Agni Purana — Vastu-Pratishtha & Isana-kalpa, Shloka 10
Chapter 61 — द्वारप्रतिष्ठाध्वजारोहाणादिविधिः
Gateway Installation, Flag Hoisting, and Allied Rites
सपल्लवं नृसिंहेन हुत्वा सम्पातसञ्चितं नारायणाख्यतत्त्वेन प्राणभूतं न्यसेत्ततः
sapallavaṃ nṛsiṃhena hutvā sampātasañcitaṃ nārāyaṇākhyatattvena prāṇabhūtaṃ nyasettataḥ
Nachdem man es mit dem Narasiṃha-Mantra zusammen mit frischen Sprossen/Blättern (pallava) ins Feuer geopfert und durch wiederholte Opfergaben (sampāta) angesammelt hat, soll man sodann nyāsa vollziehen und es als den eigentlichen Lebenshauch einsetzen, mittels des Prinzips namens «Nārāyaṇa-tattva».
Lord Agni (in dialogue with sage Vasiṣṭha, typical Agni Purana narration frame)
Vidya Category: {"primary_vidya":"Tantra","secondary_vidya":"Mantra","practical_application":"Homa with Narasiṃha-mantra using pallava (fresh leaves) and sampāta accumulation, followed by nyāsa via Nārāyaṇa-tattva to ‘animate’/vitalize the installed object or rite as prāṇa.","sutra_style":true}
Encyclopedic Reference: {"reference_type":"Procedure","entry_title":"Narasiṃha-homa sampāta and Nārāyaṇa-tattva nyāsa (prāṇa-pratiṣṭhā style)","lookup_keywords":["Narasiṃha-mantra","homa","sampāta","nyāsa","Nārāyaṇa-tattva"],"quick_summary":"Offer oblations with the Narasiṃha-mantra along with fresh sprouts, gather the empowered residue through sampāta, then install it by nyāsa as ‘life-breath’ using Nārāyaṇa-tattva."}
Concept: Mantra + tattva: protective Narasiṃha energy purifies/empowers; Nārāyaṇa-tattva functions as the prāṇa-principle for installation (nyāsa).
Application: In Vaiṣṇava–tantric rites, sequence empowerment (homa/sampāta) before installation (nyāsa), treating the empowered substance as the carrier of prāṇa.
Khanda Section: Puja-vidhi (Mantra-nyasa and Homa procedures; Vaishnava–Tantric ritual application)
Primary Rasa: adbhuta
Secondary Rasa: vira
Visual Art Cues: {"scene_description":"A homa fire-altar with offerings of ghee and fresh pallava; the priest performs repeated oblations (sampāta), then touches/places the empowered essence onto an object or body-points in nyāsa, visualizing Nārāyaṇa-tattva as prāṇa.","kerala_mural_prompt":"Kerala mural, blazing homa-kunda, Narasiṃha aura suggested behind the priest, green pallava in hand, then a second vignette of nyāsa gestures with subtle lotus/Viṣṇu symbols indicating Nārāyaṇa-tattva.","tanjore_prompt":"Tanjore painting, central fire with gold highlights, Narasiṃha iconographic presence in background halo, priest offering pallava, ornate vessels; nyāsa shown with stylized hand-mudrā, rich gold work.","mysore_prompt":"Mysore style, step-by-step instructional composition: homa with pallava, sampāta collection in a small bowl, then nyāsa touch-points indicated discreetly; soft colors and precise lines.","mughal_miniature_prompt":"Mughal miniature, detailed ritual chamber, flames and smoke rendered delicately, attendants holding pallava bundles, priest collecting sampāta residue, then performing nyāsa on a consecration object with refined gestures."}
Audio Atmosphere: {"recitation_mood":"devotional","suggested_raga":"Kedar","pace":"medium","voice_tone":"devotional"}
Sandhi Resolution Notes: sapallavaṃ → sa-pallavam; sampātasañcitaṃ → sampāta-sañcitam; nārāyaṇākhyatattvena → nārāyaṇa-ākhya-tattvena; prāṇabhūtaṃ → prāṇa-bhūtam; nyasettataḥ → nyaset + tataḥ.
Related Themes: Agni Purana 61 (nyāsa and homa procedures)
FAQs
It teaches a practical sequence: perform homa with the Narasiṃha-mantra using ritual foliage, build a concentrated ‘sampāta’ through repeated offerings, and then do nyāsa by invoking Nārāyaṇa-tattva so the rite becomes ‘prāṇa’ (life-force) within the intended locus (mantra/body/icon).
It exemplifies the Purana’s manual-like coverage of applied ritual technology—linking mantra (Narasiṃha), homa mechanics (sampāta accumulation), and subtle theology (Nārāyaṇa-tattva) into an operational procedure (nyāsa), typical of its wide-ranging instructional scope.
By ‘charging’ the rite through homa and then installing it as prāṇa via Nārāyaṇa-tattva, the practitioner sacralizes the act and aligns the ritual with Viṣṇu-centric divinity, aiming at purification, protection (Narasiṃha), and successful consecration/empowerment (siddhi) of the practice.