Lakshmi Hrudaya Stotram Sanskrit PDF

Stotram Digitalized By Sanskritdocuments.org

ीलमीदयतो

{॥ ीलमीदयतो ॥}

। ीगणेशाय नमः ।

। हिरः ॐ ।

INTRODUCTION:- The following abbreviations are used in the

comments that follow. 1- Narayana Hridayam - NH. (2) Laxmi Hridayam - LH (3)

Vishnu Sahasranama with the commentary of Shri Shankaracharya - VS. (4)

Bhagavad Gita - BG. (5) Shrimad Bhagavatham - BH (6) Lalitha Sahasranamam

- LS. (7) Vivekachudamani of Shri Shankaracharya - VC. (8) Katha Upanishad

- KU. (9) Mundaka Upanishad - MU

LH:- Laxmi Hridayam stotram is unique in that it is coupled with another

stotram Narayana Hridayam to form a pair. They are found in the

Atharva Rahasyam. They were given out by sage Bhargava.

The final part of NH says that NH is to be recited first,

to be followed by the recital of Laxmi Hridayam and again the recital of

theNH. This is not to be recited separately as a single piece.

This is to stress the fact that Lord Narayana and Laxmi are indeed one

though spoken of as two different deities.

NH and LH belong to the category of stotram तो .

The appellation stotram, stuti and stavam all describe a

hymn only. तवः तों नुितः तुितः । says Amara, the Sanskrit

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lexicon. They all narrate the qualities of a deity. गुणसंकीतन

is stotram, says Shri Shankaracharya in his commentary to Vishnu

Sahasranama.

NARAYANA HRIDAYAM AND LAXMI HRIDAYAM:- Narayana Hridayam (NH) and

Laxmi Hridayam (LH) form a pair of very valuable and sacred hymns. NH is the

shorter one. It consists of only 37 verses. LH is longer and consists of 108

verses. The word (दय) hridayam is popularly taken to mean the

heart. The word also is used to mean secret, true or divine knowledge.

Being hymns found in the Veda the Narayana Hridayam and Laxmi Hridayam

Stotras are highly efficacious. They also contain recondite vedantic truths

which may be found in the upanishads, puranas, Bhagavad Gita etc. These

truths are also to be seen in other stotras and in the hymns of later

acharyas. लमीदयके तोे सवमय कािशत । (NH -

33). So, to describe them as hridayam is very apt. They are, therefore,

very precious. For these reasons they are considered very sacred and

therefore secret - not to be easily given out. गोयमेतसदा कुय

न सव काशये। says Narayana Hridayam (34) in its later

part. Because of this restriction these stotras were handed down from a

worthy guru to deserving disciples only. They were not freely available

like Vishnu Sahasranamam.

Only some noteworthy features of this LH stotram could be mentioned

in this brief introduction. The reader is requested to read the comments



given to the NH (that is available in this site under the headimg VISHNU).

to get a complete picture of the two stotras that are linked together.

LH:- The first fifteen verses praise Laxmi Devi and offer

salutations to Her. Since She is the mother of all creation,

She can bless the devotee with all material wealth. But,

She is inseparable from the Lord. This is said by saying

that one is within the other.

नारायणय दये भवती यथाऽऽते, नारायणोऽिप तव कमले यथाते ।

नारायणवमिप िनय िवभू तथैव, तौ ितठतां ममािप दयािवतौ ीः ॥

She is with the Lord at all places.

यथा वैकुठनगरे यथा वै ीरसागरे ।

तथा मवने ितठ थरं िवणुना सह ॥

योिगनां दये िनयं यथा ितठिस िवणुना ।

तथा मवने ितठ थरं ीिवणुना सह ॥

She is also the Self seated in the heart of all beings She is stated

to be सवभूतातरथा in the LH. So is not different from

the Lord who also says He is the Self seated in the heart of all beings.

अहमामा गुडाकेश सवभूताशयथतः । BG(10-20).



Thus, it is evident that She is identical with Narayana and can confer

all that one may seek including liberation or mokSha. This is said in

the LH as गयै नमोऽतु वरसित दायकायै।

Further, it is to be noted that if one's accumulated

karmas stand in the way of one progressing towards liberation

in the form of the "writing on the head" (ललाट िलिखता रेखा) by

of the creator Brahma, She, being the creator of every thing with name

and form including Brahma, can alter the same and help in his progress.

िललेख िनिटले िविधमम िलप िवसृयातरं

वया िविलिखतयमेतिदित तफलातये ।

तदितक फलफुटं कमलवािसिन ीिरमां

समपय समुिकां सकलभायसंसिूचका ॥ (LH)

Here, the word "creator" does not mean She has created something out of

nothing, but only means She has evolved as everything. She has become

Brahma the creator and Vishnu the protector also.

सृटक पा गोी गोिवदिपणी। LS(114)

Shri Vedanta Desika uses this idea in his Shri Hayagriva Stotram (verse 20).

िवलुतमूधयिलिपमाणां सरेुचूडापदलािलताना ।

वदिराजीवरजःकणानां भूया सदो मिय नाथ भूया ॥



The great acharya prays to the Lord that the pollen dust of His Lotus

Feet should fall on his head so as to remove the letters written by

Brahma at his birth. He indicates that even gods like Indra salute His

feet with the same idea; that is; the dust of Lord's feet should fall

on their heads and alter their fate as decreed by the scribbling of

Brahma on their head. Lord Krishna gives the assurance to Arjuna

in BG(18-52) that with his mind firmly fixed on Him he will cross

over all difficulties on his spiritual path.

मचः सवदुगिण मसादािरयिस ।

The LH repeatedly asks for the fulfilment of the

first two of the four goals (viz.) wealth and enjoyment of pleasures of

life got from wealth. But wealth in the hands of one without discretion

can have disastrous consequences. It can lead one away from the spiritual

path and to his downfall. Our scriptures warn one of this and say that

one who hoards wealth without sharing with the needy is indeed a thief

and deserves punishment. BG(VII-XIV-89)

याव ियते जठरं ताव ववं िह देिहना ।

अिधकं योऽिभमयेत स तेनो दडमहित ॥

Keeping this injunction in mind, the devotee asks for wisdom before

seeking wealth and also asks Her to bless the heart with compassion to

enable him to share the wealth liberally with others.



िवानवृ दये कु ीः सौभायवृ दये कु ीः ।

दयासवृुट कुतां मिय ीः सवुणवृट कु मे करे ीः ॥

The end portion contains some significant requests. We saw that the

LH repeatedly asks for good things of life, wisdom etc. But as stated

earlier whatever is got by our own efforts or karma will be finite and so

will not last for long. Our life will continue to have fluctuations. The

better and wiser alternative is to make the Lord stay in our hearts for

ever by having steadfast devotion to Him . Then all auspicious things

will be with us for ever. So, the LH asks for ीशािभतः ।

or devotion to the feet of the Lord first.

ीशािभत हिरदायदायं सनमाथढैकिनठा ।

गुरोः मृत िनमलबोधबु देिह मातः परमं पदं ीः ॥

The saint Kulasekhara also asked - not for the three purushartas -

dharma, artha and kama. He says that let events, good or bad,

happen according to karmas he had done. He prays to the Lord to grant

him unwavering devotion to His lotus like feet in this and in future

births. (Mukundamala).

नाथा धम न वसिुनचये नैव कामोपभोगे

ययं भवतु भगव पूवकमनुप ।



एताय मम बहुमतं जमजमातरेऽिप

वपादाभोहयुगगता िनला भतरतु ॥

The Vishnu Purana says the same truth by stating that those who may be

bereft of worldly possesions and so termed "poor" in the worldly sense

are really rich if their hearts have the wealth of love for Shri Hari.

The reason is that Shri Hari also stays in their hearts being tied with

cords of love.

सकलभुवनमये िनधनातेऽिप धया

िनवसित िद येषां ीहरेभतरेका ।

हिररिप िनजलोकं सवथा तं िवहाय

िवशित िद तेषां भतसूोपनः ॥

So, the prayer is to grant before other things, devotion to the feet

of the Lord.

Another prayer is to being a servant to the servants of

Hari. Our scriptures repeatedly stress the importance of service to

the devotees of the Lord.

The sage Naradha says in his Bhakti Sutra (No: 39-42) that the company

of the devotees of the Lord is difficult to obtain. It never fails to produce



beneficial results. It is got by the grace of God only. Thers is no

difference between the Lord and His devotees. So, one should strive

to get it.

महसगतु दुलभोऽगयोऽमोघच ।

लयतेऽिप तकृपयैव । तमतजने भेदाभावा ।

तदेव सायतां, तदेव सायता ॥

In Shrimad Bhagavatam we have the story of Lord's

incarnation as Rishaba Deva. Before renouncing His kingdom and taking

to the forests, He talks to His sons about the value of human life

and how they should work for liberation. Though Rishaba Deva says

He is an incarnation Himself, He advises His sons, not to surrender

to Him, but to seek the company of devotees and serve them saying it

is the doorway to liberation. महसेवां ारमाहुः िवमुतेः ।

Coming from the mouth of the Lord, as an incarnation, it shows the

immense value of service to the devotees of the Lord. The company of

the devotees removes the impurities in the mind, brings calmness to

the mind. More importantly it instils faith in the statements of the

scriptures and acharyas known as shraddha. ा।. Only one who

is keenly interested, has controlled his senses and has shraddha can

gain knowledge, says Krishna. BG(4-39). ावा लभते ानं



तपरः संयतेियः । One gets the qualifications required for

acquiring vedantic knowledge.

Shri Shankaracharya glorifies the association of the devotees in his

Sivanandhalahari by saying it as great as the company of the Lord Himself.

सामीयं िशवभत-धुय-जनता-सांगय संभाषणे।

Once the mind is clear of impurities like greed, anger etc., and also

imbibed noble qualities from the association of the devotees,

God sends him a suitable guru. The vedatic wisdom has necessarily to

be obtained from the guru's mouth.

तिानाथ स गुमेवािभगछे सिमपािणः ोियं

िनट । MU(1-2-12). Krishna also advised Arjuna to serve

men of wisdom and seek knowledge. BG(4-34).

तिि िणपातेन पिरनेन सेवया ।

उपदेयित ते ानं ािननतवदशनः॥

The guru's teachings remove the doubts that may be clouding

the student's mind and his intellect becomes clear, said here as

िनमलबोधबुिः । The upanishad says that a person endowed

with discriminating intellect, has controlled his mind and has got

concentration, reaches the end of the very very long road, that is

known as samsara and reaches the supreme goal and becomes free from

all bondages. This is known as liberation and said herein as परमं



पद । highest abode of Vishnu or Brahman.

िवानसारिथयतु मनः हवानरः ।

सोऽवनः पारमानोित तिणोः परमं पद ॥ KU(1-3-9)

The word परमं पद । mentioned here is a well known name of

the Lord VS(732). पदमनुम एव पते गयते मुमुुिभिरित

पद । यमादुकृटं नात तदनुम । It is the higest place

or goal that is attained by the seekers of liberation. "Attaining" does

not imply going to some far of place like Vaikunta or Kailasa. Liberation

means understanding ones own true divine nature and abiding in it. This

is said here as िवणोः परमं पद । or the highest place of

all-pervading Brahman, of the supreme Self.

CONCLUSION. The end portion says the benefits one may get by reciting

the LH. It assures that the Goddess Laxmi will fulfil the desires of Her devotee

and look after him like Her son. There is a story in the Mahabharata to

illustrate this. Balarama, the elder brother of Krishna, planned to get his

sister Subhadra married to Duryodhana. In the mean time Arjuna happened to

look at her and was captivated by her bewitching beauty. His mind was set on

marrying her and wanted to talk about his wish to his friend Krishna. But

he was worried at the same time that, if Krishna agreed to help him and

took steps, it may create a rift between the brothers Krishna and Balarama.



He was at his wit's end and wanted a way out the predicament. He prayed

to sage Vyasa who promptly appeared before him. He put his problem before

the

sage and requested his help. The sage taught him LH and asked him to

recite the stotram in the prescence of a lamp lighted with ghee and

assured him that he will succeed in his endeavour. Arjuna followed the

sage's advice, recited the LH with faith and married Subhadra in the end.

It will be evident from what is said here that both the NH and LH are valuable

hymns and like veritable mines of precious gems. An interested reader will be

able to find more gems if he digs deep into them. The greater benefit will

be, that by reciting them regularly, one will develop devotion to Divine

Couple, Lord Narayana and Goddess Laksmi, and reap their abundant grace.

Now follows the stotram LAXMI HRIDAYAM.

॥ ॐ तस॥

अय ी आािद ीमहालमी-दय-तो- महामय भागव ऋिषः,

अनुटुबािद नानाछदांिस, आािद-ीमहालमी सिहत नारायणो देवता॥

। ॐ बीजं, शतः, ऐं कीलक ।

आािद-ीमहालमी-सादिसयथ जपे िविनयोगः॥

ओ॥ "आािद-ीमहालमी देवतयै नमः" दये, " बीजायै नमः" गु,े



" शयै नमः" पादयोः, "ऐं बलायै नमः" मूधिद-पाद-पयतं िवयसे॥

ओ ऐं करतल-करपावयोः, अगुठायं नमः,

तजनीयां नमः, ऐं मयमायां नमः, अनािमकायां नमः,

किनटकायां नमः, ऐं करतल करपृठायां नमः॥

ओं दयाय नमः, िशरसे वाहा, ऐं िशखायै वौष,

कवचाय हु, नेायां वौष, भूभुवसवुर इित िदबधः॥

॥ अथ यान॥

हतयेन कमले धाअरयत वलीलया॥

हार-नूपुर-संयुतां महालम िविचतये॥

कौशेय-पीतवसनां अरिवदनेा

पयाभय-वरोत-पहता।

उछताक -सशां परमाक-संथां

याये िवधीशनत-पादयुगां जिनी॥

॥ीलमी-कमलधािरयै सहवािहयै वाहा॥

पीतवां सवुणग पहत-यािवता।

लम यावेित मेण स भवे पृिथवीपितः॥



मातुलग-गदाखेटे पाणौ पाच िबती।

वागिलगच मानच िबती नृपमूधिन॥

। ओं ऐं।

वदे लम परिशवमय शुजाबूनदाभां

तेजोपां कनक-वसनां सवभूषोवलागी ।

बीजापूरं कनक-कलशं हेमपं दधाना

आां शत सकलजनन िवणु-वामाकसंथा ॥ १॥

ीमसौभायजनन तौिम लम सनातनी ।

सवकाम-फलावात-साधनैक-सखुावहा ॥ २॥

मरािम िनयं देवेिश वया ेिरतमानसः ।

वदाां िशरसा धृवा भजािम परमेवरी ॥ ३॥

समत-सपसखुदां महाियं

समत-कयाणकर महािय ।

समत-सौभायकर महाियं

भजायहं ानकर महािय ॥ ४॥

िवानसपसखुदां महाियं

िविच-वाभूितकर मनोहरा ।



अनत-सौभाय-सखुदाियन

नमायहं भूितकर हिरिया ॥ ५॥

समत-भूतातरसंथता वं

समत-भतेविर िववपे ।

तनात यवयितिरतवतु

वपादपं णमायहं ीः ॥ ६॥

दािर-दुःखौघ-तमोपहि व-पादपं मिय सिनधव ।

दीनात-िवछेदन-हेतुभूतैः कृपाकटाैरिभिषच मां ीः ॥ ७॥

िवणु-तुितपरां लम वणवण-तुित-िया।

वरदाभयदां देव वदे वां कमलेणे॥८॥

अब सीद कणा-पिरपूण-ा

मां वकृपािवणगेहिममं कुव ।

आलोकय णत-त-शोकहि

वपाद-पयुगलं णमायहं ीः ॥ ९॥

शायै नमोऽतु शरणागत-रणायै

कायै नमोऽतु कमनीय-गुणायायै ।

ायै नमोऽतु दुिरतय-कारणायै



धायै नमोऽतु धन-धाय-समृिदायै ॥ १०॥

शयै नमोऽतु शिशशेखर-संथतायै

रयै नमोऽतु रजनीकर-सोदरायै ।

भयै नमोऽतु भवसागर-तारकायै

मयै नमोऽतु मधुसदून-वलभायै ॥ ११॥

लयै नमोऽतु शुभ-लण-लितायै

िसयै नमोऽतु सरु-िस-सपूुिजतायै ।

धृयै नमोऽतु मम दुगित-भजनायै

गयै नमोऽतु वरसित-दायकायै ॥ १२॥

देयै नमोऽतु िदिव देवगणाचतायै

भूयै नमोऽतु भुवनात-िवनाशनायै ।

शायै नमोऽतु धरणीधर-वलभायै

पुै नमोऽतु पुषोम-वलभायै ॥ १३॥

सतुी-दािर-तमोपहयै नमोऽतु ते सव-भयापहयै ।

ीिवणु-वःथल-संथतायै नमो नमः सव-िवभूित-दायै ॥ १४॥

जयतु जयतु लमीः लणालकृतागी

जयतु जयतु पा पसािभवा ।



जयतु जयतु िवा िवणु-वामाक-संथा

जयतु जयतु सय सव-सपकरी ीः ॥ १५॥

जयतु जयतु देवी देवसंघािभपूया

जयतु जयतु भा भागवी भायपा ।

जयतु जयतु िनया िनमलानवेा

जयतु जयतु सया सवभूतातरथा ॥ १६॥

जयतु जयतु रया रनगभतरथा

जयतु जयतु शुा शुजाबूनदाभा ।

जयतु जयतु काता काितमािसतागी

जयतु जयतु शाता शीमागछ सौये ॥ १७॥

ययाः कलायाः कमलोवाा ाच शमुखाच देवाः ।

जीवित सवऽिप सशतयते भुवमाताः परमायुषते ॥ १८॥

॥ मुखबीज ॥ ॐ-ां--अं-आं-यं-दंु-लं-व॥

िललेख िनिटले िविधमम िलप िवसृयातरं

वया िविलिखतयमेतिदित तफलातये ।

तदितकफफुटं कमलवािसिन ीिरमां

समपय वमुिकां सकलभायसंसिूचका ॥ १९॥



॥ पादबीज ॥ ॐ-अं-आं-ईं-एं-ऐं-कं-लं-रं॥

कलया ते यथा देिव जीवित सचराचराः ।

तथा सपकरी लिम सवदा ससीद मे ॥ २०॥

यथा िवणुुवं िनयं वकलां संयवेशय ।

तथैव वकलां लिम मिय सय समपय ॥ २१॥

सवसौयदे देिव भतानामभयदे ।

अचलां कु यनेन कलां मिय िनवेिशता ॥ २२॥

मुदातां मफाले परमपदलमीः फुटकला

सदा वैकुठीनवसतु कला मे नयनयोः ।

वसेसये लोके मम वचिस लमीवरकला

ियवेतीपे िनवसतु कला मे व-करयोः ॥ २३॥

॥ नेबीज ॥ ॐ-ां------ं-ः॥

ताविनयं ममागेषु ीराधौ ीकला वसे ।

सयूचमसौ यावावलमीपितः ियौ ॥ २४॥

सवमगलसपूण सववयसमिवता ।

आािदीमहालमीवकला मिय ितठतु ॥ २५॥



अानितिमरं हतंु शुानकािशका ।

सववयदा मेऽतु वकला मिय संथता ॥ २६॥

अलम हरतु िं तमः सयूभा यथा ।

िवतनोतु मम ेयवकला मिय संथता ॥ २७॥

ऐवयमगलोपिः वकलायां िनधीयते ।

मिय तमाकृताथऽम पामम थतेतव ॥ २८॥

भवदावेशभायाह भायवानम भागिव ।

वसादापिवोऽहं लोकमातनमोऽतु ते ॥ २९॥

पुनािस मां वकलयैव यमा

अतसमागछ ममातव ।

परं पदं ीभव सुसना

मययुतेन िवशािदलमीः ॥ ३०॥

ीवैकुठथते लिम समागछ ममातः ।

नारायणेन सह मां कृपााऽवलोकय ॥ ३१॥

सयलोकथते लिम वं ममागछ सिनिध ।

वासदेुवेन सिहता सीद वरदा भव ॥ ३२॥



वेतीपथते लिम शीमागछ सुते ।

िवणुना सिहता देिव जगमातः सीद मे ॥ ३३॥

ीराबुिधथते लिम समागछ समाधवे ।

वकृपाटसधुया सततं मां िवलोकय ॥ ३४॥

रनगभथते लिम पिरपूणिहरमिय ।

समागछ समागछ थवाशु पुरतो मम ॥ ३५॥

थरा भव महालिम िनचला भव िनमले ।

सनकमले देिव सनदया भव ॥ ३६॥

ीधरे ीमहालिम वदतःथं महािनिध ।

शीमुृय पुरतः दशय समपय ॥ ३७॥

वसुधरे ीवसधेु वसदुो कृपामिय ।

वकुिगतसववं शीं मे सदशय ॥ ३८॥

िवणुिये रनगभ समतफलदे िशवे ।

वभगतहेमादी सदशय दशय ॥ ३९॥

रसातलगते लिम शीमागछ मे पुरः ।



न जाने परमं पं मातम सदशय ॥ ४०॥

आिवभव मनोवेगा शीमागछ मे पुरः ।

मा वस भैिरहेयुवा कामं गौिरव र मा ॥ ४१॥

देिव शीं ममागछ धरणीगभसंथते ।

मातवृयभृयोऽहं मृगये वां कुतूहला ॥ ४२॥

उिठ जागृिह वं मे समुिठ सजुागृिह ।

अया हेमकलशा सवुणन सपूुिरता ॥ ४३॥

िनेपामे समाकृय समुृय ममातः ।

समुनतानना भूवा सयधेिह धरातला ॥ ४४॥

मसिनध समागछ मदािहतकृपारसा ।

सीद ेयसां दो लिम मे नयनातः ॥ ४५॥

अोपिवय लिम वं थरा भव िहरमयी ।

सुथरा भव सीया सना वरदा भव ॥ ४६॥

आनीतांतु वया देिव िनधीमे सदशय ।

अ णेन सहसा दवा संर मां सदा ॥ ४७॥



मिय ितठ तथा िनयं यथेािदषु ितठिस ।

अभयं कु मे देिव महालिम नमोऽतु ते ॥ ४८॥

समागछ महालिम शुजाबूनद-थते ।

सीद पुरतः थवा णतं मां िवलोकय ॥ ४९॥

लमीभुवं गता भािस य य िहरमयी ।

त त थता वं मे तव पं दशय ॥ ५०॥

ीडती बहुधा भूमौ पिरपूणकृपा मिय ।

मम मूधिन ते हतमिवलबतमपय ॥ ५१॥

फलायोदये लिम समतपुरवािसिन ।

सीद मे महालिम पिरपूणमनोरथे ॥ ५२॥

अयोयािदषु सवषु नगरेषु समाथते ।

िवभवैविवधैयुतैः समागछ मुदािवते ॥ ५३॥

समागछ समागछ ममाे भव सुथरा ।

कणारसिनयदनेयिवशािलिन ॥ ५४॥

सिनधव महालिम वपाण मम मतके ।



कणासधुया मां वमिभिषय थउरं कु ॥ ५५॥

सवराजगृहे लिम समागछ बलािवते ।

थवाऽऽशु पुरतो मेऽ सादेनाभयं कु ॥ ५६॥

सादरं मतके हतं मम वं कृपयाऽपय ।

सवराजथते लमी वकला मिय ितठतु ॥ ५७॥

आािद ीमहालिम िवणुवामाकसंथते ।

यं कु मे पं र मां शरणागत ॥ ५८॥

सीद मे महालिम सुसीद महािशवे ।

अचला भव सुीता सुथरा भव मृहे ॥ ५९॥

याविठित वेदाच यावच-िदवाकरौ ।

याविणुच याववं तावकु कृपां मिय ॥ ६०॥

चाी कला यथा शुले वधते सा िदने िदने ।

तथा दया ते मयेव वधतामिभवधता ॥ ६१॥

यथा वैकुठनगरे यथा वै ीरसागरे ।

तथा मवने ितठ थरं ीिवणुना सह ॥ ६२॥



योिगनां दये िनयं यथा ितठिस िवणुना ।

तथा मवने ितठ थरं ीिवणुना सह ॥ ६३॥

नारायणय दये भवती यथाऽऽते

नारायणोऽिप तव कमले यथाऽऽते ।

नारायणवमिप िनयिवभू तथैव

तौ ितठतां िद ममािप दयािवतौ ीः ॥ ६४॥

िवानवृ दये कु ीः सौभायवृ कु मे गृहे ीः ।

दयासवृु कुतां मिय ीः सवुणवृ कु मे गृहे ीः ॥ ६५॥

न मां यजेथाः ितकपवल सत-िचतामिण-कामधेनो ।

न मां यजेथा भव सुसने गृहे कलेषु च पुवग ॥ ६६॥

॥ कुिबीज ॥ ओं-अं-आं-ईं-एं-ऐं॥

आािदमाये वमजाडबीजं वमेव साकार-िनराकृती व ।

वया धृताचाजभवाडसंघाः िचं चिरं तव देिव िवणोः ॥ ६७॥

ादयो देवा वेदाचािप न शनुयुः ।

मिहमानं तव तोतंु मदोऽहं शनुयां कथ ॥ ६८॥

अब वसवायािन सूतासूतािन यािन च ।



तािन वीकु सवे दयालुवेन सादर ॥ ६९॥

भवतं शरणं गवा कृताथः युः पुरातनाः ।

इित सिचय मनसा वामहं शरणं जे ॥ ७०॥

अनता िनयसिुखनः वतावपरायणाः ।

इित वेदमाणाि देिव वां शरणं जे ॥ ७१॥

तव िता मता न नयतीयिप विच ।

इित सिचय सिचय ाणा सधारयायह ॥ ७२॥

वदधीनवहं मातः वकृपा मिय िवते ।

यावसपूणकामः यां तावेिह दयािनधे ॥ ७३॥

णमां न शनोिम जीिवतंु वकृपां िवना ।

न िह जीवित जलजा जलं यवा जलायाः ॥ ७४॥

यथा िह पुवासया जननी नुततनी ।

वसं विरतमागय सीणयित वसला ॥ ७५॥

यिद यां तव पुोऽहं माता वं यिद मामकी ।

दयापयोधर-तय-सधुािभरिभिषच मा ॥ ७६॥



मृयो न गुणलेशोऽिप मिय दोषैक-मिदरे ।

पांसनूां वृटिबदूनां दोषाणां च न मे मितः ॥ ७७॥

पािपनामहमेकाो दयालूनां वमणीः ।

दयनीयो मदयोऽत तव कोऽ जगये ॥ ७८॥

िविधनाहं न सृटचे न याव दयालुता ।

आमयो वा न सृटचेदौषधय वृथोदयः ॥ ७९॥

कृपा मदजा क ते अहं क वा तदजः ।

िवचाय देिह मे िवं तव देिव दयािनधे ॥ ८०॥

माता िपता वं गुः सितः ीः

वमेव सजीवनहेतुभूता ।

अयं न मये जगदेकनाथे

वमेव सव मम देिव सय ॥ ८१॥

॥ दय बीज ॥ ॐ-ां--ंू---ः-हंु फ कु कु वाहा॥

आािदलमीभव सुसना िवशुिवानसखैुकदो ।

अानही िगुणाितिरता ाननेी भव सुसना ॥ ८२॥

अशेषवाजा-मलापही नवं नवं सुटु सवुायदाियनी ।



ममैव िजवासरुगवतनी भव सना वदने च मे ीः ॥ ८३॥

समतसपस ुिवराजमाना समततेजस ुिवभासमाना ।

िवणुिये वं भव दीयमाना वादेवता मे नयने सना ॥ ८४॥

सवदश सकलाथदे वं भासलुावयदयादो ।

सवुणदे वं समुुखी भव ीहरमयी मे नयने सना ॥ ८५॥

सवथदा सवजगसिूतः सववरी सवभयापही ।

सवनता वं समुुखी च नः ीहरमयी मे भव सुसना ॥ ८६॥

समत-िवनौघ-िवनाशकािरणी समत-भतोरणे िवचणा ।

अनतसमोद-सखुदाियनी िहरमयी मे नयने सना ॥ ८७॥

देिव सीद दयनीयतमाय मं

देवािधनाथ-भव-देवगणािभवे ।

माततथैव भव सिनिहता शोम

पया समं मम मुखे भव सुसना ॥ ८८॥

मा वस भैरभयदानकरोऽपतते

मौलौ ममेित मिय दीनदयानुकपे ।

मातः समपय मुदा कणाकटां



मागयबीजिमह नः सजृ जम मातः ॥ ८९॥

॥ कठबीज ॥ ॐ-ां--ूं---ं-ाः॥

कटा इह कामधु तव मनतु िचतामिणः

करः सरुतः सदा नविनिधवमेवेिदरे ।

भवेव दयारसो मम रसायनं चावहं

मुखं तव कलािनिधविवध-वािछताथद ॥ ९०॥

यथा रसपशनतोऽयसोऽिप सवुणता याकमले तथा ते ।

कटासंपशनतो जनानां अमगलानामिप मगलव ॥ ९१॥

देहीित नातीित वचः वेशा भीतो रमे वां शरणं पे ।

अतः सदामनभयदा वं सहैव पया मिय सिनधेिह ॥ ९२॥

कपुमेण मिणना सिहता सरुया

ीते कला मिय रसेन रसायनेन ।

आतामतो मम च करपािणपाद-

पृाः सवुणवपुषः थरजगमाः युः ॥ ९३॥

आािदिवणोः थरधमपनी वमेव पया मम सिनधेिह ।

आािदलिम वदनुहेण पदे पदे मे िनिधदशनं या ॥ ९४॥



आािदलमीदयं पठेः स रायलमीमचलां तनोित ।

महादिरोऽिप भवेनाढयः तदवये ीः थरतां याित ॥ ९५॥

यय मरणमाेण तुटा यािणुवलभा ।

तयाभीटं ददयाशु तं पालयित पुव ॥ ९६॥

इदं रहयं दयं सवकामफलद ।

जपः पचसहं तु पुरचरणमुयते ॥ ९७॥

िकालं एककालं वा नरो भतसमिवतः ।

यः पठे णुयाािप स याित परमां िय ॥ ९८॥

महालम समुिय िनिश भागववासरे ।

इदं ीदयं जवा पचवारं धनी भवे ॥ ९९॥

अनेन दयेनानं गभया अिभमित ।

ददाित तकुले पुो जायते ीपितः वय ॥ १००॥

नरेणायथवा नाय लमीदयमिते ।

जले पीते च तंशे मदभायो न जायते ॥ १०१॥

य आवयुमािस च शुलपे रमोसवे सिनिहते च भया ।



पठेथैकोरवारवृया लभेस सौवणमय सवृुट ॥ १०२॥

य एकभयाऽवहमेकवष िवशुधीः सतितवारजापी ।

स मदभायोऽिप रमाकटाा भवेसहाशतािधकीः ॥ १०३॥

ीशांिभत हिरदासदायं पनमाथढैकिनठा ।

गुरोः मृत िनमलबोधबु देिह मातः परमं पदं ीः ॥ १०४॥

पृवीपितवं पुषोमवं िवभूितवासं िविवधाथिसि ।

सपूणकीत बहुवषभोगं देिह मे देिव पुनःपुनव ॥ १०५॥

वादाथिस बहुलोकवयं वयःथरवं ललनास ुभोग ।

पआािदलध सकलाथिस देिह मे भागिव जमजमिन ॥ १०६॥

सवुणवृ कु मे गृहे ीः िवभूितवृ कु मे गृहे ीः ।

कयाणवृ कु मे गृहे ीः िवभूितवृ कु मे गृहे ीः ॥ १०७॥

॥ िशरो बीज ॥ ॐ-यं-हं-कं-लं- वं-ी ॥

यायेलम हिसतमुख कोिटबालाक भासां

िवुवणबरवरधरां भूषणाां सशुोभा ।

बीजापूरं सरिसजयुगं िबत वणपां

भयुतां मुहुरभयदां ममययुतीः ॥ १०८॥



॥ इित ीअथवणरहये लमीदयतों सपूण ॥

This should be chanted with Narayanahridayastotram for greater benefits.

Proofread by Ravin Bhalekar [email protected],

Proofreading and commentary by N.Balasubramanian [email protected]

Please send corrections to [email protected]

Last updated oday

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Lakshmi Hrudaya Stotram Lyrics in Devanagari PDF% File name : laxmiihridaya.itx% Category : hRidaya% Location : doc\_devii% Author : Traditional% Language : Sanskrit% Subject : philosophy/hinduism/religion% Transliterated by : WebD% Proofread by : Ravin Bhalekar ravibhalekar at hotmail.com, N.Balasubramanian% Translated by : N.Balasubramanian [email protected]% Description-comments : should be used with nArAyaNahRidayam% Latest update : November 06, 2004, January 1, 2009, April 4, 2009% Send corrections to : [email protected]% Site access : http://sanskritdocuments.org%% This text is prepared by volunteers and is to be used for personal study% and research. The file is not to be copied or reposted for promotion of% any website or individuals or for commercial purpose without permission.% Please help to maintain respect for volunteer spirit.%

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