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 (समिध्). 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.
अच्यु ताय 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.
शु क्लांबरधरं विष्णुं शसिवर्णं चतु र्भुजम्।
प्रसन्नवदनं ध्याये त् सर्वविग्नोप शान्तये ॥
śuklāṁbaradharaṁ viṣṇuṁ śasivarṇaṁ caturbhujam |
prasannavadanaṁ dhyāyet sarvavignopa śāntaye ||
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 भूः। ॐ भु वः। ॐ सु वः। ॐ महः। ॐ जनः। ॐ तपः। ॐ सत्यम्॥
ॐ तत् सवितु र्वरे ण्यं भर्गो दे वस्य धीमहि ।
धियो यो नः प्रचोदयात्॥
ओमापो-ज्योती-रसोऽमृ तं-ब्रह्म भूर्भुवस्सु वरोम्॥
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 ||

5. Vigneśvara (Ganeśa) Pūjā:

I) Saṁkalapam
ममोपात्त समस्त दुरितक्षयद्वारा श्रीपरमे श्वर प्रीत्यर्थं करिश्यमानसय कर्मणः निर्विग्ने न
परिसमाप्त्यर्थं आदौ विघ्ने श्वर पूजां करिष्ये ॥
mamopātta samasta duritakṣayadvārā śrīparameśvara prītyarthaṁ kariśyamānasaya
karmaṇaḥ nirvignena parisamāptyarthaṁ ādau vighneśvara pūjāṁ kariṣye ||

Ii) Gaṇeśa Āvahana:

ॐ
अस्मिन् हरिद्राबिम्भे श्री महागणपति ध्यायामि। आवाहयामि ॥
आसनं ।पाद्यं । अर्घ्यं ।स्नपयामि।आचमनीयं ।वस्त्रं।गन्धान् धारयामि। पु ष्पै ः पूजयामि॥
asmin haridrābimbhe śrī mahāgaṇapati dhyāyāmi | āvāhayāmi ॥
āsanaṁ | pādyaṁ | arghyaṁ | snapayāmi | ācamanīyaṁ | gandhān dhārayāmi |
puṣpaiḥ pūjayāmi ||

Iii) Arcana: (Only Flowers To Be Offered)

ॐ सु मुखाय नमः। एकदन्ताय नमः। कपिलाय नमः।  गजकर्णकाय  नमः। लम्बोदराय नमः। विकटाय
नमः। विग्नराजाय नमः। विनायकाय नमः। धूमकेतवे नमः। गणाध्यक्षाय नमः। फालचन्द्राय नमः
गजाननाय नमः। वक् रतु ण्डाय नमः।  शूर्पकर्णाय नमः। हे रम्बाय नमः। स्कन्दपूर्वजाय 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:
तत्पु रुषाय विद्महे वक् रतु ण्डाय धीमहि।
तन्नो दन्तिः प्रचोदयात्॥
tatpuruṣāya vidmahe vakratuṇḍāya dhīmahi |
tanno dantiḥ pracodayāt ||

Vi) Prayer:
वक् रदुण्ड 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
शु भे शोभ्ने मु हर्ते
ू आद्यब्रह्मणः द्वीतीय-परार्धे श्वे तेवराहकल्पे वै वस्वतमन्वन्तरे अष्टाविं शतितमे
कलियु गे प्रथमे पादे जम्बूत्द्वीपे ** ललितानाम वर्षे, ललितानाम खण्डे , अस्मिन् वर्तमाने व्यवहारिके
ललितानाम सं वत्सरे , ललितानाम अये ने, ललितानाम ऋतौ, ललितानाम मासे , ललितानाम पक्षे ,
ललितानाम तिथौ, ललितानाम वासरयु क्तायां , ललितानाम नक्षत्रयु क्तायाम्, शु भयोग शु भकरण
सकलविशे षण विशिष्टायां अस्यां ललितानाम शु भतिथौ ममोपात्त समस्त दुरितक्षयद्वार श्री
परमे श्वरप्रीत्यर्थं अस्माकं क्षे मस्थै र्य वीर्यविजय आयु रारोग्य ऐश्वर्य अबिवृ द्ध्यर्थं समस्त मङ्गल
अवाप्त्यर्थं सम्स्त दुरितोपशान्त्यर्थं …….. अनु गर् 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 उपस्पृ श्य॥ 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 मु खे विष्णु ः कण्ठे रुद्रः समाश्रितः।
मूले तत्र स्थितो ब्रह्मा मध्ये मातृ गणाः स्मृ ताः॥
कुक्षौ तु सागराः सर्वे सप्तद्वीपा वसु न्धरा।
ऋग्वे दोऽथ यजु र्वे दः सामवे दोऽप्यथर्वणः॥
अङ्गै श्च सहिताः सर्वे कलशांबुसमाश्रिताः।
आयङ्तु दे वी-पूजार्थं दुरितक्षय-कारकाः॥
गङ्गे च यमु ने चै व गोदावरि सरस्वति।
नर्मदे   सिन्धु कावे रि जले स्मिन् 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 । गन्धान् धारयामि । पु ष्पै ः
पूजयामि॥
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। प्रचे तसे नमः। सु रूपिणे नमः। अपाम्पतये नमः। मगरवाहनाय नमः। जलाधिपतये
नमः। पाशहस्ताय नमः। वरुणाय नमः।
नानाविध पत्रपु ष्पाणि 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 भु वः। तान ऊर्जे दधातन। महे रणाय चक्षसे । यो वः शिवतमो रसः। तस्य भाजयते ह
नः। उशतीरिव मातरः।तस्मा अरं गमाम वः। यस्य क्षयाय जिन्वत। आपो जनयया च नः। ॐ
भूर्बुवस्सु वः॥
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
“भूर्बुवस्सु वरोम्
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॥ सकलाराधनै ः स्वर्चितम्॥
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.
अस्मिन् होम कर्मणि ब्रह्माणम् त्वां वृ णे।
ब्रह्मणे नमः। सकलाराधनै ः स्वर्चितम्॥
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 अनु मन्यस्व। adite
anumanyasva |
From south to north on the western side - अनु मते अनु मन्यस्व। anumate anumanyasva
|
From west to east on the northern side - सरस्वते अनु मन्यस्व। sarasvate anumanyasva
|
Begin from north west and end at north west thereby making a full circle - दे वसवितः
प्रसूव॥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 शृं गा त्रयो अस्य पादा द्वे शीर्षे सप्त हस्तासो अस्य। त्रिधा बद्धो वृ षभो रोरवीति महो दे वो
मर्त्यागु ं आ विवे श॥ एष हि दे वः प्रदिशोऽनु सर्वाः पूर्वो हि जातः स उ गर्भे अन्तः। स विजायमानः 
स जनिष्यमाणः प्रत्यङमु खास्तिष्ठति विश्वतोमु खः॥
प्राङमु खो दे व हे अग्ने अभिमु खो 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.
सर्वे भ्यो ब्राह्मणे भ्यो 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).
अस्मिन् होमकर्मणि ब्रह्मन् 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.
सं कल्पप्रभृ ति एतत्क्षण्पर्यन्तं मध्ये सं भावित समस्तदोष प्रायश्चित्तार्थं सर्वप्रायश्चित्तं होष्यामि॥
ॐ भूर्भुवस्सु वः 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 वै श्वानर जातवे द 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 सं स्कारं करोमि स्वाहा॥
om asyāgne garbhā saṁskāraṁ karomi svāhā ||
(entering into the womb - pregnancy)
2. ॐ अस्याग्ने पुं सवन सं स्कारं 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 सं स्कारं 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 सं स्कारं 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 सं स्कारं करोमि स्वाहा॥
om lalitāmbikāgniḥ annaprāśana saṁskāraṁ karomi svāhā ||
(feeding rice into the mouth of the child for the first time)
6. ॐ ललिताम्बिकाग्निः चूडाकरण सं स्कारं 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 सं स्कारं 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 सं स्कारं 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 सु शुक्लां शु क-मरुण-मने काकल्प-मम्भोज-सं स्थम्।
अभिमत-वरशक्तिं स्वस्तिकाभीतिहस्तं नमत कनमालालं कृतांसं कृशानु म॥
्
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 समिधस्-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 सु पर् भायै नमः स्वाहा॥ सु पर् भाया 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 वै श्वानर जातवे द इहावह लोहिताक्ष सर्वकर्मणि साधय स्वाहा॥ अग्नये इदं न मम॥
om vaiśvānara jātaveda ihāvaha lohitākṣa sarvakarmaṇi sādhaya svāhā || agnaye
idaṁ na mama ||
2. ॐ उत्तिष्ठ पु रुष 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 ॥
सकुंकुम-विले पनां अलिक-चु म्बि-कस्तूरिकां
समन्द-हसिते क्षणाम् सशर-चाप-पाशांकुशाम् ।
अशे ष-जन-मोहिनीं अरुण-माल्य-भूषांबरां
जपा-कुसु म-भासु रां जपविधौ स्मरे दं बिकाम् ॥
ॐ ऐं ह्रीं श्रीं अकिलनण्डकोटि ब्रह्माण्डनायकि श्री राजराश्वरी ललिता महात्रिपु रसु न्दरी परा
भट् टारिका 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 , पाद्यम्, अर्ग्यम्, आचमनीयम्, स्नानम्, वस्त्रम्, उपवीतम् गन्धम् and पु ष्पम्
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 – सं कल्पकल्पित) 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
जयादिहोमम् 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 प्रोक्षणान्तम्
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.
एतत् कर्म-समृ द्ध्यर्थं 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. आकू त्ं च स्वाहा। आकू ताय इदं न मम॥ ākūtṁ ca svāhā | ākūtāya idaṁ na mama ||
(ākūta – intention, purpose)
4. आकू तिश्च च स्वाहा। आकू त्या 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. बृ हच्च स्वाहा। बृ हत इदं न मम॥ bṛhacca svāhā | bṛhata idaṁ na mama ||
(bṛhat - various Sāmans composed in the metrical form Bṛihatī)
12. रथन्तरं च स्वाहा। रथन्तराये दं न मम॥ rathantaraṁ ca svāhā | rathantarāyedaṁ na
mama ||
(rathantara – said to be one of the Sāmans)
13. प्रजापतिर्जयानिन्द्राय वृ ष्णे प्रायच्छ-दुर्गः पृ तनाज्ये षु। 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 मावत्वस्मिन् ब्रह्मन्नस्मिन् क्षत्रेऽस्या माशिष्यस्यां पु रोधाया-
मस्मिन् कर्मन्नस्यां दे वहत्ू यागु ं 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 ज्ये ष्ठाना-मधिपति-रस मावत्वस्मिन् ब्रह्मन्नस्मिन् क्षत्रेऽस्या माशिष्यस्यां पु रोधाया-
मस्मिन् कर्मन्नस्यां दे वहत्ू यागु ं 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 पृ तिविया-मधिपति-मावत्वस्मिन् ब्रह्मन्नस्मिन् क्षत्रेऽस्या माशिष्यस्यां पु रोधाया-मस्मिन्
कर्मन्नस्यां दे वहत्ू यागु ं 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. वायु रन्तरिक्षस्यामधिपति-मावत्वस्मिन् ब्रह्मन्नस्मिन् क्षत्रेऽस्या माशिष्यस्यां पु रोधाया-मस्मिन्
कर्मन्नस्यां दे वहत्ू यागु ं 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. सूर्यो दिवोऽधिपति-मावत्वस्मिन् ब्रह्मन्नस्मिन् क्षत्रेऽस्या माशिष्यस्यां पु रोधाया-मस्मिन्
कर्मन्नस्यां दे वहत्ू यागु ं 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-मावत्वस्मिन् ब्रह्मन्नस्मिन् क्षत्रेऽस्या माशिष्यस्यां पु रोधाया-
मस्मिन् कर्मन्नस्यां दे वहत्ू यागु ं 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. बृ हस्पतिर्ब्रह्मणोऽधिपति-मावत्वस्मिन् ब्रह्मन्नस्मिन् क्षत्रेऽस्या माशिष्यस्यां पु रोधाया-मस्मिन्
कर्मन्नस्यां दे वहत्ू यागु ं स्वाहा। बृ हस्पत्पतय 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-मावत्वस्मिन् ब्रह्मन्नस्मिन् क्षत्रेऽस्या माशिष्यस्यां पु रोधाया-मस्मिन्
कर्मन्नस्यां दे वहत्ू यागु ं स्वाहा। मित्राये दं 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-मावत्वस्मिन् ब्रह्मन्नस्मिन् क्षत्रेऽस्या माशिष्यस्यां पु रोधाया-मस्मिन्
कर्मन्नस्यां दे वहत्ू यागु ं 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. समु दर् स्रोत्यानामधिपति-मावत्वस्मिन् ब्रह्मन्नस्मिन् क्षत्रेऽस्या माशिष्यस्यां पु रोधाया-मस्मिन्
कर्मन्नस्यां दे वहत्ू यागु ं स्वाहा। समु दर् ये दं 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. अन्न्गु ं साम्राज्यानामधिपति-तन्मावत्तस्मिन् ब्रह्मन्नस्मिन् क्षत्रेऽस्या माशिष्यस्यां पु रोधाया-
मस्मिन् कर्मन्नस्यां दे वहत्ू यागु ं स्वाहा। अन्नये दं 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 औषधीनामधिपतिस्समावत्तस्मिन् ब्रह्मन्नस्मिन् क्षत्रेऽस्या माशिष्यस्यां पु रोधाया-मस्मिन्
कर्मन्नस्यां दे वहत्ू यागु ं 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-मावत्तस्मिन् ब्रह्मन्नस्मिन् क्षत्रेऽस्या माशिष्यस्यां पु रोधाया-मस्मिन्
कर्मन्नस्यां दे वहत्ू यागु ं 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 पशु मनाधिपति-मावत्तस्मिन् ब्रह्मन्नस्मिन् क्षत्रेऽस्या माशिष्यस्यां पु रोधाया-मस्मिन्
कर्मन्नस्यां दे वहत्ू यागु ं स्वाहा। रुद्राये इदं न मम॥
rudraḥ paśumanādhipati-māvattasmin brahmannasmin kṣatre'syā māśiṣyasyāṁ
purodhāyā-masmin karmannasyāṁ devahūtyāguṁ svāhā | rudrāye idaṁ na mama ||
Ø  (अप उपस्पृ श्य 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 मावत्वस्मिन् ब्रहम्न्नस्मिन् क्षत्रेऽस्या माशिष्यस्यां पु रोधाया-मस्मिन्
कर्मन्नस्यां दे वहत्ू यागु म् स्वाहा॥ त्वष्ट् र 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. विष्णु ः पर्वतानामधिपति मावत्वस्मिन् ब्रहम्न्नस्मिन् क्षत्रेऽस्या माशिष्यस्यां पु रोधाया-मस्मिन्
कर्मन्नस्यां दे वहत्ू यागु म् 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 मावत्वस्मिन् ब्रहम्न्नस्मिन् क्षत्रेऽस्या माशिष्यस्यां पु रोधाया-
मस्मिन् कर्मन्नस्यां दे वहत्ू यागु म् 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। अस्मिन् ब्रहम्न्नस्मिन् क्षत्रेऽस्या
माशिष्यस्यां पु रोधाया-मस्मिन् कर्मन्नस्यां दे वहत्ू यागु म् स्वाहा॥ पितृ भ्य 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 उपस्पृ श्य 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 क्षत्र् ं पातु ता इदं ब्रह्म
क्षत्रं पान्तु तस्मै स्वाहा। अग्नये गन्धर्वाये दं 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 आयु वो नाम स इदं ब्रह्म क्षत्रं पातु ता
इदं ब्रह्म क्षत्रं पान्तु तस्मै स्वाहा। सूर्याय 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. सु षुम्नः सूर्यरश्मिश्चन्द्रमा गन्धर्वस्तस्य नक्षत्राण्यप्सरसो बे कुरयो 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 भु ज्यु स्सु पर्णो 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-तस्यक् रुक्सासा 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। ऋक्सामे भ्योऽप्सरोभ्य 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 मु दा 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. भु वनस्य पते यस्य त उपरि गृ हा इह च। स नो राश्वाज्यनिगु म् रायस्पोषगु म् सु वीर्यगु म्
सं वत्सरीणगु म् स्वस्तिगु म् स्वाहा। भु वनस्य 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. परमे ष्ठ्यधिपति मृ त्यु र्गन्धर्वस्तस्य विश्वमप्सरसो भु वो नाम स इदं ब्रह्म क्षत्रं पातु ता इदं ब्रह्म
क्षत्रं पान्तु तस्मै स्वाहा। मृ त्यवे 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).
ू र्भद्रकृत्सु वर्वान् पर्जन्यो गन्धर्वस्तस्य विधु तोऽप्सरसो रुचो नाम स इदं ब्रह्म
47. सु क्षितिस्सु भति
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। विधु दभ्् योऽप्सरोभ्य इदं न मम॥
tābhya svāhā | vidhudbhyo'apsarobhya idaṁ na mama ||
49. दरू े हे तिरमृ डयो मृ त्यु र्गन्धर्वस्तस्य प्रजा अप्सरसो भीरुवो नाम स इदं ब्रह्म क्षत्रं पातु ता इदं
ब्रह्म क्षत्रं पान्तु तस्मै स्वाहा। मृ त्यवे 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 भु वनस्यपते यस्य त उपरि गृ हा इह च। उरु ब्रह्मणे ऽस्मै क्षत्राय महि शर्म यच्छ स्वाहा।
भु वनस्य 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 बभूव। यत्कामास्ते जु हुमस्तन्नो अस्तु
वयग्स्याम पतयो रयीणागु म् 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. भूः स्वाहा। अग्नय इदं न मम॥ bhūḥ svāhā | agnaya idaṁ na mama ||
56. भु वः स्वाहा। वायव इदं न मम॥ bhuvaḥ svāhā | vāyava idaṁ na mama ||
57. सु वः 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 न्यु नमिहाकरम्। अग्निष्टत्स्विष्टकृत् विद्वान् सर्वगु म् स्विष्ठगु म्
सु हुतं 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। दर्वीद्वये न सं सर् ावं जु होति स्वाहा॥ वसु भ्यो रुद्रेभ्य आदित्ये भ्यः सगु म्स्राव भागे भ्यः
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 भूर्भुवसु वः 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)