment of every form of prosperity, strength, virtue, and divine excellence. Apanga lila refers to her playful sidelong glance. In Hindu symbolism, Lakshmi’s glance itself creates auspiciousness. She does not need to act physically. Her mere attention brings fortune and harmony.
The verse ends with a prayer that this Mangala Devata, the goddess of auspiciousness itself, may bless the devotee. Philosophically, Lakshmi represents the principle of grace. Vishnu represents order and preservation, but without Lakshmi, that preservation would be empty and lifeless. She is the warmth, beauty, and compassion that makes existence meaningful. Her presence transforms mere existence into blessed existence. The devotee seeks not just wealth, but divine alignment, where life becomes harmonious and spiritually fruitful.
Verse 2
mugdha muhur vidadhati vadane murareh prematrapapranihitani gatagatani mala drisho madhukariva mahotpale ya sa me shriyam dishatu sagarasambhavayah
This verse portrays Lakshmi’s eyes moving gently upon the face of Murari, Vishnu. Mugdha means innocent and charming. Her repeated glances express love mixed with modesty. Prematrapa refers to the combination of affection and shyness. This reflects the divine relationship between Lakshmi and Vishnu, which is not mechanical but filled with emotional depth. The goddess is not a passive symbol. She is conscious, loving, and responsive.
The poet compares her eyes to bees moving around a great lotus. Vishnu’s face is the lotus, and Lakshmi’s glances are the bees drawn to its sweetness. In Indian symbolism, the lotus represents purity and spiritual perfection. Lakshmi’s attraction to Vishnu shows that divine beauty and divine grace are naturally united. This also reflects a spiritual truth: grace always seeks the divine center.
Sagara sambhava means born from the ocean. Lakshmi emerged from the ocean of milk during the cosmic churning. This event represents the emergence of divine order and abundance from chaos. Her birth signifies that prosperity arises when effort and divine cooperation combine.
Philosophically, her glances symbolize divine attention. Wherever divine grace looks, growth and prosperity follow. The devotee is asking for that glance. This is not merely a request for wealth. It is a request to be noticed by the divine, because divine attention transforms the soul. When grace looks upon a person, inner poverty disappears, and spiritual richness emerges naturally.
Verse 3
amilitaksha adhigamya muda mukunda anandakandam animesham anangatantaram akekarasthita kaninika pakshmanetram bhutyai bhaven mama bhujangashayangnayah
This verse describes Lakshmi observing Mukunda, Vishnu, who lies upon the serpent Ananta. Amilitaksha means half-closed eyes, indicating deep contemplation and loving absorption. Lakshmi gazes upon Vishnu with joy. Mukunda means the giver of liberation, and Anandakanda means the root of bliss. Vishnu is the source of all happiness, and Lakshmi’s attention confirms his supreme status.
Animesha means unblinking. Her steady gaze represents unwavering devotion and awareness. Anangatantaram refers to the subtle principle beyond physical desire. Lakshmi’s love is not ordinary attachment. It is divine union beyond physical limitations. This shows that divine love is pure consciousness recognizing itself.
Bhujangashaya refers to Vishnu reclining on the cosmic serpent. The serpent represents infinite time and cosmic energy. Lakshmi seated near him symbolizes the harmony between time, preservation, and abundance. She stabilizes cosmic existence.
Philosophically, Lakshmi’s steady gaze represents the power of focused awareness. Wherever awareness rests steadily, growth happens. Spiritually, prosperity follows attention. When the devotee focuses the mind upon the divine, inner stability and prosperity arise. Lakshmi’s gaze represents divine consciousness observing existence and sustaining it.
The devotee prays that this divine attention may fall upon them. Such attention brings bhuti, meaning prosperity and well-being, not just material, but emotional, intellectual, and spiritual completeness. Lakshmi’s presence makes life flourish in every dimension.
Verse 4
bahvantare madhujitah shritakaustubhe ya haravaliva harinilamayi vibhati kamaprada bhagavato api katakshamala kalyanam avahatu me kamalalayayah
This verse describes Lakshmi as shining on the chest of Vishnu, near the Kaustubha jewel. Madhujit means the conqueror of the demon Madhu, referring to Vishnu. Bahvantare means in the region of his arms or chest. Shritakaustubhe indicates the sacred Kaustubha gem that rests on Vishnu’s chest. Lakshmi is compared to a haravali, a garland, that shines with deep blue brilliance like precious gems adorning his divine form. Kamalalaya means she who resides in the lotus, emphasizing her purity and transcendence.
In mythological context, Lakshmi always resides on Vishnu’s chest, symbolizing inseparability between Bhagavan and his Shakti. The Kaustubha jewel emerged during the churning of the ocean, the same event from which Lakshmi appeared. Their shared origin emphasizes their eternal unity. Her presence on his chest represents her position at the center of cosmic preservation. Even Vishnu’s power to sustain the universe operates in harmony with her presence.
Philosophically, Lakshmi represents fulfillment and manifestation, while Vishnu represents order and preservation. Her katakshamala, her garland of glances, symbolizes grace flowing continuously. Even Bhagavan’s activities manifest through Shakti. The devotee seeks her glance because divine grace activates dormant potential. Her presence brings kalyana, meaning total well-being, including spiritual clarity, emotional harmony, and material sufficiency. She represents the principle that transforms existence into meaningful prosperity.
Verse 5
kalambudalilalitorasi kaitabhareh dharadhare sphurati ya tadidanganeva matuh samastajagatah mahaniyamurtir bhadrani me dishatu bhargavanandanayah
This verse compares Lakshmi to lightning flashing across a dark raincloud. Kaitabhare refers to Vishnu as the destroyer of the demon Kaitabha. His dark form is compared to a raincloud, kalambuda. Lakshmi shining upon his chest appears like lightning, tadidanganeva, illuminating the cloud with brilliance. Bhargavanandanaya refers to Lakshmi as the daughter of sage Bhrigu, emphasizing her sacred lineage and divine nature.
In mythological symbolism, lightning reveals hidden forms within darkness. Vishnu represents infinite existence, deep and vast like a raincloud. Lakshmi represents illumination and expressive beauty. Her presence makes existence visible, vibrant, and meaningful. Her connection to Bhrigu reminds us of the story where sage Bhrigu tested the Trimurti and Lakshmi’s association with Vishnu affirmed his supreme role in sustaining cosmic harmony.
Philosophically, Lakshmi represents manifest beauty and prosperity emerging from infinite existence. Without her, existence remains potential. With her, existence becomes expressive and alive. She reveals hidden possibilities and transforms stillness into dynamic growth. Bhadrani means auspicious outcomes, including protection, success, and spiritual upliftment. Her presence removes obscurity and brings clarity. The devotee seeks her grace to illuminate life, allowing hidden strength and prosperity to emerge naturally from within.
Verse 6
praptam padam prathamatah kila yatprabhavan mangalyabhaji madhumathini manmathena mayyapatet tad iha manthara mikshanardham mandalasam cha makaralayakanyakayah
This verse refers to Lakshmi’s glance as the source of even Manmatha’s power. Madhumathini refers to Vishnu, the destroyer of the demon Madhu. Mangalyabhaji means one who possesses auspiciousness. Manmatha, the god of love, obtained his ability to influence even Vishnu through Lakshmi’s grace. Makaralaya kanyakaya refers to Lakshmi as the daughter of the ocean, emphasizing her origin from the cosmic ocean during the great churning.
In mythological context, Manmatha represents attraction, creativity, and the force that sustains continuity of life. His influence exists only because of Lakshmi’s presence. Lakshmi is the deeper principle behind attraction itself. Her glance gives power to beauty, charm, and influence. Without her grace, even divine beings cannot attract or inspire.
Philosophically, Lakshmi represents the subtle force that makes existence meaningful and appealing. Her manthara mikshanardham, her slow and gentle glance, symbolizes grace that operates quietly but powerfully. It does not force change but enables natural growth. Prosperity and fulfillment do not arise from effort alone. They arise when effort aligns with grace. Her glance awakens dormant potential and removes resistance. The devotee seeks this glance so that life may become harmonious, attractive, and spiritually fertile.
Verse 7
vishvamarendrapadavibhramadanadaksha manandahetur adhikam muravidvisho api ishan nishidatu mayi kshanam ikshanardham indivarodarasa hodaram indirayah
This verse describes Lakshmi as the one capable of granting the position of Indra, king of the gods. Vishvamarendra pada vibhrama means the majestic status of Indra. Lakshmi has the power to bestow such authority and prosperity. Muravidvisha refers to Vishnu as the enemy of the demon Mura. Even Vishnu experiences ananda, joy, through her presence. Indivarodara sahodaram compares her eyes to blue lotus petals, emphasizing their purity and depth.
In mythological symbolism, Indra’s authority depends upon Lakshmi’s grace. When Indra becomes arrogant, Lakshmi withdraws, and he loses his kingdom. When humility returns, her grace restores his position. This demonstrates that prosperity depends upon alignment with dharma and divine grace, not mere power.
Philosophically, Lakshmi represents the force that sustains authority and influence. Authority without grace becomes unstable. Her glance stabilizes success and ensures continuity. Her eyes symbolize divine awareness that observes and supports existence. When her attention rests upon someone, their efforts gain strength and direction. The devotee seeks even a moment of her glance, knowing that divine grace can transform limitations into strength and bring lasting fulfillment.
Verse 8
ishta vishishtamatayo api yaya dayardra drishtya trivishtapapadam sulabham labhante drishtih prahrishtakamalodara diptir ishtam pushtim krishishta mama pushkaravishtarayah
This verse emphasizes Lakshmi’s compassion as the source of elevation. Dayardra drishtya means her glance softened by compassion. Trivishtapa refers to heaven. Even those of exceptional wisdom attain divine realms through her grace. Pushkara vishtara means she who sits upon the lotus, symbolizing transcendence and purity.
In mythological context, Lakshmi’s presence determines the rise and fall of beings. When she blesses someone, prosperity and elevation follow. When she withdraws, decline begins. Her compassion enables spiritual and material progress.
Philosophically, Lakshmi represents nourishment, pushti. Nourishment is not limited to physical wealth. It includes emotional stability, intellectual clarity, and spiritual strength. Her glance activates growth in every dimension. The lotus symbolizes spiritual transcendence, growing above the mud yet remaining untouched by impurity. Her presence enables the soul to rise above limitations. The devotee seeks her compassionate glance to gain inner strength, clarity, and fulfillment, ensuring both worldly success and spiritual progress.
Verse 9
dadyad dayanupavano dravinambudhara asmin akinchana vihangashishau vishanne dushkarmagharma apaneya chiraya duram narayanapranayinina nayanambuvahah
This verse presents the devotee as helpless and dependent upon Lakshmi’s compassion. Akinchana means one who possesses nothing. Vihanga shishau refers to a baby bird, symbolizing vulnerability and dependence. Dravinambudhara means a shower of wealth, and dayanupavana refers to the wind of compassion that carries this shower. Narayanapranayini refers to Lakshmi as the beloved of Narayana, Vishnu. Her nayanambuvahah, the stream flowing from her eyes, symbolizes her compassionate glance.
In mythological symbolism, Lakshmi is the one who responds to sincere humility. According to tradition, this stotram was composed when Adi Shankaracharya saw a poor woman who had nothing to offer except a single fruit. Moved by compassion, he invoked Lakshmi, whose grace transformed her poverty into abundance. This story illustrates that Lakshmi responds to sincerity rather than status.
Philosophically, Lakshmi represents grace that removes karmic burdens. Dushkarma gharma refers to the heat of past negative actions that causes suffering. Her compassionate glance cools this heat and restores balance. Prosperity is not merely accumulation of wealth. It is restoration of harmony within existence. Her compassion transforms limitation into growth. The devotee prays for her grace to nourish and uplift the soul, removing the accumulated effects of past suffering and enabling spiritual and material well-being.
Verse 10
girdevateti garudadhvajasundariti shakambhariti shashishekharavallabheti srishtisthitipralayakelishu samsthitayai tasyai namas tribhuvanaikagurostarunyai
This verse praises Lakshmi through multiple divine identities. Girdevata means goddess of speech, indicating her presence in wisdom and expression. Garudadhvaja sundari means the beautiful consort of Vishnu, whose banner bears Garuda. Shakambhari refers to the nourisher who provides food and sustenance. Shashishekharavallabha connects her with Shiva, showing her unity with all divine powers. Tribhuvanaika guru means the teacher of the three worlds.
In mythological understanding, Lakshmi is not limited to one function. She appears in different forms to sustain cosmic balance. As Shakambhari, she nourishes the world. As Vishnu’s consort, she sustains preservation. Her presence supports creation, preservation, and dissolution. She participates in all cosmic cycles.
Philosophically, Lakshmi represents universal intelligence guiding existence. She is not merely wealth but the sustaining wisdom behind life. Her presence ensures continuity and nourishment. She teaches through experience and grace. Her eternal youth, tarunya, symbolizes timeless vitality. She represents the ever-renewing force that keeps existence vibrant. The devotee bows to her as the guiding intelligence that nourishes, sustains, and elevates all beings toward harmony and fulfillment.
Verse 11
shrutyai namostu shubhakarmaphalaprasutyai ratyai namostu ramaniyagunarṇavayai shaktyai namostu shatapatraniketanyai pushtyai namostu purushottamavallabhayai
This verse identifies Lakshmi with fundamental cosmic principles. Shruti refers to the Vedas, divine knowledge itself. She is the source of the fruits of righteous actions. Rati refers to joy and delight, indicating her presence in fulfillment and happiness. Shakti refers to divine power. Shatapatraniketana means she who resides in the lotus, symbolizing spiritual purity. Purushottama vallabha refers to her as beloved of Vishnu, the supreme being.
In mythological context, Lakshmi is inseparable from dharma. She ensures that righteous actions produce appropriate results. She is also the power behind creation and sustenance. Her association with the lotus emphasizes transcendence above worldly impurities.
Philosophically, Lakshmi represents the principle connecting action and result. Without her, effort would not produce fulfillment. She is the power that translates potential into reality. She nourishes existence and supports growth. Her presence ensures balance and harmony. The devotee honors her as the embodiment of divine knowledge, power, nourishment, and fulfillment. She represents the unity of wisdom and prosperity that sustains existence and enables spiritual progress.
Verse 12
namostu nalikanibhananayai namostu dugdhodadhijanmabhumyai namostu somamritasodarayai namostu narayanavallabhayai
This verse offers reverence to Lakshmi through descriptions of her form and origin. Nalika nibha ananaya means she whose face resembles a lotus. The lotus symbolizes purity, beauty, and transcendence. Dugdhodadhi janmabhumyai refers to her origin from the ocean of milk. This recalls the cosmic event of samudra manthana, the churning of the ocean, from which she emerged as the embodiment of prosperity and grace. Soma amrita sodarayai indicates that she is the sister of nectar and the moon, both symbols of immortality and cooling peace. Narayana vallabhayai identifies her as the beloved of Vishnu.
In mythological understanding, Lakshmi’s emergence from the cosmic ocean signifies that abundance arises from deep cosmic processes. The ocean represents infinite potential. Her appearance signifies the manifestation of harmony and prosperity from that potential. Her association with nectar and the moon emphasizes her role in sustaining life and consciousness.
Philosophically, Lakshmi represents purity emerging from the depths of existence. Her lotus-like face symbolizes consciousness untouched by worldly impurities. Her connection to nectar represents immortality, meaning spiritual fulfillment beyond temporary gain. Her union with Vishnu represents inseparable existence and sustaining power. The devotee bows to her as the source of lasting prosperity and spiritual nourishment.
Verse 13
namostu hemambujapithikayai namostu bhumandalnayikayai namostu devadidayaparayai namostu sharngayudhavallabhayai
This verse praises Lakshmi as seated upon a golden lotus. Hemambuja pithika means the golden lotus throne, symbolizing supreme purity and divine authority. Bhumandala nayika means the ruler of the universe. Devadi daya para indicates her compassion toward gods and all beings. Sharngayudha vallabha refers to her as the beloved of Vishnu, who carries the Sharnga bow.
In mythological symbolism, the golden lotus represents divine sovereignty. Lakshmi governs prosperity across all realms. Her compassion sustains gods, humans, and all living beings. Her association with Vishnu emphasizes that preservation and prosperity operate together.
Philosophically, Lakshmi represents universal harmony. She ensures that existence functions smoothly. Her compassion reflects the sustaining intelligence behind life. Prosperity is not random but arises from alignment with cosmic order. Her golden throne symbolizes spiritual authority rooted in purity. The devotee bows to her as the sustaining ruler whose compassion ensures balance and prosperity throughout existence.
Verse 14
namostu devyai bhrigunandanayai namostu vishnor urasi sthitayai namostu lakshmyai kamalalayai namostu damodaravallabhayai
This verse praises Lakshmi as the daughter of sage Bhrigu. Bhrigunandanaya emphasizes her sacred origin within spiritual wisdom. Vishnor urasi sthitayai means she resides upon Vishnu’s chest, symbolizing inseparable unity. Kamalalayai means she who dwells in the lotus. Damodara vallabhayai refers to her as beloved of Vishnu.
In mythological tradition, sage Bhrigu was associated with spiritual insight and cosmic order. Lakshmi’s connection to him emphasizes her connection to wisdom and dharma. Her residence upon Vishnu’s chest signifies her central role in sustaining cosmic balance.
Philosophically, Lakshmi represents prosperity rooted in wisdom. Wealth without wisdom becomes destructive. Her lotus residence symbolizes purity and spiritual transcendence. Her unity with Vishnu represents inseparable existence and sustaining power. The devotee bows to her as the embodiment of spiritual and material prosperity guided by wisdom and harmony.
Verse 15
namostu kantyai kamalekshanayai namostu bhutyai bhuvanaprasutyai namostu devadibhirarchitayai namostu anantatmaja vallabhayai
This verse praises Lakshmi as the embodiment of beauty, prosperity, and cosmic motherhood. Kantyai means she who is radiant and full of divine charm. Kamalekshanayai means she whose eyes resemble lotuses, symbolizing purity, compassion, and spiritual awakening. Bhutyai refers to prosperity and well-being. Bhuvana prasutyai means the source of the universe, indicating her role as the nurturing mother of all existence. Devadibhir architayai means she is worshipped by gods and divine beings. Anantatmaja vallabhayai refers to her as beloved of Vishnu, who reclines upon the infinite serpent Ananta.
In mythological understanding, Lakshmi is not merely associated with material wealth. She is the sustaining force behind cosmic creation. Her lotus eyes symbolize awareness that observes existence with compassion. Her worship by gods emphasizes that even divine beings depend upon her grace for strength and prosperity.
Philosophically, Lakshmi represents the nurturing force that supports existence at every level. She is the source of beauty, stability, and growth. Her lotus eyes symbolize divine awareness that uplifts and protects. Her unity with Vishnu reflects the inseparable relationship between existence and its sustaining power. The devotee bows to her as the radiant mother whose grace supports life and enables both worldly success and spiritual progress.
Verse 16
sampatkarani sakalendriyanandanani samrajyadanavibhavani saroruhakshi tvadvandanani duritaharanodyatani mameva matar nisham kalayantu manye
This verse declares that worship of Lakshmi brings prosperity and fulfillment. Sampatkarani means that her worship generates prosperity. Sakalendriya nandanani means it brings joy to all the senses. Samrajya dana vibhavani refers to granting sovereignty and authority. Saroruhakshi means lotus-eyed goddess. Tvadvandanani refers to acts of worship directed toward her. Durita harana means removal of suffering and negative karma.
In mythological context, Lakshmi’s blessings elevate individuals from limitation to abundance. Kings attained their authority through her grace. Her worship ensures stability and protection.
Philosophically, Lakshmi represents alignment with divine order. Worship is not mere ritual. It is alignment of mind, speech, and action with divine harmony. When alignment occurs, obstacles dissolve naturally. Prosperity flows not as random gain but as a natural outcome of harmony. Her lotus eyes symbolize awareness that nurtures growth. The devotee prays that continuous devotion may purify life, remove suffering, and establish lasting prosperity rooted in spiritual balance.
Verse 17
yatkatakshasamupasanavidhih sevakasya sakalarthasampadah santanoti vachanangamanasaih tvam murarihridayeshvari bhaje
This verse emphasizes the power of Lakshmi’s glance. Kataksha samupasana means worship centered on receiving her compassionate glance. Sevakasya means the devotee. Sakalartha sampadah refers to fulfillment of all meaningful goals. Murari hridayeshvari refers to Lakshmi as the ruler of Vishnu’s heart.
In mythological symbolism, Lakshmi’s glance activates prosperity and success. Her presence ensures that effort produces results. Even Vishnu’s cosmic preservation operates in harmony with her grace.
Philosophically, Lakshmi represents divine responsiveness. Her glance symbolizes divine attention. Attention activates growth. When divine attention rests upon someone, their actions gain clarity and effectiveness. The devotee worships her through thought, speech, and action, aligning their entire being with divine harmony. This alignment brings fulfillment, stability, and spiritual clarity. Her presence ensures that life becomes purposeful and complete.
Verse 18
sarasijanilaye sarojahaste dhavalatamanshukagandhamalyashobhe bhagavati harivallabhe manojne tribhuvanabhutikari prasida mahyam
This verse describes Lakshmi seated upon a lotus, holding a lotus in her hand. Sarasija nilaye means she who resides in the lotus, symbolizing purity and transcendence. Saroja haste means holding the lotus, indicating her power to grant spiritual and material prosperity. Dhavala tamanshuka means she wears pure white garments, representing purity and clarity. Gandha malya shobhe means adorned with fragrance and garlands, symbolizing auspiciousness and divine beauty. Harivallabhe identifies her as beloved of Vishnu. Tribhuvana bhutikari means she grants prosperity to all three worlds.
In mythological symbolism, the lotus represents spiritual perfection that remains untouched by impurity despite growing in mud. Lakshmi seated on the lotus signifies her transcendence above worldly limitations. Her association with Vishnu reflects her inseparable role in sustaining cosmic order.
Philosophically, Lakshmi represents purity, fulfillment, and sustaining grace. Her white garments symbolize clarity of consciousness free from ignorance. Her lotus represents spiritual awakening and prosperity arising from inner purity. Her presence ensures harmony between spiritual and material life. The devotee seeks her grace not merely for wealth but for inner clarity and fulfillment that sustains meaningful existence.
Verse 19
digghastibhih kanakakumbhamukhavasrishta svarvahini vimalacharujalaplutangim pratar namami jagatam jananim asheshalokadhinathagrihinim amritabdhiputrim
This verse describes Lakshmi being bathed by celestial elephants pouring pure water from golden vessels. Digghastibhih refers to elephants of the directions, symbolizing royal authority and cosmic sovereignty. Kanaka kumbha means golden vessels, representing purity and abundance. Amritabdhi putrim refers to her as the daughter of the ocean of nectar.
In mythological context, this imagery represents Gajalakshmi, the form of Lakshmi worshipped as the bestower of royal prosperity and protection. The elephants symbolize strength, stability, and authority. Their act of bathing Lakshmi signifies continuous renewal of prosperity.
Philosophically, Lakshmi represents self-sustaining abundance. Her bathing symbolizes purification and renewal. Prosperity is not static but continuously refreshed through divine grace. She is the mother of the universe, nurturing existence at every level. The devotee bows to her as the sustaining source of nourishment, protection, and prosperity that ensures harmony and continuity throughout existence.
Verse 20
kamale kamalakshavallabhe tvam karunapooratarangitair apangaih avalokaya mam akinchanaanam prathamam patram akritrimam dayayah
This verse is a direct plea to Lakshmi for compassion. Kamale refers to her lotus nature. Kamalaksha vallabhe refers to her as beloved of Vishnu. Karuna poora tarangitai apangaih means her glances filled with waves of compassion. Akinchana means one who has nothing. The devotee presents themselves as completely dependent upon her grace.
In mythological understanding, Lakshmi responds to sincerity and humility. She does not respond to pride or arrogance. Her compassion uplifts those who surrender sincerely.
Philosophically, Lakshmi represents divine compassion that responds to genuine openness. Her glance symbolizes grace that transforms limitation into prosperity. Humility creates receptivity. When the ego dissolves, divine grace enters. The devotee asks to become a worthy recipient of her compassion, recognizing that true prosperity begins with inner openness and surrender to divine harmony.
Verse 21
devi prasida jagadishvari lokamata kalyanagatri kamalekshanajivanathe daridryabhitahridayam sharanagatam mam alokaya pratidinam sadayair apangaih
This verse appeals to Lakshmi as the mother of the universe. Jagadishvari means ruler of the universe. Lokamata means mother of all beings. Kalyana gatra means her form embodies auspiciousness. Daridrya bhita hridayam refers to the devotee whose heart fears poverty and suffering.
In mythological symbolism, Lakshmi protects and nurtures devotees as a mother protects her child. Her presence removes fear and restores stability.
Philosophically, Lakshmi represents the nurturing principle of existence. Poverty here refers not only to material lack but also emotional and spiritual emptiness. Her compassionate glance removes fear and restores fullness. The devotee seeks her daily presence, recognizing that continuous alignment with divine grace sustains lasting prosperity and inner peace.
Verse 22
stuvanti ye stutibhir amubhiranvaham trayimayi tribhuvanamataram ramam gunadhika gurutarabhagyabhagino bhavanti te bhuvi budhabhavitashayaha
This verse concludes by stating the benefits of praising Lakshmi. Trayimayi refers to her as embodiment of the Vedas. Tribhuvana mataram means mother of the three worlds. Ramam refers to Lakshmi as the source of joy and prosperity. Gunadhika means rich in virtues. Gurutarabhagya bhagino means those who gain great fortune through her grace.
In mythological understanding, devotion to Lakshmi ensures prosperity and protection. Her worship aligns the devotee with cosmic harmony.
Philosophically, Lakshmi represents the fullness of existence. Praising her aligns consciousness with divine abundance. This alignment transforms the devotee’s inner state, enabling clarity, wisdom, and fulfillment. Prosperity arises naturally when consciousness aligns with divine order. The verse affirms that devotion to Lakshmi leads to lasting prosperity, wisdom, and spiritual elevation.
Participate in this homa for Wealth
Goddess Lakshmi represents abundance, harmony, and auspicious flow in life, while Kubera governs the rightful accumulation and protection of wealth. This homa aligns inviting money, stability, growth, and the wisdom to use resources properly.
Other stotras
