JETNJ · Sthotra Corpus
श्रीलक्ष्मीस्तोत्रसमुच्चयः
Śrī Lakṣmī Stotra Samuccaya
The authoritative corpus of Mahā Lakṣmī's stotras — gathered from the Veda, the Purāṇas, the Drāviḍa Veda of the Āḻvārs, and the works of Bhagavad Sri Rāmānujācārya and His successor Acharyas. Every verse rendered in its original script with transliteration, translated across eight languages, and accompanied by traditional meaning — so the Mother may be approached in the way the Sampradāya has always approached Her.
A Word from the Sampradāya
Why this corpus begins with the Mother.
Bhagavad Sri Rāmānujācārya gave the Sampradāya the doctrine of Puruṣakāra — that the Mother is the eternal mediatrix between the soul and the Lord. The Lord is supreme justice; the Mother is supreme accessibility. Every prapatti that ascends to Sriman Nārāyaṇa first passes through Her hand. For this reason every Śrīvaiṣṇava stotra begins with Śrī, every Gadyam invokes Her first, and every saṃskāra opens at Her feet. The corpus gathered below — from the Vedic śruti through Indra's Purāṇic hymn, the Āḻvārs' Tamil pāsurams, and the supreme stotras of our Ācāryas — is arranged on this single doctrinal axis. To read it is to learn to approach the Lord the way our Sampradāya has approached Him for a thousand years: through the Mother first.
Śruti
Vedic Mantras
The most ancient invocations of Śrī — direct from the Veda and the Brāhmaṇa-Āraṇyaka tradition. These mantras are the source from which every later stotra draws its authority.
Śrī Sūktam
श्रीसूक्तम्
Ṛṣi Ānanda (traditional attribution) · Vedic (Khila of Ṛgveda)
The foundational Vedic invocation of Śrī. Through these sixteen ṛks, Agni (Jātavedas) is asked to bring the Goddess of golden hue, garlanded in gold and silver, into the worshipper's life.
Lakṣmī Sūktam
लक्ष्मीसूक्तम्
Vedic Ṛṣi tradition (traditional attribution) · Vedic (Khila of Ṛgveda)
The traditional Vedic companion to Śrī Sūktam, invoking Lakṣmī as the bestower of prosperity, progeny, and the auspiciousness of the household. Where the Śrī Sūktam petitions Agni Jātavedas to bring the Goddess near, the Lakṣmī Sūktam addresses Her directly in Her plenary forms — as Mahālakṣmī, Dhanalakṣmī, Dhānyalakṣmī, and Santāna-lakṣmī.
Puruṣa Sūktam — Śrī anuvāka portion
पुरुषसूक्त-श्र्यनुवाकः
Ṛṣi Nārāyaṇa (traditional attribution) · Vedic (Yajurveda recension)
The Vedic anuvāka in which Śrī and Hrī are explicitly named as the two consorts of the Supreme Puruṣa. These verses provide the śruti foundation for the Śrīvaiṣṇava doctrine that Śrī is eternally inseparable from Sriman Nārāyaṇa — that the Lord is never conceived apart from the Mother.
Medhā Sūktam
मेधासूक्तम्
Vedic Ṛṣi tradition · Vedic (Taittirīya Āraṇyaka)
The Vedic invocation of Mahālakṣmī in Her aspect united with Sarasvatī as Medhā — the goddess of intellect, retention, and discriminative wisdom. The Śrīvaiṣṇava Sampradāya understands Sarasvatī not as a separate devatā but as one of the kalyāṇa-guṇas of Mahālakṣmī Herself, the wisdom-form by which the Mother bestows the capacity to grasp the meaning of śruti.
Bhū Sūktam
भूसूक्तम्
Vedic Ṛṣi tradition · Vedic (Taittirīya Āraṇyaka)
The Vedic invocation of Lakṣmī in Her form as Bhūdevī — the Earth Goddess who is the second of the three consorts of Sriman Nārāyaṇa in Śrīvaiṣṇava theology. The Sampradāya teaches that Lakṣmī manifests in three eternal forms — Śrīdevī, Bhūdevī, and Nīḷādevī — and the Bhū Sūktam is the foundational śruti for the recognition of Bhūdevī as Lakṣmī Herself in Her form as the supportive Earth, the kṣamā or forbearance of the Lord.
Smṛti & Āgama
Purāṇic & Tantra Stotras
Stotras revealed in the Purāṇas and the Pāñcarātra Āgamas — Indra's hymn to Mahālakṣmī, Śaṅkara's Kanakadhārā, the thousand-name and hundred-eight-name litanies recited at every Lakṣmī Pūjā.
Mahālakṣmyāṣṭakam
महालक्ष्म्यष्टकम्
Indra (as recorded in the Padma Purāṇa) · Purāṇic
Indra's hymn after the churning of the milk ocean. The eight verses plus phaḷaśruti are the most universally recited Lakṣmī aṣṭaka in Sanātana Dharma — short enough for daily practice, doctrinally complete in praising Mahālakṣmī as Mahāmāyā, Mahālakṣmī, Mahāvidyā, and the supreme Yoginī.
Kanakadhārā Stotram
कनकधारास्तोत्रम्
Ādi Śaṅkarācārya · 8th century CE
The most widely recited stotra to Mahālakṣmī across all Hindu traditions. According to tradition Ādi Śaṅkarācārya composed it spontaneously when a poor brahmin woman had nothing to offer him as bhikṣā except a single dried āmalaka — and at the conclusion of these twenty-one verses, a shower of golden āmalakas fell into her courtyard. The stotra is universally recited for material well-being granted through the Mother's compassion.
Lakṣmī Aṣṭottara Śatanāmāvalī
श्रीलक्ष्म्यष्टोत्तरशतनामावली
Sage tradition (preserved in the Padma Purāṇa) · Purāṇic
The 108 most essential names of Mahālakṣmī as preserved in the Padma Purāṇa, structured for use in arcanā — each name uttered with the offering of a flower or akṣata at the feet of the Mūrti. This is the universal liturgical nāmāvalī of Lakṣmī worship across both Smārta and Śrīvaiṣṇava traditions.
Lakṣmī Sahasranāma
श्रीलक्ष्मीसहस्रनामस्तोत्रम्
Sanat-kumāra (revealed to the sages) · Purāṇic
The most comprehensive nāmāvalī of Mahālakṣmī in the entire Purāṇic corpus — one thousand sacred names organized across approximately eighty-five ślokas, structured for both pārāyaṇa recitation and arcanā worship. Recited in its full form, the Sahasranāma traces the Mother's manifestation across cosmos, scripture, and the inner life of every devotee. This work is being prepared as JETNJ's flagship Sahasranāma offering at /lakshmi/sahasranama.
Mahālakṣmī Stotram (Indra's longer hymn)
महालक्ष्मीस्तोत्रम् (इन्द्रकृतम्)
Indra (traditional attribution) · Purāṇic
The longer of the two hymns attributed to Indra in the Padma Purāṇa — distinct from the celebrated nine-verse Mahālakṣmyāṣṭakam. Where the Aṣṭakam is recited at every formal Lakṣmī observance, this twenty-six verse stotra is the more expansive composition in which the King of the devas, having lost his sovereignty by his neglect of Mahālakṣmī, performs a sustained petition for Her return. It is the Purāṇic source-text on the consequences of failing to honor the Mother.
Lakṣmī-Nṛsiṃha Karāvalamba Stotram
लक्ष्मीनृसिंहकरावलम्बस्तोत्रम्
Ādi Śaṅkarācārya · 8th century CE
Ādi Śaṅkarācārya's supreme stotra to Lakṣmī-Nṛsiṃha — the Lord of fierce protection in eternal union with the Mother. Each of the seventeen verses ends with the same refrain — *lakṣmīnṛsiṃha mama dehi karāvalambam* — "O Lakṣmī-Nṛsiṃha, grant me the support of Thy hand." The doctrinal point is precise; the fierce Lord is approached not directly but through His union with Lakṣmī, whose presence in His lap transforms the destroyer of Hiraṇyakaśipu into the saviour of every devotee who calls upon them together.
Lakṣmī Hṛdayam
लक्ष्मीहृदयस्तोत्रम्
Tantric tradition (revealed to Bhārgava in the Atharvaṇa Rahasya) · Tantra (Atharvaṇa Rahasya stratum)
An esoteric tantric stotra revealing Mahālakṣmī as the very Hṛdaya — the heart — of Sriman Nārāyaṇa. The work belongs to the Atharvaṇa Rahasya stratum and is traditionally recited as the second half of a pair with the Nārāyaṇa Hṛdayam, the theological point being that the Lord and the Mother are not two hearts but one Hṛdaya in two utterances. The pārāyaṇa of these twenty-eight verses is prescribed for the most serious material crises.
Drāviḍa Veda
Āḻvār & Pre-Rāmānuja
The Tamil saint-poets of Śrīvaiṣṇavism and the foundational ācāryas before Bhagavad Rāmānuja. Āṇḍāḷ, Periyāḻvār, Nammāḻvār, and Yāmunācārya — through them the Sampradāya received the doctrine that Śrī is inseparable from Sriman Nārāyaṇa.
Chatuḥślokī
चतुःश्लोकी
Yāmunācārya (Āḷavandār) · 10th–11th c. CE (Pre-Rāmānuja Āḻvār-Ācārya transition)
Yāmunācārya's four verses establish that Śrī Lakṣmī is the eternal consort and inseparable companion of Sriman Nārāyaṇa — the doctrinal foundation that Bhagavad Rāmānuja inherited and crystallized as the puruṣakāra doctrine.
Tiruppāvai pāsurams 1–5
திருப்பாவை
Āṇḍāḷ (Goda Devi) · 8th–9th century CE
The opening five pāsurams of Āṇḍāḷ's Tiruppāvai — the vrata in which the Mother of every Śrīvaiṣṇava soul leads the gopīs of Āyarpāḍi (and through them, every devotee) to the feet of Kṛṣṇa. These five pāsurams establish the saṅkalpa of the Mārgaḻi observance — the timing, the discipline, the company of devotees, and above all the doctrinal point that all approach to the Lord must begin with surrender to the Mother who calls them.
Periyāḻvār Tirumoḻi 1.2
பெரியாழ்வார் திருமொழி ௧.௨
Periyāḻvār (Viṣṇucitta) · 8th–9th century CE
The full ten-pāsuram daśakam in which Yaśodā sings to the infant Kṛṣṇa — the supreme theology of mātṛvātsalya in the Sampradāya. Through Yaśodā's voice the Āḻvār teaches that the Lord of all worlds consents to be held as a child by a mother, and that the love of a mother for her child is the same love by which Mahālakṣmī holds the cosmos. This is the doctrinal foundation by which the Sampradāya understands Lakṣmī's maternal aspect.
Nammāḻvār — Śrī-focused pāsurams from Tiruvāymoḻi
நம்மாழ்வார் — திருவாய்மொழி ஶ்ரீபாசுரங்கள்
Nammāḻvār (Śaṭhakopa) · 9th century CE
A curated selection of approximately ten pāsurams from Nammāḻvār's Tiruvāymoḻi that center on Śrī and Her eternal inseparability from Sriman Nārāyaṇa. The Tiruvāymoḻi — the Drāviḍa Veda, the thousand-and-one-hundred-two pāsurams of Nammāḻvār — is the supreme Tamil scripture of the Sampradāya, and the pāsurams selected here are the foundational śruti-equivalents in Tamil for the doctrine that the Lord is never approached except in His union with the Mother.
Ācārya Paramparā
Rāmānuja & His Successors
Bhagavad Sri Rāmānujācārya gave the Sampradāya the doctrine of Puruṣakāra — the eternal mediation of the Mother. His Gadya Trayam invokes Her first. His successors — Kūreśa, Parāśara Bhaṭṭa, Vedānta Deśika — composed the supreme stotras of Śrī in this tradition.
Śaraṇāgati Gadya — Lakṣmī invocation
शरणागतिगद्यम् — श्रीदेव्यभ्यर्थनम्
Bhagavad Sri Rāmānujācārya · 12th century CE
The most foundational text of the puruṣakāra doctrine in the entire Sampradāya. Bhagavad Sri Rāmānujācārya opens His Śaraṇāgati Gadya — the supreme prose statement of prapatti — by addressing Śrī Mahālakṣmī first, performing surrender at Her feet before turning to address the Lord. The Sampradāya's central teaching that no soul approaches the Lord except through the mediation of Śrī is established here in Rāmānuja's own hand, in continuous prose rather than metrical verse.
Śrīraṅga Gadya
श्रीरङ्गगद्यम्
Bhagavad Sri Rāmānujācārya · 12th century CE
Bhagavad Sri Rāmānujācārya's prapatti at the feet of Lord Raṅganātha — the second of the three Gadyas, composed at Śrīraṅgam itself in continuous prose. The Gadya is addressed to the Lord directly, but the prapatti it enacts is the same prapatti that Śaraṇāgati Gadya transmits to Śrī first — establishing in Rāmānuja's own hand that surrender to Śrī and surrender to the Lord are one continuous act, not two.
Vaikuṇṭha Gadya
वैकुण्ठगद्यम्
Bhagavad Sri Rāmānujācārya · 12th century CE
The third and concluding Gadya of Bhagavad Sri Rāmānujācārya — the continuous prose description of Vaikuṇṭha and the eternal kainkaryam of the freed soul to the Divine Couple. After the puruṣakāra of the Śaraṇāgati Gadya and the prapatti of the Śrīraṅga Gadya, the Vaikuṇṭha Gadya answers the question every prapanna asks — what awaits the soul that has surrendered? The answer is given in Rāmānuja's own prose — eternal service to Śrīmān Nārāyaṇa together with His three consorts in the highest Heaven.
Śrī Stava
श्रीस्तवः
Kūreśa (Kūrattāḻvān) · 12th century CE
The supreme post-Rāmānuja paean to Śrī Mahālakṣmī — eleven verses composed by Kūreśa, the foremost disciple of Bhagavad Sri Rāmānujācārya, at the moment of the restoration of his eyesight at Tirupati. The Sampradāya records that Bhagavad Rāmānuja personally directed Kūreśa to compose this work; it stands alongside Yāmunācārya's Catuḥślokī and the Stotra Ratnam as the foundational Mother-stotras of the Sampradāya in its post-Rāmānuja flowering.
Śrī Guṇa Ratna Kośa
श्रीगुणरत्नकोशः
Parāśara Bhaṭṭa · 12th–13th century CE
The most extensive Sampradāya stotra on Śrī's auspicious guṇas — sixty-one verses by Parāśara Bhaṭṭa, the son of Kūreśa and the second great theologian after Bhagavad Sri Rāmānujācārya. Each verse contemplates a specific kalyāṇa-guṇa of the Mother — Her saulabhya, Her vātsalya, Her saundarya, Her dayā — with the doctrinal precision of Bhaṭṭa's bhāṣya tradition. Composed in praise of Śrī Raṅganāyakī, the Tāyār of Śrīraṅgam, the work is the definitive Sampradāya systematic theology of Lakṣmī's qualities.
Śrī Stuti
श्रीस्तुतिः
Vedānta Deśika (Veṅkaṭanātha) · 13th–14th century CE
Vedānta Deśika's supreme stotra to Śrī Mahālakṣmī — twenty-five verses that systematically establish Her eternity, Her supremacy as Mother, and the absolute necessity of Her mediation for mokṣa. Composed during a period of acute personal poverty, the work is traditionally said to have brought a shower of gold upon Deśika's house at its completion. The twenty-five verses are the post-Rāmānuja Sampradāya's most authoritative theological exposition of the puruṣakāra in metrical Sanskrit verse.
Ṣoḍaśāyudha Stotra
षोडशायुधस्तोत्रम्
Vedānta Deśika (Veṅkaṭanātha) · 13th–14th century CE
Vedānta Deśika's stotra on the sixteen weapons (ṣoḍaśa āyudha) of Lord Sudarsana-Nārāyaṇa, in eighteen verses including the phaḷaśruti. The doctrinal precision of the work lies in its theology — each of the sixteen weapons exercises its protective power not by its own potency but through the Mother's mediation, making the Ṣoḍaśāyudha Stotra a Lakṣmī-Nārāyaṇa stotra rather than a Sudarsana stotra in the narrow sense. The weapons are the Lord's saṃkalpa-śakti; the Mother is the saṃkalpa itself.
Daya Śatakam — Śrī-focused verses
दयाशतकम् — श्रीदयाश्लोकाः
Vedānta Deśika (Veṅkaṭanātha) · 13th–14th century CE
A curated selection of approximately twelve verses from Vedānta Deśika's hundred-verse Daya Śatakam in which Dayā — the mercy of the Lord — is contemplated specifically as the form of Śrī Herself. The full Daya Śatakam personifies the Lord's mercy as a goddess and contemplates Her at length; the verses selected here are those in which Deśika makes the identification explicit — Dayā is the puruṣakāra by which the Lord's stern dharma is transformed into the saving grace through which the prapanna is rescued.
Mother's Day · Sahasranāma Archana
Special Lakṣmī Sahasranāma Archana for Mother's Day
Register your mother's name and gotram. Every saṅkalpa is uttered before the Mūrti during the thousand-name recitation at Sanjeevani Jeeyar Asramam.
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Daily Lekhanam · Mantra Japam
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