तां म आवह जातवेदो लक्ष्मीमनपगामिनीम्।

यस्यां हिरण्यं प्रभूतं गावो दास्योऽश्वान् विन्देयं पुरुषानहम्॥ १५

tāṁ ma āvaha jātavedo lakṣmīmanapagāminīm |

yasyāṁ hiraṇyaṁ prabhūtaṁ gāvo dāsyo'śvān vindeyaṁ puruṣānaham || 15

This is the penultimate verse in the original Śrī Sūktam, as the next verse is phalaśruti.

Meaning: O Agni! I pray to you to let Lakṣmī remain with me eternally (which includes his future generations), on whose Grace, I get gold, cattle, servants, horses (vehicles), men (to work in the fields).

tāṁ ma āvaha – Please make Lakṣmī come to my home (stay at my home as She is already in his home).

jātaveda – O Agni! This verse is the fifth one in Śrī Sūktam, directly addressing Agni – first two verses and the last three verses.

lakṣmīm - Lakṣmī

anapagāminīm – not leaving (my home). Prayer is made to Agni to make Lakṣmī not to leave his home. “O Agni, please make Lakṣmī not to leave my home.”

yasyāṁ - through Her

hiraṇyaṁ - gold (not in the form of ornaments).

prabhūtaṁ - in abundance, plenty, numerous (it also means having many elephants and horses and chariots (in today’s context, it refers to vehicles).

gāvo – cows, which includes all types of cattle. gā also means approach, probably referring to the aspirant approaching Agni to ensure that Lakṣmī stays with him always.

dāsya aśvān – servants (probably referring to maids,servants to work in the field where crops are grown) and horses (vehicles) for travel. Everything (hiraṇyaṁ, gāvo, dāsya, aśvān, etc) in prabhūta.

vindeyaṁ - getting

puruṣānaham – for me and my lineage.

यः शुचिः प्रयतो भूत्वा जुहुयादाज्य मन्वहम्।

श्रियः* पञ्चदर्शंच श्रीकामः सततं जपेत्॥ १६

yaḥ śuciḥ prayato bhūtvā juhuyādājya manvaham |

śriyaḥ pañcadarśaṁca śrīkāmaḥ satataṁ japet || 16

(This is the last verse of Śrī Sūktam, which is its phalaśruti. Alternate reading sūktaṁ*)

Meaning: This is the phalaśruti (fruits of this homa or japa). This verse says that those who want Her Grace in the form of gold, cattle, servants, horses (vehicles), etc. should do this homa with clean body and pure mind (after bath and with full concentration), should perform homa with ghee daily (till such time all the desires are fulfilled). Alternatively, he should chant Śrī Sūktam as japa (daily without interruption) all the fifteen verses.

yaḥ - whoever performs this homa

śuciḥ - with pure body and mind; purity of mind means fully fixing entire consciousness on the performance of the homa

prayata - exert one's self, devote or apply one's self to; this means that one has to do this homa with complete devotion.

juhuyād ājya – ghee offered as oblation into the homa fire.

anvaham – every day, day after day.

śriyaḥ - this great (referring to Śrī Sūktam). Alternate reading is sūktaṁ, which seems to be more appropriate here. If we take as sūktaṁ, then it means this sūktaṁ

pañcadarśaṁ ca – five and ten verses totally to 15 verses discussed above. Why it is said 5 and 10 instead of 15? Out the 15 verses above, 5 verses are addressed to Agni and 10 verses are addressed to Lakṣmī, Her father, Her son and Her assistant (Kubera). Hence, 5 and 10 separately mentioned.

śrī kāmaḥ - material desires for those discussed above such as gold, cattle, servants, horses (vehicles), etc.

satataṁ japet – continuously chant this, as japa. This is significant, as this says that one can do as japa also, provided it is chanted continuously.


Śrī Sūktam has 16 verses including this phalaśruti. Out of the 15 verses, first two verses and last three verses are addressed to Agni, which clearly indicates that to get best results, only homa should be done with ghee. But, in phalaśruti, it is said that it can be chanted like japa, without interruption.

While doing homa, it is important to invoke aṣṭadikphālaka-s on the eight sides of homa kuṇḍa. Performance of homa is already explained in this link.

In the first two verses, he invoked Agni and prayed to him to make Lakṣmī stay in his home. Agni helped the aspirant and Lakṣmī entered his home. In verses 3, 4, 5 and 6 are directly addressed to Her. In the 7th verse, he refers to Kubera, the yakṣa (semi-divine beings) in charge of wealth. Again, verses 8, 9 and 10 are again addressed to Her. Verse 11 is addressed to Kardama, Her father and verse 12 is addressed to Her son Ciklīta. Verses 13, 14 and 15 are again addressed to Agni. Verse 16 is the phalaśruti.

While offering oblations, sacrificial statement is to be added at the end of each verse. For verses 1, 2, 13, 14 and 15 are addressed to Agni. Hence, a sacrificial statement is to be added at the end of these verses.

अग्नये इदं। न मम॥ agnaye idaṁ | na mama || (these oblations for Lord Agni and not for me)

For verses 3, 4, 5, 6, 7, 8, 9 and 10, following sacrificial statement is to be added at the end of these verses

महालक्ष्म्यै इदं। न मम॥ mahālakṣmyai idaṁ| na mama ||

This means that these oblations are for Mahālakṣmī and not for me.

For verse 11, sacrificial statement is to be made in favour of Kardama, Her father.

कर्दमाय इदं। न मम॥ kardamāya idaṁ | na mama ||

For verse 12, sacrificial statement is to be made in favour Her son, Ciklīta.

चिक्लीताय इदं। न मम॥ ciklītāya idaṁ | na mama ||