Simple Homa Procedure

Introduction:
This series covers simple homa procedure that can be done individually at home. This
is the normal procedure adopted while performing homa as per Vaidika method. There
is another procedure called Tantric method. Vaidika method means relating to the Veda,
derived from or conformable to the Veda or prescribed in the Veda. There may be
variations from what is described here.

1. Requirements:
1. Very small quantity of rice flour
2. Homa kuṇḍa
4. Small quantity of sand to spread on homa kuṇḍa
3. Bunches of dharba grasses (normal requirement is 108)
4. Two wooden darvi-s (darvi means wooden ladle); out of which one should be bigger
than the other
5. A cup to hold homa dravya (this cup is called ājyapātra), the materials used for
oblations. Main ingredient will always be ghee (clarified butter). Sometimes, according
to the deity concerned, there will be additions to ghee.
6. Pañchapātra and uttaraṇi. This should be always two in numbers. One is meant for
the deity for whom oblations are offered and another for the self to do ācamana. Each of
these pañchapātra-s should have a small cup by their sides to pour water from
pañchapātra using uttaraṇi.
7. Small broken wooden pieces according to the size of the homa kuṇḍa. This is
required in order to maintain the fire in the homa kuṇḍa till the entire homa procedure is
completed.

8. Samidh (समिध ्). Samidh is firewood, fuel, a log of wood, faggot, etc. Generally palāśa
tree wood is used.
9. Sandal paste, kumkum and turmeric powder.
10. Akṣata in a cup. Take plain rice in a cup, add a little turmeric powder and add half
uttaraṇi water. Mix them and this is akṣata.
11. Flowers both threaded and lose.

12. Two cups known as prokṣaṇīpātraṁ and praṇītāpātraṁ (प्रोक्षणीपात्रं, प्रणीतापात्रं)

13. One more cup to put one drop of homa dravya after offering oblations. (This is to be
strictly followed in the case of prāṇapratiṣṭhā and puraścaraṇa homas).
14. Enough water and towels to dry hands.
15. A hand fan (this is to kindle the fire; one should not blow directly into the homa fire.)
16. Powdered condiments such as cardamom, clove, edible camphor, saffron, etc.
17. Naivedya items, fruits, jaggery (small piece for offering to Varuṇa; he is fond of
jaggery)

2. Ācamanam:
Water should be taken from small pañchapātra.

अच्यत
ु ाय नमः। acyutāya namaḥ |

अनन्तात नमः। anantāta namaḥ |

गोविन्दाय नमः॥ govindāya namaḥ ||

Ācamana is a procedure where water is taken in the right palm, which is sipped after
reciting mantras. This is also known as mahāvyādhi praśamanī nāma trayī vidyā
(महाव्याधि प्रशमनी नाम त्रयी विध्या). This means by swallowing water with mantras, it
cures all types of illness, both physical and mental. While taking water in the palm, little
finger and thumb should not be folded and other fingers should be slightly folded
inwards.

3. Gaṇapati Dhyānam:
Wear pavitra now. Pavitra is made out of two dharba grasses cut to the size measuring
from tip of thumb to tip of little finger. This is worn on the right hand ring finger after
washing it with water from bigger pañchapātra. When this is worn, ācamana should not
be done. When ācamana is prescribed, this should be removed and placed on the right
ear (ocean is said to be there) and after ācamana is over, right palm is to be washed
and dried with a towel and thereafter pavitra is to worn back.

शुक्लांबरधरं विष्णुं शसिवर्णं चतुर्भुजम ्।

प्रसन्नवदनं ध्यायेत ् सर्वविग्नोप शान्तये॥

śuklāṁbaradharaṁ viṣṇuṁ śasivarṇaṁ caturbhujam |

prasannavadanaṁ dhyāyet sarvavignopa śāntaye ||
(Meaning: Eternally present, wearing white garments, shining like the moon, having four
hands, whose face is full of Bliss, I worship you to remove all the obstacles (while
performing this pūjā.)
While reciting this mantra, one should close all the fingers in both the palms (knuckles)
and cuff the sides of the forehead.  This increases the blood flow to the brain. There are
certain nāḍi-s on both sides of the forehead and while slightly cuffing these places with
fists.

4. Prāṇāyāmaḥ प्राणायामः
Fold index and middle fingers of the right palm. Use the little finger and the ring finger to
close the left nostrils and the thumb to close the right nostril. Inhale through the left
nostril, hold for a few seconds and exhale through the right nostril. This is one round of
prāṇāyāma. Thus one should perform three rounds of the following Brahmagāyatrī
mantra.

ॐ भःू । ॐ भुवः। ॐ सुवः। ॐ महः। ॐ जनः। ॐ तपः। ॐ सत्यम ्॥

ॐ तत ् सवितुर्वरे ण्यं भर्गो दे वस्य धीमहि ।

धियो यो नः प्रचोदयात ्॥

ओमापो-ज्योती-रसोऽमत
ृ ं-ब्रह्म भर्भु
ू वस्सव
ु रोम ्॥
om bhūḥ| om bhuvaḥ| om suvaḥ| om mahaḥ| om janaḥ| om tapaḥ| om satyam ||
om tat saviturvareṇyaṁ bhargo devasya dhīmahi  |
dhiyo yo naḥ pracodayāt ||
omāpo-jyotī-raso'mṛtaṁ-brahma bhūrbhuvassuvarom ||

(Meaning: All the seven worlds are ॐ. We meditate on Brahman in the form of Light,
who makes us to perform different actions. ॐ is water, light and essence. Essence of
food that is given by the Earth, prāṇa, which is important for our existence, the vastness
of the sky and three vyāhṛti-s bhūḥ, bhuvaḥ and suvaḥ which represent mind, intellect
and ego are also ॐ.)

5. Vigneśvara (Ganeśa) Pūjā:

I) Saṁkalapam
ममोपात्त समस्त दरि
ु तक्षयद्वारा श्रीपरमेश्वर प्रीत्यर्थं करिश्यमानसय कर्मणः निर्विग्नेन
परिसमाप्त्यर्थं आदौ विघ्नेश्वर पूजां करिष्ये॥

mamopātta samasta duritakṣayadvārā śrīparameśvara prītyarthaṁ kariśyamānasaya

karmaṇaḥ nirvignena parisamāptyarthaṁ ādau vighneśvara pūjāṁ kariṣye ||
Ii) Gaṇeśa Āvahana:
ॐ

अस्मिन ् हरिद्राबिम्भे श्री महागणपति ध्यायामि। आवाहयामि ॥

आसनं ।पाद्यं। अर्घ्यं।स्नपयामि।आचमनीयं।वस्त्रं।गन्धान ् धारयामि। पष्ु पैः पज

ू यामि॥

asmin haridrābimbhe śrī mahāgaṇapati dhyāyāmi | āvāhayāmi ॥

āsanaṁ | pādyaṁ | arghyaṁ | snapayāmi | ācamanīyaṁ | gandhān dhārayāmi | puṣpaiḥ

pūjayāmi ||

Iii) Arcana: (Only Flowers To Be Offered)

ॐ सम
ु ख
ु ाय नमः। एकदन्ताय नमः। कपिलाय नमः।  गजकर्णकाय  नमः। लम्बोदराय नमः।
विकटाय नमः। विग्नराजाय नमः। विनायकाय नमः। धम
ू केतवे नमः। गणाध्यक्षाय नमः।
फालचन्द्राय नमः गजाननाय नमः। वक्रतण्
ु डाय नमः।  शर्प
ू कर्णाय नमः। हे रम्बाय नमः।
स्कन्दपर्व
ू जाय नमः॥
om sumukhāya namaḥ | ekadantāya namaḥ | kapilāya namaḥ |  gajakarṇakāya  namaḥ
| lambodarāya namaḥ | vikaṭāya namaḥ | vignarājāya namaḥ | vināyakāya namaḥ
dhūmaketave namaḥ | gaṇādhyakṣāya namaḥ | phālacandrāya namaḥ | gajānanāya
namaḥ | vakratuṇḍāya namaḥ |  śūrpakarṇāya namaḥ | herambāya namaḥ |
skandapūrvajāya namaḥ ||

Iv) Upacāra-S:
dhūpa, dipārādhana, naivedya and nīrājana.

V) Gaṇeśa Gāyatrī:
तत्परु
ु षाय विद्महे वक्रतण्
ु डाय धीमहि।

तन्नो दन्तिः प्रचोदयात ्॥

tatpuruṣāya vidmahe vakratuṇḍāya dhīmahi |

tanno dantiḥ pracodayāt ||

Vi) Prayer:
वक्रदण्ु ड महाकाय सूर्यकोटि समप्रभ। निर्विग्नं कुरु मे दे व सर्वकार्येषु सर्वदा॥
vakraduṇḍa mahākāya sūryakoṭi samaprabha | nirvignaṁ kuru me deva sarvakāryeṣu
sarvadā ||
(Meaning: O Ganeśa, the one with a twisted trunk and a mighty body, one who has
brilliance of infinite number of suns, my Lord, always make all my endeavours free of
obstacles.)

6. Main Saṁkalapam Or Homa Saṁkalapam:

(This saṁkalapam is based on navāvaraṇa pūjā. This saṁkalapa is taken for the sake
of convenience, and to avoid any confusions).
Take some flowers in the left palm and place right palm over this and recite the
following mantra

शभ
ु े शोभ्ने मुहूर्ते आद्यब्रह्मणः द्वीतीय-परार्धे श्वेतेवराहकल्पे वैवस्वतमन्वन्तरे अष्टाविंशतितमे
कलियुगे प्रथमेपादे जम्बत्ू द्वीपे** ललितानाम वर्षे, ललितानाम खण्डे, अस्मिन ् वर्तमाने व्यवहारिके
ललितानाम संवत्सरे , ललितानाम अयेने, ललितानाम ऋतौ, ललितानाम मासे, ललितानाम पक्षे,
ललितानाम तिथौ, ललितानाम वासरयुक्तायां, ललितानाम नक्षत्रयुक्तायाम ्, शुभयोग शभ
ु करण
सकलविशेषण विशिष्टायां अस्यां ललितानाम शभ
ु तिथौ ममोपात्त समस्त दरि
ु तक्षयद्वार श्री
परमेश्वरप्रीत्यर्थं अस्माकं क्षेमस्थैर्य वीर्यविजय आयरु ारोग्य ऐश्वर्य अबिवद्
ृ ध्यर्थं समस्त मङ्गल
अवाप्त्यर्थं सम्स्त दरि
ु तोपशान्त्यर्थं …….. अनग्र
ु ह प्रसाद सिद्ध्यर्थे …….होमं करिष्ये॥
śubhe śobhne muhūrte ādyabrahmaṇaḥ dvītīya-parārdhe śvetevarāhakalpe
vaivasvatamanvantare aṣṭāviṁśatitame kaliyuge prathamepāde lalitānāma dvīpe
lalitānāma varṣe, lalitānāma khaṇḍe, asmin vartamāne vyavahārike lalitānāma
saṁvatsare, lalitānāma ayene, lalitānāma ṛtau, lalitānāma māse, lalitānāma pakṣe,
lalitānāma tithau, lalitānāma vāsarayuktāyāṁ, lalitānāma nakṣatrayuktāyām, śubhayoga
śubhakaraṇa sakalaviśeṣaṇa viśiṣṭāyāṁ asyāṁ lalitānāma śubhatithau mamopātta
samasta duritakṣayadvāra śrī parameśvaraprītyarthaṁ asmākaṁ kṣemasthairya
vīryavijaya āyurārogya aiśvarya abivṛddhyarthaṁ samasta maṅgala avāptyarthaṁ
samsta duritopaśāntyarthaṁ ……. anugraha prasāda siddhyarthe ……….homaṁ
kariṣye ||
(In the dotted lines name of the god for whom oblations are made and the name of the
homa are to be filled. For example, if it is Gaṇapati homa, Mahāgaṇapati and Gaṇapati
homā are to used.)
Now put the flowers down.

अप उपस्पश्ृ य॥ apa upaspṛśya ||  (wash both the palms with water from small
pañchapātra and dry both the palms)
Now move turmeric Gaṇapati slightly towards north.

7. Varuṇa Pūjā:
Take bigger pañchapātra and pour water and mix powdered condiments. Apply sandal
paste and kumkum on all the four sides of the vessel. Vessel should always be based
on a plate. By closing the top of the pañchapātra, recite the following mantra. This is for
purification of water in the pañchapātra. This is for invoking Varuṇa

कलशस्य मुखे विष्णःु कण्ठे रुद्रः समाश्रितः।

मूले तत्र स्थितो ब्रह्मा मध्ये मातग

ृ णाः स्मत
ृ ाः॥

कुक्षौ तु सागराः सर्वे सप्तद्वीपा वसन्

ु धरा।

ऋग्वेदोऽथ यजुर्वेदः सामवेदोऽप्यथर्वणः॥

अङ्गैश्च सहिताः सर्वे कलशांबस

ु माश्रिताः।

आयङ्तु दे वी-पज
ू ार्थं दरि
ु तक्षय-कारकाः॥

गङ्गे च यमन
ु े चैव गोदावरि सरस्वति।

नर्मदे   सिन्धु कावेरि जलेस्मिन ् सन्निधिं कुरु॥

kalaśasya mukhe viṣṇuḥ kaṇṭhe rudraḥ samāśritaḥ |

mūle tatra sthito brahmā madhye mātṛgaṇāḥ smṛtāḥ ||
kukṣau tu sāgarāḥ sarve saptadvīpā vasundharā |
ṛgvedo'tha yajurvedaḥ sāmavedo'pyatharvaṇaḥ ||
aṅgaiśca sahitāḥ sarve kalaśāṁbusamāśritāḥ |
āyaṅtu devī-pūjārthaṁ duritakṣaya-kārakāḥ ||
gaṅge ca yamune caiva godāvari sarasvati |
narmade  sindhu kāveri jalesmin sannidhiṁ kuru ||
(Meaning: Mouth of this vessel is Viṣṇu, its neck is Rudra and its base is Brahmā. In the
centre all the akṣara-s reside.  All the oceans are within, along with the seven
continents. Four Vedas     together with all their branches dwell within this water. Holy
rivers Gaṅga, Yamunā, Godāvarī, Sarasvatī, Narmadā, Sindhu and Kāveri are present
in these waters.)
Now take away the right palm from pañchapātra and do the following upacāra-s:

वरुणाय नमः॥ आसनं ।पाद्यं। अर्घ्यं । स्नपयामि । आचमनीयं । वस्त्रं । गन्धान ् धारयामि ।
पष्ु पैः पज
ू यामि॥
Take flowers and do the following arcane by offering flowers at the base of the
pañchapātra.
varuṇāya namaḥ || āsanaṁ | pādyaṁ | arghyaṁ | snapayāmi | ācamanīyaṁ | gandhān
dhārayāmi | puṣpaiḥ pūjayāmi ||

वरुणाय नमः। प्रचेतसे नमः। सुरूपिणे नमः। अपाम्पतये नमः। मगरवाहनाय नमः। जलाधिपतये
नमः। पाशहस्ताय नमः। वरुणाय नमः।

नानाविध पत्रपुष्पाणि समर्पयामि ॥

varuṇāya namaḥ | pracetase namaḥ | surūpiṇe namaḥ | apāmpataye namaḥ |

magaravāhanāya namaḥ | jalādhipataye namaḥ | pāśahastāya namaḥ | varuṇāya
namaḥ |
nānāvidha patrapuṣpāṇi samarpayāmi ||
dhūpa, dipārādhana, naivedya* and nīrājana.
*Jaggery can be offered as naivedya, if possible. In Sanskrit jaggery is known as guḍa.
Now take some water from this pañchapātra and pour a few drops into the small
pañchapātra used for self. Then sprinkle this water all over the place and on all the
materials that are kept for homa.
Now take some water and sprinkle on the homa kuṇḍa by reciting the following mantra

आपोहिष्टा मयो भुवः। तान ऊर्जे दधातन। महे रणाय चक्षसे। यो वः शिवतमो रसः। तस्य
भाजयतेह नः। उशतीरिव मातरः।तस्मा अरं गमाम वः। यस्य क्षयाय जिन्वत। आपो जनयया च
नः। ॐ भूर्बुवस्सुवः॥

āpohiṣṭā mayo bhuvaḥ | tāna ūrje dadhātana | mahe raṇāya cakṣase | yo vaḥ śivatamo
rasaḥ | tasya bhājayateha naḥ | uśatīriva mātaraḥ |tasmā araṁ gamāma vaḥ | yasya
kṣayāya jinvata | āpo janayayā ca naḥ | om bhūrbuvassuvaḥ ||
(Meaning: You the deities of water are the cause of our happiness. Please nourish us
with the divine vision which brings glory and loveliness. Please make us worthy of
imbibing the auspicious bliss like a mother showering her love on her children. We
approach you to grace us with perpetual bliss, as you are the embodiment of bliss. .
Bestow on us the boon of a next life endowed with supreme knowledge.)

8. Homa Procedure – Preparatory:

1. In the place where homa is to be performed, draw a square, preferably using rice
flour.
2. Now place the homa kuṇḍa on this.
3. It would be ideal to spread some sand on the surface of homa kuṇḍa.
4. Take two dharba grasses (kuśa grass) and draw three parallel lines beginning from
west and ending in the east and again another three parallel lines starting from south
and ending in north. This is shown in the image below. Touch right fingers in water
(ātma pañchapātra), touch the dharba grasses used above and then put away these
grasses in the direction of south west and again touch the water.

5. Keep wooden sticks and light the sticks using camphor piece by reciting “भर्बु
ू वस्सव
ु रोम ्

Bhūrbuvassuvarom” This is known as agni pratiṣṭha (अग्नि प्रतिष्ठ). Now add more
wooden sticks and make the fire burn well. Samidh as mentioned in 8 above need not
be used here.

6. Now paristīrṇa (परिस्तीर्ण) is to be done around the homa kuṇḍa with dharba grass.
For this we need four sets of 16 dharba grasses. We have to place these four sets as
shown below. First start from east which is marked as 1 in the image and the directions
in which the tips are to be placed are shown as arrow marks. The tips should be facing
only east and north. Paristīrṇa in the south should be on the top of paristīrṇa in the west
and paristīrṇa in the north should be below the paristīrṇa in the west. Nothing should be
kept within paristīrṇa, except homa kuṇḍa and paridhi (paridhi consists of three samidh-
s and forms part of idmam, discussed later. 
7. Pātrasādanam: Outside the paristīrṇa on the northern side (to our left), spread 12
dharba grass and place the following beginning from the western side small dharvi and
ājyapātra (vessel for ghee); these two should be in touch with each other. Then place
prokṣaṇīpātraṁ and praṇītāpātraṁ and they should be touching each other. After this
bigger dharvi and idhmam and these both should touch each other. Idhmam is a bundle
of 21 samidh-s. All these 21 samidh-s should be tied together. Out of this 21, three are
meant for paridhi, two are meant for food for fire, 15 for homa and one for upasthāna
(presence, proximity, nearness) and this will be discussed later. Pātrasādanam will be
like this.
 9. Āyāmatham: Now take two long dharba grasses and make a knot above the tips of
the grasses. This is called ayāmatham. Take water from bigger pañcapātra and purify
ayāmatham. By holding ayāmatham with thumb and ring fingers of the right palm, touch
all the six articles placed in the pātrasādanam beginning from western side (from our
side) to the eastern side. Untie the knot and place ayāmatham in the south west side.
10. Now take 12 dharba grasses and place on the western side (opposite to us), their
tips facing north; they should be placed outside the paristīrṇa. Now take prokṣaṇīpātraṁ
and place it on the top of these 12 dharba grasses. Now put some akṣata and pour
some water from the bigger pañcapātra into prokṣaṇīpātraṁ.
Care should be taken to kindle the fire in the homa kuṇḍa during these processes. Once
agni is lighted, it is not advisable to light it again.
11. Now take praṇītāpātraṁ and keep it in front of our seat. Add akṣata and pour some
water from the bigger pañcapātra. Take two dharba grasses and make a knot in the
middle. Now place this knot inside praṇītāpātraṁ and move dharba grasses inside east
to west three times. Now take this dharba and place it down. Take the praṇītāpātraṁ till
the tip of the nose and place it on the north above the pātrasādanam (12 dharbas in the
northern side) and recite the following mantra.

ॐ वरुणाय नमः॥ सकलाराधनैः स्वर्चितम ्॥

om varuṇāya namaḥ || sakalārādhanaiḥ svarcitam ||

After reciting the mantra cover praṇītāpātraṁ with 8 dharbas and tops these dharbas
should be facing east.
12. Brahmā āvahanam: If the homa is done by the self, one can mentally invoke
Brahmā by reciting this mantra. Alternatively a kūrca (a bundle of dharba grass) can be
done and a knot be made a few inches above the tips and place this on the southern
side. This kūrca can be considered as Brahmā. Take some akṣata and flowers and
recite the following mantra.

अस्मिन ् होम कर्मणि ब्रह्माणम ् त्वां वण

ृ े।

ब्रह्मणे नमः। सकलाराधनैः स्वर्चितम ्॥

asmin homa karmaṇi brahmāṇam tvāṁ vṛṇe |

brahmaṇe namaḥ | sakalārādhanaiḥ svarcitam ||
(Meaning: I submit to you that you should remain as Brahmā for this homa. I pay my
obeisance to you. Please conduct this homa auspiciously in all respects.)
After reciting the above mantra, place akṣata and flowers on the kūrca representing
Brahmā.
13. Take ājyapātra and keep this in front.  Ghee should be in melted form and should
not be melted on homa fire. Move ājyapātra towards north. Now take two dharba
grasses as mentioned in 10 above and place the knotted portion inside ājyapātra*. Now
pour ghee through the knot. Now take two tips (may be half an inch height) of dharba
grasses and put them into the ājyapātra. Take the remaining portions of these two
dharba grasses, do prokṣaṇa using water from bigger pañcapātra and keep it on the
flame in the homa kuṇḍa and rotate it three times clock wise over ājyapātra. Aftr doing
this, place these dharba grasses on the northern side. Now move the knotted dharba
grasses* inside ājyapātra towards east and west three times and unknot these dhrbas
and put them into homa fire gradually. While doing so, tips should be facing east.
14. Now take two dharvi-s, show them on the fire in the homa kuṇḍa. Take two dharba-
s@ and touch the two dharvi-s with the tips of the dharbas beginning from the handle
side to the tip. Repeat this process three times. Place the dharvi-s in front us (bigger
one on our left and smaller one on the right). Now do prokṣaṇa on the dharvi-s using
water from bigger pañcapātra. Again take some water from bigger pañcapātra and
touch the two dharba-s@ and place these dharba-s into the fire.
15. Pariṣecana: Take water from bigger pañcapātra in the right palm and pour water
around the homa kuṇḍa (outside the homa kuṇḍa). While doing so, recite the following
mantras

Begin from west and end in east on the southern side - अदिते अनुमन्यस्व। adite
anumanyasva |

From south to north on the western side - अनम

ु ते अनम
ु न्यस्व। anumate anumanyasva |

From west to east on the northern side - सरस्वते अनम

ु न्यस्व। sarasvate anumanyasva |

Begin from north west and end at north west thereby making a full circle - दे वसवितः
प्रसव
ू ॥devasavitaḥ prasūva ||
(The above is a prayer is addressed seeking permission to Aditi, Anumati and Sarasvati
Devi-s. The last one is seeking grace from Savitṛ (stimulator; or this could refer to
Tvaṣṭṛ, the heavenly builder).
16. Invoking Agni in the middle of the homa kuṇḍa:
Take some flowers and akṣata in both the hands and recite the following mantra.

चत्वारि शंग
ृ ा त्रयो अस्य पादा द्वे शीर्षे सप्त हस्तासो अस्य। त्रिधा बद्धो वष
ृ भो रोरवीति महो दे वो
मर्त्यागुं आ विवेश॥ एष हि दे वः प्रदिशोऽनु सर्वाः पूर्वो हि जातः स उ गर्भे अन्तः। स
विजायमानः  स जनिष्यमाणः प्रत्यङमुखास्तिष्ठति विश्वतोमुखः॥

प्राङमुखो दे व हे अग्ने अभिमुखो भव॥

catvāri śṛṁgā trayo asya pādā dve śīrṣe sapta hastāso asya | tridhā baddho vṛṣabho
roravīti maho devo martyāguṁ ā viveśa || eṣa hi devaḥ pradiśo'nu sarvāḥ pūrvo hi jātaḥ
sa u garbhe antaḥ | sa vijāyamānaḥ  sa janiṣyamāṇaḥ pratyaṅamukhāstiṣṭhati
viśvatomukhaḥ ||
prāṅamukho deva he agne abhimukho bhava ||
Place the flowers in the middle of the homa kuṇḍa and hold the palms together and pray
to Agni.
17. Agni alaṁkarana:
This is preparing and decorating the agni for homa. Mainly this is about worshiping eight
cardinal deities. On the sides of the homa kuṇḍa apply sandal paste and kumkum. Then
take akṣata and flowers and after reciting the mantra place the flowers on the respective
cardinal directions. We have to begin from east.

East - इन्द्राय नमः। indrāya namaḥ |

South East - अग्नये नमः। agnaye namaḥ |

South - यमाय नमः। yamāya namaḥ |

South West - निरृतये नमः। nirṛtaye namaḥ |

West - वरुणाय नमः। varuṇāya namaḥ |

North West - वायवे नमः। vāyave namaḥ |

North - सोमाय नमः। somāya namaḥ |

North East - ईशानाय नमः। īśānāya namaḥ |

In the middle of homa kuṇḍa - अग्नये नमः। agnaye namaḥ |

Take akṣata and put them on the self

On the self - आत्मने नमः। ātmane namaḥ |

Take akṣata put them on those who are present during homa ritual.

सर्वेभ्यो ब्राह्मणेभ्यो नमः॥ sarvebhyo brāhmaṇebhyo namaḥ ||

18. What to do with idhmam:

Now take the bundle of samidh-s containing 21 numbers. Place two bigger ones inside
the homa kuṇḍa on the western side. They should be placed in vertical position, inside
the homa kuṇḍa. These two are known āhāra samidh. Take another three samidh-s and
place them in horizontal positions on all three sides except east. They are called paridhi
(an enclosure, fence, wall, protection) and are known as madhyama, dakṣiṇa, uttara.
Now we have 16. Take one away and keep this on the northern side. This will be used
at the end (upasthāna – reaching the deity). Now we have 15.

19. First āhuti – (आहुति) to Brahmā:

Take 15 samidh-s and dip one end into the ājyapātra (with ghee) and by reciting this
mantra put them into the middle of homa fire. Take ghee in the small dharvi and offer
this oblation from north east to south west. While offering this oblation, ghee should be
pouring continuously without break (but practically this may not be possible; as far as
possible, care should be taken to follow this).

अस्मिन ् होमकर्मणि ब्रह्मन ् इद्म-मादास्ये।

स्वाहा॥ प्रजापतये इदं न मम॥

asmin homakarmaṇi brahman idma-mādāsye |

svāhā || prajāpataye idaṁ na mama ||
After doing this, touch all the three idhmam-s
20. Oblation to Indra:
Now put down the small dharvi and take the bigger one. Take ghee in this dharvi. Begin
the oblation from north west point to the south east point inside the homa kuṇḍa. This
oblation should also be poured continuously as explained above.

इन्द्राये इदं न मम॥  indrāye idaṁ na mama ||

21. Ājyabhāga: Two oblations, one meant for Agni and another for Soma (soma
represents essence of soma plant, purified with water and added with ghee and some
flour for fermentation. This is offered to gods as oblations; instead of this, oblation with
ghee is done now.)
Place the bigger dharvi down and take the smaller dharvi and take ghee for oblations.
Oblation to Agni: This oblation is to be done at a point little away from the north east (in
the mid point between the central point and the north east point).

अग्नये स्वाहा। अग्नये इदं न मम॥ agnaye svāhā | agnaye idaṁ na mama ||

Oblation to Soma: This oblation is to be done at a point little away from the south east
(in the mid point between the central point and the south east point).

सोमाय स्वाहा। सोमाये इदं न मम॥ somāya svāhā | somāye idaṁ na mama ||

22. Prāyaścitta प्रायश्चित्त  āhuti:

This is done to seek pardon for any mistakes that happened unknowingly from the point
of saṁkalpa till this point. Prāyaścitta means atonement. Here oblation is again offered
to Brahmā. This oblation also is to be done with smaller dharvi.

संकल्पप्रभति
ृ एतत्क्षण्पर्यन्तं मध्ये संभावित समस्तदोष प्रायश्चित्तार्थं सर्वप्रायश्चित्तं होष्यामि॥

ॐ भूर्भुवस्सुवः स्वाहा॥ प्राजापतये इदं न मम॥

saṁkalpaprabhṛti etatkṣaṇparyantaṁ madhye saṁbhāvita samastadoṣa
prāyaścittārthaṁ sarvaprāyaścittaṁ hoṣyāmi ||
om bhūrbhuvassuvaḥ svāhā || prājāpataye idaṁ na mama ||
With this, preliminary homa procedure is concluded. This is called pūrvāṅga or
preparatory part. Next comes individual homa for different gods such as Gaṇapati,
navagraha, etc. After completing homa for a particular god, for example Gaṇapati homa,
uttarāṅga oblations are done, which includes jayādihoma (जयादिहोम) which consists of
about 60 oblations to different gods. After jayādihoma is concluded, further procedures
are there to conclude the homa ritual.
After completing the initial homa procedures, now we have to invoke the presiding deity
(pradhāna devatā) to whom the oblations are offered. In this article, Lalitāmbikā is taken
as pradhāna devatā.
Certain saṁskāra-s are to be done as oblation before invoking Lalitāmbikā in the homa
fire. Generally, the following 12 saṁskāra-s are done. Saṁskāra means putting
together, forming well, making perfect, accomplishment, embellishment, purification,
cleansing, making ready, preparation, etc. There are two ways of invoking Lalitāmbikā
in the middle of homa fire. Simplest way is to invoke her by reciting “agni madhye
āvahayāmi, āsanaṁ samarpayāmi, etc” and by using āvahana mudras. Certain mudras
are demonstrated HERE
However, the following is the detailed procedure. There are twelve agni saṁskāra-s.
1. garbhādhāna, 2. puṃsavana, 3. sīmantonnayana, 4. jātakarman, 5. nāmakarman, 6.
niṣkramaṇa, 7. annaprāśana, 8. cūḍākarman, 9. upanayana, 10. keśānta, 11.
samāvartana, 12. vivāha,
Now two oblations with small dharvi should be given to agni using this mantra

ॐ वैश्वानर जातवेद इहावह लोहिताक्ष सर्वकर्मणि साधय स्वाहा॥

om vaiśvānara jātaveda ihāvaha lohitākṣa sarvakarmaṇi sādhaya svāhā ||

Then we have to proceed to the following saṁskāra-s one after another, and for each
saṁskāra, an oblation is to be offered using the small dharvi. In general, only the
following eight saṁskāra-s are done.

1.ॐ अस्याग्ने गर्भा संस्कारं करोमि स्वाहा॥

om asyāgne garbhā saṁskāraṁ karomi svāhā ||

(entering into the womb - pregnancy)

2. ॐ अस्याग्ने पस
ुं वन संस्कारं करोमि स्वाहा॥
om asyāgne puṁsavana saṁskāraṁ karomi svāhā ||
(generally this is done at the third of month of pregnancy praying for a male progeny)
3. ॐ अस्याग्ने सीमन्तोन्नयन संस्कारं करोमि स्वाहा॥

om asyāgne sīmantonnayana saṁskāraṁ karomi svāhā |

(This is parting of hair of pregnant women performed on the fourth month of pregnancy;
nowadays performed, during sixth and eight months of pregnancy also. This is done for
general prosperity)

4. ॐ अस्याग्ने जातकर्म संस्कारं करोमि स्वाहा॥

om asyāgne jātakarma saṁskāraṁ karomi svāhā ||

(this is naming ceremony and now the agni should be named after Lalitāmbikā.
Jātakarman means naming)
As Lalitāmbikā is taken as an example here, three oblations should be done as follows.

ॐ ललिताम्बिकाग्निः स्वाहा॥

om lalitāmbikāgniḥ svāhā ||

5. ॐ ललिताम्बिकाग्निः अन्नप्राशन संस्कारं करोमि स्वाहा॥

om lalitāmbikāgniḥ annaprāśana saṁskāraṁ karomi svāhā ||

(feeding rice into the mouth of the child for the first time)

6. ॐ ललिताम्बिकाग्निः चूडाकरण संस्कारं करोमि स्वाहा॥

om lalitāmbikāgniḥ cūḍākaraṇa saṁskāraṁ karomi svāhā ||

(cūḍākaraṇa means tonsuring; this is also known as cūlākaraṇa or caulakaraṇa. This is
generally done after the child completes three years of age)

7. ॐ ललिताम्बिकाग्निः उपनयन संस्कारं करोमि स्वाहा॥

om lalitāmbikāgniḥ upanayana saṁskāraṁ karomi svāhā ||

(sacred ceremony. This is done not only for gods, but also for goddesses)

8. ॐ ललिताम्बिकाग्निः विवाह संस्कारं करोमि स्वाहा॥

om lalitāmbikāgniḥ vivāha saṁskāraṁ karomi svāhā ||

(marriage ceremony)
After completing the above saṁskāra-s, agni is to be worshiped with the following
mantra by joining both the palms (namaskāra mudra).

त्रिणयन-मरुणबद्धामौलिं सुशुक्लां शुक-मरुण-मनेकाकल्प-मम्भोज-संस्थम ्।

अभिमत-वरशक्तिं स्वस्तिकाभीतिहस्तं नमत कनमालालंकृतांसं कृशानुम ्॥

triṇayana-maruṇabaddhāmauliṁ suśuklāṁ śuka-maruṇa-manekākalpa-mambhoja-
saṁstham |
abhimata-varaśaktiṁ svastikābhītihastaṁ namata kanamālālaṁkṛtāṁsaṁ kṛśānum ||
(meaning: I pay obeisance to Agni god who is with three eyes, red hair, wearing pure
white garments, red complexioned, adorned with excellent ornaments, seated on a lotus
flower, showing  abhaya and varada mudras and with lustrous shoulders.)
After this, seven oblations are offered to Agni’s seven tongues.

{सप्ते ते अग्ने समिधस ्-साप्तजिह्वास्सप्तऋषय-सप्तधामप्रियाणि। sapte te agne samidhas-

sāptajihvāssaptaṛṣaya-saptadhāmapriyāṇi |}
{O Agni! You have seven samidh-s (a small dried twig, offered during each oblation),
seven tongues (for these seven tongues, oblations are being offered now), seven sages
worship you with seven mantras (these mantras are scripted by these seven sages for
worshiping Agni)}.

1. ॐ हिरन्यायै नमः स्वाहा॥ हिरन्याय इदं न मम॥ om hiranyāyai namaḥ svāhā ||

hiranyāya idaṁ na mama || (oblation to be done on the North Eastern side of the homa
fire).

2. ॐ कनकायै नमः स्वाहा॥ कनकाय इदं न मम॥ om kanakāyai namaḥ svāhā || kanakāya
idaṁ na mama || (South East)

3. ॐ रक्तायै नमः स्वाहा॥ रक्ताय इदं न मम॥ om raktāyaī namaḥ svāhā || raktāya idaṁ
na mama || (East)

4. ॐ कृष्णायै नमः स्वाहा॥ कृष्णाय इदं न मम॥ om kṛṣṇāyai namaḥ svāhā || kṛṣṇāya
idaṁ na mama || (South West)

5. ॐ सुप्रभायै नमः स्वाहा॥ सुप्रभाया इदं न मम॥ om suprabhāyai namaḥ svāhā ||

suprabhāyā idaṁ na mama || (West)

6. ॐ अतिरक्तायै नमः स्वाहा॥ अतिरक्ताया इदं न मम॥ om atiraktāyai namaḥ svāhā ||

atiraktāyā idaṁ na mama || (North West)

7. ॐ बहुरूपयै नमः स्वाहा॥ बहुरूपाया इदं न मम॥ om bahurūpayai namaḥ svāhā ||

bahurūpāyā idaṁ na mama || (center of homa fire)
Now three oblations are to be offered to Agni using the following three mantras (already
two oblations are offered with the following mantra before saṁskāra-s

1.ॐ वैश्वानर जातवेद इहावह लोहिताक्ष सर्वकर्मणि साधय स्वाहा॥ अग्नये इदं न मम॥

om vaiśvānara jātaveda ihāvaha lohitākṣa sarvakarmaṇi sādhaya svāhā || agnaye idaṁ

na mama ||
2. ॐ उत्तिष्ठ पुरुष हरितपिङ्गल लोहिताक्ष सर्वकर्मणि साधय मे दे हि दापय स्वाहा॥ अग्नये इदं
न मम॥

om uttiṣṭha puruṣa haritapiṅgala lohitākṣa sarvakarmaṇi sādhaya me dehi dāpaya

svāhā || agnaye idaṁ na mama ||

3. चित्पिङ्गल हन हन दह दह पच पच सर्वज्ञाज्ञापय स्वाहा। अग्नये इदं न मम॥

citpiṅgala hana hana daha daha paca paca sarvajñājñāpaya svāhā | agnaye idaṁ na
mama ||
With these all preparatory agni procedures are over. The next step is to invoke
Lalitāmbikā in the middle of the fire. Let us assume that we are invoking Her using one
of the dhyāna verses of Lalitā Sahasranāma. Then the procedure goes like this.
First we have to meditate on Her using the dhyāna verse. While doing this, take some
flowers in the palms and bring both the palms together. Meditate on Her using a dhyāna
verse.
sakuṃkuma-vilepanāṃ alika-cumbi-kastūrikāṃ
samanda-hasitekṣaṇām saśara-cāpa-pāśāṅkuśam ।
aśeṣa-jana-mohinīṃ aruṇa-mālya-bhūṣāṃbarāṃ
japā-kusuma-bhāsurāṃ japavidhau smaredaṃbikām ॥

सकंु कुम-विलेपनां अलिक-चुम्बि-कस्तूरिकां

समन्द-हसितेक्षणाम ् सशर-चाप-पाशांकुशाम ् ।
अशेष-जन-मोहिनीं अरुण-माल्य-भूषांबरां
जपा-कुसम
ु -भासुरां जपविधौ स्मरे दंबिकाम ् ॥

ॐ ऐं ह्रीं श्रीं अकिलनण्डकोटि ब्रह्माण्डनायकि श्री राजराश्वरी ललिता महात्रिपुरसुन्दरी परा

भट्टारिका महादे व्या अग्नि मध्ये आवाहयमि॥

om aiṁ hrīṁ śrīṁ akilanaṇḍakoṭi brahmāṇḍanāyaki śrī rājarāśvarī lalitā

mahātripurasundarī parā bhaṭṭārikā mahādevyā agni madhye āvāhayami ||
Now the flowers held in palms should be offered in the middle of the fire. After this,
āvāhanāti mudra-s are to be offered to HER, who is now seated in the middle of the fire
in homa kuṇḍa.
Then, following upacāra-s are to be offered –

आसनं, पाद्यम ्, अर्ग्यम ्, आचमनीयम ्, स्नानम ्, वस्त्रम ्, उपवीतम ् गन्धम ् and पष्ु पम ्

āsanaṁ, pādyam, argyam, ācamanīyam, snānam, vastram, upavītam, gandham and

puṣpam
Now Ṛṣyādi nyāsa, karanyāsa and hrdayādi nyāsa should be offered as in the case of
mantra japa. At the end of each mantra नमः स्वाहा। महादे व्यै इदं न मम॥ namaḥ svāhā|
mahādevyai idaṁ na mama || should be added. Śrī saubhāgyavidyā pañcadaśākṣarī,
mantra is given here as an example. For every single japa mantra that is offered as
oblation, “namaḥ svāhā | mahādevyai idaṁ na mama” should be suffixed to the mantra.

ॐ ऐं ह्रीं श्रीं । ऐं - क ए ई ल ह्रीं । क्लीं - ह स क ह ल ह्रीं । सौः - स क ल ह्रीं नमः स्वाहा।

महादे व्यै इदं न मम॥

om aiṁ hrīṁ śrīṁ । aiṁ - ka e ī la hrīṁ । klīṁ - ha sa ka ha la hrīṁ । sauḥ - sa ka la

hrīṁ namaḥ svāhā| mahādevyai idaṁ na mama ||
With this middle part of homa procedure is concluded. There are two more parts to
conclude this series on homa procedure.

After completing prescribed/decided (saṃkalpakalpita – संकल्पकल्पित) number of

oblations to the main deity, uttarāṅga or final part of the homa procedure is to be
performed. Final part has two subdivisions. The first subdivision is known as जयादिहोमम ्
jayādihoma, which means the concluding part meant for stabilisation of the main homa.
There are 53 oblations for different gods and goddesses in jayādihoma. Almost all these
oblations are taken from Kṛṣṇa Yajur Veda. These oblations are meant to please and
thank both important gods and goddesses and titular deities. Each one of them
represent certain aspects of creation and sustenance of the universe. The second
subdivision is the concluding process of the entire homa procedure and this concluding
part is known as प्रोक्षणान्तम ् prokṣaṇāntam, which means the final part of the homa
procedure, which is concluded by sprinkling of waters on the one who performs the
homa (generally called yajamāna).
Before commencing jayādihoma, prāṇāyama should be done. Following are the
jayādihoma oblations. All oblations are to be done with small dharvi.
A small saṅkalpa is be made like this.

एतत ् कर्म-समद्
ृ ध्यर्थं जयाधिहोमं करिष्ये॥
etat karma-samṛddhyarthaṁ jayādhihomaṁ kariṣye ||
(I am performing jayādihoma for the positive and auspicious effect of the homa I have
done so far.)

1. चित्तं च स्वाहा। चित्ताये इदं न मम॥ cittaṁ ca svāhā | cittāye idaṁ na mama ||

(citta means thinking, reflecting, imagining, thought and its related thought processes.
This oblation is for the god who presides over thought processes and this oblation is not
for me. na mama means not mine; but belongs to the concerned titular deities, referred
here.)
2. चित्तिश्च च स्वाहा। चित्या इदं न मम॥ cittiśca ca svāhā | cityā idaṁ na mama ||

(citti –Consciousness)

3. आकूत ्ं च स्वाहा। आकूताय इदं न मम॥ ākūtṁ ca svāhā | ākūtāya idaṁ na mama ||

(ākūta – intention, purpose)

4. आकूतिश्च च स्वाहा। आकूत्या इदं न मम॥ ākūtiśca ca svāhā | ākūtyā idaṁ na mama ||

(ākūti – intention and purpose personified; it is also known as saṅkalpa)

5. विज्ञातं च स्वाहा। विज्ञादाय इदं न मम॥ vijñātaṁ ca svāhā | vijñādāya idaṁ na mama ||

(vijñāta - discerned, understood, known)

6. विज्ञानं च स्वाहा। विज्ञानाय इदं न मम॥ vijñānaṁ ca svāhā | vijñānāya idaṁ na mama
||
(vijñāna – worldly knowledge as opposed to spiritual knowledge)

7. मनश्च च स्वाहा। मनस इदं न मम॥ manaśca ca svāhā | manasa idaṁ na mama ||

(manas- conscious mind)

8. शक्वरीश्च स्वाहा। शक्करीभ्य इदं न मम॥ śakvarīśca svāhā | śakkarībhya idaṁ na

mama ||
(śakvarī – Vedic meter. This is also explained as organs of perception – jñānendriya-s)

9. दर्शश्च स्वाहा। दर्शाय इदं न मम॥ darśaśca svāhā | darśāya idaṁ na mama ||

(darśa – rituals done onnew moon days

10. पूर्णमासश्च स्वाहा। पूर्णमासाय इदं न मम॥ pūrṇamāsaśca svāhā | pūrṇamāsāya idaṁ
na mama ||

11. बह
ृ च्च स्वाहा। बह
ृ त इदं न मम॥ bṛhacca svāhā | bṛhata idaṁ na mama ||
(bṛhat - various Sāmans composed in the metrical form Bṛihatī)

12. रथन्तरं च स्वाहा। रथन्तरायेदं न मम॥ rathantaraṁ ca svāhā | rathantarāyedaṁ na

mama ||
(rathantara – said to be one of the Sāmans)

13. प्रजापतिर्जयानिन्द्राय वष्ृ णे प्रायच्छ-दर्ग

ु ः पत
ृ नाज्येष।ु तस्मै विशस्समानमन्त सर्वाः स उग्रस्स
हि हव्यो स्वाहा। प्र्जापतय इदं न मम॥

prajāpatirjayānindrāya vṛṣṇe prāyaccha-durgaḥ pṛtanājyeṣu | tasmai

viśassamānamanta sarvāḥ sa ugrassa hi havyo svāhā | prjāpataya idaṁ na mama ||
(When Indra went out to wage a war against demons, Prjāpati gave Indra these
mantras. Because of these mantras, Indra became worshipful and hence became a
great ruler. Let benefits of this oblation go to Prjāpati; not to me.)

14 अग्निर्भूताना-मधिपति-स्स मावत्वस्मिन ् ब्रह्मन्नस्मिन ् क्षत्रेऽस्या माशिष्यस्यां परु ोधाया-मस्मिन ्

कर्मन्नस्यां दे वहूत्यागुं स्वाहा। अग्न्ये इदं न मम॥

agnirbhūtānā-madhipati-ssa māvatvasmin brahmannasmin kṣatre'syā māśiṣyasyāṁ

purodhāyā-masmin karmannasyāṁ devahūtyāguṁ svāhā | agnye idaṁ na mama ||
(Agni is the carrier of oblations. Let Agni protect me. Let this oblation go to Agni, who
invites gods for this homa that is filled with knowledge, wealth and auspiciousness. This
oblation does not belong to me.)

15. इन्द्रो ज्येष्ठाना-मधिपति-रस मावत्वस्मिन ् ब्रह्मन्नस्मिन ् क्षत्रेऽस्या माशिष्यस्यां परु ोधाया-

मस्मिन ् कर्मन्नस्यां दे वहूत्यागंु स्वाहा। इन्द्राय इदं न मम॥

indro jyeṣṭhānā-madhipati-rasa māvatvasmin brahmannasmin kṣatre'syā māśiṣyasyāṁ

purodhāyā-masmin karmannasyāṁ devahūtyāguṁ svāhā | indrāya idaṁ na mama ||
(Indra is the protector of elderly. Let Indra protect me. This oblation is for Indra and not
for me.)

16. यमः पति

ृ विया-मधिपति-मावत्वस्मिन ् ब्रह्मन्नस्मिन ् क्षत्रेऽस्या माशिष्यस्यां पुरोधाया-मस्मिन ्
कर्मन्नस्यां दे वहूत्यागुं स्वाहा। यमाय इदं न मम॥

yamaḥ pṛtiviyā-madhipati-māvatvasmin brahmannasmin kṣatre'syā māśiṣyasyāṁ

purodhāyā-masmin karmannasyāṁ devahūtyāguṁ svāhā | yamāya idaṁ na mama ||
(Yama controls earth; let him protect me and this oblation is for him and not for me)

17. वायुरन्तरिक्षस्यामधिपति-मावत्वस्मिन ् ब्रह्मन्नस्मिन ् क्षत्रेऽस्या माशिष्यस्यां पुरोधाया-मस्मिन ्

कर्मन्नस्यां दे वहूत्यागुं स्वाहा। वायव इदं न मम॥

vāyurantarikṣasyāmadhipati-māvatvasmin brahmannasmin kṣatre'syā māśiṣyasyāṁ

purodhāyā-masmin karmannasyāṁ devahūtyāguṁ svāhā | vāyava idaṁ na mama ||
(antarikṣa – the place between heaven and earth; atmosphere. Vāyu presides over
antarikṣa and this oblation is for Vāyu; not for me)

18. सर्यो
ू दिवोऽधिपति-मावत्वस्मिन ् ब्रह्मन्नस्मिन ् क्षत्रेऽस्या माशिष्यस्यां परु ोधाया-मस्मिन ्
कर्मन्नस्यां दे वहूत्यागुं स्वाहा। सूर्य इदं न मम॥

sūryo divo'dhipati-māvatvasmin brahmannasmin kṣatre'syā māśiṣyasyāṁ purodhāyā-

masmin karmannasyāṁ devahūtyāguṁ svāhā | sūrya idaṁ na mama ||
(sun presides over heaven (diva means heaven). This oblation is for sun and not for
me)
19. चन्द्रमा नक्षत्राणामधिपति-मावत्वस्मिन ् ब्रह्मन्नस्मिन ् क्षत्रेऽस्या माशिष्यस्यां पुरोधाया-मस्मिन ्
कर्मन्नस्यां दे वहूत्यागंु स्वाहा। चन्द्रमस इदं न मम॥

candramā nakṣatrāṇāmadhipati-māvatvasmin brahmannasmin kṣatre'syā māśiṣyasyāṁ

purodhāyā-masmin karmannasyāṁ devahūtyāguṁ svāhā | candramasa idaṁ na mama
||
(moon presides over stars; this oblation is for moon and not for me)

20. बहृ स्पतिर्ब्रह्मणोऽधिपति-मावत्वस्मिन ् ब्रह्मन्नस्मिन ् क्षत्रेऽस्या माशिष्यस्यां पुरोधाया-मस्मिन ्

कर्मन्नस्यां दे वहूत्यागुं स्वाहा। बह
ृ स्पत्पतय इदं न मम॥
bṛhaspatirbrahmaṇo'adhipati-māvatvasmin brahmannasmin kṣatre'syā māśiṣyasyāṁ
purodhāyā-masmin karmannasyāṁ devahūtyāguṁ svāhā | bṛhaspatpataya idaṁ na
mama ||
(Bṛhaspati presides over Vedas; this oblation is for Bṛhaspati and not for me)

21. मित्रस्सत्यानममधिपति-मावत्वस्मिन ् ब्रह्मन्नस्मिन ् क्षत्रेऽस्या माशिष्यस्यां पुरोधाया-मस्मिन ्

कर्मन्नस्यां दे वहूत्यागंु स्वाहा। मित्रायेदं न मम॥

mitrassatyānamamadhipati-māvatvasmin brahmannasmin kṣatre'syā māśiṣyasyāṁ

purodhāyā-masmin karmannasyāṁ devahūtyāguṁ svāhā | mitrāyeidaṁ na mama ||
(mitra - friend, companion, associate; he is also described as calling men to activity,
sustaining earth and sky and beholding all creatures with unwinking eye. This oblation is
to Mitra and not to me.)

22. वरुणोऽपामधिपति-मावत्वस्मिन ् ब्रह्मन्नस्मिन ् क्षत्रेऽस्या माशिष्यस्यां पुरोधाया-मस्मिन ्

कर्मन्नस्यां दे वहूत्यागुं स्वाहा। णरुणाय इदं न मम॥

varuṇo'pāmadhipati-māvatvasmin brahmannasmin kṣatre'syā māśiṣyasyāṁ purodhāyā-

masmin karmannasyāṁ devahūtyāguṁ svāhā | ṇaruṇāya idaṁ na mama ||
(Varuṇa presides over water and this oblation is for him and not for me)

23. समुद्रस्रोत्यानामधिपति-मावत्वस्मिन ् ब्रह्मन्नस्मिन ् क्षत्रेऽस्या माशिष्यस्यां पुरोधाया-मस्मिन ्

कर्मन्नस्यां दे वहूत्यागंु स्वाहा। समद्र
ु येदं न मम॥
samudrasrotyānāmadhipati-māvatvasmin brahmannasmin kṣatre'syā māśiṣyasyāṁ
purodhāyā-masmin karmannasyāṁ devahūtyāguṁ svāhā | samudrayedaṁ na mama ||
(Ocean presides over rivers and this oblation is to ocean and not to me)

24. अन्न्गंस
ु ाम्राज्यानामधिपति-तन्मावत्तस्मिन ् ब्रह्मन्नस्मिन ् क्षत्रेऽस्या माशिष्यस्यां परु ोधाया-
मस्मिन ् कर्मन्नस्यां दे वहूत्यागंु स्वाहा। अन्नयेदं न मम॥
annguṁsāmrājyānāmadhipati-tanmāvattasmin brahmannasmin kṣatre'syā
māśiṣyasyāṁ purodhāyā-masmin karmannasyāṁ devahūtyāguṁ svāhā | annayeedaṁ
na mama ||
(Annam is the ruler of rulers (king of kings); this oblation is for annam and not for me)

25. सोम औषधीनामधिपतिस्समावत्तस्मिन ् ब्रह्मन्नस्मिन ् क्षत्रेऽस्या माशिष्यस्यां पुरोधाया-

मस्मिन ् कर्मन्नस्यां दे वहूत्यागुं स्वाहा। सोमाये इदं न मम॥

soama auṣadhīnāmadhipatissamāvattasmin brahmannasmin kṣatre'syā māśiṣyasyāṁ

purodhāyā-masmin karmannasyāṁ devahūtyāguṁ svāhā | somāye idaṁ na mama ||
(Soman presides over plant kingdom; this oblation is for Soman and not for me)

26. सविता प्रसवानामधिपति-मावत्तस्मिन ् ब्रह्मन्नस्मिन ् क्षत्रेऽस्या माशिष्यस्यां पुरोधाया-मस्मिन ्

कर्मन्नस्यां दे वहूत्यागुं स्वाहा। सवित्र इदं न मम॥

savitā prasavānāmadhipati-māvattasmin brahmannasmin kṣatre'syā māśiṣyasyāṁ

purodhāyā-masmin karmannasyāṁ devahūtyāguṁ svāhā | savitra idaṁ na mama ||
(Savita presides over creative energy (setting or being set in motion, impulse, course,
stimulator. According to Vedas Savita distinguished from sūrya, (the Sun), being
conceived of and personified as the divine influence and vivifying power of the sun,
while sūrya is the more concrete conception); this oblation is for Savita and not for me)

27. रुद्रः पशुमनाधिपति-मावत्तस्मिन ् ब्रह्मन्नस्मिन ् क्षत्रेऽस्या माशिष्यस्यां पुरोधाया-मस्मिन ्

कर्मन्नस्यां दे वहूत्यागंु स्वाहा। रुद्राये इदं न मम॥

rudraḥ paśumanādhipati-māvattasmin brahmannasmin kṣatre'syā māśiṣyasyāṁ

purodhāyā-masmin karmannasyāṁ devahūtyāguṁ svāhā | rudrāye idaṁ na mama ||

Ø  (अप उपस्पश्ृ य apa upaspṛśya – now we have to touch the water or wash the hands
with water, because Rudra presides over crematoriums)
(Rudra is the chief of living beings. This oblation is for Rudra and not for me)

28. त्वष्टा रूपाणामधिपति मावत्वस्मिन ् ब्रहम्न्नस्मिन ् क्षत्रेऽस्या माशिष्यस्यां पुरोधाया-मस्मिन ्

कर्मन्नस्यां दे वहूत्यागम
ु ् स्वाहा॥ त्वष्ट्र इदं न मम॥
tvaṣṭā rūpāṇāmadhipati māvatvasmin brahamnnasmin kṣatre'syā māśiṣyasyāṁ
purodhāyā-masmin karmannasyāṁ devahūtyāgum svāhā || tvaṣṭra idaṁ na mama ||
(Tvaṣṭa is the Divine architect who shapes different forms for beings. This oblation is for
Tvaṣṭa and not for me)

29. विष्णुः पर्वतानामधिपति मावत्वस्मिन ् ब्रहम्न्नस्मिन ् क्षत्रेऽस्या माशिष्यस्यां पुरोधाया-मस्मिन ्

कर्मन्नस्यां दे वहूत्यागम
ु ् स्वाहा॥ विष्णव इदं न मम॥
viṣṇuḥ parvatānāmadhipati māvatvasmin brahamnnasmin kṣatre'syā māśiṣyasyāṁ
purodhāyā-masmin karmannasyāṁ devahūtyāgum svāhā || viṣṇava idaṁ na mama ||
(Viṣṇu presides over mountains. This oblation is for Viṣṇu and not for me)

30. मरुतो गणानामधिपतियस्ते मावत्वस्मिन ् ब्रहम्न्नस्मिन ् क्षत्रेऽस्या माशिष्यस्यां परु ोधाया-

मस्मिन ् कर्मन्नस्यां दे वहूत्यागम
ु ् स्वाहा॥ विष्णव इदं न मम॥
maruto gaṇānāamadhipatiyaste māvatvasmin brahamnnasmin kṣatre'syā māśiṣyasyāṁ
purodhāyā-masmin karmannasyāṁ devahūtyāgum svāhā || viṣṇava idaṁ na mama ||
(Marut-s, are 36 in numbers are known as storm gods and said to be Indra’s
companions. There is also a reference that they are five in numbers and presides over
five types of prāṇa-s in human body. This oblation is for Marut-s and not for me)

31. पितरः पितामहाः परे ऽवरे ततास्ततामहा इहमावत। अस्मिन ् ब्रहम्न्नस्मिन ् क्षत्रेऽस्या
माशिष्यस्यां परु ोधाया-मस्मिन ् कर्मन्नस्यां दे वहूत्यागम
ु ् स्वाहा॥ पितभ्
ृ य इदं न मम॥
pitaraḥ pitāmahāḥ pare'vare tatāstatāmahā ihamāvata | asmin brahamnnasmin
kṣatre'syā māśiṣyasyāṁ purodhāyā-masmin karmannasyāṁ devahūtyāgum svāhā ||
pitṛbhya idaṁ na mama ||

Ø  (अप उपस्पश्ृ य apa upaspṛśya – now we have to touch the water or wash the hands
with water, because ancestors are deceased and cremated)
(Pitaraḥ and Pitāmahāḥ - deceased fathers and grandfathers. There are two types of
ancestors – those who attained liberation and those who are reborn. Sometimes, pitṛ
also means seven generations. This oblation is for my ancestors (both reborn and
liberated) and not for me.)

32. रुताषाड् रुतधामाग्नि गन्धर्वस्योषधयोऽष्सरस ऊर्जों नाम स इदं ब्रह्म क्षत्र ्ं पातु ता इदं ब्रह्म
क्षत्रं पान्तु तस्मै स्वाहा। अग्नये गन्धर्वायेदं न मम॥

rutāṣāḍ rutadhāmāgni gandharvasyoṣadhayo'ṣsarasa ūrjoṁ nāma sa idaṁ brahma

kṣatrṁ pātu tā idaṁ brahma kṣatraṁ pāntu tasmai svāhā | agnaye gandharvāyedaṁ na
mama ||

33. ताभ्य स्वाहा। ओषधीभ्योऽप्सरोभ्य इदं न मम॥

tābhya svāhā | oṣadhībhyo'psarobhya idaṁ na mama ||

(Agni is considered as one of the gandharva-s, who are the celestial musicians or
heavenly singers who form the orchestra at the banquets of the gods, and they together
with the Apsaras play in Indra’s kingdom. Gandhrava is also said to be the first in
human race. Apsaras are the wives of the Gandharva-s and have the faculty of
changing their shapes at will and they are also known as nymphs. These two oblations
are meant for Agni as Gandharva and all Apsaras and not for me)  
34. सम्हितो विश्वसामा सूर्यो गन्धर्वस्तस्य मरीचयोऽप्सरस आयुवो नाम स इदं ब्रह्म क्षत्रं पातु
ता इदं ब्रह्म क्षत्रं पान्तु तस्मै स्वाहा। सर्या
ू य गन्धर्वाय इदं न मम॥
samhito sūryo gandharvastasya  marīcayo'psarasa āyuvo nāma sa idaṁ brahma
kṣatraṁ pātu tā idaṁ brahma kṣatraṁ pāntu tasmai svāhā |  sūryāya  gandharvāya
idaṁ na mama ||

35. ताभ्य स्वाहा। मरीचिभ्योऽप्सरोभ्य इदं न मम॥

tābhya svāhā | marīcibhyo'psarobhya idaṁ na mama ||

(Sun is also considered as one of the gandharva-s and sun is also known as Samahita
and Viśvasāma are the two names given to sun. Sun’s rays are playing with Āyuva,
described as some apsaras. Subtle meaning conveyed here is different. Sun as the
sustainer of the universe nurtures the universe with his rays and this is explained as
gandharva and all beings as apsaras. Let the benefits of this oblation go to sun as
gandharva and his act of benevolence like knowledge and wealth and not for me.)

36. सुषुम्नः सूर्यरश्मिश्चन्द्रमा गन्धर्वस्तस्य नक्षत्राण्यप्सरसो बेकुरयो नाम स इदं ब्रह्म क्षत्रं पातु
ता इदं ब्रह्म क्षत्रं पान्तु तस्मै स्वाहा। चन्द्रमसे गन्धर्वाय इदं न मम॥

suṣumnaḥ sūryaraśmiścandramā gandharvastasya nakṣatrāṇyapsaraso bekurayo

nāma sa idaṁ brahma kṣatraṁ pātu tā idaṁ brahma kṣatraṁ pāntu tasmai svāhā |  
candramase  gandharvāya idaṁ na mama ||

37. ताभ्य स्वाहा। नक्षत्रेभ्योऽप्सरोभ्य इदं न मम॥

tābhya svāhā | nakṣatrebhyo'psarobhya idaṁ na mama ||

(Moon is also known as a gandharva by name Suṣumna. The rays of the moon are
described as stars.  Moon as a gandharva is playing with stars, referred here as
apsaras Bekuraya (bekuri is a musical instrument played by apsaras). Let this oblation
go to Suṣumna and Mekuri (moon and stars) and not to me.)

38 भज्
ु यस्
ु सप
ु र्णो यज्ञो गन्धर्वस्तस्य दक्षिणा अप्रसरसःस्तवा नाम स इदं ब्रह्म क्षत्रं पातु ता इदं
ब्रह्म क्षत्रं पान्तु तस्मै स्वाहा। यज्ञाय गन्धर्वाय इदं न मम॥

bhujyussuparṇo yajño gandharvastasya dakṣiṇā aprasarasaḥstavā nāma sa idaṁ

brahma kṣatraṁ pātu tā idaṁ brahma kṣatraṁ pāntu tasmai svāhā |  yajñāya
gandharvāya idaṁ na mama ||

39. ताभ्य स्वाहा। दक्षिणाभ्योऽप्सरोभ्य इदं न मम॥

tābhya svāhā | dakṣiṇābhyoo'psarobhya idaṁ na mama ||

(Bhujyu also known as Suparṇa is a huge yajña and this is referred as a gandharva.
Dakṣiṇā is referred here as an apsaras by name Stavā and contextually it refers to gifts
given to the priests who perform this homa. Let this oblation go to Bhujyu/ Suparṇa and
apsaras Stava. Stava means eulogy, song of praise and hymn. Let this oblation go to
Bhujyu/ Suparṇa and Stava and this oblation is not for me)

40. प्रजापतिर्विश्वकर्मा मनो गदन्धर्व-तस्यक्रुक्सासा नाम स इदं ब्रह्म क्षत्रं पातु ता इदं ब्रह्म क्षत्रं
पान्तु तस्मै स्वाहा। मनसे गन्धर्वाय इदं न मम॥

prajāpatirviśvakarmā mano gadandharva-tasyakruksāsā nāma sa idaṁ brahma kṣatraṁ

pātu tā idaṁ brahma kṣatraṁ pāntu tasmai svāhā |  manase gandharvāya idaṁ na
mama ||

41. ताभ्य स्वाहा। ऋक्सामेभ्योऽप्सरोभ्य इदं न मम॥

tābhya svāhā | ṛksāmebhyo'psarobhya idaṁ na mama ||

(A gandhrava is known by names Prajāpati (lord of creatures) and Viśvakarma (the
divine creative architect). Mind is subtle referred here. Rig and Sāma Vedas are
portrayed as apsaras. Union between this gandharva and these apsarases is called
vahnayaḥ (the god of fire). Let this oblation go to them and not to me).

42. इषिरो विश्वव्यचा वातो गन्धर्वस्तस्याषोऽप्सरसो मुदा नाम स इदं ब्रह्म क्षत्रं पातु ता इदं
ब्रह्म क्षत्रं पान्तु तस्मै स्वाहा। वाताय गन्धर्वाय इदं न मम॥

iṣiro viśvavyacā vāto gandharvastasyāṣo'psaraso mudā nāma sa idaṁ brahma kṣatraṁ

pātu tā idaṁ brahma kṣatraṁ pāntu tasmai svāhā |  vātāya gandharvāya idaṁ na mama
||

43. ताभ्य स्वाहा। अद्भ्योऽप्सरोभ्य इदं न मम॥

tābhya svāhā | adbhyo'psarobhya idaṁ na mama ||

(Iṣira and Viśvavyacā are the names of another gandharva. Apsarases in the form of
water bodies play with him. Their union is known as mudā, which means happiness and
pleasure. Let this oblation go to them and not to me)

44. भुवनस्य पते यस्य त उपरि गहृ ा इह च। स नो राश्वाज्यनिगुम ् रायस्पोषगुम ् सुवीर्यगुम ्

संवत्सरीणगुम ् स्वस्तिगुम ् स्वाहा। भुवनस्य पत्य इदं न मम॥

bhuvanasya pate yasya ta upari gṛhā iha ca | sa no rāśvājyanigum rāyaspoṣagum

suvīryagum saṁvatsarīṇagum svastigum svāhā | bhuvanasya patya idaṁ na mama ||
(O! lord of this world who pervades both the upper worlds and lower worlds! Please give
us long life, wealth, valour, painless life. Let this oblation go to the lord of the world and
not for me.)

45. परमेष्ठ्यधिपति मत्ृ युर्गन्धर्वस्तस्य विश्वमप्सरसो भुवो नाम स इदं ब्रह्म क्षत्रं पातु ता इदं
ब्रह्म क्षत्रं पान्तु तस्मै स्वाहा। मत्ृ यवे गन्धर्वाय इदं न मम॥
parameṣṭhyadhipati mṛtyurgandharvastasya viśvamapsaraso bhuvo nāma sa idaṁ
brahma kṣatraṁ pātu tā idaṁ brahma kṣatraṁ pāntu tasmai svāhā |  mṛtyave
gandharvāya idaṁ na mama ||

46. ताभ्य स्वाहा। विश्वस्मा अप्सरोभ्य इदं न मम॥

tābhya svāhā | viśvasmā apsarobhya idaṁ na mama ||

(Mṛtyu (death personified) is a gandharva also known as Parameṣṭhi (chief of gods like
Indra) and Adhipati (the soft of part at the top of the skull where sahasrāra is placed and
the smallest orifice at the top of the skull is known as brahmarandhra, a suture or
aperture in the crown of the head through which the soul is said to escape on death).
He escapes the human body at the time of death through brahmarandhra. As long as he
stays within the body he plays with Bhuvḥ (the atmosphere) who is portrayed as an
apsaras. Let this oblation go to them and not to me).

47. सक्षि
ु तिस्सुभति
ू र्भद्रकृत्सुवर्वान ् पर्जन्यो गन्धर्वस्तस्य विधुतोऽप्सरसो रुचो नाम स इदं ब्रह्म
क्षत्रं पातु ता इदं ब्रह्म क्षत्रं पान्तु तस्मै स्वाहा। पर्जन्याय गन्धर्वाय इदं न मम॥

sukṣitissubhūtirbhadrakṛtsuvarvān parjanyo gandharvastasya vidhuto'psaraso ruco

nāma sa idaṁ brahma kṣatraṁ pātu tā idaṁ brahma kṣatraṁ pāntu tasmai svāhā |
parjanyāya gandharvāya idaṁ na mama ||

48. ताभ्य स्वाहा। विधुद्भ्योऽप्सरोभ्य इदं न मम॥

tābhya svāhā | vidhudbhyo'apsarobhya idaṁ na mama ||

(Parjanya (rain personified or the god of rain) is a gandharva and is known by other
names such as Sukṣiti, Subhūti, Bhadrakṛt and Suvarvān. As he is portrayed as rain
god, lightning is portrayed as apsaras and is known as Ruca (bright, radiant, brilliant).
This gandharva and apsaras play together. As they are bringing rain for sustenance, let
this oblation go them and not for me)

49. दरू े हेतिरमड

ृ यो मत्ृ यर्ग
ु न्धर्वस्तस्य प्रजा अप्सरसो भीरुवो नाम स इदं ब्रह्म क्षत्रं पातु ता इदं
ब्रह्म क्षत्रं पान्तु तस्मै स्वाहा। मत्ृ यवे गन्धर्वाये इदं न मम॥

dūrehetiramṛḍayo mṛtyurgandharvastasya prajā apsaraso bhīruvo nāma sa idaṁ

brahma kṣatraṁ pātu tā idaṁ brahma kṣatraṁ pāntu tasmai svāhā | mṛtyave
gandharvāye idaṁ na mama ||

50. ताभ्य स्वाहा। प्रजाभ्योऽप्सरोभ्य इदं न मम॥

tābhya svāhā | prajābhyo'psarobhya idaṁ na mama ||

(Mṛtyu gandharva is also known as Dūreheti (a form of Agni) and Amṛḍaya (non-
compassionate) and he plays with Prajā (procreation, propagation, birth) and Prajā is
portrayed as an apsaras by name Bhīru (fearful, timid, cowardly). Let this oblation go to
them and not for me.)
51. चारुः कृपणकाशी कामो गन्धर्वस्तस्याधयोऽप्सरसः शोचयन्तीर्नाम स इदं ब्रह्म क्षत्रं पातु ता
इदं ब्रह्म क्षत्रं पान्तु तस्मै स्वाहा। कामाय गन्धर्वाय इदं न मम॥

cāruḥ kṛpaṇakāśī kāmo gandharvastasyādhayo'psarasaḥ śocayantīrnāma sa idaṁ

brahma kṣatraṁ pātu tā idaṁ brahma kṣatraṁ pāntu tasmai svāhā | kāmāya
gandharvāya idaṁ na mama ||

52. ताभ्यः स्वाहा। आधिभ्यो अप्रसरोभ्य इदं न मम॥

tābhyaḥ svāhā | ādhibhyo aprasarobhya idaṁ na mama ||

(Cāru and Kṛpaṇakāśi is a lustful gandharva. He plays with Śocayat (causing to burn or
causing to grieve), an apsaras. (this means that a lustful mind leads to pains). Let this
oblation go to them and not for me).

53. स नो भुवनस्यपतेयस्य त उपरि गह

ृ ा इह च। उरु ब्रह्मणेऽस्मै क्षत्राय महि शर्म यच्छ स्वाहा।
भुवनस्य पत्ये ब्रह्मण इदं न मम॥

sa no bhuvanasyapateyasya ta upari gṛhā iha ca | uru brahmaṇe'smai kṣatrāya mahi

śarma yaccha svāhā |  bhuvanasya patye brahmaṇa idaṁ na mama ||
(O! Bhuvanapati!! (the lord of beings or of the world) You pervade both the upper world
and the lower world (heaven and earth). Please give more knowledge to the seekers of
knowledge and happiness to those who are valorous. This oblation is for you and not for
me.)

54. प्रजापते नत्वदे तान्यन्यो विश्वा जातानि परिता बभव

ू । यत्कामास्ते जह
ु ु मस्तन्नो अस्तु
वयग्स्याम पतयो रयीणागम
ु ् स्वाहा। प्रजापतये इदं न मम॥
prajāpate natvadetānyanyo viśvā  jātāni paritā babhūva | yatkāmāste juhumastanno
astu vayagsyāma patayo rayīṇāgum svāhā | prajāpataye idaṁ na mama ||
(O! Prajāpati! Everything originated from you. Please fulfil all our desires (we have
already made a saṅkalpa at the beginning of homa ritual. Towards the end, we again
pray to Prajāpati praying that he should fulfil our saṁkalpa). This oblation is for you and
not for me.)

55. भःू स्वाहा। अग्नय इदं न मम॥ bhūḥ svāhā | agnaya idaṁ na mama ||

56. भुवः स्वाहा। वायव इदं न मम॥ bhuvaḥ svāhā | vāyava idaṁ na mama ||

57. सुवः स्वाहा। सूर्याय इदं न मम॥ suvaḥ svāhā | sūryāya idaṁ na mama ||

(these three oblations are for the three vyāhṛti-s of Gāyatrī mantra and each of these
vyāhṛti-s represents fire, ether and sun. These oblations are for them and not for me)

58. यदस्य कर्मणोत्यरीरिचं यद्वा न्युनमिहाकरम ्। अग्निष्टत्स्विष्टकृत ् विद्वान ् सर्वगुम ्

स्विष्ठगम
ु ् सुहुतं करोतु स्वाहा। अग्नये स्विष्टकृत इदं न मम॥
yadasya karmaṇotyarīricaṁ yadvā nyunamihākaram | agniṣṭatsviṣṭakṛt vidvān
sarvagum sviṣṭhagum suhutaṁ karotu svāhā |  agnaye sviṣṭakṛta idaṁ na mama ||
(This oblation is offered to Agni who is worshiped as Sviṣṭakṛt with a prayer that any
deficiencies during this homa procedure be made auspicious. This oblation is for Agni
Sviṣṭakṛt and not for me. Agni is considered as the carrier of oblations to the respective
gods or goddess.)
Closing procedure:
We have kept three paridhi-s one in front and two on each sides of homa kuṇḍa. Using
small dharvi, touch all the three paridhi-s. First place the middle paridhi (from our side)
into the fire and then take the other two paridhi-s and place them in homa fire. Now take
ghee using both the dharvi-s and offer into the fire by reciting the following mantra.

59. स्वाहा। दर्वीद्वयेन संस्रावं जुहोति स्वाहा॥ वसुभ्यो रुद्रे भ्य आदित्येभ्यः सगुम्स्राव भागेभ्यः इदं
न मम॥

svāhā | darvīdvayena saṁsrāvaṁ juhoti svāhā || vasubhyo rudrebhya ādityebhyaḥ

sagumsrāva bhāgebhyaḥ idaṁ na mama ||
(let this saṁsrāva oblation go to Vasu-s, Rudra-s and Āditya-s. Saṁsrāva means
flowing together and also refers to the remaining part of ghee. Let this oblation go to
them and not to me)

60. ॐ भूर्भुवसुवः स्वाहा। प्रजापतय इदं न मम॥

om bhūrbhuvasuvaḥ svāhā | prajāpataya idaṁ na mama ||

(This is known as mahāvyāhṛti oblation. Let all the benefits of this homa go to Prajāpati
and not to me).
(Jayādi homa concluded. Prokṣaṇāntam follows)
This is the closing procedure of homa. This procedure begins with prāṇāyama.
There is a small saṅkalpa.

अस्मिन ् कर्मणि अविज्ञातप्रायश्चित्तादीनि करिष्ये॥

asmin karmaṇi avijñātaprāyaścittādīni kariṣye ||

(I am now performing atonement for the errors happened during this ritual unknowingly)

1.अनाज्ञातं यदाज्ञातं यज्ञस्य क्रियते मिथु। अग्ने तदस्य कल्पय त्वगुंहि वेत्थ यथातथं स्वाहा।
अग्नये इदं न मम॥

anājñātaṁ yadājñātaṁ yajñasya kriyate mithu | agne tadasya kalpaya tvaguṁhi vettha
yathātathaṁ svāhā | agnaye idaṁ na mama ||
(O! Agni! Please forgive me for any faults that could have crept in unknowingly during
this homa. You know what is right.)
2. पुरुषसंमितो यज्ञो यज्ञः पुरुषसंमितः। अग्ने तदस्य कल्पय त्वगहि
ुं वेत्थ यथातथं स्वाहा।
अग्नये इदं न मम॥

puruṣasaṁmito yajño yajñaḥ puruṣasaṁmitaḥ | agne tadasya kalpaya tvaguṁhi vettha

yathātathaṁ svāhā | agnaye idaṁ na mama ||
(O! Agni! This yajña is as good as Brahman and decided by Brahman. Please bless me
to complete this yajña. You know what is right.)

3. यत्पाकत्रा मनसा दीनदक्षा न। यज्ञस्य मन्वतेमर्तासः। अग्निष्टद्धोता क्रतवि

ु द्विजानन ् यजिष्ठो
दे वान ् ऋतश
ु ोयजाति स्वाहा। अग्नय इदं न मम॥
yatpākatrā manasā dīnadakṣā na | yajñasya manvatemartāsaḥ | agniṣṭaddhotā
kratuvidvijānan yajiṣṭho devān ṛtuśoyajāti svāhā | agnaya idaṁ na mama ||
(Narrow minded and inefficient people cannot understand the concept of this homa. You
are the one, who is fully aware of everything and you are the one who conducts this
yajña and you are the one who invites (Agni is the carrier of oblations through his two
wives - Svāhā carries the oblations to gods and gods and goddesses and Svadhā to
deceased ancestors) gods to this yajña. Please bless us to conduct these types of
yajña-s to goes at appropriate times.)

4. भूः स्वाहा। अग्नय इदं न मम॥ bhūḥ svāhā | agnaya idaṁ na mama ||

5. भुवः स्वाहा। वायव इदं न मम॥ bhuvaḥ svāhā | vāyava idaṁ na mama ||

6. सुवः स्वाहा। सूर्याय इदं न मम॥ suvaḥ svāhā | sūryāya idaṁ na mama ||

(these three oblations are for the three vyāhṛti-s of Gāyatrī mantra and each of these
vyāhṛti-s represents fire, ether and sun. These oblations are for them and not for me)

7. अस्मिन ् होमकर्मणि मध्ये सम्बावित समस्तदोषप्रायश्चित्तार्थां सर्वप्रायश्चित्तार्थं होष्यामि। ॐ

भूर्भुवसुवः स्वाहा। प्रजापतय इदं न मम॥

asmin homakarmaṇi madhye sambāvita samastadoṣaprāyaścittārthāṁ

sarvaprāyaścittārthaṁ hoṣyāmi | om bhūrbhuvasuvaḥ svāhā | prajāpataya idaṁ na
mama ||

8. श्रीविष्णवे स्वाहा। विष्णवे परमात्मन इदं न मम॥

śrīviṣṇave svāhā | viṣṇave paramātmana idaṁ na mama ||

(This oblation is for Śrī Viṣṇu, who is Paramātman (Supreme Spirit) and not for me.
Viṣṇu also presides over all yajña-s.)

9. नमो रुद्राय पशुपतये स्वाहा। रुद्राय पशुपतये इदं न मम॥

namo rudrāya paśupataye svāhā | rudrāya paśupataye  idaṁ na mama ||

(अप उपस्पश्ृ य॥ apa upaspṛśya || - we have to touch water)

(this oblation is for Paśupati, chief of all paśu-s and not for me. Paśu means the
individual soul as different from the divine Soul of the universe. Sometimes refer to
uninitiated persons/not following spiritual path).

Pūrṇāhuti:
Take the remaining portion of the ghee along with ājyapātra and hold this in right hand.
Take both the dharvi-s in the left hand. Pour the ghee through these dharvi-s into the
fire. This should be done by getting up from the seat. This is the mantra.

सप्त ते अग्ने समिधस्सप्तजिह्वास्सप्तऋषयस्सप्तधामप्रियाणि। सप्तहोत्रा सप्तधात्वा यजन्ति

सप्तयोनीरापण
ृ स्वऋतेन स्वाहा। अग्नये सप्तवत इदं न मम॥
sapta te agne samidhassaptajihvāssaptaṛṣayassaptadhāmapriyāṇi | saptahotrā
saptadhātvā yajanti saptayonīrāpṛṇasvaṛtena svāhā | agnaye saptavata idaṁ na mama
||
(O! Agni! You have seven samidh-s (small wooden sticks used as oblations), seven
tongues, seven sages, seven most liked places, seven types of priests and seven
yajña-s. You are worshipped with the help of them. Please fill up all these sevens with
this ghee oblation. This oblation belongs to you Agni and not this is not for me.)

Closing Procedure:
1. Now sit down. Place the ājyapātra on the Northern side.
2. Do prāṇāyama.
3. Agni Pariṣecana:

Begin from west and end in east on the southern side - अदिते अन्वगम्
ु स्था। adite
anvagumsthā |

From south to north on the western side - अनुमते अन्वगुम्स्था। anumate anvagumsthā |

From west to east on the northern side - सरस्वते अन्वगुम्स्था। sarasvate anvagumsthā |

Begin from North West and end at North West thereby making a full circle दे वसवितः
प्रासावीः॥ devasavitaḥ prāsāvīḥ ||

(The above is a prayer is to thank Aditi, Anumati and Sarasvati Devi-s. The last one is
thanking Savitṛ (stimulator; or this could refer to Tvaṣṭṛ, the heavenly builder).

4. वरुणाय नमः। सकलाराधनैः स्वर्चितम ्॥ varuṇāya namaḥ | sakalārādhanaiḥ svarcitam ||

By reciting the above mantra place some flowers or akṣata on praṇītā pātrā and place it
on the western side. Pour this water on the ground in the four cardinal directions. After
this pour the entire water in praṇītā pātrā on the ground and do prokṣaṇa on the self.

5. ब्रह्मन ् वरं ते ददामि। ब्रह्मने नमः । सकलाराधनैः स्वर्चितम ्॥

brahman varaṁ te dadāmi | brahmane namaḥ || sakalārādhanaiḥ svarcitam ||

(I pay my obeisance to You Brahmā. I am giving you the best present (our mind). You
are worshipped in all types of rituals. (this is like thanking Brahmā).
6. Now remove paristaraṇam-s from all the four sides and bring all the paristaraṇam-s
on the Northern side. By reciting the following mantra offer them into the homa fire.

स्वाहा। अग्नेरूपस्थानं करिष्ये॥ svāhā | agnerūpasthānaṁ kariṣye ||

(Agni! I am placing you in your abode (in our soul)

7. Prayers to Agni with folded hands facing the homa fire: (this in in continuation of the
above)

अग्ने नय सप
ु था राये अस्मान ् विश्वानि दे व वयन
ु ानि विद्वान ्। यय
ु ोध्यस्मज्जह
ु ु राण मेनो
भयि
ू ष्ठान्ते नम उक्त्तिं विधेन। अग्नये नमः। अग्निं आत्मन्यद्
ु वासयामि॥
agne naya supathā rāye asmān viśvāni deva vayunāni vidvān | yuyodhyasmajjuhurāṇa
meno bhūyiṣṭhānte nama ukttiṁ vidhena | agnaye namaḥ | agniṁ ātmanyudvāsayāmi ||
(I place you Agni back to my soul. Take us through the righteous path and make us to
enjoy material life. Destroy our hidden sins (negative mind and non-essential ego. O!
Agni we prostrate before you (thanks giving).

नमस्ते गार्हपत्याय नमस्ते दक्षिणाग्नेये।

नम आहवनीयाय महावेद्यै नमो नमः॥

काण्डद्वयोपपाद्या कर्मब्रह्मस्वरूपिणे।

स्वर्गापवर्गरूपाय यज्ञेशाय नमो नमः।

यज्ञेशाच्युत गोविन्द माधवानन्त केशव।

कृष्ण विष्णो हृषीकेशाय वासुदेव नमोस्तुते ॥

namaste gārhapatyāya namaste dakṣiṇāgneye |

nama āhavanīyāya mahāvedyai namo namaḥ ||
kāṇḍadvayopapādyā karmabrahmasvarūpiṇe |
svargāpavargarūpāya yajñeśāya namo namaḥ |
yajñeśācyuta govinda mādhavānanta keśava |
kṛṣṇa viṣṇo hṛṣīkeśāya vāsudeva namostute ||
(My obeisance to Gārhapatyāgni (the householder's fire), Dakṣiṇāgni (southern portion
of the fire altar), āhavanīāgni (consecrated fire taken from the householder's perpetual
fire and prepared for receiving oblations) and mahāvehi (the fire altar where homa was
done). My obeisance to Viṣṇu, the Yajñeśa (Viṣṇu is the Lord of sacrifices) who is in the
form of Brahman, in the form of heaven, who offers liberation. O! Acyuta, Govinda,
Mādhava, Ananta, Keśava, Kṛṣṇa, Viṣṇu, Hṛṣīkeśa, Vāsudeva. I prostrate before you.)

मन्त्र हीनं क्रियाहीनं भक्तिहीनं हुताशन।

यद्धुतन्तु मया दे व परिपर्णं

ू तदस्तु ते॥

प्रायश्चित्तान्यशेषाणि तपः कर्मात्मकानि वै।

यानि तेषामशेषाणां कृष्णानुस्मरणं परं ॥

श्री क्रिष्ण क्रिष्ण क्रिष्णा॥

mantra hīnaṁ kriyāhīnaṁ bhaktihīnaṁ hutāśana |

yaddhutantu mayā deva paripūrṇaṁ tadastu te ||
prāyaścittānyaśeṣāṇi tapaḥ karmātmakāni vai |
yāni teṣāmaśeṣāṇāṁ kṛṣṇānusmaraṇaṁ paraṁ ||
śrīī kriṣṇa kriṣṇa kriṣṇā ||
(Any mistakes either in the form of action or in the recitation of mantras that have crept
in while performing this yajña unknowingly may kindly be forgiven and bless us with
complete fulfilment of this action. My merely thinking of Kriṣṇa, who presides over
prāyaścitta (atonement), tapas, actions and everything else. Kriṣṇa, Kriṣṇa, Kriṣṇā.
Now prostrate before homa kuṇḍa (the fire altar).

Rakṣā रक्षा:
Take ash from the homa kuṇḍa and mix it with a little bit of ghee and make it as paste.
With the following prayer, it can be placed on forehead.

बह
ृ त ् साम क्षत्रभद्
ृ वद्ध
ृ वष्णि
ृ यं त्रिष्टुभौजः शभि
ु तमग्र
ु वीरम ्।

इन्द्र स्तोमेन पञ्चदशेन मध्यमिदं वातेन सहरे ण रक्ष॥

bṛhat sāma kṣatrabhṛd vṛddhavṛṣṇiyaṁ triṣṭubhaujaḥ śubhitamugravīram |

indra stomena pañcadaśena madhyamidaṁ vātena sahareṇa rakṣa ||
(Let these mantras in triṣṭub meter protect our strength, valour, concentration, health,
and good progeny. Indra! Please protect our physical bodies too.)

Samarpaṇaṁ समर्पणं:

कायेन वाचा मनसेन्द्रियैर्वा बुद्ध्यात्मना वा प्रकृतेः स्वभावात ्। करोमि यद्यत ् सकलं परस्मै
नारायणायेति समर्पयामि॥

kāyena vācā manasendriyairvā buddhyātmanā vā prakṛteḥ svabhāvāt | karomi yadyat

sakalaṁ parasmai nārāyaṇāyeti samarpayāmi ||
(Whatever actions I do through my body, speech, mind, organs of action, organs of
perception and every natural act, I surrender all of them to Supreme Self Nārāyaṇa.)