Agni Purana — Mantra-shastra, Shloka 24
Tvaritā-pūjā (The Worship of Tvaritā) — Transition Verse and Context
स्त्रीबालकारे धुननि शास्त्री वसनवेगिका क्षे पक्षे कपिले हस हस कपिला नाम दूतिका
strībālakāre dhunani śāstrī vasanavegikā kṣe pakṣe kapile hasa hasa kapilā nāma dūtikā
নারী ও শিশুদের ক্ষেত্রে দূতী ‘ধুননী’; শাস্ত্রজ্ঞ নারীদের মধ্যে ‘শাস্ত্রী’; বস্ত্রকে ত্বরান্বিতকারী ‘বসনবেগিকা’; ‘ক্ষ’ ও ‘পক্ষ’ বিভাগে ‘কপিলা’; আর ‘হস হস’ উচ্চারণে দূতীর নাম ‘কপিলা’ বলা হয়।
Lord Agni (instructional narration to Vasiṣṭha, in the standard Agni Purāṇa dialogue frame)
Vidya Category: {"primary_vidya":"Tantra","secondary_vidya":"Mantra","practical_application":"Identification and deployment of specific dūtī-names by domain (women/children, learned women, clothing/haste contexts) for targeted mantra-prayoga and nyāsa vocabulary in protective/operative rites.","sutra_style":true}
Encyclopedic Reference: {"reference_type":"List","entry_title":"Dūtī-nāma list by sphere (Dhunani, Śāstrī, Vasanavegikā, Kapilā)","lookup_keywords":["dūtī-lakṣaṇa","Dhunani","Śāstrī","Vasanavegikā","Kapilā"],"quick_summary":"A classificatory list assigning dūtī-names to specific social/functional spheres and syllabic divisions; used to select the correct messenger-spirit designation during mantra application."}
Alamkara Type: Anuprāsa (hasa hasa) and nāma-nirdeśa (onomastic listing).
Concept: Mantra-prayoga depends on correct saṃjñā (names) and contextual fitness (adhikāra/viṣaya-bheda).
Application: When performing a rite, choose the dūtī-name aligned with the intended sphere and utter the specified refrain (e.g., ‘hasa hasa’) as a functional marker.
Khanda Section: Mantra-shastra / Tantric-vidya (Dūtī-lakṣaṇa and mantra-nyāsa vocabulary)
Primary Rasa: adbhuta
Visual Art Cues: {"scene_description":"A schematic depiction of dūtī classifications: four labeled feminine messenger-forms representing different spheres (women/children, learned, clothing/haste, kapilā with ‘hasa hasa’).","kerala_mural_prompt":"Kerala mural style, four small devī/dūtī figures in panels with Malayalam-like decorative script for names Dhunani, Śāstrī, Vasanavegikā, Kapilā; warm earthy tones, temple-wall composition.","tanjore_prompt":"Tanjore style, four framed mini-icons with gold leaf borders, each dūtī holding a symbolic attribute (child, palm-leaf book, garment, tawny ‘kapilā’ motif), ‘hasa hasa’ inscribed ornamentally.","mysore_prompt":"Mysore painting, instructional chart aesthetic: neat labels, gentle colors, each dūtī shown with identifying props; emphasis on clarity and taxonomy.","mughal_miniature_prompt":"Mughal miniature, album-page layout with four vignettes and Persianate border motifs; each vignette shows a different social setting (nursery, scholarly hall, wardrobe/attire, tawny-themed figure) with calligraphic labels."}
Audio Atmosphere: {"recitation_mood":"didactic","suggested_raga":null,"pace":"medium","voice_tone":"instructional"}
Sandhi Resolution Notes: No major external sandhi; mantra-syllable क्षे treated as avyaya. हस हस is repetition for emphasis.
Related Themes: Agni Purana 309.23 (dūtī-plava/overpowering formula); Agni Purana 309.25 (dūtikā invocations with bīja and phaṭ)
FAQs
It lists technical ‘dūtikā’ (female messenger/agent) names used in mantra-prayoga, keyed to social categories (women/children, learned persons) and to mantra-phonetics (kṣe, pakṣa) including the utterance “hasa hasa”.
Beyond mythic narrative, it preserves a practical ritual taxonomy—naming conventions and phonetic classifications used in esoteric rites—showing the Purāṇa’s catalog-like coverage of mantra, ritual technique, and technical terminology.
In tantric practice, correct naming and phonetic alignment are treated as essential for mantra-siddhi; the verse frames these classifications as precision-tools that support efficacy and ritual correctness.