r Sktam -

r Sktam is found in Pariia () of Rig Veda, under the head Khilaskta

(). Pariia means supplement or appendix. Khilaskta means additional hymn
appended to the regular collection. r Sktam is 11th under this category. There are 29
verses of r Sktam in the original text of Khilaskta. There are five i-s for this and
they are nanda, Kardama, rda, Ciklta and rputra (, , , and
). It is composed in three Chandas.

Skta means properly rendered, wise saying or song of praise. Skta, also known as
Vedic hymn, is different from Vedic couplets. Skta-s praise a single God or Goddess.
For example, Puruasktam is a hymn in the praise of Purua, which can be
interpreted as Brahman (divya purua amrta) and also as Viu (Viu
Sahasranma 14 adores Viu as Purua). r refers to Vius Consort Lakm. This
is revealed by Goddess Lakm Herself to Indra (Lakm Tantra). Indra asks r the
ways and means of rendering r Sktam. On his request, r explains the importance of
r Sktam.
I am the Power of Nryaa. I am His Supreme akti, free from all sorts of afflictions. I
manifest as both good and bad (Brahman is both good and bad, as It is omnipresent).
Both Nryaa and I thought about welfare of the world, created by us (for the purpose
of peaceful sustenance), we worked on abdabrahman and found out two Skta-s. One
is Puruaskta and another is r Skta. The first one contains praise for Brahman
(Nirguabrahman); second one also is the praise for Brahman, referring to me
(Sagunabrahman).If these two Skta-s are properly recited, it takes him to the point of
Liberation. Now let me explain the rules for reciting r Skta.

Original r Skta contains only 15 verses, each of the verses referring to one lunar tithi.
The first verse is for Prathama tithi and 15 th verse is for full moon (prim) or new
moon (amvsya), the 15th tithi. Sages like aunaka (sometimes referred as various
authors) had laid down the methods of worshiping Lakm with r Skta. One should
visualize Lakm sitting on the left thigh of Nryaa (this form is called Lakm-
Nryaa, and is considered as the most auspicious form). His left arm around
embracing Her and Her right hand on the shoulders of Nryaa.

Fifteen verses (these verses are also known as c, which means a sacred verse recited in
praise of a deity) are to be used as follows.
1. Invoking Lakm-Nryaa (it is said that Lakm alone should not be invoked.
She has to be invoked along with Her Consort Nryaa, on whose left lap, She is
seated).
2. Offering Them seat (sanam).
3. Offering arghya and pdya.
4. Offering camana.
5. Offering one more oblation (punar camana for the sake of proffering (as a mark
of acceptance).
6. Offering bath
7. Adorning with silk clothes.
8. Adorning with ornaments
9. Applying sandal and other perfumes
10. Adoring with garlands and flowers.
11. Offering incense fumes (dhpam)
12. Offering dpam.
13. Offering madhuparka (it is the mixture of honey and milk in equal proportion.
Sometimes, curd is also added. This is done to welcome Them).
14. Making them ready for showering Grace.
15. Salutation to Them.
She also says that one should add hr and r ( and ) at the end of each verse.
Lord Brahm worshiped Her with this mantra (om hirayavaryai nama -
) and attained Her Grace. (Adding hr and r to this mantra could
produce better results - om hr r hirayavaryai nama - ).
Hirayavara means gold coloured. Lakms complexion is hirayavara and
Lalitmbiks complexion is red. Lakm has gold complexion because She represents
wealth, which is in the form of gold. Lalitmbiks red complexion represents
compassion. Goddess Sarasvat is white in complexion.
Lakm is adored as Prakti (Vimara aspect of Nryaa, who is Praka or Self-
illuminating in nature). It is important to note that Lakm aottaram begins with
Prakti - om praktyai nama. It is also said that r Sktam subtly conveys
53 of Her names.
Apart from the 15 verses that form r Sktam, one more verse is added, which
prescribes rules for chanting to attain Her Grace. This verse says that one should
perform homa with these 15 verses. There are several additions to the original r Skta.
In certain instances, there are 37 verses and obviously, these additional verses are added
during post Syacarya period. There are three i-s for r Sktam nanda,
Kardama and Ciklta.

Lakm is also worshiped as Kamaltmik in Daa Mahvidy.

With this brief introduction, we will study the meaning of r Skta.

Om || hirayavar hari suvararajatasrarajm |

candr hiramay lakmm jtavedo ma vaha || 1

Meaning: O! Agni Deva! Please bring me (the Grace of) the one with golden complexion,
who is capable of destroying my sins, who appears with gold and silver necklaces, who
resembles like the full moon and whose very nature is gold.
Notes: Instead of invoking Mahlakm, Lord Agni is invoked and he is requested to
bring in Her Grace. This indicates that r Sktam should be performed as homa (the act
of making an oblation to the Devas or gods by casting clarified butter into the fire)
rather than verbally chanting it, to derive its full benefits.

Why Agni is invoked? There are several reasons for this. Agni is the carrier of oblations
to Gods in higher planes. He also brings back the Grace of Gods, back to the performer
of homa. Agni also ensures that the respective Gods or Goddesses manifest in the body
of the one, who performs oblations. Agni represents truth, auspiciousness, and
happiness. Rig Veda begins by adoring Agni with this hymn.

agnime puruhita yajasya devamtvijam |

hotra ratnadhtamam ||

Meaning: O Agni! I adore you (addressing to the fire in homa pit). You are God (because
he is capable of manifesting God in the body and mind of the one who performs
oblations) and also a priest (who invokes Gods in the fire pit). You bring in happiness
and ecstasy.

Agni is adored in the first verse of r Sktam as jtaveda, which means one who knows
about all entities which are born. Agni, from his seat in the heart (referring to the Soul
within; in Vedic period, the concept of Brahman was not there) is aware of the entire
history of persons in all their previous births, and guides individuals incessantly. Based
upon this deliberation on Agni, it goes without saying that r Sktam should be
performed as homa.

Hiraya var means that She is appearing like gold, which subtly conveys that She is
Goddess of wealth. It is also important to note that Upaniad-s describe Brahman with
golden hue. Probably, She is addressed here as saguabrahman (as saguabrahman
reflects the Light of Brahman).

Hari means many things such as a female deer, a kind of jasmine flower with golden
hue, a beautiful woman, golden image, etc. It also means mother, which could mean that
She is the Mother of the universe. Hari refers to Viu. It also refers to Nature. is
kmakal, the creative aspect of the Divine. Viu is Purua and His Consort is His
Vimara (reflection of His Light), from which everything originated in Prakti. This also
confirms that She is the Mother of the universe.

suvara rajata srarajm - suvara means gold; rajata means silver; sraja means garland.
She is wearing garlands (necklace) made up of gold and silver. Her grandeur and beauty
is conveyed with two costly precious metals.

candr refers to the moon. She is appearing like a moon. Moon also represents mind
or tranquillity of mind. Moon is also used to describe a beautiful woman candra
vadana.
hiramay - She has golden complexion. This fact is repeated to emphasise Her golden
complexion.
lakmm She is Lakm or r, who is represented by the most auspicious bja r
(). This is known as Lakm bja. Apart from causing auspiciousness, this bja
produces enough solar energy within the body and makes the mind calm and tranquil.
(r) consists of three letters a, ra and and nda and bindu. a refers to Goddess
of wealth Lakm and ra is wealth itself, refers to satisfaction, nda is apara (having
nothing beyond or after, having no rival or superior) and bindu dispels sorrow. Thus,
this bja not only gives Liberation, but also gives material prosperity, peace of mind and
satisfaction in life.

Jtaveda discussed in the beginning itself.

ma vaha ma refers to the one who does the homa (verbal chanting can also be taken
into account; however between the homa and verbal chanting, homa is more
auspicious). vaha means make Her come to me Its literal meaning is bringing,
producing. This is a prayer to Lord Agni with a request to make Lakm manifest in the
body and mind of the seeker. It is implied that by doing so, She showers Her Grace on
the seeker and gives him riches, auspiciousness, etc.

t ma vaha jtavedo lakmmanapagminm |

yasy hiraya vindeya gmava purunaham || 2

Meaning: O Agni! Please bring Lakm to me, on whose Grace, I will have gold, cows,
horses, good persons (friends and relatives) and good servants. If She enters my
dwelling place, She will not go away from me.

Notes: Again, in the second verse also, Agni is addressed, instead of invoking Goddess
Lakm directly. Many words in the first verse are repeated here, which emphasises Her
invocation through Agni (in the homa kua).

t ma vaha jtaveda Agni! Please ensure to bring Lakm, whose splendour is

described in the previous verse.

lakm anapagminm That Lakm, if She enters my house, will not leave my home
(anapaga means not departing). This means, that She will not leave a home, provided
She is invoked daily and properly worshiped. There is subtler meaning for this. She will
continue to stay in that house, where righteousness is strictly followed and where atithi-
s (guests) are respected and fed properly. When one strictly follows righteous living as
prescribed by dharma stra-s, there will be huge amount of positive vibrations in that
home. Lakm will not leave a place, where positive vibrations prevail.
yasy - Her much awaited arrival.
hiraya vindeya gmava purunaham one will be blessed with gold, cows,
horses (in todays context, it refers to vehicles). When Lakm enters a home, riches and
auspiciousness automatically follows.

Wealth here also refers to wealth of spiritual knowledge leading to Liberation. Purua
also refers to Her Consort Viu. When She is pleased, She takes the aspirant to Viu
for merging unto Him, which is known as moka. She is also known as Viu my.
When my is dissolved, there remains only Viu, the Supreme Self. In this context,
riches means experiencing Bliss.

avaprv rathamadhy hastinda prabodhinm |

riya devmupahvaye rrm devrjuatm || 3

Meaning: Upon accepting my invitation (through Agni), She arrives, preceded by horses,
chariots and trumpets of elephants. Finally She arrives, full of Light in the form of
Power of Her Lord Viu, awakening the aspirants spiritual energy (and ultimately
Liberating him).
avaprv - horses in the beginning. Horses are also considered as auspicious. Her
arrival is notified with the arrival of auspicious horses.

ratha madhy - chariots are in the middle with the horses at the front and hoard of
elephants behind,. It may also be said that She is seated in one of the chariots in the
middle.

hastinda trumpets of hoard of elephants. Lakm is always associated with elephants.

Mahlakm is often depicted with two elephants by Her two sides. The One with
elephants is also known as Gajalakm.

Horses, chariots and elephants signify Her auspiciousness and riches. When such a
Goddess descends on ones home, She shares with him a miniscule of Her infinite riches
and He becomes one of the richest persons in the world. Auspiciousness, grandeur and
riches are the embodiment of Lakm, hence She was adored as Hari in the first verse.

prabodhinm means awakening. She awakens the aspirant from his poverty. There are
two types of poverty. One is experiencing poverty in the material world, without money.
Another is experiencing spiritual poverty or lack of spiritual inclination to attain
Liberation. Based upon this word prabodhin, it is said that one should get up in
brahmamuhrta (1.30 hours before sun rise) and worship Her.

riya - personified as the Consort of Lord Viu, and embodiment of prosperity and
happiness. This also refers Her as Divine Mother, the vimara aspect of Brahman
(Viu), also known as Prakti. She dispels inherent darkness of Prakti with the help of
Praka aspect of Viu and sustains the world.
dev upahvaye I invite (invoking) the Dev herein described. This is an invitation to
Her to visit his home and to shower Her auspiciousness, grandeur and riches to
transform his life.
rrm the Consort of Viu, who diffuses His Light to dispel darkness as discussed
above.
dev juatm I pray to Agni to make this Dev visit my home along with all Her
grandeurs.
The aspirant is looking for two types of favours from Her. First, to grant wealth to him
and secondly, shower spiritual wealth for his ultimate Liberation.

k sosmit hirayaprkrmrd jvalant tpt tarpayantm |

padmesthit padmavar tmihopahvaye riyam || 4

Meaning: Grandeur of Lakm is being described for the first time now. I pray to
Lakm to visit my home (or continue to stay at my home, as She has already been
invoked through Agni), who is full of smiles, resides in gold fort, always radiant, seated
on a lotus and resembling a lotus.

k - Praying to Her with great love and devotion. It also means that Lakm is beyond
description, the reasons for which are explained in this verse.

so preposition.

asmit - the essential ego, by which one is identified. Who is praying to Her? The one
with a name and form is praying to Her and here it means the aspirant.

hiraya prkrm gold enclosures (prkra) within which She is seated. This can be
interpreted in two ways. First, She has gold complexion; She is also radiating. Since Her
gold complexion is radiating, all the prkra-s around Her appear like gold. This is like
the sun at dawn making the earth deep red. Secondly, She is full of grandeur and entire
wealth of the world is managed by Her. Hence, these prkra-s are made of gold.
Whatever it is, this depicts Her grandeur and richness.

rdr - soft, tender, full of feeling, warm. This explains the very nature of Lakm, who
is soft and tender to the aspirant who properly invites (invokes) Her. She is Divine
Mother. She melts on seeing the deep love of the aspirant and She immediately accepts
his invitation to enter his home.

jvalant - She is blazing. It also means that Her eyes are glittering on seeing a true
devotee who invites Her to his home. This also confirms Her soft and tender nature. As
discussed in the previous verses, She reflects the Light of Viu and hence, She is always
blazing. This blaze resembles like gold, shining with the light of millions of sun.
tpt - satisfied. Lakm is satisfied with the aspirants love and devotion. Satisfying
Her is not a difficult task, as She has the inherent quality of being rdr. After all, She
is Universal Mother. Being Universal Mother, She is satisfied with pure devotion and
love. Satisfied with his devotion and love, She decides to accept his invitation to visit his
home.

tarpayantm She makes the aspirant satisfied. This means that She has accepted the
aspirants invitation and also fulfilled his prayers for riches, etc. This also means that
She makes the aspirant attain the state of perpetual Bliss, for his ultimate Liberation.
She satisfies that aspirant both from material and spiritual angles.

padme sthit - She is seated on a lotus. When She enters his house, She comes with
Her full grandeur..

padma var - She has lotus complexion. She appears in the colour of lotus. Her
original complexion is spoken of here. She gives daran to him in Her original
complexion. She is Padmvat. Lotus is associated with Her in every way. She is seated
on a lotus. She holds lotus in Her hands. She appears like lotus. Her Consort is also
known as Padmanbha. When She enters the aspirants house, She appears to him in
non-grandeur form, as She knows that no aspirant can withstand Her original brilliance.
That is why, the aspirant is able to see Her original complexion.

tmihopahvaye this is a prayer to Her to remain in this home always, very near to the
aspirant. Now the aspirant becomes very comfortable with Her, as She appears in Her
normal form and not in Her grandeur form or Divine form. Now the aspirant is able to
establish one to one relationship with Her; hence She reveals Her original form.

riyam refers to Divine Mother Lakm. riy means prosperity and happiness. She is
the Consort of rpat, known as Nryaa.

This verse says that Goddess Lakm has responded to the prayers of the aspirant filled
with love and devotion. She moves from Her abode that is filled with glittering gold and
enters his home in Her original auspicious form. After having taken her seat in his
home, She grants all his prayers and fulfils his material and spiritual needs.

r Sktam is found in Pariia () of Rig Veda, under the head Khilaskta

(). Pariia means supplement or appendix. Khilaskta means additional hymn
appended to the regular collection. r Sktam is 11th under this category. There are 29
verses of r Sktam in the original text of Khilaskta. There are five i-s for this and
they are nanda, Kardama, rda, Ciklta and rputra (, , , and
). It is composed in three Chandas.

The above paragraph should have formed part of Introduction.

candr prabhs yaas jvalant riya loke devajumudrm |
t padminm araamaha prapadhye alakmrme naayat tv ve || 5

Important: In Sanskrit texts will be . Indicates a, which

means or negating the auspiciousness of Lakm (meaning evil fortune, bad luck,
distress, poverty, causing misfortune) which is opposite to . One has to be very
careful while pronouncing this verse.

Meaning: O! Lakm!! You are beaming like moon, worshiped by gods, compassionate,
holding lotus flowers, embodiment of bja () . I surrender unto You with a prayer to
remove my bad luck, distress, poverty and misfortune (alakm).

candr - beaming like the moon. Beauty is always compared to the full moon.

prabhs - shine, glitter, brilliant, etc.

By using two words that convey almost similar meaning - candr prabhs, Her
natural beauty is emphasised. In addition to beauty, Her grandeur and Self-effulgent
nature is also elucidated. Prabh means light variously personified. This means that She
not only shines as moon in the night, but also illumines the world in the form of sun
during daytime. She is the source of Light to the entire universe, be it day or night.

Yaasa - beautiful appearance, beauty, splendour, graciousness, etc. After having

described Her natural effulgence, now Her beauty and splendour are being described. It
also means object of honour, a person of respectability. This conveys Her Supremacy.
Only such a person is worshiped by other gods.

jvalant - shining.

riya loke - riya means auspiciousness and loke refers to loka or worlds. There are
seven types of worlds, as indicated in Gyatri mantra. It also means the earth in which
we live. Since, Her splendorous Self-illuminating nature is repeatedly described, it
means that She showers Her auspiciousness on all the seven worlds. This also conveys
that She rules the entire universe, consisting of all the seven loka-s. When a soul leaves a
body (death), it has to cross all the worlds to attain Liberation.

deva jum udrm deva refers to gods like Indra, etc. jua means pleased or
frequented; it also means served, obliged or worshipped. udra means noble, illustrious
or generous. It says that gods like Indra and others worship Her to obtain Her grace and
She happily showers Her Grace on them. They have to have Her Grace, in order to
continue with their activities to sustain the worlds. But these gods have their territory
only up to first three worlds and the next three worlds are controlled by sages and saints
and the last world belongs to Brahman, with whom one has to merge during moka.
(Brahmans energy pervades all the seven worlds).

t padminm - t refers to Her; padmin means multitude of lotuses. It also

means Supreme woman; means kmakal, which has been discussed in the previous
verse. Therefore, here it should be taken as , which refers to Consort of Viu.
Pacada mantra is conveyed through this verse.

kmo yoni: kamal vajrapirguhhas matarivbhrmindra|

punarguhsakala myay ca purucye vivamtdividy||

Here, kamal refers to , Goddess Lakm. ( ka e la hr)

This means that Goddess Lakm is seated majestically, amongst multitude of lotuses,
which explains Her royal and auspicious stature and being the Consort of Lord Viu.

araam aha prapadhye - I take refuge in Her feet. araam means to go to any one
for protection, seek refuge with, place of shelter or refuge. The aspirant (I) takes refuge
in Her, as he knows that he has no other recourse to get Her Grace. The aspirant is
undergoing miseries in his life and hence performs this yaja and seeks Her Grace
through Lord Agni. First, he addressed Agni and now he addresses Her directly, as She
has already entered his home. Having now known Her, he takes refuge in Her as he
knows Her compassionate nature. Where he takes refuge? He takes refuge at Her feet.
He knows that She will shower Her Grace. This is explained in the last words of this
verse.

alakmrme naayat tv ve - alakm means evil fortune, bad luck, distress,

poverty. Naayata means destruction. She showers Her Grace on him, by destroying
alakm at his home. tv ve means emotionally surrendering unto Her. He, with full
of emotion surrenders unto Her with a request to destroy his misfortunes, bad luck and
poverty. He is now sure that She will accede to his prayers, as he is able to see Her in
glorious and auspicious form.

dityavare tapaso'dhijto vanaspatistava vko'tha bilva |

tasya phalni tapas nudantu myntaryca bhy alakm || 6

Meaning: (Auspicious of bilva tree is being explained in this verse) O Lakm! You
appear like the sun! Bilva tree which was created by you is called king of forests. Its
fruits are capable of destroying inner ignorance (affliction of antakaraa) and external
afflictions caused by indriya-s (organs of perception and action). Let these impediments
(for Liberation) be destroyed with your Grace.

ditya vare resembling colour of the sun. Viu Sahasranma addresses Lord Viu
(nma-s 39 and 563). Puruasktam (I.16) also addresses Brahman as dityavara
tamasastu pare. Chndogya Upaniad (I.vi.6) answers this question that lingers in our
minds. It says, There is a deity within the orbit of the sun, who is seen by the yog-s. His
whole body glitters like gold. He has a bright golden beard and golden hair. Therefore,
dityavara here does not merely mean that She is illuminating, but also subtly says
that She is Brahman, taking care of the universe.
tapasa adhijta tapas means penance and adhijta means born out of. She created
bilva tree out of Her penance. Bilva leaf is trifoliate, representing three gua-s (Three
gua-s remain in harmony before creating. When this harmony is disturbed, world is
created). It can also mean three Gods Brahm, Viu and iva According to Lakm
Tantra, if one meditates in a forest of bilva trees, the effect of meditation becomes multi
fold. Lakm aotram 78 says bilva nilaya, which means She resides in bilva tree. iva
is also worshiped with bilva leaves. Bilvakam on iva explains the sacredness of bilva
leaves.

vanaspati stave vanaspati means king of forest. Stava is eulogy, praising bilva forest.
vka atha bilva - that auspicious (atha means auspicious) tree is called bilva.

tasya phalni fruits of bilva trees, the final product of bilva tree (like any other fruit
yielding tree).
tapas nudantu here tapasa means warmth; nudantu means dispel.

mya antaryca mya means causing illusion; antarya means obstacles; if this is
taken as antara, then it means internal. This means inner obstacles that prevents Self-
realization. Taking into account, tapas nudantu myntaryca, it means by your
Grace, please remove my inner spiritual ignorance (affliction of antakaraa) and offer
me moka.

bhy alakm - bhya here means indriya-s. alakm means evil fortune, bad luck,
distress, poverty. These are results of afflicted indriya-s or arise due to misuse of
indriya-s. Let these be removed by fruits of bilva tree, which is nothing but Her Grace.

upaitu m devasakha krtica main saha |

prdurbhto'smn rre'smin krtimddi dadtu me || 7

Meaning: Let Kubera and the lord of fame come to me. I am born in this land that is
blessed by You. Please bless me with fame and riches.

upaitu m - (Upendra is younger brother of Lord Indra. Upa in generally prefixed to

proper names upa may express in classical literature 'a younger brother', e.g. Upendra,
the younger brother of Indra.). Here upaitu contextually means Kubera, lord of wealth.
Therefore, upaitu m here means let Kubera come to me along with his riches. A
question may arise, why Kubera is being addressed here when Lakm is the Goddess of
wealth. Lakm is Prakti under whose care all the activities in the universe happen.
Though She is Supreme Goddess of wealth, there is Kubera who individually takes care
of riches. Lakm attends to higher prayers such as Liberation. Hence this verse is
addressed to Her assistant Kubera.

deva sakha - friends of Kubera, probably referring to aadikplaka, the gods guarding
eight cardinals. (iva and Kubera are said to be great friends). It can be said that the
aspirant not only prays for wealth, but also prays for his protection; hence, he is
invoking friends of Kubera.

krtica fame, renowned and glory. The aspirant not only wants wealth and protection,
but also wants fame.

main saha wealth is being explained. Wealth also includes rare precious gems,
available only with Kubera. Aspirant wants wealth including precious gems. He seeks
the help of Kubera to also protect him along with Kuberas friends from thieves. He is
not contended with wealth, and he seeks name and fame.

prdu bhta asmn rra asmin I am born in this blessed land, the land Blessed by
Lakm; this auspicious land Prakti ruled and controlled by Lakm. This is my land, as
I am born here. There is an indirect request to Kubera. I am born in this auspicious land
ruled by your Master Goddess Lakm. Therefore, Kubera, it is your duty to give me
what I have prayed for.

krtim ddi dadtu me Please give me fame and prosperity. I need fame and
prosperity as discussed above.

This aspirant is a very seasoned one. He asked for Liberation from Lakm and asks for
wealth and fame from Kubera. He also needed protection for his wealth, which he seeks
from Kubera. This verse is addressed to Kubera.

kutpipsmal jyehmalakm naymyaham |

abhtimasamddi ca sarv niruda me ght || 8

Meaning: I drive away Your elder sister, who has thinned due to hunger, thirst and other
impurities. O Lakm! Please remove poverty and misfortune from my home.

After having addressed Kubera in the previous verse, the aspirant makes self-
affirmation and then prays to Lakm again.

kut pips mal - kudh means poverty; pips means thirst and mala means bodily
impurities. The elder sister of Lakm is known as Jyehalakm who is indigence
personified.

jyeha alakm elder sister of Lakm, who is an embodiment of poverty, thirst and
showered with bodily impurities. She has all types of inauspiciousness. Hence she is
known as indigence personified.

naymi aham - nayit means destroying; who is destroying? Aham or I am

destroying. In order to retain auspicious Lakm, the aspirant says that he is destroying
Jyehalakm.
abhtim asamddi - abhti means wretchedness and misery; asamddha means non-
fulfilled wishes, unaccomplished, failing and other negativities.

ca sarv - and everything else of negativities and miserableness.

niruda me ght - nirud means drive away. me ght means from my house.

Lakm Tantra explains alakm. alakm is regarded as being covered both inside and
outside with dirt.

Dispelling alakm is mentioned twice in this verse - kut pips mal and abhtim
asamddi. This is in the form of emphasis on dispelling inauspiciousness from the
house of aspirant. This is not addressed to Lakm. He himself affirms it. Why he has
not made this as a prayer to Lakm? He knows that Lakm is already present in his
house and when She is present, all negativities are driven away automatically. This is
like mist going away when sun rises. He only prays to Lakm, Please remove poverty
and misfortune from my home.

gandhadvr durdhar nityapu karim |

var sarvabhtn tmihopahvaye riyam || 9

(*alternate reading - vargum)

Meaning: I appeal to Goddess Lakm, who is an embodiment of fragrance,

unconquerable, gives strength, complete in everything and the chief of all beings, to
continue to remain here.

gandha dvr - gandha means fragrance; dvr - entrance or door. This means that
She is the source of fragrance.

durdhar - durdhara means difficult to approach. She is difficult to approach. She

is approachable only through pure devotion and love for Her. She cannot be approached
only when in trouble. She has to be contemplated all the time. When devotion and love
for Her persists over a period of time, She will on Her own, shower Her Grace (give him
or her wealth).

nityapu - nityapua means always well-supplied. Those who are devout to Her are
eternally supplied with all their requirements. There is no need to ask Her for anything.
She supplies everything that the aspirant needs, including wealth.

karim - karin means abundance in cow-dung. This means that the aspirant will be
showered with plenty of cattle.
var - vari means ruler. She rules the universe and hence She is adored as vari.
Her Consort Viu is vara (Viu Sahasranma 36 and 74).

sarva bhtn - sarvabhta means the maker or cause of all beings, essence or nature
of all creatures, the supreme lord of all beings. This conveys Her omnipresence, and as
the soul, in every being.

tm iha upahvaye I am inviting Her to this place. The aspirant makes a simple
statement that he is inviting Her, the ruler of the universe, again and again to his place
(to stay eternally in his home).

manasa kmamkti vca satyamamahi |

pan rpamannasya mayi r rayat yaa || 10

Meaning: O Lakm! Please bless me to have good thoughts, allow me to experience

bliss, truth in all my words and actions, the happiness arising out of completeness.
Please bless me to have fame and name.

manasa - mind. This verse is more related to peaceful mind.

kma kti - kma means material desires; kti means intention. Desire is
inclination for want of material prosperity, etc. Intention is anticipated outcome that is
intended or that guides planned actions. For example prayer for name and fame is
desire and good thoughts, experiencing bliss, truth in words and actions, happiness
arising out of completeness, etc. are inclination. How beautifully sage of this verse had
coined this kma kti!!

vca - speech. The aspirant prays to Her that his speech should always be truthful. A
true aspirant will always speak truth. Upaniad-s say that Truth is Brahman. One has to
uphold truth in his life while pursuing spiritual path.

satyam truth, which is explained above.

amahi getting; referring to getting material prosperity. The mind cannot be tranquil
until all its desires are satiated. When the mind has no desires, it is the state of
completeness leading bliss or inexplicable happiness.

pan - cattle, etc. In those days, cattle were considered as biggest wealth. Here it
indirectly conveys wealth and prosperity.

rpam annasya different varieties of food derived from milk and other produce. This
subtly conveys that every day he wants to eat varieties of food and also wants to share
them with others. He feels that he becomes complete only after sharing his food with
others atithi.
mayi I, referring to the aspirant. Aspirant prays for his personal wealth and happiness
apart from seeking truth in his speech, etc.

r - Lakm; also refers to prosperity and happiness. Lakm is embodiment of

prosperity, welfare, good fortune, success, auspiciousness, wealth, treasure, riches.
Instead of using all these words, usage of Her name Lakm includes all these
auspiciousness.

rayat - means refuge. The aspirant takes refuge in Her (total surrender) to
accomplish his goal.
yaa - beautiful appearance, splendour, worthy, excellent, honoured, respected are the
words that describe Lakm, whom the aspirant is addressing.

kardamena prajbht mayi sabhava kardama |

riya vsaya me kule mtara padmamlinm || 11

Meaning: This verse is addressed to Her father, i Kardama. O Kardama! Please bless
me to have your daughter Mahlakm, born in my home. You have to make the One
(your daugther) who wears a garland of lotus flowers, who is Chief of wealth, to
perpetually stay in my home. She is our Mother.
Kardama was born from the shadow of Brahm, husband of Devahti and father of
Kapila. There are references that he is one of the Prajpati-s (lord of creatures).

kardama ena born to that sage Kardama.

praj bht created beings; having born to Kardama, She created the universe. Hence,
She is also addressed as Mother in this verse.

mayi sabhava having born in my home

kardama as Kardamas daughter (born to Kardama and Devahuti)

riya - r, Consort of rdhara (Viu). r always refers to Mahlakm and

associated attributes.
vsaya me kule Let Her be in my lineage as well (not only during my period, but also
during my lineage). me kule means my lineage.

mtara - Mother; Mother for the universe; She is an embodiment of prosperity,

welfare, good fortune, success, auspiciousness, wealth, treasure, riches, etc.

padma mlinm one who is wearing a garland of lotus flowers.

pa sjantu snigdhni ciklta vasa me ghe |
ni ca dev mtara riya vsaya me kule || 12

riya vsaya me kule is used in this verse as well as the previous verse.

Meaning: This verse is addressed to Her son Ciklta (ciklida means moisture). O Ciklta!
Let water produce good crops. Please bless me by living in my home. Please make your
mother stay in my home permanently. (She has already entered his house and now this
prayer is to make Her stay at his home perpetually.) It is also important to note that
Ciklta and Kardama are the i-s of r Sktam.
pa - pa is one of the eight Vasus (class of gods or demi gods). pa means water,
subtly conveying enough rain.

sjantu srajana (sjantu) means the act of creating. Let rain water create more crops
resulting in more and more agricultural produce. Let these waters also produce more
greenery such as trees and grass, so that cattle can feed on them happily.

snigdhni snigdha means many things smooth, resplendent, tender, thickness,

coarseness, lustre, etc. Here it means that such a produce should be thick and coarse
and lustrous greenery, which is possible because of the rain referred above.

Ciklta son of Mahlakm (ciklida means moisture). This entire verse is addressed to
Ciklta, Her son.

vasa me ghe live in my home. This prayer is being made to Ciklta with a request to
stay at the aspirants home. It is to be understood that Mahlakm also lives in the
place where Her son lives.
ni vsaya nivsa means dwelling house, here referring to the home of the aspirant. Let
Her also live here with you. The aspirant prays to Ciklta explicitly that his mother
Lakm should also stay with him (Ciklta) in his house.

mtara riya - mother Lakm. She is referred as r, Consort of rdhara (Viu).

r always refers to Mahlakm and associated attributes. (this is also discussed in the
previous verse).
vsaya me kule this is the repetition of previous verse. Let Her be in my lineage as well
(not only during my period, but also during my lineage). me kule means my lineage.

The aspirant uses every possible means to seek Mahlakms Grace. First, he invoked
Agni, then he prayed to Her father Kardama and Her son Ciklta. The aspirant not only
prays for his own prosperity, but also for his entire lineage.

Next three verses are again addressed to Agni, like the first two verses. These three
verses are also the concluding verses of r Sktam. After these 15 verses there is one
more verse which is like phalaruti.

rd pukari pui pigal padmamlinm |
candr hiramay lakm jdavedo ma vaha || 13

Meaning: O Agni! Please make Her stay with me (eternally), who is full of compassion,
whose abode is lotus, who nourishes the universe, who has the complexion of saffron,
who wears a garland of lotus, shines like the moon and who glitters like gold.

rd - rda means compassionate, which is often used with day and karu. It also
means most auspicious, which refers to Her inherent nature.

pukari - best of everything.

pui - fullness and completeness.

pigal - reddish brown like that of saffron.

padma mlinm one who is wearing a garland of lotus flowers. (This is used in verse 11
also).
The second line of this verse is the repetition of the second line of the first verse. For
more details, please refer to the first verse.

candr refers to the moon. She is appearing like a moon. Moon also represents mind
or tranquillity of mind. Moon is also used to describe a beautiful woman candra
vadana.

hiramay - She has golden complexion. This fact is repeated to emphasise Her golden
complexion.
lakmm She is Lakm or r, who is represented by the most auspicious bja r
().

jtaveda Lord Agni

ma vaha ma refers to the one who does the homa (verbal chanting can also be taken
into account; however between the homa and verbal chanting, homa is more
auspicious). vaha means make Her come to me Its literal meaning is bringing,
producing. This is a prayer to Lord Agni with a request to make Lakm manifest in the
body and mind of the seeker. It is implied that by doing so, She showers Her Grace on
the seeker and gives him riches, auspiciousness, etc.

rdr ya kari yai suvar hemamlinm |

sry hiramay lakm jtavedo ma vaha || 14

Meaning: O Agni! Please make Her stay with me (eternally), who is full of compassion
and fame whose abode is lotus, who holds a staff (or who is wearing a pearl necklace),
who has the complexion of gold, who wears a garland of lotus, shines like the sun,
glitters like gold.

This verse is very similar to the previous verse, with some changes. Previous verse said
that She shines like the moon and this verse says that She shines like the sun. This
conveys that She always illumines the universe. Pervious verse said that She nourishes
the universe and this verse says that She upholds justice by holding a staff (only kings
hold staff, which indicates their supremacy). She is also mentioned in this verse as chief
of the universe.

rd - rda means compassionate, which is often used with day and karu. It also
means most auspicious, which refers to Her inherent nature.

ya fame; She is most sought after because, She is the embodiment of prosperity,
auspiciousness and happiness.

kari - referring to a female elephant; kari means accomplish or fulfil. Female

elephant is known for its leadership qualities.

yai - a staff (held by rulers both as a mark of respect and for rendering justice); this
conveys that She is the Chief of the universe.

suvar - gold complexioned; radiating like gold.

hemamlinm adorned with gold ornaments. (She is gold complexioned and She is
adorned with gold ornaments and beyond these two, She glitters like gold)

sry - gold

(following are the repetition of the previous verse)

hiramay - She has golden complexion. This fact is repeated to emphasise Her golden
complexion.

lakmm She is Lakm or r, who is represented by the most auspicious bja r

().

jtaveda Lord Agni

ma vaha ma refers to the one who does the homa (verbal chanting can also be taken
into account; however between the homa and verbal chanting, homa is more
auspicious). vaha means make Her come to me Its literal meaning is bringing,
producing. This is a prayer to Lord Agni with a request to make Lakm manifest in the
body and mind of the seeker. It is implied that by doing so, She showers Her Grace on
the seeker and gives him riches, auspiciousness, etc.

t ma vaha jtavedo lakmmanapagminm |
yasy hiraya prabhta gvo dsyo'vn vindeya purunaham || 15

This is the penultimate verse in the original r Sktam, as the next verse is phalaruti.

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

t ma vaha Please make Lakm come to my home (stay at my home as She is

already in his home).

jtaveda O Agni! This verse is the fifth one in r Sktam, directly addressing Agni
first two verses and the last three verses.

lakmm - Lakm

anapagminm not leaving (my home). Prayer is made to Agni to make Lakm not to
leave his home. O Agni, please make Lakm not to leave my home.

yasy - through Her

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

prabhta - in abundance, plenty, numerous (it also means having many elephants and
horses and chariots (in todays context, it refers to vehicles).

gvo cows, which includes all types of cattle. g also means approach, probably
referring to the aspirant approaching Agni to ensure that Lakm stays with him always.

dsya avn servants (probably referring to maids,servants to work in the field where
crops are grown) and horses (vehicles) for travel. Everything (hiraya, gvo, dsya,
avn, etc) in prabhta.

vindeya - getting

purunaham for me and my lineage.

ya uci prayato bhtv juhuydjya manvaham |

riya pacadaraca rkma satata japet || 16

(This is the last verse of r Sktam, which is its phalaruti. Alternate reading skta*)

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

ya - whoever performs this homa

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

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

juhuyd jya ghee offered as oblation into the homa fire.

anvaham every day, day after day.

riya - this great (referring to r Sktam). Alternate reading is skta, which seems to
be more appropriate here. If we take as skta, then it means this skta

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

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

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

Notes:
r Sktam has 16 verses including this phalaruti. Out of the 15 verses, first two verses
and last three verses are addressed to Agni, which clearly indicates that to get best
results, only homa should be done with ghee. But, in phalaruti, it is said that it can be
chanted like japa, without interruption.
While doing homa, it is important to invoke aadikphlaka-s on the eight sides of homa
kua.

In the first two verses, he invoked Agni and prayed to him to make Lakm stay in his
home. Agni helped the aspirant and Lakm entered his home. In verses 3, 4, 5 and 6 are
directly addressed to Her.
In the 7th verse, he refers to Kubera, the yaka (semi-divine beings) in charge of wealth.
Again, verses 8, 9 and 10 are again addressed to Her. Verse 11 is addressed to Kardama,
Her father and verse 12 is addressed to Her son Ciklta. Verses 13, 14 and 15 are again
addressed to Agni. Verse 16 is the phalaruti.
While offering oblations, sacrificial statement is to be added at the end of each verse.
For verses 1, 2, 13, 14 and 15 are addressed to Agni. Hence, a sacrificial statement is to
be added at the end of these verses.

agnaye ida | na mama || (these oblations for Lord Agni and not for
me)

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

end of these verses

mahlakmyai ida| na mama ||

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

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

kardamya ida | na mama ||

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

cikltya ida | na mama ||

In the original Khilaskta, there are 29 verses, out of which we have discussed 16 verses
so far. These 16 verses are the main part of r Sktam. Now the balance of 13 verses are
being discussed. These verses do not form part of homa procedure of r Sktam.

padmnane padmavipadmapatre padmadalyadki |

vivapriye viumanonukle tvatpdapadma mayi sa ni dhatsva || 17

Meaning: O Lakm! You are seated on a lotus. Your body parts are that of lotus stalk.
You are fond of living in lotus. You are fond of this world and this world is fond of you.
You perform what Viu thinks. Please keep your lotus feet on me and stay in my home
forever.

padmnane padma ru padmki padmasabhave |

tanme bhajasi padmki yena saukhya labhmyaham || 18

Meaning: O Lakm! Your face resembles lotus flower. Your legs are like lotus. Your eyes
are like lotus flowers. You manifested from a lotus. Please bless me with everything that
make me prosperous.

avadyi godyi dhanadyi mahdhane |

dhana me juat devi sarvakmca dehi me || 19

Meaning: O Lakm! You are the chief of wealth. You give horses, cows and wealth.
Please give me that wealth that satiates all my desires.

putrapautra dhana dhnya hastyavjvi goratham |

prajn bhvasi mta yumanta karotu me || 20

Meaning: Please bless me with progeny, grandchildren, wealth, grains, elephants,

horses, cows and chariots. You are the Mother of the entire universe. Please bless me
with a long life.

dhanamagnirdhana vyurdhana sryo dhana vasu |

dhanamindro bhaspatirvaruo dhanamvin || 21

Meaning: Agni, Vyu, Sun, Vasu-s (usually eight in numbers), Indra, Bhaspati (priest
for gods) obtain their wealth only due to Your Grace.

vainadeya soma piba soma pibati vtrah |

soma dhanasya somino mahya dadti somina || 22

Meaning: O Garua! Please drink somarasa (essence of soma plant, used in yaja-s).
Demon Vtra (Vedic personification of an imaginary malignant influence or demon of
darkness and drought) was killed by Indra. Let Indra drink this somarasa. Let him give
me enormous wealth, as I intend performing a yaja, wherein I will offer somarasa.

na krodho na ca mtsarya na lobho nubh mati|

bhavanti ktapuyn bhakty rskta japetsad || 23

(There is a similar verse in Viu Sahasranma in phalaruti, with minor changes)

Meaning: Those who always chant r Sktam are never afflicted by anger, envy,
miserliness, bad intentions and vicious thoughts. They always pursue virtuous path and
accrue puya-s.

sarasijanilaye sarojahaste dhavalataruka gadhamlya obhe |

bhagavati harivallabhe manoje tribhuvanabhtikari prasta mahyam || 24

Meaning: Your Abode is lotus. You hold lotus in your hands. You are adorned with pure
white attire. You are wearing a garland that is extremely fragrant. You look beautiful
with these. O Bhagavati! Consort of Viu! You fulfil my desires, knowing all my desires
fully. You are the protector of all the three worlds. Please Bless me.

viupatn kam dev mdhav mdhavapriym |

lakm priyasakh dev* nammyacyuta vallabhm ||25

(alternate reading bhmi)

Meaning: I worship the Consort of Viu, who also presides over the world (bhmi), the
one who is dear to Mdhava (another name for Viu), one who is dearly and eternally
loved by Viu. I prostrate before You Devi.

mahlakmyai ca vidmahe viupatnyai ca dhmahi |

tanno lakm pra codayt || 26

(This is Lakm Gyatr)

Meaning: Let us understand Lakm. For knowing Her let us meditate on Consort of
Viu. Let Lakm emancipate us and make us one with Her.

nanda kardama rda ciklta iti virut |

iaya putrca rrdeevrdevat mat || 27

(there are different versions of this verse)

Meaning: There are four i-s for r Sktam and they are nanda, Kardama, rda
and Ciklta. Mahlakm is the Devata for this.


a rogdi dridrya ppakudapamtyava |

bhaya oka manastp nayantu mama sarvad || 28

rvarcasva yuya rogyam vidhcchobhamna mahhiyate |

dhana dhnya pau bahuputralbha atasavatsara drghamyu || 29

Meaning for 28 and 29: O Mahlakm! Let the wind of actions, comfortable living and
good health blow towards me. Let me have in plenitude wealth, grains, cattle, progeny
and long life. Let debts, diseases, poverty, hunger, premature death, fear, worries,
sadness go away from me.

With this r Sktam is concluded

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 kua

4. Small quantity of sand to spread on homa kua

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 jyaptra), 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. Pacaptra and uttarai. 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 camana. Each of these pacaptra-s should have a
small cup by their sides to pour water from pacaptra using uttarai.

7. Small broken wooden pieces according to the size of the homa kua. This is required in order to
maintain the fire in the homa kua till the entire homa procedure is completed.

8. Samidh (). Samidh is firewood, fuel, a log of wood, faggot, etc. Generally pala tree wood is used.

9. Sandal paste, kumkum and turmeric powder.

10. Akata in a cup. Take plain rice in a cup, add a little turmeric powder and add half uttarai water. Mix
them and this is akata.

11. Flowers both threaded and lose.

12. Two cups known as prokaptra and pratptra (, )

13. One more cup to put one drop of homa dravya after offering oblations. (This is to be strictly followed
in the case of prapratih and puracaraa 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 Varua; he is fond of jaggery)

2. camanam:

Water should be taken from small pacaptra.

acyutya nama |

anantta nama |

govindya nama ||

camana is a procedure where water is taken in the right palm, which is sipped after reciting mantras.
This is also known as mahvydhi praaman nma tray vidy ( ). 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. Gaapati dhynam:

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
pacaptra. When this is worn, camana should not be done. When camana is prescribed, this should be
removed and placed on the right ear (ocean is said to be there) and after camana is over, right palm is to
be washed and dried with a towel and thereafter pavitra is to worn back.

uklbaradhara viu asivara caturbhujam |

prasannavadana dhyyet sarvavignopa ntaye ||

(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 pj.)

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 ni-s on both sides of the
forehead and while slightly cuffing these places with fists.

4. Pryma
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 pryma. Thus one should perform three rounds
of the following Brahmagyatr mantra.

-- -

om bh| om bhuva| om suva| om maha| om jana| om tapa| om satyam ||

om tat saviturvareya bhargo devasya dhmahi |

dhiyo yo na pracodayt ||

ompo-jyot-raso'mta-brahma bhrbhuvassuvarom ||

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

5. Vignevara (Ganea) pj:

i) sakalapam

mamoptta samasta duritakayadvr rparamevara prtyartha kariyamnasaya karmaa

nirvignena parisamptyartha dau vighnevara pj kariye ||

ii) Gaea vahana:

asmin haridrbimbhe r mahgaapati dhyymi | vhaymi

sana | pdya | arghya | snapaymi | camanya | gandhn dhraymi | pupai pjaymi ||

iii) Arcana: (only flowers to be offered)

om sumukhya nama | ekadantya nama | kapilya nama | gajakarakya nama | lambodarya

nama | vikaya nama | vignarjya nama | vinyakya nama dhmaketave nama | gadhyakya
nama | phlacandrya nama | gajnanya nama | vakratuya nama | rpakarya nama |
herambya nama | skandaprvajya nama ||

iv) Upacra-s:
dhpa, diprdhana, naivedya and nrjana.

v) Gaea gyatr:

tatpuruya vidmahe vakratuya dhmahi |

tanno danti pracodayt ||

vi) Prayer:

vakradua mahkya sryakoi samaprabha | nirvigna kuru me deva sarvakryeu sarvad ||

(Meaning: O Ganea, 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 sakalapam or homa sakalapam:

(This sakalapam is based on navvaraa pj. This sakalapa 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

-
** , , , ,
, , , , ,
,

.. .
ubhe obhne muhrte dyabrahmaa dvtya-parrdhe vetevarhakalpe vaivasvatamanvantare
aviatitame kaliyuge prathamepde lalitnma dvpe lalitnma vare, lalitnma khae, asmin
vartamne vyavahrike lalitnma savatsare, lalitnma ayene, lalitnma tau, lalitnma mse,
lalitnma pake, lalitnma tithau, lalitnma vsarayukty, lalitnma nakatrayuktym,
ubhayoga ubhakaraa sakalavieaa viiy asy lalitnma ubhatithau mamoptta samasta
duritakayadvra r paramevaraprtyartha asmka kemasthairya vryavijaya yurrogya aivarya
abivddhyartha samasta magala avptyartha samsta duritopantyartha . anugraha prasda
siddhyarthe .homa kariye ||

(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 Gaapati homa, Mahgaapati and Gaapati hom are to used.)

Now put the flowers down.

apa upaspya || (wash both the palms with water from small pacaptra and dry both the
palms)

Now move turmeric Gaapati slightly towards north.

7. Varua Pj:

Take bigger pacaptra 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
pacaptra, recite the following mantra. This is for purification of water in the pacaptra. This is for
invoking Varua

- -

kalaasya mukhe viu kahe rudra samrita |

mle tatra sthito brahm madhye mtga smt ||

kukau tu sgar sarve saptadvp vasundhar |

gvedo'tha yajurveda smavedo'pyatharvaa ||

agaica sahit sarve kalabusamrit |

yatu dev-pjrtha duritakaya-krak ||

gage ca yamune caiva godvari sarasvati |

narmade sindhu kveri jalesmin sannidhi kuru ||

(Meaning: Mouth of this vessel is Viu, its neck is Rudra and its base is Brahm. In the centre all the
akara-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 Gaga, Yamun, Godvar, Sarasvat, Narmad,
Sindhu and Kveri are present in these waters.)

Now take away the right palm from pacaptra and do the following upacra-s:

Take flowers and do the following arcane by offering flowers at the base of the pacaptra.

varuya nama || sana | pdya | arghya | snapaymi | camanya | gandhn dhraymi |

pupai pjaymi ||

varuya nama | pracetase nama | surpie nama | apmpataye nama | magaravhanya nama |
jaldhipataye nama | pahastya nama | varuya nama |

nnvidha patrapupi samarpaymi ||

dhpa, diprdhana, naivedya* and nrjana.

*Jaggery can be offered as naivedya, if possible. In Sanskrit jaggery is known as gua.

Now take some water from this pacaptra and pour a few drops into the small pacaptra 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 kua by reciting the following mantra

pohi mayo bhuva | tna rje dadhtana | mahe raya cakase | yo va ivatamo rasa | tasya
bhjayateha na | uatriva mtara |tasm ara gamma va | yasya kayya jinvata | po janayay ca
na | om bhrbuvassuva ||
(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 kua on this.

3. It would be ideal to spread some sand on the surface of homa kua.

4. Take two dharba grasses (kua 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 (tma pacaptra), 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

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

6. Now paristra () is to be done around the homa kua 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. Paristra in the south should be on the top of
paristra in the west and paristra in the north should be below the paristra in the west. Nothing
should be kept within paristra, except homa kua and paridhi (paridhi consists of three samidh-s and
forms part of idmam, discussed later.

7. Ptrasdanam: Outside the paristra on the northern side (to our left), spread 12 dharba grass and
place the following beginning from the western side small dharvi and jyaptra (vessel for ghee); these
two should be in touch with each other. Then place prokaptra and pratptra 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 upasthna (presence,
proximity, nearness) and this will be discussed later. Ptrasdanam will be like this.
9. ymatham: Now take two long dharba grasses and make a knot above the tips of the grasses. This is
called aymatham. Take water from bigger pacaptra and purify aymatham. By holding aymatham
with thumb and ring fingers of the right palm, touch all the six articles placed in the ptrasdanam
beginning from western side (from our side) to the eastern side. Untie the knot and place aymatham 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 paristra. Now take prokaptra and place it on the top of these 12
dharba grasses. Now put some akata and pour some water from the bigger pacaptra into
prokaptra.

Care should be taken to kindle the fire in the homa kua during these processes. Once agni is lighted, it
is not advisable to light it again.

11. Now take pratptra and keep it in front of our seat. Add akata and pour some water from the
bigger pacaptra. Take two dharba grasses and make a knot in the middle. Now place this knot inside
pratptra and move dharba grasses inside east to west three times. Now take this dharba and place it
down. Take the pratptra till the tip of the nose and place it on the north above the ptrasdanam
(12 dharbas in the northern side) and recite the following mantra.

om varuya nama || sakalrdhanai svarcitam ||

After reciting the mantra cover pratptra with 8 dharbas and tops these dharbas should be facing
east.

12. Brahm vahanam: If the homa is done by the self, one can mentally invoke Brahm by reciting this
mantra. Alternatively a krca (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 krca can be considered as Brahm. Take some
akata and flowers and recite the following mantra.

asmin homa karmai brahmam tv ve |

brahmae nama | sakalrdhanai svarcitam ||

(Meaning: I submit to you that you should remain as Brahm for this homa. I pay my obeisance to you.
Please conduct this homa auspiciously in all respects.)

After reciting the above mantra, place akata and flowers on the krca representing Brahm.

13. Take jyaptra and keep this in front. Ghee should be in melted form and should not be melted on
homa fire. Move jyaptra towards north. Now take two dharba grasses as mentioned in 10 above and
place the knotted portion inside jyaptra*. Now pour ghee through the knot. Now take two tips (may be
half an inch height) of dharba grasses and put them into the jyaptra. Take the remaining portions of
these two dharba grasses, do prokaa using water from bigger pacaptra and keep it on the flame in the
homa kua and rotate it three times clock wise over jyaptra. Aftr doing this, place these dharba
grasses on the northern side. Now move the knotted dharba grasses* inside jyaptra 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 kua. 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
prokaa on the dharvi-s using water from bigger pacaptra. Again take some water from bigger
pacaptra and touch the two dharba-s@ and place these dharba-s into the fire.

15. Pariecana: Take water from bigger pacaptra in the right palm and pour water around the homa
kua (outside the homa kua). While doing so, recite the following mantras

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

From south to north on the western side - anumate anumanyasva |

From west to east on the northern side - sarasvate anumanyasva |

Begin from north west and end at north west thereby making a full circle - devasavita
prasva ||

(The above is a prayer is addressed seeking permission to Aditi, Anumati and Sarasvati Devi-s. The last
one is seeking grace from Savit (stimulator; or this could refer to Tva, the heavenly builder).

16. Invoking Agni in the middle of the homa kua:

Take some flowers and akata in both the hands and recite the following mantra.

catvri g trayo asya pd dve re sapta hastso asya | tridh baddho vabho roravti maho devo
martygu vivea || ea hi deva pradio'nu sarv prvo hi jta sa u garbhe anta | sa vijyamna
sa janiyama pratyaamukhstihati vivatomukha ||

pramukho deva he agne abhimukho bhava ||

Place the flowers in the middle of the homa kua and hold the palms together and pray to Agni.

17. Agni alakarana:

This is preparing and decorating the agni for homa. Mainly this is about worshiping eight cardinal deities.
On the sides of the homa kua apply sandal paste and kumkum. Then take akata and flowers and after
reciting the mantra place the flowers on the respective cardinal directions. We have to begin from east.

East - indrya nama |

South East - agnaye nama |

South - yamya nama |

South West - nirtaye nama |

West - varuya nama |

North West - vyave nama |

North - somya nama |

North East - nya nama |

In the middle of homa kua - agnaye nama |

Take akata and put them on the self

On the self - tmane nama |

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

sarvebhyo brhmaebhyo nama ||

18. What to do with idhmam:

Now take the bundle of samidh-s containing 21 numbers. Place two bigger ones inside the homa kua on
the western side. They should be placed in vertical position, inside the homa kua. These two are known
hra 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,
dakia, uttara. Now we have 16. Take one away and keep this on the northern side. This will be used at
the end (upasthna reaching the deity). Now we have 15.

19. First huti () to Brahm:

Take 15 samidh-s and dip one end into the jyaptra (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).

asmin homakarmai brahman idma-mdsye |

svh || prajpataye ida 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
south west point to the north east point inside the homa kua. This oblation should also be poured
continuously as explained above.

indrye ida na mama ||

21. jyabhga: 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).

agnaye svh | agnaye ida 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).

somya svh | somye ida na mama ||

22. Pryacitta huti:

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

sakalpaprabhti etatkaparyanta madhye sabhvita samastadoa pryacittrtha

sarvapryacitta hoymi ||

om bhrbhuvassuva svh || prjpataye ida na mama ||

With this, preliminary homa procedure is concluded. This is called prvga or preparatory part. Next
comes individual homa for different gods such as Gaapati, navagraha, etc. After completing homa for a
particular god, for example Gaapati homa, uttarga oblations are done, which includes jaydihoma
() which consists of about 60 oblations to different gods. After jaydihoma 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 (pradhna
devat) to whom the oblations are offered. In this article, Lalitmbik is taken as pradhna devat.

Certain saskra-s are to be done as oblation before invoking Lalitmbik in the homa fire. Generally,
the following 12 saskra-s are done. Saskra means putting together, forming well, making perfect,
accomplishment, embellishment, purification, cleansing, making ready, preparation, etc. There are two
ways of invoking Lalitmbik in the middle of homa fire.

However, the following is the detailed procedure. There are twelve agni saskra-s.

1. garbhdhna, 2. pusavana, 3. smantonnayana, 4. jtakarman, 5. nmakarman, 6. nikramaa, 7.

annaprana, 8. ckarman, 9. upanayana, 10. kenta, 11. samvartana, 12. vivha,

Now two oblations with small dharvi should be given to agni using this mantra


om vaivnara jtaveda ihvaha lohitka sarvakarmai sdhaya svh ||

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

1.

om asygne garbh saskra karomi svh ||

(entering into the womb - pregnancy)

2.

om asygne pusavana saskra karomi svh ||

(generally this is done at the third of month of pregnancy praying for a male progeny)

3.

om asygne smantonnayana saskra karomi svh |

(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.

om asygne jtakarma saskra karomi svh ||

(this is naming ceremony and now the agni should be named after Lalitmbik. Jtakarman means
naming)

As Lalitmbik is taken as an example here, three oblations should be done as follows.

om lalitmbikgni svh ||

5.

om lalitmbikgni annaprana saskra karomi svh ||

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

6.

om lalitmbikgni ckaraa saskra karomi svh ||

(ckaraa means tonsuring; this is also known as clkaraa or caulakaraa. This is generally done
after the child completes three years of age)

7.

om lalitmbikgni upanayana saskra karomi svh ||

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

8.

om lalitmbikgni vivha saskra karomi svh ||

(marriage ceremony)

After completing the above saskra-s, agni is to be worshiped with the following mantra by joining both
the palms (namaskra mudra).

- -- --

triayana-maruabaddhmauli suukl uka-marua-manekkalpa-mambhoja-sastham |

abhimata-varaakti svastikbhtihasta namata kanamllaktsa knum ||

(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 Agnis seven tongues.

{ -- sapte te agne samidhas-sptajihvssaptaaya-

saptadhmapriyi |}

{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. om hiranyyai nama svh || hiranyya ida na mama ||

(oblation to be done on the North Eastern side of the homa fire).

2. om kanakyai nama svh || kanakya ida na mama ||

(South East)

3. om raktya nama svh || raktya ida na mama || (East)

4. om kyai nama svh || kya ida na mama || (South

West)

5. om suprabhyai nama svh || suprabhy ida na

mama || (West)

6. om atiraktyai nama svh || atirakty ida na

mama || (North West)

7. om bahurpayai nama svh || bahurpy ida 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 saskra-s

1.

om vaivnara jtaveda ihvaha lohitka sarvakarmai sdhaya svh || agnaye ida na mama ||

2.

om uttiha purua haritapigala lohitka sarvakarmai sdhaya me dehi dpaya svh || agnaye ida
na mama ||

3.
citpigala hana hana daha daha paca paca sarvajjpaya svh | agnaye ida na mama ||

With these all preparatory agni procedures are over. The next step is to invoke Lalitmbik in the middle
of the fire. Let us assume that we are invoking Her using one of the dhyna verses of Lalit Sahasranma.
Then the procedure goes like this.

First we have to meditate on Her using the dhyna verse. While doing this, take some flowers in the palms
and bring both the palms together. Meditate on Her using a dhyna verse.

sakukuma-vilepan alika-cumbi-kastrik
samanda-hasitekam saara-cpa-pkuam
aea-jana-mohin arua-mlya-bhbar
jap-kusuma-bhsur japavidhau smaredabikm

- - -
- --
-- --
--

om ai hr r akilanaakoi brahmanyaki r rjarvar lalit mahtripurasundar par

bharik mahdevy agni madhye vhayami ||

Now the flowers held in palms should be offered in the middle of the fire. After this, vhanti mudra-s
are to be offered to HER, who is now seated in the middle of the fire in homa kua.

Then, following upacra-s are to be offered

, , , , , , and

sana, pdyam, argyam, camanyam, snnam, vastram, upavtam, gandham and pupam

Now ydi nysa, karanysa and hrdaydi nysa should be offered as in the case of mantra japa. At the
end of each mantra nama svh| mahdevyai ida na mama || should be
added. r saubhgyavidy pacadakar, mantra is given here as an example. For every single japa
mantra that is offered as oblation, nama svh | mahdevyai ida na mama should be suffixed to the
mantra.

- - -

om ai hr r ai - ka e la hr kl - ha sa ka ha la hr sau - sa ka la hr nama svh|

mahdevyai ida na mama ||

fter completing prescribed/decided (sakalpakalpita ) number of oblations to the main

deity, uttarga or final part of the homa procedure is to be performed. Final part has two subdivisions.
The first subdivision is known as jaydihoma, which means the concluding part meant for
stabilisation of the main homa. There are 53 oblations for different gods and goddesses in jaydihoma.
Almost all these oblations are taken from Ka 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 prokantam, 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 yajamna).
Before commencing jaydihoma, pryama should be done. Following are the jaydihoma oblations. All
oblations are to be done with small dharvi.

A small sakalpa is be made like this.

etat karma-samddhyartha jaydhihoma kariye ||

(I am performing jaydihoma for the positive and auspicious effect of the homa I have done so far.)

1. citta ca svh | cittye ida 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. cittica ca svh | city ida na mama ||

(citti Consciousness)

3. kt ca svh | ktya ida na mama ||

(kta intention, purpose)

4. ktica ca svh | kty ida na mama ||

(kti intention and purpose personified; it is also known as sakalpa)

5. vijta ca svh | vijdya ida na mama ||

(vijta - discerned, understood, known)

6. vijna ca svh | vijnya ida na mama ||

(vijna worldly knowledge as opposed to spiritual knowledge)

7. manaca ca svh | manasa ida na mama ||

(manas- conscious mind)

8. akvarca svh | akkarbhya ida na mama ||

(akvar Vedic meter. This is also explained as organs of perception jnendriya-s)

9. daraca svh | darya ida na mama ||

(dara rituals done onnew moon days

10. pramsaca svh | pramsya ida na mama ||

11. bhacca svh | bhata ida na mama ||

(bhat - various Smans composed in the metrical form Bihat)

12. rathantara ca svh | rathantaryeda na mama ||

(rathantara said to be one of the Smans)

13. -

prajpatirjaynindrya ve pryaccha-durga ptanjyeu | tasmai viassamnamanta sarv sa
ugrassa hi havyo svh | prjpataya ida na mama ||

(When Indra went out to wage a war against demons, Prjpati gave Indra these mantras. Because of these
mantras, Indra became worshipful and hence became a great ruler. Let benefits of this oblation go to
Prjpati; not to me.)

14 -- -

agnirbhtn-madhipati-ssa mvatvasmin brahmannasmin katre'sy miyasy purodhy-masmin

karmannasy devahtygu svh | agnye ida 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. -- -

indro jyehn-madhipati-rasa mvatvasmin brahmannasmin katre'sy miyasy purodhy-

masmin karmannasy devahtygu svh | indrya ida na mama ||

(Indra is the protector of elderly. Let Indra protect me. This oblation is for Indra and not for me.)

16. -- -

yama ptiviy-madhipati-mvatvasmin brahmannasmin katre'sy miyasy purodhy-masmin

karmannasy devahtygu svh | yamya ida na mama ||

(Yama controls earth; let him protect me and this oblation is for him and not for me)

17. - -

vyurantarikasymadhipati-mvatvasmin brahmannasmin katre'sy miyasy purodhy-masmin

karmannasy devahtygu svh | vyava ida na mama ||

(antarika the place between heaven and earth; atmosphere. Vyu presides over antarika and this
oblation is for Vyu; not for me)

18. - -

sryo divo'dhipati-mvatvasmin brahmannasmin katre'sy miyasy purodhy-masmin

karmannasy devahtygu svh | srya ida na mama ||

(sun presides over heaven (diva means heaven). This oblation is for sun and not for me)

19. - -

candram nakatrmadhipati-mvatvasmin brahmannasmin katre'sy miyasy purodhy-

masmin karmannasy devahtygu svh | candramasa ida na mama ||

(moon presides over stars; this oblation is for moon and not for me)

20. - -

bhaspatirbrahmao'adhipati-mvatvasmin brahmannasmin katre'sy miyasy purodhy-
masmin karmannasy devahtygu svh | bhaspatpataya ida na mama ||

(Bhaspati presides over Vedas; this oblation is for Bhaspati and not for me)

21. - -

mitrassatynamamadhipati-mvatvasmin brahmannasmin katre'sy miyasy purodhy-masmin

karmannasy devahtygu svh | mitryeida 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. - -

varuo'pmadhipati-mvatvasmin brahmannasmin katre'sy miyasy purodhy-masmin

karmannasy devahtygu svh | aruya ida na mama ||

(Varua presides over water and this oblation is for him and not for me)

23. - -

samudrasrotynmadhipati-mvatvasmin brahmannasmin katre'sy miyasy purodhy-masmin

karmannasy devahtygu svh | samudrayeda na mama ||

(Ocean presides over rivers and this oblation is to ocean and not to me)

24. - -

anngusmrjynmadhipati-tanmvattasmin brahmannasmin katre'sy miyasy purodhy-

masmin karmannasy devahtygu svh | annayeeda na mama ||

(Annam is the ruler of rulers (king of kings); this oblation is for annam and not for me)

25. -

soama auadhnmadhipatissamvattasmin brahmannasmin katre'sy miyasy purodhy-

masmin karmannasy devahtygu svh | somye ida na mama ||

(Soman presides over plant kingdom; this oblation is for Soman and not for me)

26. - -

savit prasavnmadhipati-mvattasmin brahmannasmin katre'sy miyasy purodhy-masmin

karmannasy devahtygu svh | savitra ida na mama ||

(Savita presides over creative energy (setting or being set in motion, impulse, course, stimulator.
According to Vedas Savita distinguished from srya, (the Sun), being conceived of and personified as the
divine influence and vivifying power of the sun, while srya is the more concrete conception); this
oblation is for Savita and not for me)

27. - -

rudra paumandhipati-mvattasmin brahmannasmin katre'sy miyasy purodhy-masmin
karmannasy devahtygu svh | rudrye ida na mama ||

( apa upaspya 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. -

tva rpmadhipati mvatvasmin brahamnnasmin katre'sy miyasy purodhy-masmin

karmannasy devahtygum svh || tvara ida na mama ||

(Tvaa is the Divine architect who shapes different forms for beings. This oblation is for Tva a and not
for me)

29. -

viu parvatnmadhipati mvatvasmin brahamnnasmin katre'sy miyasy purodhy-masmin

karmannasy devahtygum svh || viava ida na mama ||

(Viu presides over mountains. This oblation is for Viu and not for me)

30. -

maruto ganamadhipatiyaste mvatvasmin brahamnnasmin katre'sy miyasy purodhy-

masmin karmannasy devahtygum svh || viava ida na mama ||

(Marut-s, are 36 in numbers are known as storm gods and said to be Indras companions. There is also a
reference that they are five in numbers and presides over five types of pr a-s in human body. This
oblation is for Marut-s and not for me)

31. -

pitara pitmah pare'vare tatstatmah ihamvata | asmin brahamnnasmin katre'sy miyasy

purodhy-masmin karmannasy devahtygum svh || pitbhya ida na mama ||

( apa upaspya now we have to touch the water or wash the hands with water, because
ancestors are deceased and cremated)

(Pitara and Pitmah - deceased fathers and grandfathers. There are two types of ancestors those
who attained liberation and those who are reborn. Sometimes, pit also means seven generations. This
oblation is for my ancestors (both reborn and liberated) and not for me.)

32.

rut rutadhmgni gandharvasyoadhayo'sarasa rjo nma sa ida brahma katr ptu t ida
brahma katra pntu tasmai svh | agnaye gandharvyeda na mama ||

33.

tbhya svh | oadhbhyo'psarobhya ida 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 Indras
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.

samhito sryo gandharvastasya marcayo'psarasa yuvo nma sa ida brahma katra ptu t ida
brahma katra pntu tasmai svh | sryya gandharvya ida na mama ||

35.

tbhya svh | marcibhyo'psarobhya ida na mama ||

(Sun is also considered as one of the gandharva-s and sun is also known as Samahita and Vivasma are
the two names given to sun. Suns rays are playing with yuva, 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.

suumna sryaramicandram gandharvastasya nakatryapsaraso bekurayo nma sa ida brahma

katra ptu t ida brahma katra pntu tasmai svh | candramase gandharvya ida na mama ||

37.

tbhya svh | nakatrebhyo'psarobhya ida na mama ||

(Moon is also known as a gandharva by name Suumna. 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 Suumna and Mekuri (moon and stars) and not to
me.)

38

bhujyussuparo yajo gandharvastasya daki aprasarasastav nma sa ida brahma katra ptu t
ida brahma katra pntu tasmai svh | yajya gandharvya ida na mama ||

39.

tbhya svh | dakibhyoo'psarobhya ida na mama ||

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

40. -

prajpatirvivakarm mano gadandharva-tasyakrukss nma sa ida brahma katra ptu t ida
brahma katra pntu tasmai svh | manase gandharvya ida na mama ||

41.

tbhya svh | ksmebhyo'psarobhya ida na mama ||

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

42.

iiro vivavyac vto gandharvastasyo'psaraso mud nma sa ida brahma katra ptu t ida
brahma katra pntu tasmai svh | vtya gandharvya ida na mama ||

43.

tbhya svh | adbhyo'psarobhya ida na mama ||

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

44.

bhuvanasya pate yasya ta upari gh iha ca | sa no rvjyanigum ryaspoagum suvryagum

savatsaragum svastigum svh | bhuvanasya patya ida 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.

paramehyadhipati mtyurgandharvastasya vivamapsaraso bhuvo nma sa ida brahma katra ptu

t ida brahma katra pntu tasmai svh | mtyave gandharvya ida na mama ||

46.

tbhya svh | vivasm apsarobhya ida na mama ||

(Mtyu (death personified) is a gandharva also known as Paramehi (chief of gods like Indra) and
Adhipati (the soft of part at the top of the skull where sahasrra 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 Bhuv (the atmosphere) who is
portrayed as an apsaras. Let this oblation go to them and not to me).

47.

sukitissubhtirbhadraktsuvarvn parjanyo gandharvastasya vidhuto'psaraso ruco nma sa ida

brahma katra ptu t ida brahma katra pntu tasmai svh | parjanyya gandharvya ida na
mama ||
48.

tbhya svh | vidhudbhyo'apsarobhya ida na mama ||

(Parjanya (rain personified or the god of rain) is a gandharva and is known by other names such as
Sukiti, Subhti, Bhadrakt and Suvarvn. 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.

drehetiramayo mtyurgandharvastasya praj apsaraso bhruvo nma sa ida brahma katra ptu t
ida brahma katra pntu tasmai svh | mtyave gandharvye ida na mama ||

50.

tbhya svh | prajbhyo'psarobhya ida na mama ||

(Mtyu gandharva is also known as Dreheti (a form of Agni) and Amaya (non-compassionate) and he
plays with Praj (procreation, propagation, birth) and Praj is portrayed as an apsaras by name Bhru
(fearful, timid, cowardly). Let this oblation go to them and not for me.)

51.

cru kpaak kmo gandharvastasydhayo'psarasa ocayantrnma sa ida brahma katra ptu

t ida brahma katra pntu tasmai svh | kmya gandharvya ida na mama ||

52.

tbhya svh | dhibhyo aprasarobhya ida na mama ||

(Cru and Kpaaki is a lustful gandharva. He plays with ocayat (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.

sa no bhuvanasyapateyasya ta upari gh iha ca | uru brahmae'smai katrya mahi arma yaccha svh |
bhuvanasya patye brahmaa ida 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.

prajpate natvadetnyanyo viv jtni parit babhva | yatkmste juhumastanno astu vayagsyma
patayo raygum svh | prajpataye ida na mama ||

(O! Prajpati! Everything originated from you. Please fulfil all our desires (we have already made a
sakalpa at the beginning of homa ritual. Towards the end, we again pray to Prajpati praying that he
should fulfil our sakalpa). This oblation is for you and not for me.)

55. bh svh | agnaya ida na mama ||

56. bhuva svh | vyava ida na mama ||

57. suva svh | sryya ida na mama ||

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

58.

yadasya karmaotyarrica yadv nyunamihkaram | agniatsviakt vidvn sarvagum svihagum

suhuta karotu svh | agnaye sviakta ida na mama ||

(This oblation is offered to Agni who is worshiped as Sviakt with a prayer that any deficiencies during
this homa procedure be made auspicious. This oblation is for Agni Sviakt 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 ku a. 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.

svh | darvdvayena sasrva juhoti svh || vasubhyo rudrebhya dityebhya sagumsrva

bhgebhya ida na mama ||

(let this sasrva oblation go to Vasu-s, Rudra-s and ditya-s. Sasrva means flowing together and also
refers to the remaining part of ghee. Let this oblation go to them and not to me)

60.

om bhrbhuvasuva svh | prajpataya ida na mama ||

(This is known as mahvyhti oblation. Let all the benefits of this homa go to Prajpati and not to me).

(Jaydi homa concluded. Prokantam follows)

This is the closing procedure of homa. This procedure begins with pryama.

There is a small sakalpa.

asmin karmai avijtapryacittdni kariye ||

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

1.

anjta yadjta yajasya kriyate mithu | agne tadasya kalpaya tvaguhi vettha yathtatha
svh | agnaye ida 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.
puruasamito yajo yaja puruasamita | agne tadasya kalpaya tvaguhi vettha yathtatha
svh | agnaye ida na mama ||

(O! Agni! This yaja is as good as Brahman and decided by Brahman. Please bless me to complete this
yaja. You know what is right.)

3.

yatpkatr manas dnadak na | yajasya manvatemartsa | agniaddhot kratuvidvijnan yajiho

devn tuoyajti svh | agnaya ida 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 yaja and you are the one who invites
(Agni is the carrier of oblations through his two wives - Svh carries the oblations to gods and gods and
goddesses and Svadh to deceased ancestors) gods to this yaja. Please bless us to conduct these types of
yaja-s to goes at appropriate times.)

4. bh svh | agnaya ida na mama ||

5. bhuva svh | vyava ida na mama ||

6. suva svh | sryya ida na mama ||

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

7.

asmin homakarmai madhye sambvita samastadoapryacittrth sarvapryacittrtha hoymi |

om bhrbhuvasuva svh | prajpataya ida na mama ||

8.

rviave svh | viave paramtmana ida na mama ||

(This oblation is for r Viu, who is Paramtman (Supreme Spirit) and not for me. Viu also presides
over all yaja-s.)

9.

namo rudrya paupataye svh | rudrya paupataye ida na mama ||

( apa upaspya || - we have to touch water)

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

Prhuti:
Take the remaining portion of the ghee along with jyaptra 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.

sapta te agne samidhassaptajihvssaptaayassaptadhmapriyi | saptahotr saptadhtv yajanti
saptayonrpasvatena svh | agnaye saptavata ida 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 yaja-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 jyaptra on the Northern side.

2. Do pryama.

3. Agni Pariecana:

Begin from west and end in east on the southern side - adite anvagumsth |

From south to north on the western side - anumate anvagumsth |

From west to east on the northern side - sarasvate anvagumsth |

Begin from North West and end at North West thereby making a full circle
devasavita prsv ||

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

4. varuya nama | sakalrdhanai svarcitam ||

By reciting the above mantra place some flowers or akata on prat ptr 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
prat ptr on the ground and do prokaa on the self.

5.

brahman vara te dadmi | brahmane nama || sakalrdhanai svarcitam ||

(I pay my obeisance to You Brahm. I am giving you the best present (our mind). You are worshipped in
all types of rituals. (this is like thanking Brahm).

6. Now remove paristaraam-s from all the four sides and bring all the paristaraam-s on the Northern
side. By reciting the following mantra offer them into the homa fire.

svh | agnerpasthna kariye ||

(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)

agne naya supath rye asmn vivni deva vayunni vidvn | yuyodhyasmajjuhura meno bhyihnte
nama uktti vidhena | agnaye nama | agni tmanyudvsaymi ||

(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).


namaste grhapatyya namaste dakigneye |

nama havanyya mahvedyai namo nama ||

kadvayopapdy karmabrahmasvarpie |

svargpavargarpya yajeya namo nama |

yajecyuta govinda mdhavnanta keava |

ka vio hkeya vsudeva namostute ||

(My obeisance to Grhapatygni (the householder's fire), Dakigni (southern portion of the fire altar),
havangni (consecrated fire taken from the householder's perpetual fire and prepared for receiving
oblations) and mahvehi (the fire altar where homa was done). My obeisance to Viu, the Yajea
(Viu is the Lord of sacrifices) who is in the form of Brahman, in the form of heaven, who offers
liberation. O! Acyuta, Govinda, Mdhava, Ananta, Keava, Ka, Viu, Hkea, Vsudeva. I prostrate
before you.)

mantra hna kriyhna bhaktihna hutana |

yaddhutantu may deva paripra tadastu te ||

pryacittnyaei tapa karmtmakni vai |

yni temae knusmaraa para ||

r kria kria kri ||

(Any mistakes either in the form of action or in the recitation of mantras that have crept in while
performing this yaja unknowingly may kindly be forgiven and bless us with complete fulfilment of this
action. My merely thinking of Kria, who presides over pryacitta (atonement), tapas, actions and
everything else. Kria, Kria, Kri.

Now prostrate before homa kua (the fire altar).

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

bhat sma katrabhd vddhaviya triubhauja ubhitamugravram |

indra stomena pacadaena madhyamida vtena saharea raka ||

(Let these mantras in triub meter protect our strength, valour, concentration, health, and good progeny.
Indra! Please protect our physical bodies too.)

Samarpaa :

kyena vc manasendriyairv buddhytman v prakte svabhvt | karomi yadyat sakala parasmai

nryayeti samarpaymi ||

(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 Nryaa.)