At the end of all Homas a concluding homa called Jayādi homa is performed which is meant for the fulfillment of all rites. The rites begin with the vow that I shall now perform the offering of Fruition.I pray that let me and my consciousness be under my control. This offering is for that consciousness.I pray that let the knowledge arising from this consciousness be fruitful and I offer this to that knowledge.I adore the vow undertaken and offer this to the fruition of that vow. I adore the power of comprehension and offer this to that comprehension.I adore that which is comprehended and offer this to that comprehended.I adore the mind and offer this to that mind.I adore this to the instruments of Knowledge.I adore the new moon and this offering is to that New moon.I adore the full moon and this offering is toward that full moon.I adore the chant “Brahad” and this offering is meant for that chant.I adore the chant Ratantara and this offering is towards that chant.Prajāpati gave these hymns that bestow victory to Indra when he marched to the battlefield.. All people adored Indra and saluted him and so became all powerful and recipient of adoration in sacrifices. I make this offering to that Prajāpati who gave greatness to Indra.Agni is the Presiding Lord of all elements. Let him protect me. To him I offer this divine invocation that bestows knowledge that bestows powers, that bestows auspiciousness. This offering is to that Agni.Indra is the Lord of Elders. Let him protect me. I offer this invocation that bestows knowledge, power, and auspiciousness. this offering is to that Indra.Yama is the Lord of Earth. Let him protect me. I offer this divine invocation that bestows knowledge, power, and auspiciousness. This offering is to that Yama.Vayu is the lord of space. Let him protect me. To him I offer this divine invocation that bestows knowledge, that bestows powers, that bestows auspiciousness. This is offering is to that VayuSūrya is the Lord of the celestial region. Let him protect me. To him I offer this divine invocation that bestows knowledge that bestows powers, that bestows auspiciousness. This is offering is to that Sūrya.Moon is the lord of stars. Let him protect me. To him I offer this divine invocation that bestows knowledge that bestows powers, that bestows auspiciousness. This offering is to that Moon.Mitra is the Lord of truth (satya). Let him protect me. To him I offer this divine invocation that bestows knowledge that bestows powers, that bestows auspiciousness. This offering is to that Mitra.Similarly prayers are offered to the Following Lords whose powers rule respectively on other entities. “Let them protect me and this offering is to those lords respectively”.Varuna is the lord of waters.Samudra is the lord of RiversFood is the lord of kingdom (Annam sāmrājyānām adhipatiḥ))Soma is the lord of vegetation (Soma auṣadhīnām adhipatiḥSavitā is the lord of ereative powers ( adhipatiḥ)Rudra is the lord of living beings ( Rudraḥ Paśūnām adhipatiḥ)Tvashta is the lord of forms (Tvaṣṭā rūpānām adhipatiḥ)Vishnu is the lord of mountains (Viṣṇuḥ parvatānām adhipatiḥ)Maruts are the lord of groups (Maruto gaṇānām adhipatiḥ)Pitaras, Pitāmahās, Tatās, Tatāmahās, should protect us. Let them protect me. To them I offer this divine invocation that bestows knowledge, that bestows powers, that bestows auspiciousness . This is offering is to them. (Pitrs include Pitās, Pitāmāmahās, Tatās, and Tatāmahās) these words are interpreted by the commentators interestingly: Pitṛs and Pitāmahās are considered Fathers and Grandfathers while Tatās and Tatāmahas are the deceased ancestors. After this cycle of invocation, another cycle is introduced, in which the following lords are visualized as Gandharvas: Agni, Sūrya, Candra, Yama, Yajna, Prajāpati, Vāta, Mṛtyu, Kāma, are the Gandharvas.. The spheres of their lordship are also adored and they are accompanied by Apsaras, who are their consorts. The offerings are made to these Gandharvas, and Apsaras. The invocations are addressed to Apsaras as well to protect the Yajna. The following are the Apsaras so mentioned.Ūrjaḥ upward movement Āyuvaḥ life Bekurayaḥ madness? Sthavaḥ prayer Vanniḥ fire Mudā happiness Bhūvaḥ existence Ruciḥ taste Bhīruḥ fear Socayatī desiresThese seem to be abstract ideas personified as listed. The hymns give us the understanding of the ancient Indians about these concepts and their companions as may be seen.Agni. Pure trees and woods are the abodes of Agni. The Agni that resides in them is a Gandharva . The plants and creepers are the Apsaras. Let him protect this sacrifice and let those Apsaras protect this sacrifice and I adore them.Sūrya: Sūrya (sun) is called Samhitā and Viśvasāma. The sun’s rays are the Apsaras. Named Āyuvaḥ. Let Sūrya protect this sacrifice. Let them protect this sacrifice. I adore them.Candra: Sushumṇā and Sūryaraśmi are Candra. Nakṣatras (stars) called Bekuraḥ are the Apsaras. Let him protect this sacrifice. Let them protect this sacrifice. I adore them. (The ancient Indians have observed that mad people become violent on the Full moon and New moon days and so declared that Moon is the lord of Bekurah).Yajña: Bhujya and Suparṇa are Yajña. Dakshiṇā called Sthava are the Apsaras. Let him protect this sacrifice. Let them protect this sacrifice. I adore them. The concept of Suparna whihch also means Garuda –Eagle led to the identification of Yajna sacrificial fire as Garuda that carries the offering to the gods. Garuda is the vehicle of Vishnu and Vishnu is called the Yajna purusha Vishnu himself is identified as Garutmān ))Manaḥ: Prajāpati also called Viśvakarmā is a Gandharva while Ṛk and Sāma are the Apsaras. Let him protect this sacrifice. Let them protect this sacrifice. I adore them. (Mind is identified with Prajapati because it is the fauclty in man that creates)Vāta: Iṣira and Viśvavyacā are the names of Vāta (wind). Mudā are the Apsaras. Let him protect this sacrifice. Let them protect this sacrifice. I adore them.Parameṣṭi: Adhipati is his name He is a Gandharva. Viśvam and Bhū are the Apsaras. Let him protect this sacrifice. Let them protect this sacrifice. I adore them.Parjanya (rain) : Parjanya is a Gandharva. Vidyut (lightning) and Rucā are the Apsaras. Let him protect this sacrifice. Let them protect this sacrifice. I adore them.Mṛtyu: Dūreheti and Amṛdhyaḥ are his names. He is a Gandharva. Prajās (subjects) named Bhīru (fear) are the Apsaras. Let him protect this sacrifice. Let them protect this sacrifice. I adore themKāma (love) : Caru and Kṛpaṇakāśi are his names. He is a Gandharva . Ādhyaḥ (affliction) are the Apsara also known as pining. Let him protect this sacrifice. Let them protect this sacrifice. I adore them.Following this offering of fruition there is a brief offering called all expiatory offering It is meant to expiate all known and unknown offerings made imperfectly or wrongly. It is called Sarva Prayascittam. It reads I now do the all expiatory offering to Bhuvar, Bhuvas and Suvah Earth, intermediate space and heaven witht his ofeering. I salute Agni (Agnaye svishta krita idam namama). This offering is made with the chant pronounced loudly as a mark of end. Thus finally Agni is addressed to expiate all known and unknown mistakes committed during the course of sacrifice. Thus ends the fire offerings in all the domestic rites.It is necessary to note that the invocation of fire and all these offerings are done in all the temples as a part of Image worship and all the consecratory rites. Agni being the Ambassador of Gods Agni mukha vai sarve devatas who arries all the offerings to them the worship that is done to the images is also believed to reach the gods through the worship of Agni in all Temples. This is mentioned in inscriptions as Agni karya. The priests in the temples have the right to bring this sacrificial twigs and also pot of waterfor oblations are called in inscriptions as “kucciyum kudamum kondu puhuvar”. This also shows that image worship and Fire worship go together in temples. In other words the worship of images in iemples is incomplete with out Agni karya. Some scholars believe that Image worship in temple is independent of Vedic connection. This view is not supported by the Agamas
