Śrī Sūktam - श्री सूक्तम ्

Śrī Sūktam is found in Pariśiṣṭa (परिशिष्ट) of Rig Veda, under the head Khilasūkta
(खिलसक्ू त). Pariśiṣṭa means supplement or appendix. Khilasūkta means additional
hymn appended to the regular collection. Śrī Sūktam is 11 th under this category. There
are 29 verses of Śrī Sūktam in the original text of Khilasūkta. There are five Ṛ ṣi-s for this
and they are Ānanda, Kardama, Śrīda, Ciklīta and Śrīputra (आनन्द, कर्दम, श्रीद, चिक्लीत
and श्रीपत्र
ु ). It is composed in three Chandas.

Sūkta means properly rendered, wise saying or song of praise. Sūkta, also known as
Vedic hymn, is different from Vedic couplets. Sūkta-s praise a single God or Goddess.
For example, Puruṣasūktam is a hymn in the praise of Puruṣa, which can be
interpreted as Brahman (divyaḥ puruṣaḥ amūrtaḥ ) and also as Viṣṇ u (Viṣṇu
Sahasranāma 14 adores Viṣṇ u as Puruṣa). Śrī refers to Viṣṇ u’s Consort Lakṣmī. This is
revealed by Goddess Lakṣmī Herself to Indra (Lakṣmī Tantra). Indra asks Śrī the ways
and means of rendering Śrī Sūktam. On his request, Śrī explains the importance of Śrī
Sūktam.
“I am the Power of Nārāyaṇ a. I am His Supreme Śakti, free from all sorts of afflictions. I
manifest as both good and bad (Brahman is both good and bad, as It is omnipresent).
Both Nārāyaṇ a and I thought about welfare of the world, created by us (for the purpose
of peaceful sustenance), we worked on Śabdabrahman and found out two Sūkta-s. One
is Puruṣasūkta and another is Śrī Sūkta. The first one contains praise for Brahman
(Nirguṇ abrahman); second one also is the praise for Brahman, referring to me
(Sagunabrahman).If these two Sūkta-s are properly recited, it takes him to the point of
Liberation. Now let me explain the rules for reciting Śrī Sūkta.”

Original Śrī Sūkta 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 (pūrṇ imā) or new
moon (amāvāsya), the 15th tithi. Sages like Śaunaka (sometimes referred as various
authors) had laid down the methods of worshiping Lakṣmī with Śrī Sūkta. One should
visualize Lakṣmī sitting on the left thigh of Nārāyaṇ a (this form is called Lakṣmī-
Nārāyaṇ a, and is considered as the most auspicious form). His left arm around
embracing Her and Her right hand on the shoulders of Nārāyaṇ a.

Fifteen verses (these verses are also known as ṛc, which means a sacred verse recited in
praise of a deity) are to be used as follows.
1. Invoking Lakṣmī-Nārāyaṇ a (it is said that Lakṣmī alone should not be invoked.
She has to be invoked along with Her Consort Nārāyaṇ a, on whose left lap, She is
seated).
2. Offering Them seat (āsanam).
3. Offering arghya and pādya.
4. Offering ācamana.
5. Offering one more oblation (punar ācamana 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 (dhūpam)
12. Offering dīpam.
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 hrīṁ and śrīṁ (ह्रीं and श्रीं) at the end of each verse.
Lord Brahmā worshiped Her with this mantra (om hiraṇ yavarṇ āyai namaḥ - ॐ
हिरण्यवर्णायै नमः) and attained Her Grace. (Adding hrīṁ and śrīṁ to this mantra could
produce better results - om hrīṁ śrīṁ hiraṇ yavarṇ āyai namaḥ - ॐ ह्रीं श्रीं हिरण्यवर्णायै
नमः). Hiraṇ yavarṇ a means gold coloured. Lakṣmī’s complexion is hiraṇ yavarṇ a and
Lalitāmbikā’s complexion is red. Lakṣmī has gold complexion because She represents
wealth, which is in the form of gold. Lalitāmbikā’s red complexion represents
compassion. Goddess Sarasvatī is white in complexion.
Lakṣmī is adored as Prakṛti (Vimarśa aspect of Nārāyaṇ a, who is Prakāśa or Self-
illuminating in nature). It is important to note that Lakṣmī aṣṭottaram begins with
Prakṛti - ॐ प्रकृत्यै नमः om prakṛtyai namaḥ . It is also said that Śrī Sūktam subtly
conveys 53 of Her names.
Apart from the 15 verses that form Śrī Sūktam, 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 Śrī Sūkta.
In certain instances, there are 37 verses and obviously, these additional verses are added
during post Sāyaṇ ācarya period. There are three ṛṣi-s for Śrī Sūktam – Ānanda,
Kardama and Ciklīta.

Lakṣmī is also worshiped as Kamalātmikā in Daśa Mahāvidyā.

With this brief introduction, we will study the meaning of Śrī Sūkta.

ॐ ॥ हिरण्यवर्णां हरिणीं सुवर्णरजतस्ररजाम ्।

चन्द्रां हिरण्मयीं लक्ष्मीम ् जातवेदो म आवह॥ १

Om || hiraṇ yavarṇ āṁ hariṇ īṁ suvarṇ arajatasrarajām |

candrāṁ hiraṇ mayīṁ lakṣmīm jātavedo ma āvaha || 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 Mahālakṣmī, Lord Agni is invoked and he is requested to

bring in Her Grace. This indicates that Śrī Sūktam 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.

अग्निमीळे परु
ु हितं यज्ञस्य दे वमत्वि
ृ जम ्।
होतारं रत्नधातमम ्॥

agnimīḻe puruhitaṁ yajñasya devamṛtvijam |

hotāraṁ ratnadhātamam ||

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 Śrī Sūktam as jātaveda, 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 Śrī Sūktam should be
performed as homa.

Hiraṇ ya varṇ āṁ means that She is appearing like gold, which subtly conveys that She is
Goddess of wealth. It is also important to note that Upaniṣad-s describe Brahman with
golden hue. Probably, She is addressed here as saguṇ abrahman (as saguṇ abrahman
reflects the Light of Brahman).

Hariṇ īṁ 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 Viṣṇ u. It also refers to Nature. Īṁ is
kāmakalā, the creative aspect of the Divine. Viṣṇ u is Puruṣa and His Consort is His
Vimarśa (reflection of His Light), from which everything originated in Prakṛti. This also
confirms that She is the Mother of the universe.
suvarṇ a rajata srarajām - suvarṇ a 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.

candrāṁ 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.

hiraṇ mayīṁ - She has golden complexion. This fact is repeated to emphasise Her golden
complexion.
lakṣmīm – She is Lakṣmī or Śrī, who is represented by the most auspicious bīja śrīṁ
(श्रीं). This is known as Lakṣmī bīja. Apart from causing auspiciousness, this bīja
produces enough solar energy within the body and makes the mind calm and tranquil.
श्रीं (śrīṁ ) consists of three letters śa, ra and ī and nāda and bindu. Śa refers to Goddess
of wealth Lakṣmī and ra is wealth itself, Ī refers to satisfaction, nāda is apara (having
nothing beyond or after, having no rival or superior) and bindu dispels sorrow. Thus,
this bīja not only gives Liberation, but also gives material prosperity, peace of mind and
satisfaction in life.

Jātaveda – discussed in the beginning itself.

ma āvaha – 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). Āvaha means ‘make Her come to me’ Its literal meaning is bringing,
producing. This is a prayer to Lord Agni with a request to make Lakṣmī 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.

तां म आवह जातवेदो लक्ष्मीमनपगामिनीम ्।

यस्यां हिरण्यं विन्दे यं गामश्वं पुरुषानहम ्॥ २

tāṁ ma āvaha jātavedo lakṣmīmanapagāminīm |

yasyāṁ hiraṇ yaṁ vindeyaṁ gāmaśvaṁ puruṣānaham || 2

Meaning: O Agni! Please bring Lakṣmī 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
Lakṣmī directly. Many words in the first verse are repeated here, which emphasises Her
invocation through Agni (in the homa kuṇ ḍ a).

tāṁ ma āvaha jātavedaḥ – Agni! Please ensure to bring Lakṣmī, whose splendour is
described in the previous verse.
lakṣmī anapagāminīm – That Lakṣmī, 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 śāstra-s, there will be huge amount of positive vibrations in that
home. Lakṣmī will not leave a place, where positive vibrations prevail.
yasyāṁ - Her much awaited arrival.

hiraṇ yaṁ vindeyaṁ gāmaśvaṁ puruṣānaham – one will be blessed with gold, cows,
horses (in today’s context, it refers to vehicles). When Lakṣmī enters a home, riches and
auspiciousness automatically follows.

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

अश्वपर्वां
ू रथमध्यां हस्तिनाद प्रबोधिनीम ्।
श्रियं दे वीमुपह्वये श्रीर्मा दे वीर्जुषताम ्॥ ३

aśvapūrvāṁ rathamadhyāṁ hastināda prabodhinīm |

śriyaṁ devīmupahvaye śrīrmā devīrjuṣatām || 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 Viṣṇ u, awakening the aspirant’s spiritual energy (and ultimately
Liberating him).
aśvapūrvāṁ - horses in the beginning. Horses are also considered as auspicious. Her
arrival is notified with the arrival of auspicious horses.

ratha madhyāṁ - 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.

hastināda – trumpets of hoard of elephants. Lakṣmī is always associated with elephants.

Mahālakṣmī is often depicted with two elephants by Her two sides. The One with
elephants is also known as Gajalakṣmī.

Horses, chariots and elephants signify Her auspiciousness and riches. When such a
Goddess descends on one’s 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 Lakṣmī, hence She was adored as Hariṇ ī in the first verse.

prabodhinīm – 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
brahmamuhūrta (1.30 hours before sun rise) and worship Her.

śriyaṁ - personified as the Consort of Lord Viṣṇ u, and embodiment of prosperity and
happiness. This also refers Her as Divine Mother, the vimarśa aspect of Brahman
(Viṣṇ u), also known as Prakṛti. She dispels inherent darkness of Prakṛti with the help of
Prakāśa aspect of Viṣṇ u and sustains the world.
devī upahvaye – I invite (invoking) the Devī herein described. This is an invitation to
Her to visit his home and to shower Her auspiciousness, grandeur and riches to
transform his life.
śrīrmā – the Consort of Viṣṇ u, who diffuses His Light  to dispel darkness as discussed
above.
devī juṣatām – I pray to Agni to make this Devī 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.

कां सोस्मितां हिरण्यप्राकारामार्दां ज्वलन्तीं तप्ृ तां तर्पयन्तीम ्।

पद्मेस्थितां पद्मवर्णां तामिहोपह्वये श्रियम ्॥ ४

kāṁ sosmitāṁ hiraṇ yaprākārāmārdāṁ jvalantīṁ tṛptāṁ tarpayantīm |

padmesthitāṁ padmavarṇ āṁ tāmihopahvaye śriyam || 4

Meaning: Grandeur of Lakṣmī is being described for the first time now. “I pray to
Lakṣmī 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.”

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

so – preposition.

asmitāṁ - 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.

hiraṇ ya prākārām – gold enclosures (prākāra) 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 prākāra-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 prākāra-s are made of gold.
Whatever it is, this depicts Her grandeur and richness.

ārdrāṁ - soft, tender, full of feeling, warm. This explains the very nature of Lak ṣmī, 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.

jvalantīṁ - 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 Viṣṇ u and hence, She is always
blazing. This blaze resembles like gold, shining with the light of millions of sun.

tṛptāṁ - satisfied. Lakṣmī is satisfied with the aspirant’s love and devotion. Satisfying
Her is not a difficult task, as She has the inherent quality of being ārdrāṁ . 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.

tarpayantīm – She makes the aspirant satisfied. This means that She has accepted the
aspirant’s 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 sthitāṁ - She is seated on a lotus. When She enters his house, She comes with
Her full grandeur..

padma varṇ āṁ - She has lotus complexion. She appears in the colour of lotus. Her
original complexion is spoken of here. She gives darśan to him in Her original
complexion. She is Padmāvatī. 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 Padmanābha. When She enters the aspirant’s 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.

tāmihopahvaye – 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.

śriyam – refers to Divine Mother Lakṣmī. Śriyā means prosperity and happiness. She is
the Consort of Śrīpatī, known as Nārāyaṇ a.

This verse says that Goddess Lakṣmī 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.

Śrī Sūktam is found in Pariśiṣṭa (परिशिष्ट) of Rig Veda, under the head Khilasūkta
(खिलसूक्त). Pariśiṣṭa means supplement or appendix. Khilasūkta means additional
hymn appended to the regular collection. Śrī Sūktam is 11 th under this category. There
are 29 verses of Śrī Sūktam in the original text of Khilasūkta. There are five Ṛ ṣi-s for this
and they are Ānanda, Kardama, Śrīda, Ciklīta and Śrīputra (आनन्द, कर्दम, श्रीद, चिक्लीत
and श्रीपुत्र). It is composed in three Chandas.

The above paragraph should have formed part of Introduction.

चन्द्रां प्रभासां यशसा ज्वलन्तीं श्रियं लोके दे वजष्ु टामद

ु ाराम ्।
तां पद्मिनीमीं शरणमहं प्रपध्ये अलक्ष्मीर्मे नशयतां त्वां वण
ृ े॥ ५

candrāṁ prabhāsāṁ yaśasā jvalantīṁ śriyaṁ loke devajuṣṭāmudārām |

tāṁ padminīmīṁ śaraṇ amahaṁ prapadhye alakṣmīrme naśayatāṁ tvāṁ vṛṇ e || 5

Important: In Sanskrit texts प्रपध्ये अलक्ष्मीर्मे will be प्रपध्येऽलक्ष्मीर्मे. ऽ Indicates ‘a’, which
means अलक्ष्मी or negating the auspiciousness of Lakṣmī (meaning evil fortune, bad
luck, distress, poverty, causing misfortune) which is opposite to लक्ष्मी. One has to be
very careful while pronouncing this verse.

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

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

prabhāsāṁ - shine, glitter, brilliant, etc.

By using two words that convey almost similar meaning - candrāṁ prabhāsāṁ , Her
natural beauty is emphasised. In addition to beauty, Her grandeur and Self-effulgent
nature is also elucidated. Prabhā 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.

Yaśasa - 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.

jvalantīṁ - shining.

śriyaṁ loke - śriyaṁ means auspiciousness and loke refers to loka or worlds. There are
seven types of worlds, as indicated in Gāyatri 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 juṣṭām udārām – deva refers to gods like Indra, etc. juṣṭa means pleased or
frequented; it also means served, obliged or worshipped. udāra 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 mokṣa.
(Brahman’s energy pervades all the seven worlds).

tāṁ padminīm īṁ - tāṁ refers to Her; padminī means multitude of lotuses. It also
means Supreme woman; īṁ means kāmakalā, which has been discussed in the previous
verse. Therefore, here it should be taken as ī, which refers to Consort of Viṣṇ u.
Pañcadaśī mantra is conveyed through this verse.

kāmo yoni: kamalā vajrapāṇ irguhāhasā matariśvābhrāmindraḥ |

punarguhāsakala māyayā ca purucyeṣā viśvamātādividyā||

Here, kamalā refers to ī, Goddess Lakṣmī. (क ए ई ल ह्रीं ka e ī la hrīṁ )

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

śaraṇ am ahaṁ prapadhye - I take refuge in Her feet. śaraṇ am 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 yajña 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.

alakṣmīrme naśayatāṁ tvāṁ vṛṇ e - alakṣmī means evil fortune, bad luck, distress,
poverty. Naśayata means destruction. She showers Her Grace on him, by destroying
alakṣmī at his home. tvāṁ vṛṇ e 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.

आदित्यवर्णे तपसोऽधिजातो वनस्पतिस्तव वक्ष

ृ ोऽथ बिल्वः।
तस्य फलानि तपसा नद
ु न्तु मायान्तरायाश्च बाह्या अलक्ष्मीः॥ ६

ādityavarṇ e tapaso'dhijāto vanaspatistava vṛkṣo'tha bilvaḥ |

tasya phalāni tapasā nudantu māyāntarāyāśca bāhyā alakṣmīḥ || 6

Meaning: (Auspicious of bilva tree is being explained in this verse) “O Lakṣmī! 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 antaḥ karaṇ a) and external
afflictions caused by indriya-s (organs of perception and action). Let these impediments
(for Liberation) be destroyed with your Grace.”

Āditya varṇ e – resembling colour of the sun. Viṣṇ u Sahasranāma addresses Lord Viṣṇ u
(nāma-s 39 and 563). Puruṣasūktam (I.16) also addresses Brahman as “ādityavarṇ aṁ
tamasastu pare”. Chāndogya Upaniṣad (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 yogī-s. His
whole body glitters like gold. He has a bright golden beard and golden hair.” Therefore,
ādityavarṇ a here does not merely mean that She is illuminating, but also subtly says that
She is Brahman, taking care of the universe.

tapasa adhijāta – tapas means penance and adhijāta means born out of. She created
bilva tree out of Her penance. Bilva leaf is trifoliate, representing three guṇ a-s (Three
guṇ a-s remain in harmony before creating. When this harmony is disturbed, world is
created). It can also mean three Gods – Brahmā, Viṣṇ u and Śiva According to Lakṣmī
Tantra, if one meditates in a forest of bilva trees, the effect of meditation becomes multi
fold.  Lakṣmī aṣṭotram 78 says ‘bilva nilaya’, which means She resides in bilva tree.  Śiva
is also worshiped with bilva leaves. Bilvāṣṭakam on Śiva explains the sacredness of bilva
leaves.

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

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

māya antarāyāśca – māya means causing illusion; antarāya means obstacles; if this is
taken as antara, then it means internal. This means inner obstacles that prevents Self-
realization. Taking into account, tapasā nudantu māyāntarāyāśca”, it means by your
Grace, please remove my inner spiritual ignorance (affliction of antaḥ karaṇ a) and offer
me mokṣa.

bāhyā alakṣmīḥ - bāhya here means indriya-s. alakṣmī 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.

उपैतु मां दे वसखः कीर्तिश्च मणिना सह।

प्रादर्भू
ु तोऽस्मीन ् राष्ट्रे ऽस्मिन ् कीर्तिमद्दि
ृ ं ददातु मे॥ ७

upaitu māṁ devasakhaḥ kīrtiśca maṇ inā saha |

prādurbhūto'smīn rāṣṭre'smin kīrtimṛddiṁ dadātu 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 māṁ - (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 māṁ here means let Kubera come to me along with his riches. A
question may arise, why Kubera is being addressed here when Lakṣmī is the Goddess of
wealth. Lakṣmī is Prakṛti 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. Lakṣmī attends to higher prayers such as Liberation. Hence this verse is
addressed to Her assistant Kubera.

deva sakhaḥ - friends of Kubera, probably referring to aṣṭadikpālaka, the gods guarding
eight cardinals. (Śiva 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.

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

maṇ inā 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 Kubera’s friends from thieves. He is
not contended with wealth, and he seeks name and fame.

prādu bhūta asmīn rāṣṭra asmin – I am born in this blessed land, the land Blessed by
Lakṣmī; this auspicious land Prakṛti ruled and controlled by Lakṣmī. 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 Lakṣmī. Therefore, Kubera, it is your duty to give me
what I have prayed for.”

kīrtim ṛddiṁ dadātu 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 Lakṣmī 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.

क्षुत्पिपासामलां ज्येष्ठामलक्ष्मीं नाशयाम्यहम ्।

अभति
ू मसमद्दि
ृ ं च सर्वां निर्णुद मे गह
ृ ात ्॥ ८

kṣutpipāsāmalāṁ jyeṣṭhāmalakṣmīṁ nāśayāmyaham |

abhūtimasamṛddiṁ ca sarvāṁ nirṇ uda me gṛhāt || 8
Meaning: I drive away Your elder sister, who has thinned due to hunger, thirst and other
impurities. O Lakṣmī! 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 Lakṣmī again.

kṣut pipāsā malāṁ - kṣudh means poverty; pipāsā means thirst and mala means bodily
impurities. The elder sister of Lakṣmī is known as Jyeṣṭhalakṣmī who is indigence
personified.

jyeṣṭha alakṣmī – elder sister of Lakṣmī, 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.

nāśayāmi aham - nāśayitṛ means destroying; who is destroying? Aham or I am

destroying. In order to retain auspicious Lakṣmī, the aspirant says that he is destroying
Jyeṣṭhalakṣmī.

abhūtim asamṛddiṁ - abhūti means wretchedness and misery; asamṛddha means non-
fulfilled wishes, unaccomplished, failing and other negativities.

ca sarvāṁ - and everything else of negativities and miserableness.

nirṇ uda me gṛhāt - nirṇ ud means drive away. me gṛhāt means from my house.

Lakṣmī Tantra explains alakṣmī. “alakṣmī is regarded as being covered both inside and
outside with dirt.”

Dispelling alakṣmī is mentioned twice in this verse - kṣut pipāsā malāṁ and abhūtim
asamṛddiṁ . This is in the form of emphasis on dispelling inauspiciousness from the
house of aspirant. This is not addressed to Lakṣmī. He himself affirms it. Why he has
not made this as a prayer to Lakṣmī? He knows that Lakṣmī 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 Lakṣmī, “Please remove poverty
and misfortune from my home.”

गन्धद्वारां दरु ाधर्षां नित्यपुष्टां करीषिणीम ्।

ईश्वरीं* सर्वभत
ू ानां तामिहोपह्वये श्रियम ्॥ ९

gandhadvārāṁ durādharṣāṁ nityapuṣṭāṁ karīṣiṇ īm |

īśvarīṁ sarvabhūtānāṁ tāmihopahvaye śriyam || 9

(*alternate reading - ईश्वरी īśvarīgum)

Meaning: I appeal to Goddess Lakṣmī, who is an embodiment of fragrance,
unconquerable, gives strength, complete in everything and the chief of all beings, to
continue to remain here.

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

durādharṣāṁ - durādharṣa 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).

nityapuṣṭāṁ - nityapuṣṭa 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.

karīṣiṇ īm - karīṣin means abundance in cow-dung. This means that the aspirant will be
showered with plenty of cattle.

īśvarīṁ - Īśvari means ruler. She rules the universe and hence She is adored as Īśvari.
Her Consort Viṣṇ u is Īśvara (Viṣṇ u Sahasranāma 36 and 74).

sarva bhūtānāṁ - sarvabhūta 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.

tām 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).

मनसः काममाकूतिं वाचः सत्यमशीमहि।

पशूनां रूपमन्नस्य मयि श्रीः श्रयतां यशः॥ १०

manasaḥ kāmamākūtiṁ vācaḥ satyamaśīmahi |

paśūnāṁ rūpamannasya mayi śrīḥ śrayatāṁ yaśaḥ || 10

Meaning: O Lakṣmī! 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.

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

kāma ākūtiṁ - kāma means material desires; ākūti 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 ‘kāma ākūtiṁ ’!!

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

satyam – truth, which is explained above.

aśīmahi – 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.

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

rūpam 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.

śrīḥ - Lakṣmī; also refers to prosperity and happiness. Lakṣmī is embodiment of

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

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

कर्दमेन प्रजाभूता मयि संभव कर्दम।

श्रियं वासय मे कुले मातरं पद्ममालिनीम ्॥ ११

kardamena prajābhūtā mayi saṁ bhava kardama |

śriyaṁ vāsaya me kule mātaraṁ padmamālinīm || 11

Meaning: This verse is addressed to Her father, Ṛ ṣi Kardama. O Kardama!  Please bless
me to have your daughter Mahālakṣmī, 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 Brahmā, husband of Devahūti and father of
Kapila. There are references that he is one of the Prajāpati-s (lord of creatures).
kardama ena – born to that sage Kardama.  

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

mayi saṁ bhava – having born in my home

kardama – as Kardama’s daughter (born to Kardama and Devahuti)

śriyaṁ - Śrī, Consort of Śrīdhara (Viṣṇ u). Śrī always refers to Mahālakṣmī and
associated attributes.
vāsaya 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.

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

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

padma mālinīm – one who is wearing a garland of lotus flowers.

आपः सज
ृ न्तु स्निग्धानि चिक्लीत वस मे गह
ृ े।
नि च दे वीं मातरं श्रियं वासय मे कुले॥ १२

āpaḥ sṛjantu snigdhāni ciklīta vasa me gṛhe |

ni ca devīṁ mātaraṁ śriyaṁ vāsaya me kule || 12

śriyaṁ vāsaya me kule is used in this verse as well as the previous verse.

Meaning: This verse is addressed to Her son Ciklīta (ciklida means moisture). O Ciklīta!
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
Ciklīta and Kardama are the Ṛ ṣi-s of Śrī Sūktam.
āpaḥ - Āpa is one of the eight Vasus (class of gods or demi gods). Āpa means water,
subtly conveying enough rain.

sṛjantu – srajana (sṛjantu) 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.

snigdhāni – 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.

Ciklīta – son of Mahālakṣmī (ciklida means moisture). This entire verse is addressed to
Ciklīta, Her son.
vasa me gṛhe – live in my home. This prayer is being made to Ciklīta with a request to
stay at the aspirant’s home. It is to be understood that Mahālakṣmī also lives in the place
where Her son lives.
ni vāsaya – nivāsa means dwelling house, here referring to the home of the aspirant. Let
Her also live here with you. The aspirant prays to Ciklīta explicitly that his mother
Lakṣmī should also stay with him (Ciklīta) in his house.

mātaraṁ śriyaṁ - mother Lakṣmī. She is referred as Śrī, Consort of Śrīdhara (Viṣṇ u). Śrī
always refers to Mahālakṣmī and associated attributes. (this is also discussed in the
previous verse).
vāsaya 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 Mahālakṣmī’s Grace. First, he invoked
Agni, then he prayed to Her father Kardama and Her son Ciklīta. 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 Śrī Sūktam. After these 15 verses there is one
more verse which is like phalaśruti.

आर्दां पुष्करिणीं पुष्टिं पिङ्गलां पद्ममालिनीम ्।

चन्द्रां हिरण्मयीं लक्ष्मीं जादवेदो म आवह॥ १३

ārdāṁ puṣkariṇ īṁ puṣṭiṁ piṅ galāṁ padmamālinīm |

candrāṁ hiraṇ mayīṁ lakṣmīṁ jādavedo ma āvaha || 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.

ārdāṁ - ārda means compassionate, which is often used with dayā and karuṇ ā. It also
means most auspicious, which refers to Her inherent nature.

puṣkariṇ īṁ - best of everything.

puṣṭiṁ - fullness and completeness.

piṅ galāṁ - reddish brown like that of saffron.

padma mālinīm – 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.
candrāṁ 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.

hiraṇ mayīṁ - She has golden complexion. This fact is repeated to emphasise Her golden
complexion.
lakṣmīm – She is Lakṣmī or Śrī, who is represented by the most auspicious bīja śrīṁ
(श्रीं).

jātaveda – Lord Agni

ma āvaha – 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). Āvaha means ‘make Her come to me’ Its literal meaning is bringing,
producing. This is a prayer to Lord Agni with a request to make Lakṣmī 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.

आर्द्रां यः करिणीं यष्टिं सुवर्णां हे ममालिनीम ्।

सूर्यां हिरण्मयीं लक्ष्मीं जातवेदो म आवह॥ १४

ārdrāṁ yaḥ kariṇ īṁ yaṣṭiṁ suvarṇ āṁ hemamālinīm |

sūryāṁ hiraṇ mayīṁ lakṣmīṁ jātavedo ma āvaha || 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.

ārdāṁ - ārda means compassionate, which is often used with dayā and karuṇ ā. 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.

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

elephant is known for its leadership qualities.

yaṣṭiṁ - 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.
suvarṇ āṁ - gold complexioned; radiating like gold.

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

sūryāṁ - gold

(following are the repetition of the previous verse)

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

lakṣmīm – She is Lakṣmī or Śrī, who is represented by the most auspicious bīja śrīṁ
(श्रीं).

jātaveda – Lord Agni

ma āvaha – 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). Āvaha means ‘make Her come to me’ Its literal meaning is bringing,
producing. This is a prayer to Lord Agni with a request to make Lakṣmī 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.

तां म आवह जातवेदो लक्ष्मीमनपगामिनीम ्।

यस्यां हिरण्यं प्रभूतं गावो दास्योऽश्वान ् विन्दे यं पुरुषानहम ्॥ १५

tāṁ ma āvaha jātavedo lakṣmīmanapagāminīm |

yasyāṁ hiraṇ yaṁ prabhūtaṁ gāvo dāsyo'śvān vindeyaṁ puruṣānaham || 15

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

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

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

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

lakṣmīm - Lakṣmī

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

hiraṇ yaṁ - gold (not in the form of ornaments).

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

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

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

vindeyaṁ - getting

puruṣānaham – for me and my lineage.

यः शुचिः प्रयतो भूत्वा जुहुयादाज्य मन्वहम ्।

श्रियः* पञ्चदर्शंच श्रीकामः सततं जपेत ्॥ १६

yaḥ śuciḥ prayato bhūtvā juhuyādājya manvaham |

śriyaḥ pañcadarśaṁ ca śrīkāmaḥ satataṁ japet || 16

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

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

yaḥ - whoever performs this homa

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

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

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

anvaham – every day, day after day.

śriyaḥ - this great (referring to Śrī Sūktam). Alternate reading is sūktaṁ , which seems to
be more appropriate here. If we take as sūktaṁ , then it means this sūktaṁ
pañcadarśaṁ ca – five and ten verses totally to 15 verses discussed above. Why it is said
5 and 10 instead of 15? Out the 15 verses above, 5 verses are addressed to Agni and 10
verses are addressed to Lakṣmī, Her father, Her son and Her assistant (Kubera). Hence,
5 and 10 separately mentioned.

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

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

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

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

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

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

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

end of these verses

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

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

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

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

For verse 12, sacrificial statement is to be made in favour Her son, Ciklīta.
चिक्लीताय इदं । न मम॥ ciklītāya idaṁ | na mama ||

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

पद्मानने पद्मविपद्मपत्रे पद्मदलायदाक्षि।

विश्वप्रिये विष्णम
ु नोनक
ु ू ले त्वत्पादपद्मं मयि सं नि धत्स्व॥ १७

padmānane padmavipadmapatre padmadalāyadākṣi |

viśvapriye viṣṇ umanonukūle tvatpādapadmaṁ mayi saṁ ni dhatsva || 17

Meaning: O Lakṣmī! 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 Viṣṇ u thinks. Please keep your lotus feet on me and stay in my home
forever.

पद्मानने पद्म ऊरु पद्माक्षि पद्मसंभवे।

तन्मे भजसि पद्माक्षि येन सौख्यं लभाम्यहम ्॥ १८

padmānane padma ūru padmākṣi padmasaṁ bhave |

tanme bhajasi padmākṣi yena saukhyaṁ labhāmyaham || 18

Meaning: O Lakṣmī! 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.

अश्वदायि गोदायि धनदायि महाधने।

धनं मे जुषतां दे वि सर्वकामांश्च दे हि मे॥ १९

aśvadāyi godāyi dhanadāyi mahādhane |

dhanaṁ me juṣatāṁ devi sarvakāmāṁ śca dehi me || 19

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

पुत्रपौत्र धनं धान्यं हस्त्यश्वाजावि गोरथम ्।

प्रजानां भ्वसि माता आयुष्मन्तं करोतु मे॥ २०

putrapautra dhanaṁ dhānyaṁ hastyaśvājāvi goratham |

prajānāṁ bhvasi mātāa āyuṣmantaṁ 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.

धनमग्निर्धनं वायर्ध
ु नं सर्यो
ू धनं वसःु ।
धनमिन्द्रो बह
ृ स्पतिर्वरुणो धनमाश्विना॥ २१

dhanamagnirdhanaṁ vāyurdhanaṁ sūryo dhanaṁ vasuḥ |

dhanamindro bṛhaspatirvaruṇ o dhanamāśvinā || 21

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

वैनदे य सोमं पिब सोमं पिबति वत्र

ृ हा।
सोमं धनस्य सोमिनो मह्यं ददाति सोमिनः॥ २२

vainadeya somaṁ piba somaṁ pibati vṛtrahā |

somaṁ dhanasya somino mahyaṁ dadāti sominaḥ || 22

Meaning: O Garuḍ a! Please drink somarasa (essence of soma plant, used in yajña-s).
Demon Vṛtra (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 yajña, wherein I will offer somarasa.

न क्रोधो न च मात्सर्यं न लोभो नाशुभा मतिः।

भवन्ति कृतपुण्यानां भक्त्या श्रीसूक्तं जपेत्सदा॥ २३

na krodho na ca mātsaryaṁ na lobho nāśubhā matiḥ |

bhavanti kṛtapuṇ yānāṁ bhaktyā śrīsūktaṁ japetsadā || 23

(There is a similar verse in Viṣṇ u Sahasranāma in phalaśruti, with minor changes)

Meaning: Those who always chant Śrī Sūktam are never afflicted by anger, envy,
miserliness, bad intentions and vicious thoughts. They always pursue virtuous path and
accrue puṇ ya-s.

सरसिजनिलये सरोजहस्ते धवलतरांशक

ु गंधमाल्य शोभे।
भगवति हरिवल्लभे मनोज्ञे त्रिभव
ु नभति
ू करि प्रसीत मह्यम ्॥ २४

sarasijanilaye sarojahaste dhavalatarāṁ śuka gaṁ dhamālya śobhe |

bhagavati harivallabhe manojñe tribhuvanabhūtikari prasīta 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 Viṣṇ u! You fulfil my desires, knowing all my desires
fully. You are the protector of all the three worlds. Please Bless me.

विष्णुपत्नीं क्षमां दे वीं माधवीं माधवप्रियाम ्।

लक्ष्मीं प्रियसखीं दे वीं नमाम्यच्युत वल्लभाम ्॥२५

viṣṇ upatnīṁ kṣamāṁ devīṁ mādhavīṁ mādhavapriyām |

lakṣmīṁ priyasakhīṁ devīṁ * namāmyacyuta vallabhām ||25

(alternate reading भमि

ू ं bhūmiṁ )

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

महालक्ष्म्यै च विद्महे विष्णप

ु त्न्यै च धीमहि।
तन्नो लक्ष्मीः प्र चोदयात ्॥ २६

mahālakṣmyai ca vidmahe viṣṇ upatnyai ca dhīmahi |

tanno lakṣmīḥ pra codayāt || 26

(This is Lakṣmī Gāyatrī)

Meaning: Let us understand Lakṣmī. For knowing Her let us meditate on Consort of
Viṣṇ u. Let Lakṣmī emancipate us and make us one with Her.

आनन्द कर्दमः श्रीद चिक्लीत इति विश्रुताः।

ऋषयः पुत्राश्च श्रीर्देवीर्देवता मताः॥ २७

ānanda kardamaḥ śrīda ciklīta iti viśrutāḥ |

ṛiṣayaḥ putrāśca śrīrdeevīrdevatā matāḥ || 27

(there are different versions of this verse)

Meaning: There are four Ṛ iṣ-s for Śrī Sūktam and they are Ānanda, Kardamaḥ , Śrīda
and Ciklīta. Mahālakṣmī is the Devata for this.

ऋण रोगादि दारिद्र्य पापक्षुदपमत्ृ यवः।

भय शोक मनस्तापा नश्यन्तु मम सर्वदा॥ २८

ṛṇ a rogādi dāridrya pāpakṣudapamṛtyavaḥ |

bhaya śoka manastāpā naśyantu mama sarvadā || 28

श्रीवर्चस्व आयुष्य आरोग्यम ् विधाच्छोभमानं मह्हियते।

धनं धान्यं पशुं बहुपुत्रलाभं शतसंवत्सरं दीर्घमायुः॥ २९

śrīvarcasva āyuṣya ārogyam vidhācchobhamānaṁ mahhiyate |

dhanaṁ dhānyaṁ paśuṁ bahuputralābhaṁ śatasaṁ vatsaraṁ dīrghamāyuḥ || 29

Meaning for 28 and 29: O Mahālakṣmī! 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 Śrī Sūktam 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 kuṇ ḍ a

4. Small quantity of sand to spread on homa kuṇ ḍ a

3. Bunches of dharba grasses (normal requirement is 108)

4. Two wooden darvi-s (darvi means wooden ladle); out of which one should be bigger than the other

5. A cup to hold homa dravya (this cup is called ājyapātra), the materials used for oblations. Main
ingredient will always be ghee (clarified butter). Sometimes, according to the deity concerned, there will
be additions to ghee.
6. Pañcapātra and uttaraṇ i. This should be always two in numbers. One is meant for the deity for whom
oblations are offered and another for the self to do ācamana. Each of these pañcapātra-s should have a
small cup by their sides to pour water from pañcapātra using uttaraṇ i.

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

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

9. Sandal paste, kumkum and turmeric powder.

10. Akṣata in a cup. Take plain rice in a cup, add a little turmeric powder and add half uttara ṇ i water. Mix
them and this is akṣata.

11. Flowers both threaded and lose.

12. Two cups known as prokṣaṇ īpātraṁ and praṇ ītāpātraṁ (प्रोक्षणीपात्रं, प्रणीतापात्रं)

13. One more cup to put one drop of homa dravya after offering oblations. (This is to be strictly followed
in the case of prāṇ apratiṣṭhā and puraścaraṇ a 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 Varuṇ a; he is fond of jaggery)

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

अच्युताय नमः। acyutāya namaḥ |

अनन्तात नमः। anantāta namaḥ |

गोविन्दाय नमः॥ govindāya namaḥ ||

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

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

शुक्लांबरधरं विष्णुं शसिवर्णं चतुर्भुजम ्।

प्रसन्नवदनं ध्यायेत ् सर्वविग्नोप शान्तये॥

śuklāṁ baradharaṁ viṣṇ uṁ śasivarṇ aṁ caturbhujam |

prasannavadanaṁ dhyāyet sarvavignopa śāntaye ||

(Meaning: Eternally present, wearing white garments, shining like the moon, having four hands, whose
face is full of Bliss, I worship you to remove all the obstacles (while performing this pūjā.)

While reciting this mantra, one should close all the fingers in both the palms (knuckles) and cuff the sides
of the forehead.  This increases the blood flow to the brain. There are certain nāḍ i-s on both sides of the
forehead and while slightly cuffing these places with fists.

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

ॐ भःू । ॐ भव
ु ः। ॐ सव
ु ः। ॐ महः। ॐ जनः। ॐ तपः। ॐ सत्यम ्॥

ॐ तत ् सवितुर्वरे ण्यं भर्गो दे वस्य धीमहि ।

धियो यो नः प्रचोदयात ्॥

ओमापो-ज्योती-रसोऽमत
ृ ं-ब्रह्म भूर्भुवस्सुवरोम ्॥

om bhūḥ | om bhuvaḥ | om suvaḥ | om mahaḥ | om janaḥ | om tapaḥ | om satyam ||

om tat saviturvareṇ yaṁ bhargo devasya dhīmahi  |

dhiyo yo naḥ pracodayāt ||

omāpo-jyotī-raso'mṛtaṁ -brahma bhūrbhuvassuvarom ||

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

5. Vigneśvara (Ganeśa) pūjā:

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

mamopātta samasta duritakṣayadvārā śrīparameśvara prītyarthaṁ kariśyamānasaya karmaṇ aḥ

nirvignena parisamāptyarthaṁ ādau vighneśvara pūjāṁ kariṣye ||

ii) Gaṇeśa āvahana:

ॐ

अस्मिन ् हरिद्राबिम्भे श्री महागणपति ध्यायामि। आवाहयामि ॥

आसनं ।पाद्यं। अर्घ्यं।स्नपयामि।आचमनीयं।वस्त्रं।गन्धान ् धारयामि। पुष्पैः पूजयामि॥

asmin haridrābimbhe śrī mahāgaṇ apati dhyāyāmi | āvāhayāmi ॥

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

iii) Arcana: (only flowers to be offered)

ॐ सम
ु ख
ु ाय नमः। एकदन्ताय नमः। कपिलाय नमः।  गजकर्णकाय  नमः। लम्बोदराय नमः। विकटाय नमः।
विग्नराजाय नमः। विनायकाय नमः। धूमकेतवे नमः। गणाध्यक्षाय नमः। फालचन्द्राय नमः गजाननाय नमः।
वक्रतण्
ु डाय नमः।  शर्प
ू कर्णाय नमः। हे रम्बाय नमः। स्कन्दपर्व
ू जाय नमः॥
om sumukhāya namaḥ | ekadantāya namaḥ | kapilāya namaḥ |  gajakarṇ akāya  namaḥ | lambodarāya
namaḥ | vikaṭāya namaḥ | vignarājāya namaḥ | vināyakāya namaḥ dhūmaketave namaḥ | gaṇ ādhyakṣāya
namaḥ | phālacandrāya namaḥ | gajānanāya namaḥ | vakratuṇ ḍ āya namaḥ |  śūrpakarṇ āya namaḥ |
herambāya namaḥ | skandapūrvajāya namaḥ ||

iv) Upacāra-s:
dhūpa, dipārādhana, naivedya and nīrājana.

v) Gaṇeśa gāyatrī:
तत्पुरुषाय विद्महे वक्रतुण्डाय धीमहि।

तन्नो दन्तिः प्रचोदयात ्॥

tatpuruṣāya vidmahe vakratuṇ ḍ āya dhīmahi |

tanno dantiḥ pracodayāt ||

vi) Prayer:
वक्रदण्ु ड महाकाय सूर्यकोटि समप्रभ। निर्विग्नं कुरु मे दे व सर्वकार्येषु सर्वदा॥

vakraduṇ ḍ a mahākāya sūryakoṭi samaprabha | nirvignaṁ kuru me deva sarvakāryeṣu sarvadā ||

(Meaning: O Ganeśa, the one with a twisted trunk and a mighty body, one who has brilliance of infinite
number of suns, my Lord, always make all my endeavours free of obstacles.)

6. Main saṁkalapam or homa saṁkalapam:

(This saṁ kalapam is based on navāvaraṇ a pūjā. This saṁ kalapa 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

शुभे शोभ्ने मुहूर्ते आद्यब्रह्मणः द्वीतीय-परार्धे श्वेतेवराहकल्पे वैवस्वतमन्वन्तरे अष्टाविंशतितमे कलियुगे प्रथमेपादे
जम्बूत्द्वीपे** ललितानाम वर्षे, ललितानाम खण्डे, अस्मिन ् वर्तमाने व्यवहारिके ललितानाम संवत्सरे , ललितानाम अयेने,
ललितानाम ऋतौ, ललितानाम मासे, ललितानाम पक्षे, ललितानाम तिथौ, ललितानाम वासरयुक्तायां, ललितानाम
नक्षत्रयुक्तायाम ्, शुभयोग शुभकरण सकलविशेषण विशिष्टायां अस्यां ललितानाम शुभतिथौ ममोपात्त समस्त
दरि
ु तक्षयद्वार श्री परमेश्वरप्रीत्यर्थं अस्माकं क्षेमस्थैर्य वीर्यविजय आयरु ारोग्य ऐश्वर्य अबिवद्
ृ ध्यर्थं समस्त मङ्गल
अवाप्त्यर्थं सम्स्त दरि
ु तोपशान्त्यर्थं …….. अनग्र
ु ह प्रसाद सिद्ध्यर्थे …….होमं करिष्ये॥

śubhe śobhne muhūrte ādyabrahmaṇ aḥ dvītīya-parārdhe śvetevarāhakalpe vaivasvatamanvantare

aṣṭāviṁ śatitame kaliyuge prathamepāde lalitānāma dvīpe lalitānāma varṣe, lalitānāma khaṇ ḍ e, asmin
vartamāne vyavahārike lalitānāma saṁ vatsare, lalitānāma ayene, lalitānāma ṛtau, lalitānāma māse,
lalitānāma pakṣe, lalitānāma tithau, lalitānāma vāsarayuktāyāṁ , lalitānāma nakṣatrayuktāyām,
śubhayoga śubhakaraṇ a sakalaviśeṣaṇ a viśiṣṭāyāṁ asyāṁ lalitānāma śubhatithau mamopātta samasta
duritakṣayadvāra śrī parameśvaraprītyarthaṁ asmākaṁ kṣemasthairya vīryavijaya āyurārogya aiśvarya
abivṛddhyarthaṁ samasta maṅ gala avāptyarthaṁ samsta duritopaśāntyarthaṁ ……. anugraha prasāda
siddhyarthe ……….homaṁ kariṣye ||

(In the dotted lines name of the god for whom oblations are made and the name of the homa are to be
filled. For example, if it is Gaṇ apati homa, Mahāgaṇ apati and Gaṇ apati homā are to used.)

Now put the flowers down.

अप उपस्पश्ृ य॥ apa upaspṛśya ||  (wash both the palms with water from small pañcapātra and dry both the
palms)

Now move turmeric Gaṇ apati slightly towards north.

7. Varuṇa Pūjā:
Take bigger pañcapātra 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
pañcapātra, recite the following mantra. This is for purification of water in the pañcapātra. This is for
invoking Varuṇ a

कलशस्य मुखे विष्णुः कण्ठे रुद्रः समाश्रितः।

मूले तत्र स्थितो ब्रह्मा मध्ये मातग

ृ णाः स्मत
ृ ाः॥

कुक्षौ तु सागराः सर्वे सप्तद्वीपा वसुन्धरा।

ऋग्वेदोऽथ यजुर्वेदः सामवेदोऽप्यथर्वणः॥

अङ्गैश्च सहिताः सर्वे कलशांबस

ु माश्रिताः।

आयङ्तु दे वी-पूजार्थं दरि

ु तक्षय-कारकाः॥

गङ्गे च यमन
ु े चैव गोदावरि सरस्वति।

नर्मदे   सिन्धु कावेरि जलेस्मिन ् सन्निधिं कुरु॥

kalaśasya mukhe viṣṇ uḥ kaṇ ṭhe rudraḥ samāśritaḥ |

mūle tatra sthito brahmā madhye mātṛgaṇ āḥ smṛtāḥ ||

kukṣau tu sāgarāḥ sarve saptadvīpā vasundharā |

ṛgvedo'tha yajurvedaḥ sāmavedo'pyatharvaṇ aḥ ||

aṅ gaiśca sahitāḥ sarve kalaśāṁ busamāśritāḥ |

āyaṅ tu devī-pūjārthaṁ duritakṣaya-kārakāḥ ||

gaṅ ge ca yamune caiva godāvari sarasvati |

narmade  sindhu kāveri jalesmin sannidhiṁ kuru ||

(Meaning: Mouth of this vessel is Viṣṇ u, its neck is Rudra and its base is Brahmā. In the centre all the
akṣara-s reside.  All the oceans are within, along with the seven continents. Four Vedas     together with all
their branches dwell within this water. Holy rivers Gaṅ ga, Yamunā, Godāvarī, Sarasvatī, Narmadā, Sindhu
and Kāveri are present in these waters.)

Now take away the right palm from pañcapātra and do the following upacāra-s:

वरुणाय नमः॥ आसनं ।पाद्यं। अर्घ्यं । स्नपयामि । आचमनीयं । वस्त्रं । गन्धान ् धारयामि । पुष्पैः पूजयामि॥

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

varuṇ āya namaḥ || āsanaṁ | pādyaṁ | arghyaṁ | snapayāmi | ācamanīyaṁ | gandhān dhārayāmi |
puṣpaiḥ pūjayāmi ||

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

नानाविध पत्रपुष्पाणि समर्पयामि ॥

varuṇ āya namaḥ | pracetase namaḥ | surūpiṇ e namaḥ | apāmpataye namaḥ | magaravāhanāya namaḥ |
jalādhipataye namaḥ | pāśahastāya namaḥ | varuṇ āya namaḥ |

nānāvidha patrapuṣpāṇ i samarpayāmi ||

dhūpa, dipārādhana, naivedya* and nīrājana.

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

Now take some water from this pañcapātra and pour a few drops into the small pañcapātra 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 kuṇ ḍ a by reciting the following mantra

आपोहिष्टा मयो भुवः। तान ऊर्जे दधातन। महे रणाय चक्षसे। यो वः शिवतमो रसः। तस्य भाजयतेह नः। उशतीरिव
मातरः।तस्मा अरं गमाम वः। यस्य क्षयाय जिन्वत। आपो जनयया च नः। ॐ भूर्बुवस्सुवः॥
āpohiṣṭā mayo bhuvaḥ | tāna ūrje dadhātana | mahe raṇ āya cakṣase | yo vaḥ śivatamo rasaḥ | tasya
bhājayateha naḥ | uśatīriva mātaraḥ |tasmā araṁ gamāma vaḥ | yasya kṣayāya jinvata | āpo janayayā ca
naḥ | om bhūrbuvassuvaḥ ||

(Meaning: You the deities of water are the cause of our happiness. Please nourish us with the divine vision
which brings glory and loveliness. Please make us worthy of imbibing the auspicious bliss like a mother
showering her love on her children. We approach you to grace us with perpetual bliss, as you are the
embodiment of bliss. . Bestow on us the boon of a next life endowed with supreme knowledge.)

8. Homa procedure – preparatory:

1. In the place where homa is to be performed, draw a square, preferably using rice flour.

2. Now place the homa kuṇ ḍ a on this.

3. It would be ideal to spread some sand on the surface of homa kuṇ ḍ a.

4. Take two dharba grasses (kuśa grass) and draw three parallel lines beginning from west and ending in
the east and again another three parallel lines starting from south and ending in north. This is shown in
the image below. Touch right fingers in water (ātma pañcapātra), 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 “भूर्बुवस्सुवरोम ्

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

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

7. Pātrasādanam: Outside the paristīrṇ a on the northern side (to our left), spread 12 dharba grass and
place the following beginning from the western side small dharvi and ājyapātra (vessel for ghee); these
two should be in touch with each other. Then place prokṣaṇ īpātraṁ and praṇ ītāpātraṁ and they should be
touching each other. After this bigger dharvi and idhmam and these both should touch each other.
Idhmam is a bundle of 21 samidh-s. All these 21 samidh-s should be tied together. Out of this 21, three are
meant for paridhi, two are meant for food for fire, 15 for homa and one for upasthāna (presence,
proximity, nearness) and this will be discussed later. Pātrasādanam will be like this.
9. Āyāmatham: Now take two long dharba grasses and make a knot above the tips of the grasses. This is
called ayāmatham. Take water from bigger pañcapātra and purify ayāmatham. By holding ayāmatham
with thumb and ring fingers of the right palm, touch all the six articles placed in the pātrasādanam
beginning from western side (from our side) to the eastern side. Untie the knot and place ayāmatham in
the south west side.

10. Now take 12 dharba grasses and place on the western side (opposite to us), their tips facing north; they
should be placed outside the paristīrṇ a. Now take prokṣaṇ īpātraṁ and place it on the top of these 12
dharba grasses. Now put some akṣata and pour some water from the bigger pañcapātra into
prokṣaṇ īpātraṁ .

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

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

ॐ वरुणाय नमः॥ सकलाराधनैः स्वर्चितम ्॥

om varuṇ āya namaḥ || sakalārādhanaiḥ svarcitam ||

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

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

अस्मिन ् होम कर्मणि ब्रह्माणम ् त्वां वण

ृ े।

ब्रह्मणे नमः। सकलाराधनैः स्वर्चितम ्॥

asmin homa karmaṇ i brahmāṇ am tvāṁ vṛṇ e |

brahmaṇ e namaḥ | sakalārādhanaiḥ svarcitam ||

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

After reciting the above mantra, place akṣata and flowers on the kūrca representing Brahmā.

13. Take ājyapātra and keep this in front.  Ghee should be in melted form and should not be melted on
homa fire. Move ājyapātra towards north. Now take two dharba grasses as mentioned in 10 above and
place the knotted portion inside ājyapātra*. Now pour ghee through the knot. Now take two tips (may be
half an inch height) of dharba grasses and put them into the ājyapātra. Take the remaining portions of
these two dharba grasses, do prokṣaṇ a using water from bigger pañcapātra and keep it on the flame in the
homa kuṇ ḍ a and rotate it three times clock wise over ājyapātra. Aftr doing this, place these dharba grasses
on the northern side. Now move the knotted dharba grasses* inside ājyapātra towards east and west three
times and unknot these dhrbas and put them into homa fire gradually. While doing so, tips should be
facing east.

14. Now take two dharvi-s, show them on the fire in the homa kuṇ ḍ a. 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
prokṣaṇ a on the dharvi-s using water from bigger pañcapātra. Again take some water from bigger
pañcapātra and touch the two dharba-s@ and place these dharba-s into the fire.

15. Pariṣecana: Take water from bigger pañcapātra in the right palm and pour water around the homa
kuṇ ḍ a (outside the homa kuṇ ḍ a). While doing so, recite the following mantras
Begin from west and end in east on the southern side - अदिते अनुमन्यस्व। adite anumanyasva |

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

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

Begin from north west and end at north west thereby making a full circle - दे वसवितः प्रसूव॥devasavitaḥ
prasūva ||

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

16. Invoking Agni in the middle of the homa kuṇ ḍ a:

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

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

प्राङमख
ु ो दे व हे अग्ने अभिमख
ु ो भव॥

catvāri śṛṁ gā trayo asya pādā dve śīrṣe sapta hastāso asya | tridhā baddho vṛṣabho roravīti maho devo
martyāguṁ ā viveśa || eṣa hi devaḥ pradiśo'nu sarvāḥ pūrvo hi jātaḥ sa u garbhe antaḥ | sa vijāyamānaḥ  
sa janiṣyamāṇ aḥ pratyaṅ amukhāstiṣṭhati viśvatomukhaḥ ||

prāṅ amukho deva he agne abhimukho bhava ||

Place the flowers in the middle of the homa kuṇ ḍ a and hold the palms together and pray to Agni.

17. Agni alaṁ karana:

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

East - इन्द्राय नमः। indrāya namaḥ |

South East - अग्नये नमः। agnaye namaḥ |

South - यमाय नमः। yamāya namaḥ |

South West - निरृतये नमः। nirṛtaye namaḥ |

West - वरुणाय नमः। varuṇ āya namaḥ |

North West - वायवे नमः। vāyave namaḥ |

North - सोमाय नमः। somāya namaḥ |

North East - ईशानाय नमः। īśānāya namaḥ |

In the middle of homa kuṇ ḍ a - अग्नये नमः। agnaye namaḥ |

Take akṣata and put them on the self

On the self - आत्मने नमः। ātmane namaḥ |

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

सर्वेभ्यो ब्राह्मणेभ्यो नमः॥ sarvebhyo brāhmaṇ ebhyo namaḥ ||

18. What to do with idhmam:

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

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

अस्मिन ् होमकर्मणि ब्रह्मन ् इद्म-मादास्ये।

स्वाहा॥ प्रजापतये इदं न मम॥

asmin homakarmaṇ i brahman idma-mādāsye |

svāhā || prajāpataye idaṁ na mama ||

After doing this, touch all the three idhmam-s

20. Oblation to Indra:

Now put down the small dharvi and take the bigger one. Take ghee in this dharvi. Begin the oblation from
south west point to the north east point inside the homa kuṇ ḍ a. This oblation should also be poured
continuously as explained above.

इन्द्राये इदं न मम॥  indrāye idaṁ na mama ||

21. Ājyabhāga: Two oblations, one meant for Agni and another for Soma (soma represents essence of
soma plant, purified with water and added with ghee and some flour for fermentation. This is offered to
gods as oblations; instead of this, oblation with ghee is done now.)

Place the bigger dharvi down and take the smaller dharvi and take ghee for oblations.

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

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

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

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

22. Prāyaścitta प्रायश्चित्त  āhuti:

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

संकल्पप्रभति
ृ एतत्क्षण्पर्यन्तं मध्ये संभावित समस्तदोष प्रायश्चित्तार्थं सर्वप्रायश्चित्तं होष्यामि॥

ॐ भूर्भुवस्सुवः स्वाहा॥ प्राजापतये इदं न मम॥

saṁ kalpaprabhṛti etatkṣaṇ paryantaṁ madhye saṁ bhāvita samastadoṣa prāyaścittārthaṁ

sarvaprāyaścittaṁ hoṣyāmi ||

om bhūrbhuvassuvaḥ svāhā || prājāpataye idaṁ na mama ||

With this, preliminary homa procedure is concluded. This is called pūrvāṅ ga or preparatory part. Next
comes individual homa for different gods such as Gaṇ apati, navagraha, etc. After completing homa for a
particular god, for example Gaṇ apati homa, uttarāṅ ga oblations are done, which includes jayādihoma
(जयादिहोम) which consists of about 60 oblations to different gods. After jayādihoma is concluded, further
procedures are there to conclude the homa ritual.

After completing the initial homa procedures, now we have to invoke the presiding deity (pradhāna
devatā) to whom the oblations are offered. In this article, Lalitāmbikā is taken as pradhāna devatā.

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

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

1. garbhādhāna, 2. puṃ savana, 3. sīmantonnayana, 4. jātakarman, 5. nāmakarman, 6. niṣkramaṇ a, 7.

annaprāśana, 8. cūḍ ākarman, 9. upanayana, 10. keśānta, 11. samāvartana, 12. vivāha,

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

ॐ वैश्वानर जातवेद इहावह लोहिताक्ष सर्वकर्मणि साधय स्वाहा॥

om vaiśvānara jātaveda ihāvaha lohitākṣa sarvakarmaṇ i sādhaya svāhā ||

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

1.ॐ अस्याग्ने गर्भा संस्कारं करोमि स्वाहा॥

om asyāgne garbhā saṁ skāraṁ karomi svāhā ||

(entering into the womb - pregnancy)

2. ॐ अस्याग्ने पुंसवन संस्कारं करोमि स्वाहा॥

om asyāgne puṁ savana saṁ skāraṁ karomi svāhā ||

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

3. ॐ अस्याग्ने सीमन्तोन्नयन संस्कारं करोमि स्वाहा॥

om asyāgne sīmantonnayana saṁ skāraṁ karomi svāhā |

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

4. ॐ अस्याग्ने जातकर्म संस्कारं करोमि स्वाहा॥

om asyāgne jātakarma saṁ skāraṁ karomi svāhā ||

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

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

ॐ ललिताम्बिकाग्निः स्वाहा॥

om lalitāmbikāgniḥ svāhā ||

5. ॐ ललिताम्बिकाग्निः अन्नप्राशन संस्कारं करोमि स्वाहा॥

om lalitāmbikāgniḥ annaprāśana saṁ skāraṁ karomi svāhā ||

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

6. ॐ ललिताम्बिकाग्निः चूडाकरण संस्कारं करोमि स्वाहा॥

om lalitāmbikāgniḥ cūḍ ākaraṇ a saṁ skāraṁ karomi svāhā ||

(cūḍ ākaraṇ a means tonsuring; this is also known as cūlākaraṇ a or caulakaraṇ a. This is generally done
after the child completes three years of age)

7. ॐ ललिताम्बिकाग्निः उपनयन संस्कारं करोमि स्वाहा॥

om lalitāmbikāgniḥ upanayana saṁ skāraṁ karomi svāhā ||

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

8. ॐ ललिताम्बिकाग्निः विवाह संस्कारं करोमि स्वाहा॥

om lalitāmbikāgniḥ vivāha saṁ skāraṁ karomi svāhā ||

(marriage ceremony)

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

त्रिणयन-मरुणबद्धामौलिं सश
ु क्
ु लां शक
ु -मरुण-मनेकाकल्प-मम्भोज-संस्थम ्।

अभिमत-वरशक्तिं स्वस्तिकाभीतिहस्तं नमत कनमालालंकृतांसं कृशानुम ्॥

triṇ ayana-maruṇ abaddhāmauliṁ suśuklāṁ śuka-maruṇ a-manekākalpa-mambhoja-saṁ stham |

abhimata-varaśaktiṁ svastikābhītihastaṁ namata kanamālālaṁ kṛtāṁ saṁ kṛśānum ||

(meaning: I pay obeisance to Agni god who is with three eyes, red hair, wearing pure white garments, red
complexioned, adorned with excellent ornaments, seated on a lotus flower, showing  abhaya and varada
mudras and with lustrous shoulders.)

After this, seven oblations are offered to Agni’s seven tongues.

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

sāptajihvāssaptaṛṣaya-saptadhāmapriyāṇ i |}

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

1. ॐ हिरन्यायै नमः स्वाहा॥ हिरन्याय इदं न मम॥ om hiranyāyai namaḥ svāhā || hiranyāya idaṁ na mama
|| (oblation to be done on the North Eastern side of the homa fire).

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

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

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

5. ॐ सुप्रभायै नमः स्वाहा॥ सुप्रभाया इदं न मम॥ om suprabhāyai namaḥ svāhā || suprabhāyā idaṁ na
mama || (West)

6. ॐ अतिरक्तायै नमः स्वाहा॥ अतिरक्ताया इदं न मम॥ om atiraktāyai namaḥ svāhā || atiraktāyā idaṁ na
mama || (North West)

7. ॐ बहुरूपयै नमः स्वाहा॥ बहुरूपाया इदं न मम॥ om bahurūpayai namaḥ svāhā || bahurūpāyā idaṁ na
mama || (center of homa fire)

Now three oblations are to be offered to Agni using the following three mantras (already two oblations are
offered with the following mantra before saṁ skāra-s

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

om vaiśvānara jātaveda ihāvaha lohitākṣa sarvakarmaṇ i sādhaya svāhā || agnaye idaṁ na mama ||

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

om uttiṣṭha puruṣa haritapiṅ gala lohitākṣa sarvakarmaṇ i sādhaya me dehi dāpaya svāhā || agnaye idaṁ
na mama ||

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

citpiṅ gala hana hana daha daha paca paca sarvajñājñāpaya svāhā | agnaye idaṁ na mama ||

With these all preparatory agni procedures are over. The next step is to invoke Lalitāmbikā in the middle
of the fire. Let us assume that we are invoking Her using one of the dhyāna verses of Lalitā Sahasranāma.
Then the procedure goes like this.
First we have to meditate on Her using the dhyāna verse. While doing this, take some flowers in the palms
and bring both the palms together. Meditate on Her using a dhyāna verse.

sakuṃ kuma-vilepanāṃ alika-cumbi-kastūrikāṃ

samanda-hasitekṣaṇ ām saśara-cāpa-pāśāṅ kuśam ।
aśeṣa-jana-mohinīṃ aruṇ a-mālya-bhūṣāṃ barāṃ
japā-kusuma-bhāsurāṃ japavidhau smaredaṃ bikām ॥

सकंु कुम-विलेपनां अलिक-चुम्बि-कस्तूरिकां

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

ॐ ऐं ह्रीं श्रीं अकिलनण्डकोटि ब्रह्माण्डनायकि श्री राजराश्वरी ललिता महात्रिपरु सन्

ु दरी परा भट्टारिका महादे व्या अग्नि
मध्ये आवाहयमि॥

om aiṁ hrīṁ śrīṁ akilanaṇ ḍ akoṭi brahmāṇ ḍ anāyaki śrī rājarāśvarī lalitā mahātripurasundarī parā
bhaṭṭārikā mahādevyā agni madhye āvāhayami ||

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

Then, following upacāra-s are to be offered –

आसनं, पाद्यम ्, अर्ग्यम ्, आचमनीयम ्, स्नानम ्, वस्त्रम ्, उपवीतम ् गन्धम ् and पुष्पम ्

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

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

ॐ ऐं ह्रीं श्रीं । ऐं - क ए ई ल ह्रीं । क्लीं - ह स क ह ल ह्रीं । सौः - स क ल ह्रीं नमः स्वाहा। महादे व्यै इदं न
मम॥

om aiṁ hrīṁ śrīṁ । aiṁ - ka e ī la hrīṁ । klīṁ - ha sa ka ha la hrīṁ । sauḥ - sa ka la hrīṁ namaḥ svāhā|
mahādevyai idaṁ na mama ||

fter completing prescribed/decided (saṃ kalpakalpita – संकल्पकल्पित) number of oblations to the main
deity, uttarāṅ ga or final part of the homa procedure is to be performed. Final part has two subdivisions.
The first subdivision is known as जयादिहोमम ् jayādihoma, which means the concluding part meant for
stabilisation of the main homa. There are 53 oblations for different gods and goddesses in jayādihoma.
Almost all these oblations are taken from Kṛṣṇ a Yajur Veda. These oblations are meant to please and
thank both important gods and goddesses and titular deities. Each one of them represent certain aspects
of creation and sustenance of the universe. The second subdivision is the concluding process of the entire
homa procedure and this concluding part is known as प्रोक्षणान्तम ् prokṣaṇ āntam, which means the final
part of the homa procedure, which is concluded by sprinkling of waters on the one who performs the
homa (generally called yajamāna).

Before commencing jayādihoma, prāṇ āyama should be done. Following are the jayādihoma oblations. All
oblations are to be done with small dharvi.

A small saṅ kalpa is be made like this.

एतत ् कर्म-समद्
ृ ध्यर्थं जयाधिहोमं करिष्ये॥

etat karma-samṛddhyarthaṁ jayādhihomaṁ kariṣye ||

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

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

(citta means thinking, reflecting, imagining, thought and its related thought processes. This oblation is for
the god who presides over thought processes and this oblation is not for me. na mama means not mine;
but belongs to the concerned titular deities, referred here.)

2. चित्तिश्च च स्वाहा। चित्या इदं न मम॥ cittiśca ca svāhā | cityā idaṁ na mama ||

(citti –Consciousness)

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

(ākūta – intention, purpose)

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

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

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

(vijñāta - discerned, understood, known)

6. विज्ञानं च स्वाहा। विज्ञानाय इदं न मम॥ vijñānaṁ ca svāhā | vijñānāya idaṁ na mama ||

(vijñāna – worldly knowledge as opposed to spiritual knowledge)

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

(manas- conscious mind)

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

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

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

(darśa – rituals done onnew moon days

10. पूर्णमासश्च स्वाहा। पूर्णमासाय इदं न मम॥ pūrṇ amāsaśca svāhā | pūrṇ amāsāya idaṁ na mama ||
11. बह
ृ च्च स्वाहा। बह
ृ त इदं न मम॥ bṛhacca svāhā | bṛhata idaṁ na mama ||

(bṛhat - various Sāmans composed in the metrical form Bṛihatī)

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

(rathantara – said to be one of the Sāmans)

13. प्रजापतिर्जयानिन्द्राय वष्ृ णे प्रायच्छ-दर्ग

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

prajāpatirjayānindrāya vṛṣṇ e prāyaccha-durgaḥ pṛtanājyeṣu | tasmai viśassamānamanta sarvāḥ sa

ugrassa hi havyo svāhā | prjāpataya idaṁ na mama ||

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

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

दे वहूत्यागुं स्वाहा। अग्न्ये इदं न मम॥

agnirbhūtānā-madhipati-ssa māvatvasmin brahmannasmin kṣatre'syā māśiṣyasyāṁ purodhāyā-masmin

karmannasyāṁ devahūtyāguṁ svāhā | agnye idaṁ na mama ||

(Agni is the carrier of oblations. Let Agni protect me. Let this oblation go to Agni, who invites gods for this
homa that is filled with knowledge, wealth and auspiciousness. This oblation does not belong to me.)

15. इन्द्रो ज्येष्ठाना-मधिपति-रस मावत्वस्मिन ् ब्रह्मन्नस्मिन ् क्षत्रेऽस्या माशिष्यस्यां पुरोधाया-मस्मिन ् कर्मन्नस्यां

दे वहूत्यागंु स्वाहा। इन्द्राय इदं न मम॥

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

masmin karmannasyāṁ devahūtyāguṁ svāhā | indrāya idaṁ na mama ||

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

16. यमः पति

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

yamaḥ pṛtiviyā-madhipati-māvatvasmin brahmannasmin kṣatre'syā māśiṣyasyāṁ purodhāyā-masmin

karmannasyāṁ devahūtyāguṁ svāhā | yamāya idaṁ na mama ||

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

17. वायुरन्तरिक्षस्यामधिपति-मावत्वस्मिन ् ब्रह्मन्नस्मिन ् क्षत्रेऽस्या माशिष्यस्यां पुरोधाया-मस्मिन ् कर्मन्नस्यां

दे वहूत्यागंु स्वाहा। वायव इदं न मम॥

vāyurantarikṣasyāmadhipati-māvatvasmin brahmannasmin kṣatre'syā māśiṣyasyāṁ purodhāyā-masmin

karmannasyāṁ devahūtyāguṁ svāhā | vāyava idaṁ na mama ||

(antarikṣa – the place between heaven and earth; atmosphere. Vāyu presides over antarikṣa and this
oblation is for Vāyu; not for me)
18. सूर्यो दिवोऽधिपति-मावत्वस्मिन ् ब्रह्मन्नस्मिन ् क्षत्रेऽस्या माशिष्यस्यां पुरोधाया-मस्मिन ् कर्मन्नस्यां दे वहूत्यागुं
स्वाहा। सूर्य इदं न मम॥

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

karmannasyāṁ devahūtyāguṁ svāhā | sūrya idaṁ na mama ||

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

19. चन्द्रमा नक्षत्राणामधिपति-मावत्वस्मिन ् ब्रह्मन्नस्मिन ् क्षत्रेऽस्या माशिष्यस्यां पुरोधाया-मस्मिन ् कर्मन्नस्यां

दे वहूत्यागुं स्वाहा। चन्द्रमस इदं न मम॥

candramā nakṣatrāṇ āmadhipati-māvatvasmin brahmannasmin kṣatre'syā māśiṣyasyāṁ purodhāyā-

masmin karmannasyāṁ devahūtyāguṁ svāhā | candramasa idaṁ na mama ||

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

20. बह
ृ स्पतिर्ब्रह्मणोऽधिपति-मावत्वस्मिन ् ब्रह्मन्नस्मिन ् क्षत्रेऽस्या माशिष्यस्यां परु ोधाया-मस्मिन ् कर्मन्नस्यां
दे वहूत्यागुं स्वाहा। बह
ृ स्पत्पतय इदं न मम॥

bṛhaspatirbrahmaṇ o'adhipati-māvatvasmin brahmannasmin kṣatre'syā māśiṣyasyāṁ purodhāyā-masmin

karmannasyāṁ devahūtyāguṁ svāhā | bṛhaspatpataya idaṁ na mama ||

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

21. मित्रस्सत्यानममधिपति-मावत्वस्मिन ् ब्रह्मन्नस्मिन ् क्षत्रेऽस्या माशिष्यस्यां पुरोधाया-मस्मिन ् कर्मन्नस्यां

दे वहूत्यागुं स्वाहा। मित्रायेदं न मम॥

mitrassatyānamamadhipati-māvatvasmin brahmannasmin kṣatre'syā māśiṣyasyāṁ purodhāyā-masmin

karmannasyāṁ devahūtyāguṁ svāhā | mitrāyeidaṁ na mama ||

(mitra - friend, companion, associate; he is also described as calling men to activity, sustaining earth and
sky and beholding all creatures with unwinking eye. This oblation is to Mitra and not to me.)

22. वरुणोऽपामधिपति-मावत्वस्मिन ् ब्रह्मन्नस्मिन ् क्षत्रेऽस्या माशिष्यस्यां पुरोधाया-मस्मिन ् कर्मन्नस्यां दे वहूत्यागुं

स्वाहा। णरुणाय इदं न मम॥

varuṇ o'pāmadhipati-māvatvasmin brahmannasmin kṣatre'syā māśiṣyasyāṁ purodhāyā-masmin

karmannasyāṁ devahūtyāguṁ svāhā | ṇ aruṇ āya idaṁ na mama ||

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

23. समुद्रस्रोत्यानामधिपति-मावत्वस्मिन ् ब्रह्मन्नस्मिन ् क्षत्रेऽस्या माशिष्यस्यां पुरोधाया-मस्मिन ् कर्मन्नस्यां दे वहूत्यागुं

स्वाहा। समुद्रयेदं न मम॥

samudrasrotyānāmadhipati-māvatvasmin brahmannasmin kṣatre'syā māśiṣyasyāṁ purodhāyā-masmin

karmannasyāṁ devahūtyāguṁ svāhā | samudrayedaṁ na mama ||

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

24. अन्न्गुंसाम्राज्यानामधिपति-तन्मावत्तस्मिन ् ब्रह्मन्नस्मिन ् क्षत्रेऽस्या माशिष्यस्यां पुरोधाया-मस्मिन ् कर्मन्नस्यां

दे वहूत्यागुं स्वाहा। अन्नयेदं न मम॥
annguṁ sāmrājyānāmadhipati-tanmāvattasmin brahmannasmin kṣatre'syā māśiṣyasyāṁ purodhāyā-
masmin karmannasyāṁ devahūtyāguṁ svāhā | annayeedaṁ na mama ||

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

25. सोम औषधीनामधिपतिस्समावत्तस्मिन ् ब्रह्मन्नस्मिन ् क्षत्रेऽस्या माशिष्यस्यां पुरोधाया-मस्मिन ् कर्मन्नस्यां

दे वहूत्यागुं स्वाहा। सोमाये इदं न मम॥

soama auṣadhīnāmadhipatissamāvattasmin brahmannasmin kṣatre'syā māśiṣyasyāṁ purodhāyā-masmin

karmannasyāṁ devahūtyāguṁ svāhā | somāye idaṁ na mama ||

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

26. सविता प्रसवानामधिपति-मावत्तस्मिन ् ब्रह्मन्नस्मिन ् क्षत्रेऽस्या माशिष्यस्यां परु ोधाया-मस्मिन ् कर्मन्नस्यां

दे वहूत्यागुं स्वाहा। सवित्र इदं न मम॥

savitā prasavānāmadhipati-māvattasmin brahmannasmin kṣatre'syā māśiṣyasyāṁ purodhāyā-masmin

karmannasyāṁ devahūtyāguṁ svāhā | savitra idaṁ na mama ||

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

27. रुद्रः पशुमनाधिपति-मावत्तस्मिन ् ब्रह्मन्नस्मिन ् क्षत्रेऽस्या माशिष्यस्यां पुरोधाया-मस्मिन ् कर्मन्नस्यां दे वहूत्यागुं

स्वाहा। रुद्राये इदं न मम॥

rudraḥ paśumanādhipati-māvattasmin brahmannasmin kṣatre'syā māśiṣyasyāṁ purodhāyā-masmin

karmannasyāṁ devahūtyāguṁ svāhā | rudrāye idaṁ na mama ||

Ø  (अप उपस्पश्ृ य apa upaspṛśya – now we have to touch the water or wash the hands with water, because
Rudra presides over crematoriums)

(Rudra is the chief of living beings. This oblation is for Rudra and not for me)

28. त्वष्टा रूपाणामधिपति मावत्वस्मिन ् ब्रहम्न्नस्मिन ् क्षत्रेऽस्या माशिष्यस्यां पुरोधाया-मस्मिन ् कर्मन्नस्यां

दे वहूत्यागुम ् स्वाहा॥ त्वष्ट्र इदं न मम॥

tvaṣṭā rūpāṇ āmadhipati māvatvasmin brahamnnasmin kṣatre'syā māśiṣyasyāṁ purodhāyā-masmin

karmannasyāṁ devahūtyāgum svāhā || tvaṣṭra idaṁ na mama ||

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

29. विष्णुः पर्वतानामधिपति मावत्वस्मिन ् ब्रहम्न्नस्मिन ् क्षत्रेऽस्या माशिष्यस्यां पुरोधाया-मस्मिन ् कर्मन्नस्यां

दे वहूत्यागुम ् स्वाहा॥ विष्णव इदं न मम॥

viṣṇ uḥ parvatānāmadhipati māvatvasmin brahamnnasmin kṣatre'syā māśiṣyasyāṁ purodhāyā-masmin

karmannasyāṁ devahūtyāgum svāhā || viṣṇ ava idaṁ na mama ||

(Viṣṇ u presides over mountains. This oblation is for Viṣṇ u and not for me)
30. मरुतो गणानामधिपतियस्ते मावत्वस्मिन ् ब्रहम्न्नस्मिन ् क्षत्रेऽस्या माशिष्यस्यां पुरोधाया-मस्मिन ् कर्मन्नस्यां
दे वहूत्यागुम ् स्वाहा॥ विष्णव इदं न मम॥

maruto gaṇ ānāamadhipatiyaste māvatvasmin brahamnnasmin kṣatre'syā māśiṣyasyāṁ purodhāyā-

masmin karmannasyāṁ devahūtyāgum svāhā || viṣṇ ava idaṁ na mama ||

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

31. पितरः पितामहाः परे ऽवरे ततास्ततामहा इहमावत। अस्मिन ् ब्रहम्न्नस्मिन ् क्षत्रेऽस्या माशिष्यस्यां पुरोधाया-मस्मिन ्
कर्मन्नस्यां दे वहूत्यागुम ् स्वाहा॥ पितभ्
ृ य इदं न मम॥

pitaraḥ pitāmahāḥ pare'vare tatāstatāmahā ihamāvata | asmin brahamnnasmin kṣatre'syā māśiṣyasyāṁ

purodhāyā-masmin karmannasyāṁ devahūtyāgum svāhā || pitṛbhya idaṁ na mama ||

Ø  (अप उपस्पश्ृ य apa upaspṛśya – now we have to touch the water or wash the hands with water, because
ancestors are deceased and cremated)

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

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

rutāṣāḍ rutadhāmāgni gandharvasyoṣadhayo'ṣsarasa ūrjoṁ nāma sa idaṁ brahma kṣatrṁ pātu tā idaṁ
brahma kṣatraṁ pāntu tasmai svāhā | agnaye gandharvāyedaṁ na mama ||

33. ताभ्य स्वाहा। ओषधीभ्योऽप्सरोभ्य इदं न मम॥

tābhya svāhā | oṣadhībhyo'psarobhya idaṁ na mama ||

(Agni is considered as one of the gandharva-s, who are the celestial musicians or heavenly singers who
form the orchestra at the banquets of the gods, and they together with the Apsaras play in Indra’s
kingdom. Gandhrava is also said to be the first in human race. Apsaras are the wives of the Gandharva-s
and have the faculty of changing their shapes at will and they are also known as nymphs. These two
oblations are meant for Agni as Gandharva and all Apsaras and not for me) 

34. सम्हितो विश्वसामा सूर्यो गन्धर्वस्तस्य मरीचयोऽप्सरस आयुवो नाम स इदं ब्रह्म क्षत्रं पातु ता इदं ब्रह्म क्षत्रं
पान्तु तस्मै स्वाहा। सूर्याय गन्धर्वाय इदं न मम॥

samhito sūryo gandharvastasya  marīcayo'psarasa āyuvo nāma sa idaṁ brahma kṣatraṁ pātu tā idaṁ
brahma kṣatraṁ pāntu tasmai svāhā |  sūryāya  gandharvāya idaṁ na mama ||

35. ताभ्य स्वाहा। मरीचिभ्योऽप्सरोभ्य इदं न मम॥

tābhya svāhā | marīcibhyo'psarobhya idaṁ na mama ||

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

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

suṣumnaḥ sūryaraśmiścandramā gandharvastasya nakṣatrāṇ yapsaraso bekurayo nāma sa idaṁ brahma

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

37. ताभ्य स्वाहा। नक्षत्रेभ्योऽप्सरोभ्य इदं न मम॥

tābhya svāhā | nakṣatrebhyo'psarobhya idaṁ na mama ||

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

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

bhujyussuparṇ o yajño gandharvastasya dakṣiṇ ā aprasarasaḥ stavā nāma sa idaṁ brahma kṣatraṁ pātu tā
idaṁ brahma kṣatraṁ pāntu tasmai svāhā |  yajñāya gandharvāya idaṁ na mama ||

39. ताभ्य स्वाहा। दक्षिणाभ्योऽप्सरोभ्य इदं न मम॥

tābhya svāhā | dakṣiṇ ābhyoo'psarobhya idaṁ na mama ||

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

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

prajāpatirviśvakarmā mano gadandharva-tasyakruksāsā nāma sa idaṁ brahma kṣatraṁ pātu tā idaṁ

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

41. ताभ्य स्वाहा। ऋक्सामेभ्योऽप्सरोभ्य इदं न मम॥

tābhya svāhā | ṛksāmebhyo'psarobhya idaṁ na mama ||

(A gandhrava is known by names Prajāpati (lord of creatures) and Viśvakarma (the divine creative
architect). Mind is subtle referred here. Rig and Sāma Vedas are portrayed as apsaras. Union between this
gandharva and these apsarases is called vahnayaḥ (the god of fire). Let this oblation go to them and not to
me).
42. इषिरो विश्वव्यचा वातो गन्धर्वस्तस्याषोऽप्सरसो मुदा नाम स इदं ब्रह्म क्षत्रं पातु ता इदं ब्रह्म क्षत्रं पान्तु तस्मै
स्वाहा। वाताय गन्धर्वाय इदं न मम॥

iṣiro viśvavyacā vāto gandharvastasyāṣo'psaraso mudā nāma sa idaṁ brahma kṣatraṁ pātu tā idaṁ
brahma kṣatraṁ pāntu tasmai svāhā |  vātāya gandharvāya idaṁ na mama ||

43. ताभ्य स्वाहा। अद्भ्योऽप्सरोभ्य इदं न मम॥

tābhya svāhā | adbhyo'psarobhya idaṁ na mama ||

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

44. भुवनस्य पते यस्य त उपरि गह

ृ ा इह च। स नो राश्वाज्यनिगुम ् रायस्पोषगुम ् सुवीर्यगुम ् संवत्सरीणगुम ्
स्वस्तिगम
ु ् स्वाहा। भव
ु नस्य पत्य इदं न मम॥

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

saṁ vatsarīṇ agum svastigum svāhā | bhuvanasya patya idaṁ na mama ||

(O! lord of this world who pervades both the upper worlds and lower worlds! Please give us long life,
wealth, valour, painless life. Let this oblation go to the lord of the world and not for me.)

45. परमेष्ठ्यधिपति मत्ृ यर्ग

ु न्धर्वस्तस्य विश्वमप्सरसो भव
ु ो नाम स इदं ब्रह्म क्षत्रं पातु ता इदं ब्रह्म क्षत्रं पान्तु तस्मै
स्वाहा। मत्ृ यवे गन्धर्वाय इदं न मम॥

parameṣṭhyadhipati mṛtyurgandharvastasya viśvamapsaraso bhuvo nāma sa idaṁ brahma kṣatraṁ pātu

tā idaṁ brahma kṣatraṁ pāntu tasmai svāhā |  mṛtyave gandharvāya idaṁ na mama ||

46. ताभ्य स्वाहा। विश्वस्मा अप्सरोभ्य इदं न मम॥

tābhya svāhā | viśvasmā apsarobhya idaṁ na mama ||

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

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

sukṣitissubhūtirbhadrakṛtsuvarvān parjanyo gandharvastasya vidhuto'psaraso ruco nāma sa idaṁ

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

48. ताभ्य स्वाहा। विधुद्भ्योऽप्सरोभ्य इदं न मम॥

tābhya svāhā | vidhudbhyo'apsarobhya idaṁ na mama ||

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

49. दरू े हेतिरमड

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

dūrehetiramṛḍ ayo mṛtyurgandharvastasya prajā apsaraso bhīruvo nāma sa idaṁ brahma kṣatraṁ pātu tā
idaṁ brahma kṣatraṁ pāntu tasmai svāhā | mṛtyave gandharvāye idaṁ na mama ||

50. ताभ्य स्वाहा। प्रजाभ्योऽप्सरोभ्य इदं न मम॥

tābhya svāhā | prajābhyo'psarobhya idaṁ na mama ||

(Mṛtyu gandharva is also known as Dūreheti (a form of Agni) and Amṛḍ aya (non-compassionate) and he
plays with Prajā (procreation, propagation, birth) and Prajā is portrayed as an apsaras by name Bhīru
(fearful, timid, cowardly). Let this oblation go to them and not for me.)

51. चारुः कृपणकाशी कामो गन्धर्वस्तस्याधयोऽप्सरसः शोचयन्तीर्नाम स इदं ब्रह्म क्षत्रं पातु ता इदं ब्रह्म क्षत्रं पान्तु
तस्मै स्वाहा। कामाय गन्धर्वाय इदं न मम॥

cāruḥ kṛpaṇ akāśī kāmo gandharvastasyādhayo'psarasaḥ śocayantīrnāma sa idaṁ brahma kṣatraṁ pātu tā
idaṁ brahma kṣatraṁ pāntu tasmai svāhā | kāmāya gandharvāya idaṁ na mama ||

52. ताभ्यः स्वाहा। आधिभ्यो अप्रसरोभ्य इदं न मम॥

tābhyaḥ svāhā | ādhibhyo aprasarobhya idaṁ na mama ||

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

53. स नो भव
ु नस्यपतेयस्य त उपरि गह
ृ ा इह च। उरु ब्रह्मणेऽस्मै क्षत्राय महि शर्म यच्छ स्वाहा। भव
ु नस्य पत्ये
ब्रह्मण इदं न मम॥

sa no bhuvanasyapateyasya ta upari gṛhā iha ca | uru brahmaṇ e'smai kṣatrāya mahi śarma yaccha svāhā | 
bhuvanasya patye brahmaṇ a idaṁ na mama ||

(O! Bhuvanapati!! (the lord of beings or of the world) You pervade both the upper world and the lower
world (heaven and earth). Please give more knowledge to the seekers of knowledge and happiness to those
who are valorous. This oblation is for you and not for me.)

54. प्रजापते नत्वदे तान्यन्यो विश्वा जातानि परिता बभूव। यत्कामास्ते जुहुमस्तन्नो अस्तु वयग्स्याम पतयो
रयीणागम
ु ् स्वाहा। प्रजापतये इदं न मम॥

prajāpate natvadetānyanyo viśvā  jātāni paritā babhūva | yatkāmāste juhumastanno astu vayagsyāma
patayo rayīṇ āgum svāhā | prajāpataye idaṁ na mama ||

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

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

56. भुवः स्वाहा। वायव इदं न मम॥ bhuvaḥ svāhā | vāyava idaṁ na mama ||
57. सुवः स्वाहा। सूर्याय इदं न मम॥ suvaḥ svāhā | sūryāya idaṁ na mama ||

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

58. यदस्य कर्मणोत्यरीरिचं यद्वा न्यन

ु मिहाकरम ्। अग्निष्टत्स्विष्टकृत ् विद्वान ् सर्वगम
ु ् स्विष्ठगम
ु ् सह
ु ु तं करोतु
स्वाहा। अग्नये स्विष्टकृत इदं न मम॥

yadasya karmaṇ otyarīricaṁ yadvā nyunamihākaram | agniṣṭatsviṣṭakṛt vidvān sarvagum sviṣṭhagum

suhutaṁ karotu svāhā |  agnaye sviṣṭakṛta idaṁ na mama ||

(This oblation is offered to Agni who is worshiped as Sviṣṭakṛt with a prayer that any deficiencies during
this homa procedure be made auspicious. This oblation is for Agni Sviṣṭakṛt and not for me. Agni is
considered as the carrier of oblations to the respective gods or goddess.)

Closing procedure:

We have kept three paridhi-s one in front and two on each sides of homa kuṇ ḍ 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. स्वाहा। दर्वीद्वयेन संस्रावं जुहोति स्वाहा॥ वसुभ्यो रुद्रे भ्य आदित्येभ्यः सगुम्स्राव भागेभ्यः इदं न मम॥

svāhā | darvīdvayena saṁ srāvaṁ juhoti svāhā || vasubhyo rudrebhya ādityebhyaḥ sagumsrāva
bhāgebhyaḥ idaṁ na mama ||

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

60. ॐ भूर्भुवसुवः स्वाहा। प्रजापतय इदं न मम॥

om bhūrbhuvasuvaḥ svāhā | prajāpataya idaṁ na mama ||

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

(Jayādi homa concluded. Prokṣaṇ āntam follows)

This is the closing procedure of homa. This procedure begins with prāṇ āyama.

There is a small saṅ kalpa.

अस्मिन ् कर्मणि अविज्ञातप्रायश्चित्तादीनि करिष्ये॥

asmin karmaṇ i avijñātaprāyaścittādīni kariṣye ||

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

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

anājñātaṁ yadājñātaṁ yajñasya kriyate mithu | agne tadasya kalpaya tvaguṁ hi vettha yathātathaṁ svāhā
| agnaye idaṁ na mama ||
(O! Agni! Please forgive me for any faults that could have crept in unknowingly during this homa. You
know what is right.)

2. पुरुषसंमितो यज्ञो यज्ञः पुरुषसंमितः। अग्ने तदस्य कल्पय त्वगुंहि वेत्थ यथातथं स्वाहा। अग्नये इदं न मम॥

puruṣasaṁ mito yajño yajñaḥ puruṣasaṁ mitaḥ | agne tadasya kalpaya tvaguṁ hi vettha yathātathaṁ svāhā
| agnaye idaṁ na mama ||

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

3. यत्पाकत्रा मनसा दीनदक्षा न। यज्ञस्य मन्वतेमर्तासः। अग्निष्टद्धोता क्रतुविद्विजानन ् यजिष्ठो दे वान ् ऋतुशोयजाति
स्वाहा। अग्नय इदं न मम॥

yatpākatrā manasā dīnadakṣā na | yajñasya manvatemartāsaḥ | agniṣṭaddhotā kratuvidvijānan yajiṣṭho

devān ṛtuśoyajāti svāhā | agnaya idaṁ na mama ||

(Narrow minded and inefficient people cannot understand the concept of this homa. You are the one, who
is fully aware of everything and you are the one who conducts this yajña and you are the one who invites
(Agni is the carrier of oblations through his two wives - Svāhā carries the oblations to gods and gods and
goddesses and Svadhā to deceased ancestors) gods to this yajña. Please bless us to conduct these types of
yajña-s to goes at appropriate times.)

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

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

6. सव
ु ः स्वाहा। सर्या
ू य इदं न मम॥ suvaḥ svāhā | sūryāya idaṁ na mama ||

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

7. अस्मिन ् होमकर्मणि मध्ये सम्बावित समस्तदोषप्रायश्चित्तार्थां सर्वप्रायश्चित्तार्थं होष्यामि। ॐ भूर्भुवसुवः स्वाहा।

प्रजापतय इदं न मम॥

asmin homakarmaṇ i madhye sambāvita samastadoṣaprāyaścittārthāṁ sarvaprāyaścittārthaṁ hoṣyāmi |

om bhūrbhuvasuvaḥ svāhā | prajāpataya idaṁ na mama ||

8. श्रीविष्णवे स्वाहा। विष्णवे परमात्मन इदं न मम॥

śrīviṣṇ ave svāhā | viṣṇ ave paramātmana idaṁ na mama ||

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

9. नमो रुद्राय पशप

ु तये स्वाहा। रुद्राय पशप
ु तये इदं न मम॥

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

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

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

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

सप्त ते अग्ने समिधस्सप्तजिह्वास्सप्तऋषयस्सप्तधामप्रियाणि। सप्तहोत्रा सप्तधात्वा यजन्ति

सप्तयोनीरापण
ृ स्वऋतेन स्वाहा। अग्नये सप्तवत इदं न मम॥

sapta te agne samidhassaptajihvāssaptaṛṣayassaptadhāmapriyāṇ i | saptahotrā saptadhātvā yajanti

saptayonīrāpṛṇ asvaṛtena svāhā | agnaye saptavata idaṁ na mama ||

(O! Agni! You have seven samidh-s (small wooden sticks used as oblations), seven tongues, seven sages,
seven most liked places, seven types of priests and seven yajña-s. You are worshipped with the help of
them. Please fill up all these sevens with this ghee oblation. This oblation belongs to you Agni and not this
is not for me.)

Closing procedure:
1. Now sit down. Place the ājyapātra on the Northern side.

2. Do prāṇ āyama.

3. Agni Pariṣecana:

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

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

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

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

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

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

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

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

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

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

6. Now remove paristaraṇ am-s from all the four sides and bring all the paristaraṇ am-s on the Northern
side. By reciting the following mantra offer them into the homa fire.
स्वाहा। अग्नेरूपस्थानं करिष्ये॥ svāhā | agnerūpasthānaṁ kariṣye ||

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

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

अग्ने नय सुपथा राये अस्मान ् विश्वानि दे व वयन

ु ानि विद्वान ्। युयोध्यस्मज्जुहुराण मेनो भूयिष्ठान्ते नम उक्त्तिं
विधेन। अग्नये नमः। अग्निं आत्मन्युद्वासयामि॥

agne naya supathā rāye asmān viśvāni deva vayunāni vidvān | yuyodhyasmajjuhurāṇ a meno bhūyiṣṭhānte
nama ukttiṁ vidhena | agnaye namaḥ | agniṁ ātmanyudvāsayāmi ||

(I place you Agni back to my soul. Take us through the righteous path and make us to enjoy material life.
Destroy our hidden sins (negative mind and non-essential ego. O! Agni we prostrate before you (thanks
giving).

नमस्ते गार्हपत्याय नमस्ते दक्षिणाग्नेये।

नम आहवनीयाय महावेद्यै नमो नमः॥

काण्डद्वयोपपाद्या कर्मब्रह्मस्वरूपिणे।

स्वर्गापवर्गरूपाय यज्ञेशाय नमो नमः।

यज्ञेशाच्यत
ु गोविन्द माधवानन्त केशव।

कृष्ण विष्णो हृषीकेशाय वासद

ु े व नमोस्तत
ु े ॥

namaste gārhapatyāya namaste dakṣiṇ āgneye |

nama āhavanīyāya mahāvedyai namo namaḥ ||

kāṇ ḍ advayopapādyā karmabrahmasvarūpiṇ e |

svargāpavargarūpāya yajñeśāya namo namaḥ |

yajñeśācyuta govinda mādhavānanta keśava |

kṛṣṇ a viṣṇ o hṛṣīkeśāya vāsudeva namostute ||

(My obeisance to Gārhapatyāgni (the householder's fire), Dakṣiṇ āgni (southern portion of the fire altar),
āhavanīāgni (consecrated fire taken from the householder's perpetual fire and prepared for receiving
oblations) and mahāvehi (the fire altar where homa was done). My obeisance to Viṣṇ u, the Yajñeśa (Viṣṇ u
is the Lord of sacrifices) who is in the form of Brahman, in the form of heaven, who offers liberation. O!
Acyuta, Govinda, Mādhava, Ananta, Keśava, Kṛṣṇ a, Viṣṇ u, Hṛṣīkeśa, Vāsudeva. I prostrate before you.)

मन्त्र हीनं क्रियाहीनं भक्तिहीनं हुताशन।

यद्धुतन्तु मया दे व परिपूर्णं तदस्तु ते॥

प्रायश्चित्तान्यशेषाणि तपः कर्मात्मकानि वै।

यानि तेषामशेषाणां कृष्णानुस्मरणं परं ॥

श्री क्रिष्ण क्रिष्ण क्रिष्णा॥

mantra hīnaṁ kriyāhīnaṁ bhaktihīnaṁ hutāśana |

yaddhutantu mayā deva paripūrṇ aṁ tadastu te ||

prāyaścittānyaśeṣāṇ i tapaḥ karmātmakāni vai |

yāni teṣāmaśeṣāṇ āṁ kṛṣṇ ānusmaraṇ aṁ paraṁ ||

śrīī kriṣṇ a kriṣṇ a kriṣṇ ā ||

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

Now prostrate before homa kuṇ ḍ a (the fire altar).

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

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

इन्द्र स्तोमेन पञ्चदशेन मध्यमिदं वातेन सहरे ण रक्ष॥

bṛhat sāma kṣatrabhṛd vṛddhavṛṣṇ iyaṁ triṣṭubhaujaḥ śubhitamugravīram |

indra stomena pañcadaśena madhyamidaṁ vātena sahareṇ a rakṣa ||

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

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

kāyena vācā manasendriyairvā buddhyātmanā vā prakṛteḥ svabhāvāt | karomi yadyat sakalaṁ parasmai
nārāyaṇ āyeti samarpayāmi ||

(Whatever actions I do through my body, speech, mind, organs of action, organs of perception and every
natural act, I surrender all of them to Supreme Self Nārāyaṇ a.)

कल्याण वष्ति
ृ बी रिवंरुथ परि
ू थाभि,
लक्ष्मी स्वयम ् वरण मङ्गल दीपिकभि,
सेवभिरम्भ, थ्व पद सरोज मूले,
नाकारि किं मनसि भग्यवथं जनानां. 1
एथवदे व जननि स्प्र्हनीयमस्थे,
ट्वथ ् वन्दने च सलिल स्थागिधे च नेत्र,े
सान्निध्य मध्य थारुनंबज
ु सोधरस्य,
ट्वद् विग्रहस्य परया सुधयप्लुठस्य. 2

ईशथ्वनम कलुष कठिन मसन्थि,

ब्रह्मदाय प्रथिभवं प्रलयभि भथ
ू ,
एकस्स एव जगथि स्थिर संस्थ्यस्थे,
य पदयोस्थाव सकृतः प्रनथिं करोथि. 3

ळब्ध्व सकृतः त्रिपुरसुन्दरी, थव्कीनम ्,

कारुण्य कन्दलिथ कनथि भारं कदक्षं,
कन्दर्प भव सुभग खलु भक्थि भज,
संमोहयन्थि थारुनीर भुवन थ्रयेपि. 4

ह्रीन्गरमेव थ्व नाम गुनन्थि वेद,

मथास्थ्रिकोन निलये, थ्रिपुरे, थ्रिनेथ्रे,
ठ्वथ ् सम्स्म्रुथौ यम भतधि भयं विहाय,
दिव्यन्थि नन्दनवने सह लोक पालै. 5

हन्थु पुरामथ्गी गलं परिपीय मन,

क्रूर कधं न भविथ गरलस्य्स वेग,
णास्वसनय यधि मथारिथं थ वर्धं,
दे हस्य सस्वधम्रुथाप्लुथ सीथालस्य. 6

सरज्ञानं सदसि वक्पतथ

ु ां प्रसथ
ू े,
दे वी, थ्वदन्ग्रि सरसिरुःयो प्रनाम,
किं च स्फुरन मकुट मज्
ु वल मथ पत्रं,
ढ्वे चामरे च महाथीं वसुधां ददःअथि. 7

कल्पध्रुमै रभिमथ प्राधि पधनेषु,

कारुण्य वरिधिरम्भ, भवतः कदक्षै,
आलोक्य त्रिपुर सुन्दरी, मम नाधम,
ठ्वैयेव भक्थि बरिथं थ्वयि भद्ध थ्रष्ु णं. 8
हन्धे थरे श्वपि मनांसि निधयचय,
भक्थिर वहन्थि किल पामर दै वथेषु,
ठ्वमेव दे वी मनसा समनुस्मरामि,
ठ्वम्व नौमि सरणं जननि थ्वमेव. 9

लक्ष्येषु सथ्स्वपि कटाक्ष निरीक्षानना,

मालोक्य त्रिपुरसुन्दरी, मांकदचित,
नूनं मया थु सद्रस
ु कर्णिका पत्रं,
जथो जनिष्यथि जनो न च जयथे चः. 10

ह्रीमःरीमिथिप्रथि दिनं जपथं थावख्यं,

किं नाम दर्ल
ु भा मिह त्रिपुरधि वसे,
मल किरीट मध वरण मननीयां,
स्थान सेवाथे वसुमथि स्वयमेव लक्ष्मी 11

संपद्कारिणी, सकलेन्द्रिय नन्दनानि,

साम्राज्य धन निरथानि सरोरुहाक्षि,
ठ्वद् वन्दनानि दरि
ु थ हरनोध्यथानि,
मां दे वी मथारनिसं कलयन्थु दन्यं. 12

कल्पोप संह्रुथिषु, कल्पिथ थान्दवस्य,

दे वस्य गण्ड पर्सो पर भिरवस्य,
पसन्
ु गसैक्षव सरासन पष्ु प बन,
सा साक्षिणी विजयथे थ्व मूर्थ्य रे खा. 13

लग्नं सदा भवथु मथारिधं थावर्धं,

थेज परम ् बहुला कंु कुम पङ्क सोनम,
हस्वथ ् किरीट मंरुथंसु कला वथंसं,
मध्ये त्रिकोण निलयं परं रुथर्ध्रं. 14

ह्रीन्गरमेव थ्व नाम थ दे व रूपं,

ठ्वन्नद दर्ल
ु भा मिह त्रिपुरे, गुनन्थि,
ठ्वथेजस परिनथं वियथथि भूथं,
सोउख्यं थानोथि सरसि रुह संभवद्यै. 15

फलस्रुथि
ह्रीन्कर त्रय संपुतने, महथ मन्थरे ण संधीपिथं,
स्थोथ्रं य प्रथि वासरम थ्व परु ो मथर जपेतः मन्थर वितः,
थास्ये क्षोणी भुजो भवन्थि वसग लक्ष्मी स्चिर स्थायिनी,
वनी निर्मल सक्थि
ू भार भरिथ जगर्थि दीर्गव्य.

शुभं भूयतः, शुभं भूयतः, शुभं भूयतः