The syllable shrI originates in shrI-sUktam of Rig-Veda.
This shrI is not only the material prosperity but both aihika-AmuShmika prosperities - as contained in shrI sUktam of Rig-Veda. But, over a time this label has come to mean goddess lakshmi, the consort of nArAyaNa, who in turn is the anthropomorphized goddess presiding over every kind of prosperity, as has been adumbrated in canons like, saubhgya lakshmi upaniShad, lakshmi tantra etc.
shrI as contained in Rig-Veda shrI sUktam is primarily meant to mean - a non-deficient, non-exiguous, non-sparse - a want-less-syndrome; but not overabundance, hoarding, or amassing syndrome; a completeness, plenitude; pashu sampada - plenitude of cattle; dhAnya sampada - of grain and cereals; vidyA sampada - of education; santAna sampada - of progeny; vAk siddhi= of speech; vAk shuddhi - expression; health, vigour, vitality - and what not. Ultimately - bhogam, bhAgyam - living a self-sufficient life till its finish, of course, through all these want-less-syndromes.
To arrive at the concept of the syllable shrI, it is necessary to scribble the meanings of shrI sUktam on the above lines, because its etymological formation and derivation - the formation of a word and the development of its meaning - occurs in 3rd hymn of that sUktam.
To jot down the meaning of this sUktam, another deterrent is the word jAta-veda, who in this sUktam is continuously propitiated to fetchthat plenitude. jAta-veda, the Ritual-Fire, is a lesser god in hierarchy of gods, when compared to the consort of all-powerful nArAyaNa, and how can he fetch a superior god/goddess to the fire-oblator - will be the ensuing question. Then, will it be worthwhile to go on pouring costly cow-ghee into fire, wishing unknown prosperity or plenitude, or goddess lakshmi herself - will be another question.
It is not so; Fire-god is the endower of shrI - plenitude, whereby the usher of goddess lakshmi - shriyam icChet hutAshanAt - acquire prosperity through Fire-god:
Arogyam bhAkrAdicChet shriyamicCheddhutAshanAt
j~nAnam maheshvarAdicChet mokshamicChejjanArdanAt ||
This one syllable - eka akshara shabdam - shrI, nominating Fire-god, has become the bIjAksharam in shrI sUktam. Hence shrI bIjam is sarva Ashraya, whereby jAta-veda is inseparable from shrI - plenitude, and if the ritual fire is regularly glowing, there the prosperity will be regular. Hence the fire-oblator used to worship ritual fire wishing to get vAk, j~nAna, aishvrya, shakti - speech, knowledge, prosperity, vitality etc - through which he used to live long. As such, that Fire-god is addressed for that plenitude that which is indistinguishable from Fire-god in feminine / neuter terms throughout this sUkta, which need not be confounded with goddess lakshmi proper.
And this shrI is affectionately called shrI-devi who is a little different from mahalakshmi; and the prefix shrI / shrImti denotes certain aura of wellbeing around the addressed celebrity, later came to mean India Mr / Mrs. Please see hymn 3 for its details.
Here the hymns relating to the portion of phala-shruti, fruits of listening, is not included. The booklet of brahmasri [late] pAtUri sItArAmAnjaneyulu gAru is the guiding force for this work. Readers are requested to take strain in reading the prati-pada-artha section, word-for-word section more, than the tAtparyam / bhAvam - gistsection. As far s possible two gist portions are given, one aiming at the absolute while the second one addressing mahalakshmi. If only one gist is there, it is applicable to both.
OM - hiraNyavarNAm hariNIm suvarNarajatasrajAm |
chandrAm hiraNmayIm lakSmIm jAtavedo mamAvaha || 1
hiraNya varNAm hariNIm suvarNa rajata srajAm chandrAm hiraNmayIm lakSmIm jAtavedaH mama Avaha
1] hè jAta+vedaH= oh, Ritual-fire - one who is the cause of gnosis - j~nAna Ashraya sthAnam, veda - vaidika vAgrAshi hetubhUtam, whereby causative factor of plenitudes; by the way, agni, firegod is the presiding deity of speech;he is also termed as yaj~na nArAyaNa;
hiraNya = glitter goldenly; varNAm= wordage - grant me wordage that shines forth with best words like pure gold, unalloyed with untruth, misconstruction, or misinterpretation;
or, secondarily, she who shine forth in golden hue - wrf lakshmi;
hariNIm= hariNa = shveta = suddha = svacCha = white = immaculate = silver-tonguedness;
secondarily, fleeting like deer - lakshmi; this meaning is just lexical and goes with lakshmi aSThottara nAmvali - capala, chanchalA etc; but, here it is 'she who is immaculate in any way; wrf lakshmi
suvarNa rajata srajAm -
su+varNa= with beautiful words; rajata= silvern - brightly; srajAm= like a garland - of words - chain / train of thoughts or speech studded with brightly shining words; as flowers in a garland;
suvarNa rajata srajAm = gold, silver, garlands - one who is adorned with garlands that shine forth like god and silver - brilliant jewellery - not just precious metals; wrf lakshmi
chandrAm= from root chadi hlAdane - AhlAdana = pleasurably pleasant - one who accords pleasant-speech - not talking through one's hat or neck;
hiraNmayIm= full of gold - thought / speech full of preciousness, venerableness;
him= vajra; ram= agni; mayIm= full with; himram mayIm= one that is diamond-like and fire-like as well - a shatter-proof and blazingly intelligent speech - vAgrUpa sampada;
hiraNmayIm= completely golden - one who is unequivocally venerable in form; wrf lakshmi
lakSmIm= such a plenitude,magnificence, grandeur, brilliance - ofintelligence, profundity of profoundness etc - as any thesaurus would agree;
secondarily, goddess lakshmi;
mama Avaha= for me, you welcome - thus I pray you.
Oh, jAta-veda, as a prime-pacificatory force in appeasing gods, I urge you to conduct my prayer to shrI, the tutelar deity of magnificence, who is a quiddity of your own self, as I wish to acquire three kinds of magnificence, tri-vidha shrI-s, namely j~nAnam, veda-vA~Ngmayam, and dhanam - knowledge, Vedic lore, and riches, where all the three are concurrent in you; when you are enkindled, knowledge is enkindled; when your tongues of flame spread, there spreads Vedic lore's canons, for you are vAgrUpa of vedA-s; where you are kept glowing, there will be the glow of riches. I therefore pray you to usher that threefold magnificence which individually and severally glitters like gold, silvernly immaculate, and yielders of pleasantness.
Oh, jAta-veda, as a prime-pacificatory force in appeasing gods, I urge you to conduct my prayer to goddess mahalakshmi, whose splendour is like pure gold, immaculate in any way, pleasurably pleasant, aureate in resplendence, adorned in brilliant jewellery and who is unequivocally venerable in her form, as I would like to get tri-vidha shrI-s, namely j~nAnam, veda-vA~Ngmayam, and dhanam - knowledge, Vedic lore, and wellbeing. Hence, I pray you to usher her towards me. 
dhanadhAnyabhobhAgy siddhi; chandra sAyujyam.
tAm ma Avaha jAtavedo lakSmImanapagAminIm |
yasyAm hiraNyam vindeyam gAmashvam puruShAnaham || 2
tAm ma Avaha jAtavedaH lakSmIm an+apa+gAminIm yasyAm hiraNyam vindeyam gAm ashvam puruShAn aham
2] hè jAtavedaH= hè shrauta agnI= oh, Ritual-fire;
yasyAm hiraNyam [satyAm] = which [plenitude's] golden ambience [is true, well established in day to day living];
aham= I [for myself];
gAm ashvam = cows, horses, [and];
puruShAn= putra, pautra, bR^ityAdi - sons, grandsons, servants etc puruShArthA-s;
vindeyam= I may be able to achieve; such a;
tAm= her / it - the plenitude, or goddess lakshmi;
which further should be;
an+apa+gAminIm= not, to side, going = not slipping away, abiding, non- fugacious, consistent plenitude;
[hiraNyam ] lakSmIm= such an [aureate] plenitude; or goddess lakshmi;
ma Avaha = for me, you welcome - thus I pray you. 
With which plenitude haloed in golden ambience I may be able to get wealth, dhanam, like cows, horses, sons, grandsons, servants etc puruShArthA-s, oh, Ritual-fire, I pray you to usher to me that aureate plenitude, barring its fugacious manner, whereby my practise for authority on Vedic lore, vaidika-vAk-pATavam increases, whereby my gnostic practice, j~nAna samupArjana, will also increase.
With which goddess I may be able to get wealth like cows, horses, sons, grandsons, servants etc, oh, Ritual-fire, I pray you to usher to me that goddess mahalakshmi whose golden ambience is axiomatically established in this material world, except that her stay with me should not be ephemeral as is her wont. 
Proem: In this hymn the syllable shrI has got its inception; hence this is shrI bIjoddhAra mantram, explained at end of hymn..
ashvapUrvAm rathamadhyAm hastinAdaprabodinIm |
shriyam devImupahvaye shrIrmA devI juShatAm || 3
ashva pUrvAm ratha madhyAm hasti nAda prabodinIm shriyam devIm upahvaye shrIH mA devI juShatAm
2] ashva pUrvAm= horses, in the lead position - that which is evincible in the van of cavalry;
ratha madhyAm= chariots, in the midst, thick of -that which is demonstrable in the thick of chariots [fleets];
hasti nAda pra+bodinIm= by elephants', trumpeting,[by which we]awoke to, become aware or conscious of;
devIm= such a deity who is self-effulgent - dyotanAt iti deva / devi;
shriyam= such a magnificence - a magnificence obtaining in the ambience of such a four-fold military, chaturanga bala= footsoldiers, cavalary, array of elephents, fleets of chariots - where the name of that magnificence is reducible to rAjya-lakshmi, rAjya-shrI;
[hè jAtavedaH= hè shauta agnI= of Ritual-fire; upahvaye= you draw close [to me] - thus I pray you;
thus let that numen of;
devI shrIH= deified magnificence, nominated by syllable shrI;
mA = me; juShatAm= be concerned about, or responsive to me. 
shrI bijoddhAram - inception of syllable shrI
1] ashva pUrvAm = in ashva = a, sh, v, a = first consonent sh;
2] ratha madhyAm = in ratha = r, ath, a = first consonent r;
3] hasti nAda =
ghIm kAram = gh, Im; prabodhinIm = vowel -
made known by fourth state among the following four states:
a] svapna, b] suShupti, c] prabodha, d] jAgrata avasthA-s;
three put together - sh, r, I= shrI;
meaning magnificence, grandeur, splendour etc occurring
in and around a celebrated individual or event.
That magnificence evincible firstly in the van of cavalry with the laughing, prancing and springing horses; secondly demonstrable in the thick of chariot-fleets with the rattle of wheels, curvetting of horses, and the toots and clamour of charioteers; thirdly intelligible by the synchronous trumpets of arrays of elephants ready for a blitzkrieg;such a magnificence obtaining in the ambience four-fold military, chaturanga bala, footsoldiers, cavalary, array of elephents, fleets of chariots, oh, Ritual-fire, may please be drawn closer to me and let that self-effulgence nominated by word shrI be responsive to me.
May I pray you, oh, Ritual-fire, to welcome that presiding deity for magnificence, namely goddess mahalakshmi, for me, whose grandeur is evincible firstly in the van of cavalry; secondly demonstrable in the thick of chariot-fleets; thirdly intelligible by the synchronous trumpets of arrays of elephants, and make that rAjya-lakshmi readily predisposed to me. 
shatru-jayam; rAjya-prApti; unnata-pada-prApti
kA.nsosmitAm hiraNyaprAkArAmArdrAm jvalantIm tR^iptAm tarpayantIm
padmesthitAm padmavarNAm tAmihopahvaye shriyam || 4
kAm sa+ut+mitAm hiraNya prAkArAm ArdrAm jvalantIm tR^iptAm tarpayantIm padme sthitAm padma varNAm tAm iha upahvaye shriyam
4] kAm= someone [who is preternaturally indescribable, elusive]; or, kaH= brahma, prajApati - his indefinable consort sarasvati, who can be termed askAm; or, indefinable lakshmi;
sa+ut+smitAm= having, a light, smile - darahAsam [so visualise that vAk devata];
sa+u+smitAm= meaning is the same, wording differs in recensions;
hiraNya= golden hued; pra+AkArAm= one with a symmetrical body structure - an impeccable one in form and order;
sarasvati, speech, is to be symmetrical in all its limbs; or, goddess lakshmi with symmetrical body structure - samasamAnga rUpam - then only she can bestow proportionate wealth;
ArdrAm= dewy, dampened with mercy - hence fully compassionate, tender-hearted, congenial;
nature of speech should be congenially refreshing; so also, goddess lakshmi's bestowal should be compassionate, not forced; further, goddess lakshmi's emergence is when star Ardra is ruling;
this word Ardra has a problem in getting a near equivalent word in English; so we generally put wet, dewy etc for this;
but, there is a word little unknown to non-English, namely unction [from Latin unctio, from ung(u)ere unct- anoint] which has the following meanings, among other meanings like anointment etc:
2 a] soothing words or thought. 4 a] a fervent or sympathetic quality in words or tone caused by or causing deep emotion;
the next word unctuous 1 (of behaviour, speech, etc.) unpleasantly flattering; oily; is becoming useless for Ardra;
if oily can be taken for Ardra, in the word unctuous - something silky, smooth, sticky - meaning a friendliness that will be smooth and sticking - mR^idu, snigdha; but we are constrained to use this word unction for fear of this much explanation, we carry on with moistness, dewy etc - which also need half an hour explanation, hence let us resort to compassionate, considerate, congenial etc.
jvalantIm= sparkling like the tongues of fire - like beacon-light;
tR^iptAm= complacent with the worship of devotees - sarasvati when using her as medium of worship; lakshmi when ardently praying for her munificence;
tarpayantIm = one who is showering blessings on devotees; both the above deities - by way of refined speech or riches;
padme sthitAm= one who is ensconced in lotus; both sarasvati and lakshmi sit in their own lotuses; sarasvati sits along with her consort brahma in the lotus arose from the navel of shrIhari, or in the lotus called one's own heart; while lakshmi sits in a lotus of lotus-lakes, while lakshmi has va bijAksharam which is a shubha vAchaka, whereby she is padma vAchaka devata;
padma varNAm= one who is in the hue of a roseate lotus;
tAm shriyam= such as she is, let that shrI; vAgrUpa shrI - deity of speech - = sarasvati; or dhanarUpa shrI = lakshmi;
iha upahvaye = now, you welcome [towards me].
May I request you, oh, Ritual-fire, to welcome that elusive numen of plenitude, shrI-devi ensconced in a divine lotus, whose constitution is impeccably statuesque and hue roseate, tender-hearted, yet sparkly like beacon-light, complacent with the worships of devotees and lavishing blessings on them. Such as she is she may pleased be ushered to me now. 
Import of hymn is the same for either saraswati or lakshmi, if the epithet of numen srI-devi is changed with either of their names.
chandrAm prabhAsAm yashasA jvala.ntIm shriyam loke devajuShTAmudArAm
tAm padminImIm sharaNamaham prapadye.alakSmIrme nashyatAm tvAm vR^iNe || 5
chandrAm prabhAsAm yashasA jvala.ntIm shriyam loke deva juShTAm udArAm tAm padminImIm sharaNam aham prapadye a+lakSmIH me nashyatAm tvAm vR^iNe
3] chandrAm= AhlAda kAriNi - chadi hlAdane - one who causes congeniality, pleasantness;
pra+bhAsAm= utkR^STha prakAsham= one who is exceptionally, self-refulgent;
yashasA loke jvala.ntIm= loke kIrtita = byrenown, in world,one who is resplendent; one who is glowing in all worlds with the glow of her own munificent-glory;
yashasA= kIrti= glory = vidyA, audArya, aishvaryAdi yashas -; scholarliness, munificence, bounteousness etc - in respect of saraswati - namely Vedic lore;
yashasA = dhana, dhAnya, pashu, putra, mitra, kalatrAdi aishvaryam - wrf lakshmi;
deva juShTAm= [even] by gods, one who is likable, much cherished;
udArAm= one who is bounteous,or, one who is imbued in any sphere of activity;
padminIm= one who has lotus as seat - lotus like heart as seat; or, she who has padma-vAchaka bIjAksjharam namelyva - as her self;
Im= veda svarUpa - one who is intelligible only through scriptures; such as she is;
tAm shriyam = her, that deity shrI [personified magnificence] ;
aham sharaNam prapadye= I, as my refuge, propound - I propound that deity denominated by the syllable shrI as my ultimate refuge; whereby;
mè= [let] my;
a+lakSmIH= sparsity, exiguity, paucity - all culminating into penury;
nashyatAm= become extinctive - whereby, on her arrival, let the penury of mine become extinct - something like - strike, strike at the root of penury -gItAnjali, Tagore;
[hè shrI] tvAm [saH] vR^iNe = [oh, shrI-devi] you, [he is] wooing - [where wooing is not courtship, but trying to win fame, fortune, etc.];
[hè jAta-veada, iti vaktavyam] = oh, Ritual-fire, please convey my prayer to her telling that "oh, shrI-devi, he is wooing you, have mercy on him... etc"
Oh, Ritual-fire, please convey my prayer to that numen of
plenitude, telling that "this devotee is wooing you, and he says:
"oh, goddess shrI-devi, you are the causer of pleasurable pleasantness, exceptionally self-effulgent, glowing in all worlds with the glow of your own glory of munificence, intelligible only through scriptures, much cherished even by gods for you are imbued in every sphere of activity; such as you are, I propound you who are denominated by the syllable shrI as my ultimate refuge, and let all of my penuries become extinct advent of your coming to me..:" 
nidhiprApti; shatrujayam; rAjapUjyata; sUrya, chandra loka prApti
AdityavarNe tapaso.adhijAto vanaspatistava vR^ikSo.atha bilvaH
tasya phalAni tapasAnudantumAyAntarAyAshcha bAhyA alakSmIH || 6
Aditya varNe tapasaH adhijAtaH vanaspatiH tava vR^ikSaH atha bilvaH tasya phalAni tapasA nudantu mA yA antarA yAH cha bAhyA a+lakSmIH
6] [atha= then;]
hè Aditya varNe= oh, in sun's splendour, glittering forth - oh, one dazzling in the cerise splendour of rising sun;
tava tapasaH adhijAtaH= by your, hermitic austerities, those that are born; such as;
vanaspatiH= plants, herbs, trees - that give fruits without flower-bearing - [here bilva tree yielding auspicious bilva fruits;
atha= here atha is shubhakara vAchaka, shubhAkshara - those that are auspicious;
bilvaH vR^ikSaH [asti] = bilva, trees [are there, isn't it];
tasya phalAni= its, fruits - bilva fruit of bilva tree;
tapasA= [by the power of your] hermitic austerities;
mA= in my respect - those [a+laskhmi-s] that are available in me;
yA antarA= those, that are inside;
yAH cha bAhyA= those, or else, that are peripheral on my body;
a+lakSmIH= those penuries;
nudantu = cast aside - let those fruits of bilva cast out miseries available either inside or outside of my being.
"Oh, shrI-devi, floridly splendorous like rising Sun, there emerged a vanaspati called bilva tree, for the sake of your undertaking hermetic practises under its shade, isn't it. Let those auspicious bilva fruits cast out penuries available either inside or outside of my being, for they are ripened with the radiance of your austerities... "; such as it is, oh, jAtaveda, this prayer of mine may please be communicated to that numen of plenitude, namely shrI... 
bilva fruits have emerged as j~nAna phalA-s of pArameshvara j~nAnam, where parameshvara is j~nAnamayam where His knowledge itself is tapas - yasya j~nAnamayam tapaH. Hence bilva fruits are called as shrI phala, and trees as shrI vR^iksha-s, and held auspicious. Because those trees have emerged from no les than parameshvara - sA hi sR^IramR^itA - goddess lakshmi chose them for her austerities. Those fruits are chitta doSha hara, remove mental imbalances to madness; shArIra doSha hara, remove bodily problems from skin allergies to leprosy, and they are j~nAna-pradA-s, yielding intellect, thus enabling internal and external plenitude of health. Hence this prayer is for well-being, through bilva media, for their cChAya, dala, phala-s - shade, leaves, and fruits are lively - shrI yukta.
upaitu mAm devasakhaH kIrtishcha maNinA saha |
prAdurbhUto.asmi rAShTresminkIrtimR^iddhim dadAtu me || 7
upaitu mAm deva sakhaH kIrtiH cha maNinA saha prAdurbhUtaH asmi rAShTre asmin kIrtim R^iddhim dadAtu me
7] [hè shrI-devI; aham= I am - a devotee of yours;]
asmin rAShTre= in this, fraternity - called this world; prAdurbhUtaH asmi= took birth, I am; whereby I pray and seek humanly cherishes from you, which are as below;
deva sakhaH= god's, friend - good fortune is every god's friend; or, god shiva's friend - kubera, the presiding deity of wealth, where god shiva is a born pauper;
cha= also, further;
kIrtiH= renown, certain pre-eminence, some notability, at least a best of the bad lot by way of my education, comportment etc;
kIrtiH= the numen of celebrity - one of the deities in the parivAra-devatA-s, school of deities surrounding goddess lakshmi, named kIrti, yahobhimAnI devatA; that deity of honour too;
maNinA saha= precious stones, along with - where maNi is upalakshaNa to all other precious gems; or; maNinA saha= along with chinta-maNi, a wish-fulfilling celestial talismanly gem;
mAm = me, towards [me];
upa+etu= to [my] nearby, let [them] come;
mè kIrtim= to me, renown;
[cha= as well]
R^iddhim= sampatsamR^iddhi= opulence; dadAtu= let them give;
this is how, oh, jAta-veda, you may put forth my request to shrI.
"Taking birth in the fraternity called conditioned world, living a conditional life of humans, I as a devotee of yours tend to seek humanly cherishes from you; in them let some celebrity and good fortune advance towards me to enrich my scholarly pre-eminence and material prerogatives like precious stones, grain, gold etc through that scholarly eminence..." this is how, oh, jAta-veda, you may put forth my prayer to shrI...
"Taking birth in the fraternity called conditioned world, living a conditional life of humans, I as a devotee of yours tend to seek humanly cherishes from you; in them firstly, your protégé and god shiva's friend as well, namely kubera, the tutelary deity for wealth-management may address himself to me; and secondly, another protégé of yours from the school of your parivAra-devatA-s, namely kIrti, the presiding demiurge of honour may also apply herself to me, and let both of them bestow me honour and honourable treasure of gems and jewels... this is how, oh, jAta-veda, you may put forth my prayer to goddess mahalakshmi... 
kuberAdi dhanadevatA sAkshAtkAram; chintAmaNyAdi rtna siddhi;
bhUtapretapishAchAdi graha pIDA nivR^itti
kSutpipAsAmalAm jyeShThAmalakSmIm nAshayAmyaham |
abhUtimasamR^iddhim cha sarvAm nirNudame gR^ihAt || 8
kSut pipAsA malAm jyeShThAm a+lakSmIm nAshayAmi aham abhUtim a+samR^iddhim cha sarvAm nirNuda me gR^ihAt
8] hè jAtaveda; aham = oh, Ritual-fire, I [would like to eradicate];
kSut pipAsA malAm jyeShThAm a+lakSmIm nAshayAmi
kSut pipAsA malAm= hunger, thirst, one who has them as her blemishes = one who has blemishes like hunger and thirst as her attributes;
jyeShThAm = she who emerged prior to shrI, j~nAna, sampada-s - namely alakshmi, dAridrya abhimAnI devata - presiding deity for indigence;
a+lakSmIm= such an indigent-shrI - ill fortune, infelicity; poverty of thought, speech and action wrf brahama jij~nAsi; or, uncomfortable living, though not pauperism, wrf mahalakshmi;
nAshayAmi= I would like to] eradicate, cleanse myself of; as such;
sarvAm= all kinds of;
a+bhUtim= anaishvaryam = non-wealth =fallibility in thought, speech and action of a Vedic pundit; or, privation, sparsity - wrf mahalakshmi;
a+samR^iddhim= not, plentifulness - inadequateness, unplentifulness of thought, speech and action wrf brahama jij~nAsi; or, meagreness of resources wrf mahalakshmi;
cha= as well;
me gR^ihAt= my, from house;
nir+Nuda = completely, be jettisoned.
Oh, Ritual-fire, by worshipping shrI-devi I would like to eradicate alakshmi, dea-non- grata and an indigent-shrI, for her attributes are six blemishes, ShaT Urmi-s, like hunger and thirst etc; hence, please put forth my prayer to shrI-devi with whose compassion I can cleanse myself from the fallibility in thought, speech and action; and my house from the meagreness of resources.
...please put forth my prayer to mahalaksmi with whose compassion I can cleanse myself from my individual pecuniary inadequacies and my house from the meagreness of wherewithal. 
There are six entities called ShaT Urmi-s. 1] hunger; 2] thirst; 3] shoka - manovyadha - disquietude - by losing an unregainable thing; 4] moham - always wanting something; 5] jara - old age; 6] maraNa - death. In them the first one with stigmatic attributes like hunger and thirst is jyeShTA alakshmi, elder alaksmi; second one, madhyama, is with demerit-attributes like disquietude and delusory desires, while the third one, kaniShTA, is with loathsome-attributes of old age and death. Though no one will worship these six negative- deities, constant thinking over them, or fearing for them will tantamount their worshipping. All these non-assets, a+lakshI-s never proffer help to anyone's growth.
[a+shobha, a+santoSha, a+sapatsamR^iddhi - ityAdi nAsham]
gandhadvArAm durAdharShAm nityapuShTAm karIShiNIm |
IshvarIm sarvabhUtAnAm tAmihopahvaye shriyam || 9
gandha dvArAm durAdharShAm nitya puShTAm karIShiNIm IshvarIm sarva bhUtAnAm tAm iha upahvaye shriyam
9] gandha dvArAm= fragrance, by way of; one who has fragrance as a doorway in eliciting her presence; one who can be accessed only through fragrance; fragrantia universalis; where there is no stench, reek, or fetor, there will be some perfume of nature pervading the entire universe, indicating the wellbeing of that place / person, like meadows, woodlands, clean cities, sancta sanctorum etc. Where there is wellbeing of any given ambience, this shrI can be spotted in that place / person owing to the aura obtaining there;
highly redolent of scriptural fragrance; or, highly fragrant with perfumes of wellbeing wrf mahalakshmi;
dur+adharShAm= unassailable, one cannot pull her away from the possession of others - if she is unwilling to depart; inextricable, ineluctable = against which it is useless to struggle;
nitya puShTAm= always, well-nourished - affluent by constant practise of scriptural injunctions; or, one with the affluence of crops, grain etc wrf mahalakshmi;
karIShiNIm=one who has cow dung aplenty; a deity full with cow dung? Not so, karIshm is upalakshaNa for cattle; lands and fields filled with cow dung; to fill those many lands and fields with that much cow dung, one should have plenty of cattle and vast fields go-sampada, bhU-sampada; continued practise of veda vA~Ngmayam yields those cattle and fields; or, mahalaksmi yields them as godsend - bhU-lakshmi; ultimately, one who is evincible in the form of Mother Earth;
sarva bhUtAnAm IshvarIm= for all, beings, monarchical [deity, underpinning deity, mainstay];
tAm shriyam [hè jAtaveda] iha upahvaye = such as she is, that shrI-devi, [oh, Ritual-fire], now, you welcome.
That numen of plenitude whose presence is observable by way of certain unbefouled perfume pervading entire universe, ineluctably impossible one to wean way from the possessor, one who is always affluent with the exuberance of crops and grain, illustrative in the form of Mother Earth with thronging livestock, whereby she who has become the mainstay of every living being; this being my prayer to that divinity, oh, Ritual-fire, lead the way of shrI-devi to me, now... 
She who is educible by way of divine fragrance, an unassailable one to wean way from the possessor against her will, one whose affluence is marked by the exuberance of crop and grain, who stands for Mother Earth replete with livestock, and who is the underpinning deity of every living being; I seek a gleam of blessings of that deity, mahalakshmi; such as this is, oh, Ritual-fire, please convey my prayer in welcoming her to me now. 
kR^iSh-phala; dhanadhAnya samR^iddi; puNya-gandha prApti; adhikAra prApti
manasaH kAmamAkUtim vAchaH satyamashImahi |
pashUnAm rUpamannasya mayi shrIH shrayatAm yashaH || 10
manasaH kAmam AkUtim vAchaH satyam ashImahi pashUnAm rUpam annasya mayi shrIH shrayatAm yashaH
10] manasaH kAmam= heart's, desires - heartfelt cherishes, fervent hopes - and their fulfilment;
[manasaH] AkUtim= saMtR^ipti = [mind's] contentment, gratification;
vAchaH satyam= speech's, candour - practicability of what is said or promised - unimpeachability;
pashUnAm rUpam= livestock, the aspect of;
annasya rUpam= food grain, the aspect of;
pashUnAm annasya rUpam = for cattle, food, aspect - the aspects of cattle food - straw, forage, cattle cakes etc p- obtainable from crops and harvests;
annasya rUpam pashUnAm = food, aspect, of cattle - milk for calves - and other milk products to humans;
ashImahi= I would like to get; wherefore:
shrIH yashaH= prosperity, nobility - nobiliary eminence;
mayi shrayatAm= in me, let them be abiding.
Let prosperity and nobiliary eminence be abiding with me as I want to achieve fructification of my fervent hopes, whereby contentment of mind is accomplished, whereupon candour of speech is effectuated, through which abundance of harvest and livestock is actualised, where all and sundry are interdependent. Let this prayer of mine, oh, Ritual-fire, be communicated to shrI-devi, and fetch her to me, to keep up the integrity of such interdependence. 
kardamena prajAbhUtAmayi sambhavakardama |
shriyam vAsaya me kule mAtaram padmamAlinIm || 11
kardamena prajA bhUtA mayi sam+bhava kardama shriyam vAsaya me kule mAtaram padma mAlinIm
11] hè kardama= oh, kardama, [alias] Ritual-fire;
kardamena = with you who are also known as kardama prajApati;
[shrIH= agni tejo rUpa, jala adhiShTrAtri devata - shrI has become]
prajA bhUtA= one with offspring, she has became = on giving rise to you as her brainchild named kardama prajApati, oh, Ritual-fire, shrI-devi has become one with progeny, a mother, thus you are the son of that shrI-devi; hence, you;
some tell the lexical meaning of kardmena = mud; then it means she who gave birth to mud as her brainchild;
mayi sam+bhava= [you, oh, Rituyal-fire] in me, well + stay = stay well with me, so that your mother shrI-devi will also be with you and me;
mAtaram = [make your] mother; who makes her abode in;
padma mAlinIm = [primordial] waters, as her garlands - one whose garlands are primordial waters;
padma is another name of [primordial] waters - p, a, d, a, ma = ap + dama= water, as her house; dama= house; hence, mahalakshmi is brought to any lake and made to sit in any lotus - by painters; conceptually she who has primordial waters, not even Milk Ocean, as her abode, and hence nominated by bIja-aksharam - vam; and primordial waters gave rise to primordial fire; hence Ritual fire is becoming the son of shrI-devi;
secondarily, mahalakshmi who is decorated with lotus garlands;
shriyam= that shrI-devi;
mè kule vAsaya = in my, house / dynasty, accommodate [her].
With you as her brainchild named kardama prajApati, shrI-devi has become a progenitrix; as such, not only that you stay fast with me, you may please accommodate your mother whose lotusy garlands are primordial waters, hence who became the presiding deity of waters, in my house or dynasty, whereby functional water and fire remain fixed with me or my dynasty, through which every other kind of prosperity is achievable. Thus I pray you and your mother. 
vamsha-vR^iddhi; akhaNDa aishvarya siddhi
ApaH sR^ijantu snigdhAni chiklItavasame gR^ihe |
nichadevIm mAtaram shriyam vAsaya me kule || 12
ApaH sR^ijantu snigdhAni chiklIta vasa me gR^ihe ni cha devIm mAtaram shriyam vAsaya me kule
12] chiklIta= hè, chiklIta, oh, most friendly Ritual-fire - kli dU - Ardra bhAve - klid= becoming wet, dewy; chi klid= adhika Ardrata= much, wettish = fawning = fawn2 v.intr. 1] (often foll. by on, upon) (of a person) behave servilely, show cringing affection = most friendly;
ApaH snigdhAni sR^ijantu
ApaH= let [primordial] waters,
snigdhAni= more glibly = 2 archaic smooth; unimpeded - unctuously sticky, or smooth friendship;
sR^ijantu = let them create; let that quintessence of primordial waters create glibbest friendly nature];
[tvam= you, because you are the son of shrI-devi of primordial waters, will have the same quality of stickiness, smoothness etc of Ardrata; such as you are]
mè gR^ihe vasa= in my, house / clan, you stay fast;
ni cha= and further;
mAtaram devIm shriyam mè kule vAsaya = mother, goddess, shrI-devi, in my, house / dynasty, you accommodate.
Oh, most friendly Ritual-fire, on coming to me let primordial waters create a most friendly atmosphere, and you who are having same propensity as those waters, jala-gata-sneha-dharmam, make yourself comfortable in my house / clan, besides making your mother shrI-devi comfortable in my house /dynasty.
anna-samR^iddhi; sthira-lakshmi; j~nAna-siddhi
ArdrAm puShkariNIm puShTim pi~NgalAm padmamAlinIm |
chandrAm hiraNmayIm lakSmIm jAtavedo ma Avaha || 13
ArdrAm puShkariNIm puShTim pi~NgalAm padma mAlinIm sUryAm hiraNmayIm lakSmIm jAtavedo ma Avaha
13] hè jAtavedaH = oh, Ritual-fire;
ArdrAm= she who is wettish = causer of soothingly cool effect;
puShkariNIm= one having lotuses;
puShkariNIm= [primordial] waters - one emerged from them - jala tattva prathAna;
puShkariNIm= one whose abode is the vault of heaven - dahara AkAsha sthAnIyam;
puShkariNIm= one who has elephant trunks - two elephants will be anointing her with their trunks - wrf mahalakshmi;
puShTim= one in the aspect of wholesomeness;
pi~NgalAm= one in ochreish hue =from light yellow to brown or red;
su+varNAm= brilliant, in her hue;
hema mAlinIm= one who has lotus garlands - because she is jala tattva devata she has lotuses garlanded with underwater lotus-runners, as lake-water is adorned with them;
chandrAm= accorder of pleasantness - [chadi hlAdane] as with her jala tattvam, while her brother moon has also got the same faculty;
sUryAm= one who is dazzling like tender sun = taruNa Aditya;
hiraNmayIm= tejomayi = self-resplendent, or lexically brilliant like gold; but here words like 'gold and golden' make no room according to the yajur vedic saying tejo vai hiraNmayam;
lakSmIm= such a shrI-devi;
ma Avaha= to me, you invite.
Oh, Ritual-fire, I pray you to invite shrI-devi to me, who is the causer of soothingly cool effect for she emerged from primordial waters, whose aspect is wholesomeness, ochreish hue, who being a presiding deity of waters garlanded with lotuses stringed with their runners and a causer of pleasantness, and who is manifestly self-resplendent in her mien. 
ArdrAm yaHkariNIm yaShTim suvarNAm padmamAlinIm |
sUryAm hiraNmayIm lakSmIm jAtavedo ma Avaha || 14
ArdrAm yaHkariNIm [yaShkariNIm] yaShTim suvarNAm hema mamAlinIm sUryAm hiraNmayIm lakSmIm jAtavedo ma Avaha
14] hè jAtavedaH = oh, Ritual-fire;
ArdrAm= one who is the causer of soothingly cool effect by which she is becoming the altar-ego of anyone - sneha bhAva;
yaHkariNIm= yakSha pUjAyAm - curAdi dhAtu - pUja sAdhana jala rUpa= one who is in the from holy waters, hence who makes the environ holy;
yaShTim = yaSTi karAm = vetra yaShTi = one who holds a baton, sceptre-like wand symbolizing divinely pervading, or authority;
su+varNAm= brilliant, in her hue;
hema mamAlinIm= adorned with golden garlands;
sUryAm= one who is dazzling like tender sun = taruNa Aditya; or, one motivates all beings to their respective duties, like dwaning sun;
hiraNmayIm= completely golden in aura;
lakSmIm ma Avaha = such a shrI-devi, to me, you invite.
Oh, Ritual-fire, I pray you to invite shrI-devi to me, an alter-ego of everyone, who makes the environ holy let alone worship-environ, wielder of a baton symbolizing divine authority, brilliant in her hue, adorned with golden garlands, motivator of everybody to their respective duties like dwaning sun, and who is manifestly self-resplendent in her mien. 
tAm ma Avaha jAtavedo lakSmImanapagAminIm |
yasyAm hiraNyam prabhUtam gAvodAsyoshvAnvindeyam puruShAnaham || 15
tAm ma Avaha jAtavedaH lakSmIm an+apa+gAminIm yasyAm hiraNyam prabhUtam gAvaH dAsyaH ashvAn vindeyam puruShAn aham
15] hè jAtavedaH= hè shrauta agnI= oh, Ritual-fire;
yasyAm [satyAm] = which [plenitude's] golden ambience [is true, well established in day to day living];
aham= I [for myself would be getting];
pra+bhUtam= absolute - plenitude;
hiraNyam= brilliance, radiance, resplendence - of my education - tejo vai hiraNmaya - through which alone other puruSArthA-s are achievable;
or, ordinary gold - wrf to mahalakshmi;
gAvaH dAsyaH ashvAn puruShAn = cows, servants, horses - putra, pautra, bR^ityAdi - sons, grandsons, servants etc puruShArthA-s;
vindeyam= I may be able to achieve; such a;
tAm= her / it - the plenitude, or goddess lakshmi;
which numen shrI-devi further should be;
an+apa+gAminIm= not, to side, going = not slipping away, abiding, non- fugacious, consistent plenitude;
[hiraNyam ] lakSmIm= such an [aureate] plenitude; or goddess lakshmi;
ma Avaha = to me, you welcome - thus I pray you.
With which numen of plenitude haloed in golden ambience, I may be able to get scriptural-wealth, j~nAna dhanam, through which alone I will be getting material wealth, puruShArthA-s, like cows, horses, sons, grandsons, servants etc, oh, Ritual-fire, I pray you to usher to me that aureate deity of plenitude, shrI-devi, barring her fugacious manner..
With which goddess I may be able to get wealth like cows, horses, sons, grandsons, servants etc subventions, oh, Ritual-fire, I pray you to usher to me that goddess mahalakshmi whose golden ambience is axiomatically established in this material world, except that her stay with me should not be ephemeral as is her wont. 
This hymn that almost looks like the second hymn is treated as terminal reprise. Further hymns following this, intended for phala shruti, fruits of listening / chanting, are presently left out in this work.
OM mahAlakSmaicha vidmahe viShNupatnaicha dhImahi |
tanno lakSmIH prachodayAt ||
OM shAntiH shAntiH shAntiH
August 30, '09
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