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क्षुत्पिपासामलां ज्येष्ठामलक्ष्मीं नाशयाम्यहम् |
अभूतिमसमृद्धिं च सर्वां निर्णुद मे गृहात् ||८||
Kshut pipásá-amalám jyesthám alakshmím náshayámy aham
Abhūtim asamriddhim cha sarván nirnuda me grihat|| (8)
[The Rishi of the mantra is Maha Vishnu; Its Chhandas is Anustubh; and its Devata is Sarva-aishwarya–karini Mahalakshmi who grants all kinds of riches. Kshum is the Bija; Haam is the Shakthi; and, Srim is the Kilaka. Its viniyoga is a-lakshmim-nasham.]
By your grace, I shall get rid of Jyeshta, the A-lakshmi who is the very personification of hunger, thirst, squalor and all other miseries. Oh Mother, drive away from my home pain, poverty, and decadence.
20.1. The eighth verse of Srisukta submits a prayer to destroy A-lakshmi (alakshmír me naśyatám). And, as mentioned, A-lakshmi is the opposite of Lakshmi and stands for everything that Lakshmi is not. A-lakshmi is personified as Jyeshta the elder sister of Lakshmi; and she is portrayed as ugly, irritable, cruel and impoverished. Jyeshta represents the wretched and loathsome aspects of life.
20.2. One of the commentaries mentions the six types of miseries or six waves of disturbances (shad-urmi) that afflict human life. They are: hunger (kshuda); thirst (pipasa); agony of grief (shoka – mano vyadha); delusion (moha); old age or decay (jara); and, death (marana).
These miseries are attributed to the evil influence of three types of A-lakshmis. Of these the first two (hunger and thirst) are caused by Jyeshta, the elder A-Lakshmi. The next two (grief and delusion) are said to be caused by Madhyama, the middle or the second A-Lakshmi. And, the other two miseries (decay and death) are said to be caused by Kanishta the least or the third A-Lakshmi. All these A-Lakshmis hinder life.
20.3. The devotee prays to Sri to drive out (nirnuda) of his home abhooti (an-aishwarya, the lack of well being) which is poverty, and asamriddhi (lack of progress or growth) which is decay.
21.1. The Dhyana-sloka of this verse is addressed to Garuda, Suparna the King of the ‘sunbirds’ who destroys ignorance and misery.
daurbhagya-bhu-dhara- vidarana- vajra-mide |
roga-arti-ghora-phani mardana pakshi-rajam
lakshmi-pada-dwaya-anartha- haram sukharthi ||
गंधद्वारां दुराधर्षां नित्यपुष्टां करीषिणीम् |
ईश्वरीं सर्वभूतानां तामिहोपह्वये श्रियम् ||९||
Gandha dvárám durá dharşhám nitya-pushtám karíshiním
Iśhvarígm sarva bhūtánám tám ihó pahvaye śhriyam| (9)
[The Rishi of the mantra is Maha Vishnu; its Chhandas is Anustubh; and, its Devata is Sri Mahalakshmi. Gam is the Bija; Hrim is the Shakthi; and, Shrim is Kilaka. Its viniyoga is krishi-phala, dhana-dhanya-sampath, and Prabhtva-prapti.]
I pray to Sri who is forgiving and tolerant as the Mother earth, who is richly fragrant and ever nourishing, who is always prosperous, who is the supreme ruler of all creatures, and without whom no life is possible. May that Sri who is full of love towards all enter my life.
22.1. Sri is addressed in this verse as Mother Earth who supports and sustains all life, with infinite patience and with boundless love towards all. No life is possible without Sri and her grace; and, she is indestructible (durdasham).
22.2. The other explanation for the term durdasham is that Sri yields only to untainted love and devotion (bhakthi-vashya); and, never to compulsion or force.
23.1. Fragrance or the sense of smell (gandha) is the basic property (guna) of the principle of Earth-element (prithvi tattva). Sri being Prithvi, fragrance is one her characteristics. She is gandha-vathi, the one who is endowed with fragrance. Later, in the epics, Bhu (earth) comes to be recognized as one of the direct (pratyaksha) forms of Lakshmi. The Lalitha-ashtottara-shata-naamavali that adores Devi Lalitha with 1008 names opens with the phrase which celebrates the Mother in the form of the Earth (Bhu rupa) that sustains all life: Bhu-rupa-sakala-adharai-namaha.
23.2. Sri is also the guardian deity of agriculturists; and, she is associated with agricultural prosperity, fertility and wealth (nityam-sada-sasyadibh-samriddham). Sri as earth is the eternal source of all forms of life and their nourishment (nitya-pushtam karishinim).Sri combines in herself the aspects of prosperity and productivity , which again are the virtues of Prithvi , the Mother Earth.
23.3. Karsha is one of the many names of Earth. It indicates auspiciousness (mangala pradathrim) as also the property to attract and hold (aakarshana, gravity).
24.1. It is said; the term karshnim also means cow dung,which is very essential for the success of agriculture. Plenty of cow dung is also indicative of abundance of cattle wealth (gau-samriddhi). There is a close association between Sri, cows and cow-products. The other ancient texts too cite this association. For instance; Maitrayani Samhita mentions that the other name for cow-pen is Lakshmi (goshtho vai namaisha lakshmih: MS: 4.2.1). And, Satapatha Brahmana states that one who has attained Sri (prosperity) is known as purishya, having plenty of cow-manure (purishya iti vat tamahuryah sriyam gachchhati: SB: 2.1.7).
25.1. The verse is addressed to Jatavedasa Agni, who is repeatedly requested to cause the goddess come to the worshipper.
25.2. The worshipper prays that Sri may stay in the house abounding with agricultural wealth; and, may grant him with cows, food, wealth, prosperity, as also fame and fulfillment of all desires.
26.1. It is also said; the viniyoga of the mantra is success in agriculture, abundance of agricultural and cattle wealth (dhana-dhanya-sumriddhi), eminence among the peers (mahatva) and acquisition of assets (prabhutva).
The Dhyana sloka prays to the indestructible (durdasham) Devi Sri adorned by plentiful (pruthulam) nature (sasya malinim), surrounded by cows (gau vrinda) and the bestower of cows. She indeed is the ruler of all life (praninaam Isham)
Govrinda-anugatam dhyatva- surabhim sasya-maalinim |
prithulam praaninam isham durdharsham shriyam-archayet ||
मनसः काममाकूतिं वाचः सत्यमशीमहि |
पशूनां रूपमन्नस्य मयि श्रीः श्रयतां यशः ||१०||
Manasah kámam ákūtím vácah satyam ashímahi
Paśhūnágm rūpam annasya mayi śríh shrayatám yaśhah|| (10)
[The Rishi of the mantra is Kaama; its Chhandas is Anustubh; and, its Devata is Sri Mahalakshmi. Mam is the Bija; Shum is the Shakthi; and, Shrim is the Kilaka. The viniyoga of the mantra is: Vac siddhi and bhoga-bhagya-siddhi.]
By the grace of Sri, let all my heart-desires, fervent hopes and aspirations be fulfilled; let prosperity and fame abide in me; and, let me be blessed with abundance of food, cattle-wealth and other riches. Bless me with truthfulness in my speech.
27.1. The worshipper prays to Sri for a prosperous life in a house abounding with agricultural wealth and other riches. He prays to Sri to grant him plentiful cows, food, wealth and prosperity. He requests: May truthfulness be established in my speech; and may all my cherished desires and ambitions be fulfilled.
27.2. The term ‘akuthi’ signifies a determined aspiration (sankalpa) that has taken a grip over ones heart; and, it is not a mere passing whim or a pleasant desire that floats away. Akuti, is therefore, understood as intense yearning or determined resolve. The attainment of such deep-rooted aspirations is possible only with the grace of Sri.
27.3. Similarly, vachas satyam or truthfulness is more than not – telling- a- lie or uttering truth. The term signifies, here, integrity in life; and purity in word, thought and deed. Sathya is said to be the principle of integration in life. It is the truth of being.
There is a faith that the words uttered by one who is pure in heart and mind do not go in vain, but they do come true (vac-siddhi).
The worshipper in this mantra pure in word (vac) and mind (manas) is determined (akutim) to attain Sri.
28.1. The Dhyana sloka of this mantra is dedicated to Lakshmi who induces the wisdom of life in all beings
Taam dhyayet satya-sankalpam laksmim kshiirodana-priyam I
khyataam sarveshu bhuteshu tatva-jnana-bala- kriyaam II
कर्दमेन प्रजाभूता मयि सम्भव कर्दम |
श्रियं वासय मे कुले मातरं पद्ममालिनीम् ||११||
Kardamená praja-bhūtá mayi sambhava kardama
Śriyam vásaya me kule mátaram padma-máliním| (11)
[The Rishi of the mantra is Kardama; its Chhandas is Anustubh; and, its Devata is Mahalakshmi. Kam is the Bija; Vam is the Shakthi; and, Shrim is the Kilaka. Vamshabhiruddi, Aishwaryasiddhi are the viniyoga.]
Oh…Kardama the son of Sri, I welcome you heartily. Bring along your Mother who is adorned with lotus-garlands. Reside with me; and, also request the Mother Sri to reside in my home.
29.1. Elsewhere in Srisukta, the terms Kardama and Chikliita are understood as wet or fertile soil that is suitable for agriculture. And, the association of the goddess with wet soil (kardama, chiklita) is also mentioned. However, in the eleventh and the twelfth mantras of Srisukta, Kardama and Chikliita are the names of two sages.
29.2. The eleventh mantra is, in fact, addressed to Sage Kardama. There are, however, varying descriptions of the relation between Kardama and Sri. Vishnu Purana mentions that Sage Kardama requested Sri who emerged out of the milky ocean; and adopted her as his daughter (prathitha tasmai tanayaa abhuth).The phrase Kardamená praja-bhūtá would then mean: ‘the one who let herself to be seen as the daughter of Kardama’.
29.3. At another place it is said, Sri adopted three sages as her sons (manasa-putra). Among the three was Kardama; and the other two were: Ananda and Chiklita (Ananda, Kardamashaiva Chikleetha ithi vishrutha I Rishayasthe thraya proktha). By taking them as her sons, Sri became a mother (prakrishtam apatyam yasyah saa suputravati ityarthah). Now, the phrase Kardamená praja-bhūtá would mean: ‘the one who appeared as Mother because of Kardama’.
29.4. Since this mantra is addressed to Kardama and Sri is described here as ‘maataram shriyam’, it is, generally, taken to mean that Sri, here, is the mother of Kardama. Some versions mention `tava maataram’, meaning `your mother’, referring to Kardama.
29.5. The commentators have explained, the words `tava maataram’’ do not merely refer to Kardama, but they do refer to the whole of existence whose mother is Sri (chetananam srih). The Lalitha-sahasra-nama commences by adoring Sri as the Mother `Srimata‘.
30.1. The description of Sri as Padma-malinim is ordinarily taken to mean Sri who is decorated with lotus-garlands. But, Tantra regards Sri as moola prakrti the cause of the whole of this existence; and, lotus as a symbol of the created world. The world, as we experience, is characterized by several principles (tattva) as enumerated in Samkhya (avyakta, mahat, ahamkara, the senses, the physical elements etc). And, all these tattvas are but the aspects of Devi as she evolves from a-vyakta to vyakta, from the infinitely subtle to the gross physical world. The lotuses strung on the garland adoring Sri symbolize her tattvas.
31.1. It is said; the import (bhava) of the mantra is that when Kardama is invited, the most gracious (Kalyani) Sri out of boundless affection for her son (sa vatsa gauriva preeta) follows him (sa vatsa gauriva preeta Kardamena yatha Indira; Kalyani math gruhe nityam nivaseth Padmalini).
31.2. It is explained; when the worshipper requests Kardama to cause Sri to reside in his home forever (math gruhe nityam nivaseth), it truly means inviting the grace (anugraha) of Sri into his heart.
32.1. The Dhyana-sloka is dedicated to the Devi who grants the wishes of her devotees (sarva-abhista-phala-pradam) and ever blesses with abundant riches (sampath-samruddhi). She is described as glowing with crystal clear complexion (spatika sannibham), adorned with gorgeous dresses (divya-ambara–krutam), sparkling gem-studded crown (nana-ratha-kirita) and earrings (kundalam). She is holding a pair of fresh and tender lotuses (padma-komala – yugam). And, a most beautiful gentle smile lightens up her radiant face.
Dhyayet spatika-sannibham dwinayanam divya-ambara-alankritaam
sarva-abhiishta-phala-pradana-niratam sampa-tsamriddhyai sadaa
आपः सृजन्तु स्निग्धानि चिक्लीत वस मे गृहे |
नि च देवीं मातरं श्रियं वासय मे कुले ||१२||
Ǎpah srijantu snigdháni chiklíta vasa me grihe
Nicha devím mátaram śhriyam vásaya me kule|| (12)
[The Rishi of the mantra is Chiklita (Chandra is also mentioned as the Rishi); its Chhandas is Anustubh; and, its Devata is Amriteshwari Mahalakshmi, Sri the mother of Chikliita. Aam is the Bija; lum is the Shakthi; and, Shrim is the Kilaka. Its viniyoga is sthira-lakshmi, jnana-siddhi and anna-siddhi.]
Oh… Chiklita, the son of Sri, reside in my home; and, please also cause the Mother goddess Sri to stay with me and with my generations to come. Let the life-giving waters create harmonious relations among all.
33.1. This mantra is in continuation of the eleventh mantra inviting Kardama the son of Sri and requesting for Sri to abide with the worshipper forever. This time, the request is submitted to the other son of Sri, Chikliita, to stay in his home (nivasa mad grihe) firmly (nischaram) forever, and bring along his mother (tvan maatha).
34.1. It is said;Chikliita is the favourite (preeti-para) son of Sri (Sri-suta), and she, out of affection, follows his wishes. The purport of the mantra is : just as Chikliita enters into the house (tad agamana matrena), Sri follows him, lovingly, of her own accord (tva manu vrajeth).
34.2. Sri is addressed in this Mantra as: Devim mataram shriyam, the resplendent Mother Goddess Sri who shines forth (div) and enlivens all creation. She is not merely the mother of Chiklita, but is the Mother of the universe (vishwa matarah).
[There is an alternate explanation.Sri is the guardian deity of agriculture (krishini); and is associated with agricultural prosperity. As mentioned earlier,the terms: ardra (moist), kardama (mud) and chiklita (fertile soil) are all related with fertility, prosperity and growth. All these terms strengthen her association with food and water (apah srajanti snigdhani chilita).
But, in the context of this mantra, Chiklita is understood as a sage who was regarded as one of the sons of Sri. And, one of the Dhyana slokas pays respect to Chiklita and Sri Devi, together: namostute tubyam Chiklita-Sri-Devyayi namao namah. ]
35.1. The mantra also refers to Apah the waters, smooth and friendly (snigda) that bring harmony and well being into life. Apah itself is the very source of all life.
There is an extended discussion on the term Apah.
35.2. Apah ordinarily denotes waters. But, in the ancient texts, Apah is a term that is heavily loaded with layers and layers of esoteric meanings and interpretations. In the most celebrated hymn of creation – Nasadiya Sutktha which occurs in the Tenth Book of Rig Veda, as also in the Vak Suktha (RV.10.8.125) and in the Hiranya-garbha Suktha (RV. 10.121) the terms Apah represents Great Waters or the primeval matter of creation. It stands for the manifest as also for the un-manifest primeval matter. That is; these Great waters represent the immense potential of Prakrti in its un-manifest (a-vyakta) state. It has that potential to give expression to infinite possibilities as forms (vyakta).
35.3. Apah or Salilam is, thus, conceived as the threshold prior to which there was no distinction between existence and non-existence; between form and formlessness. Whatever that was there prior to it was neither sat nor a-sat; neither being nor non-being. It is the first stage of creation. That is; Apah represents Prakrti (as in Samkhya); and it is the primary source of all possibilities of manifestation in the world.
35.4. In theVak Suktha or Devi Suktha of Rig Veda (RV.10. 10.125), in an intense and highly charged superb piece of inspired poetry, Devi declares “I sprang from waters there from I permeate the infinite expanse. It is I who blows like the wind creating all the worlds “.
35.5. It is also said ‘waters are the Truth…where waters flow there the Truth resides …. It is the waters indeed that were made first of this universe, hence when waters flow then everything whatever that exists in the universe is brought forth’ (Sathapatha Brahmana).
35.6. To explain it in another way; these dark, deep and unfathomable waters (gahanam ghabhiram – RV. 10.129.1) hold in their womb the un-manifest universe. And, it is from these dark waters the manifest world springs forth.
35.7. Apah is, thus, the universal mother–principle. It is perhaps for that reason that Rig-Veda says: ‘the waters (Apah) are our mother (apah asmin matarah), womb of the universe (ambayah),’ (RV.1.23.10).
35.8. It is explained; when Sri is described as waters (Apah) that bring harmony and wellbeing into life, the mantras of Srisukta echoe the ancient concept of water as the creative principle (Shakthi), the nectar (madhu), and the joy of life. Sri Devi the Mother Goddess as Apah is Prakrti. She denotes freedom from bondage. She is the Mother of all creation. She gives birth to manifest reality – the past, the present and the future; of “all that has been and will be born”. She is the nourishing mother who harmoniously blends (srijantu snigdháni), heals and purifies life.
[Tantra of the Shakthas, on the other hand, regards Sri as a tattva the principle that is beyond any known identity (Brahmarupini). She is both Purusha and Prakrti (prakrti–purushatmakam–jagat). She is vishwa-matruka the origin of all existence (yoshith Purusha rupena sphurantee vishwa-matruka).]
36.1. The Lotus symbolizes waters as also life. Lotus and water with which Sri is closely associated, both, symbolize life, purity and radiant beauty.
37.1. The Dhyana sloka of the mantra is dedicated to Devi Amrutheshwari .She is described as seated under the Kalpataru–tree, upon a throne studded with gems, elaborately adorned with rich ornaments, wearing a multi-coloured- gem-studded upper garment (Sarva-ratna-vichitra-angim), having red coloured lotus as the footstool, holding a golden sceptre, a pair of lotus flowers and blessing the entire world.
Dhyayet kalpatarormule ratna-simhasane sthitam
padma-dwaya-dharam padmam varada-abhaya-dharinim.
आर्द्रां पुष्करिणीं पुष्टिं पिङ्गलां पद्ममालिनीम् |
चन्द्रां हिरण्मयीं लक्ष्मीं जातवेदो म आवह ||१३||
Ardám pushkariním pushtim pingalám padma máliním
Chandrám hiran-mayím lakshmím játavedó ma ávaha| (13)
[The Rishi of the mantra is Jatavedasa; its Chhandas is Anustubh; and, its Devata is Sri Mahalakshmi. Aum is the Bija; Svaha is the Shakthi; and, Shrim is the Kilaka. Its Viniyoga is amritatva siddhi.]
Oh…Jatavedasa Kindly invoke for me Lakshmi the Supreme ruler who isbeautiful like the moon that shines, radiant like the yellow burnished gold, brilliant like the sun; adorned with lotus-garlands and gleaming ornaments; who is served by the elephants; who is compassionate and who nourishes all.
38.1. This mantra is very similar to the first mantra. And, in fact, the second line of this mantra is the same as the second line of the first mantra. After submitting his requests to Kubera, Manibhadrda, Kirti, Kardama and Chiklita, the worshipper returns to Jatavedasa, the Agni. It is as if the worshipper has traversed a full circle and submitted his original plea afresh to Jatavedasa.
38.2. Sri, again, is described with the term ardra, which here indicates the flowing grace; the easily-moved, kind and considerate nature of Sri Devi who is the very embodiment of compassion.
38.3. Sri’s association with water, lotus and elephants is again pictured here with use of words: ardra, pushkarnim and padmamalinim. Ardram, as said, refers to kind-heartedness of Sri, and it also suggests Sri being served by two elephants that pour over her pots of water; and she becoming wet. The phrase ardram–pushkarnim–pusta suggests sprinkling of water through lotus flowers. And, pushkarnim, again, suggests the lotus-pool as also a female elephant. Her description as padma-malinim indicates she is adorned by lotus garlands.
39.1. The term Pushti means abundant nourishment; and, it suggests the motherly nature of Sri who nourishes. Devi Mahatmya describes the Devi as :Yaa Devi sarva bhuteshu pushti rupena samsthita. She is the Mother who nourishes and sustains the whole universe.
39.2. Pingala indicates the reddish golden-yellow tint at the edge of the flame. Sri Devi is said to be glowing with the pingala complexion. It is also a combination of sattva and rajo gunas. Pingala is also one of the many names of Durga.
40.1. The Dhyana sloka of the mantra describes the Devi bright and beautiful like mellow glowing moon, smiling gently, seated on a lotus. A prayer is submitted to her to eradicate A-lakshmi misery, ugliness and ignorance.
Aakaasha-padmaakara-chandrabimba plavollasantim paripurna-kantim .
padma-sthitam padm-akaram prapadye lakShmim alakshmi vinivrittaye.
आर्द्रां यः करिणीं यष्टिं सुवर्णां हेममालिनीम् |
सूर्यां हिरण्मयीं लक्ष्मीं जातवेदो म आवह ||१४||
Ǎrdhám yah kariním yashtim suvarnám hema-máliním
Sūryám hiran-mayím lakshmím játavedó ma ávaha|| (14)
[The Rishi of the mantra is Jatavedasa; its Chhandas is Anustubh; and, its , Devata is Sri Rajyalakshmi. Shrim is the Bija; Hum is the Shakthi; and, Hrim is the Kilaka. Its Viniyoga is rajya prapti. ]
Invoke for me, O Jaataveda, Lakshmi who is compassionate; who shines like gold; who is brilliant like the sun; who is adorned with golden ornaments and garlands; who wields the sceptre of the supreme ruler; and who inspires men to perform their ordained duties.
41.1. This mantra is similar in its structure to the thirteenth mantra. It refers to the virtues associated Surya in place of that of Chandra as in the previous mantra. There are certain other new expressions.
42.1. The phrase yah kariním yashtim is much debated. It either means a royal sceptre or the Danda of Dharma Devatha dispensing justice. Or, it could be either.
42.2. The other interpretation refers to the term pushkarini, which appears in the previous mantra. And, there it meant a female elephant. The term yah kariním in this mantra is said to be a variation of pushkarini. And, it is meant to suggest a female elephant strolling with a bit of arrogance and a certain abandon. The gait of the Devi is compared to that of the female elephant.
43.1. In this mantra, the glory and lustre of the Devi is compared to that of the Sun (suryavath prakashamanam tad rupam vaa). The commentators explain that Sri here is Savithri-Gayatri the solar goddess. Both are the forms of sanketa-vidya or atma-vidya.
43.2. Another explanation mentions that one should recite Srisukta turning towards the sun, just as the lotus that is about to open at the first rays of the sun. The Sun and Lakshmi share the common epithet Padma-priya. It is suggested that Sri should be meditated upon picturing her as settled in the solar-orb surrounding one’s heart-lotus (hruth padma vasini Devi, chid-rupini abhichyate). The yoga recognises anahata-padma as surya mandala located in the heart region. It is said; the inner consciousness of the devotee is indeed the lotus (hrudaya-aravinda), which is illumined and opened by the grace of the Devi. The Devi is truly surya-swarupini.
44.1. The Dhyana sloka of the mantra is dedicated to Mahalakshmi who is glowing like a precious diamond, holding set of arrows, a pot filled with nectar. Mahalakshmi grants kingdom and sovereignty.
Padmam manimayam kumbham ikShuchaapam cha bibhratiim.
Pushpa-banaam mahalakshmim dhyayed raajya-pradayiniim
तां म आवह जातवेदो लक्ष्मीमनपगामिनीम् |
यस्यां हिरण्यं प्रभूतं गावो दास्योऽश्वान्विन्देयं पुरुषानहम् ||१५||
Tám ma ávaha játevedó lakshmím anapa gáminím yasyám
Hiranyam prabhūtam gávó dásyó aśván vindeyam purushan aham|| (15)
[The Rishi of the mantra is Kubera; its Chhandas is prasara-pankthi,, a verse with longer lines; and , its Devata is Mahalakshmi. Hrim is the Bija; Shrim is the Shakthi; and, Hrim is the Kilaka. The viniyoga of the mantra is rajya-prapti.]
O Jataveda…I pray to you. Let Lakshmi never ever go away from me. Let Lakshmi be with me forever. With her grace I shall gain wealth in plenty, abundance of gold, cattle, horses, servants and followers.
45.1. The concluding mantra is similar to the second mantra. Both the mantras aspire for happiness, prosperity , a sense of well-being , wealth and riches in plenty, abundance of gold, cattle, horses, sons, grandsons, servants and followers. They pray to Lakshmi never to go away, but to reside in their forever and for generations to come.
45.2. This last mantra is regarded as the phala-sruti of Srisukta. It sums up the fruits of listening, reciting and meditating upon Srisukta.
46.1. The Dhyana sloka of the mantra is dedicated to Lakshmi the daughter of sage Bhrigu; Mother of all existence , glowing with a benign smile on her joyful face; bright as gold ;adorned with rich ornaments ; seated upon a royal throne ; holding the royal signs of sceptre ; served by all ; worshipped by Agni; blessing the whole world ; and, conferring happiness and prosperity on all beings and nature.
Dhyaye lakshmim pra-hasita-mukhim raajya-simhasana-sthaam
mudra-shaktim sakala-vinuta- sarva-samsevyamanaam .
agnau -puujyam akhila-jananim hema-varnam hiranyam
bhagyopetam bhuvana-sukhadam bhaargavim bhuta-dhatriim
References and sources
Goddesses in Ancient India by PK Agrawala; Abhinav Publications (1984)
Srisukta (in Kannada) by Prof SK Ramachanra Rao; Published by SAKSI (2209)
I gratefully acknowledge the sublime illustrations of the Srisukta mantras provided by nirvANa sundarI