Agni Purana — Agneya-vidya, Shloka 18
Explanation of the Vāsudeva and Related Mantras (वासुदेवादिमन्त्रनिरूपणम्)
अ, चिह्नितपुस्तकपाठः श्रीवत्साय च पञ्चममिति ङ, चिह्नितपुस्त्कपाठः श्रीवत्सो वं चं दं ठं लं इति ग, चिह्नितपुस्तकपाठः नमोनन्ताय वै नम इति ङ, चिह्नितपुस्तकपाठः नाम्नामुना तु इति ख, ङ, चिह्नितपुस्त्कद्वयपाठः ॐ परास्त्रादिस्वनामात्मा चतुर्थ्यन्तो नमोन्तकः एकव्यूहादिषड्विंशव्यूहात्तस्यात्मनो मनुः
a, cihnitapustakapāṭhaḥ śrīvatsāya ca pañcamamiti ṅa, cihnitapustkapāṭhaḥ śrīvatso vaṃ caṃ daṃ ṭhaṃ laṃ iti ga, cihnitapustakapāṭhaḥ namonantāya vai nama iti ṅa, cihnitapustakapāṭhaḥ nāmnāmunā tu iti kha, ṅa, cihnitapustkadvayapāṭhaḥ oṃ parāstrādisvanāmātmā caturthyanto namontakaḥ ekavyūhādiṣaḍviṃśavyūhāttasyātmano manuḥ
‘Oṃ’—el mantra consiste en el propio nombre del Señor (comenzando por “Parāstra” y así sucesivamente). Debe ponerse en dativo (terminación -āya) y concluirse con “namaḥ”. Desde el Vyūha único hasta los veintiséis Vyūhas, se declara así la forma-mantra correspondiente (manu) de ese mismo Sí (ātman) de la deidad. (En manuscritos señalados aparecen lecturas variantes como “śrīvatsāya…”, “namo’nantāya…”, y secuencias silábicas como “vaṃ caṃ daṃ ṭhaṃ laṃ”.)
Lord Agni (in dialogue framework, instructing the sage Vasiṣṭha)
Vidya Category: {"primary_vidya":"Mantra","secondary_vidya":"Tantra","practical_application":"Constructing Vaiṣṇava nāma-mantras: begin with Oṃ, use the deity’s specific name (e.g., Parāstra etc.), put it in dative (-āya), end with namaḥ; extend across vyūha taxonomy (1 to 26) to generate corresponding mantras; note manuscript variants.","sutra_style":true}
Encyclopedic Reference: {"reference_type":"Commentary","entry_title":"Vaiṣṇava nāma-mantra formation and vyūha-based mantra series (1–26)","lookup_keywords":["nāma-mantra","-āya","namaḥ","vyūha","parāstra"],"quick_summary":"A standard name-mantra is formed as Oṃ + deity-name in dative (-āya) + namaḥ; the text applies this template across a graded set of vyūhas (from one to twenty-six), while recording variant readings."}
Concept: Mantra as a formal construct governed by linguistic casing and closure (vibhakti + namaḥ), scalable across theological emanation-sets (vyūhas).
Application: To generate correct japa-mantras for different vyūha-names, keep the invariant frame (Oṃ … -āya namaḥ) and substitute the appropriate divine name.
Khanda Section: Mantra-shastra / Nama-mantra (Vaishnava mantra-nirnaya)
Primary Rasa: adbhuta
Secondary Rasa: śānta
Visual Art Cues: {"scene_description":"A manuscript-scholar compares variant readings while a schematic ‘mantra template’ is shown: Oṃ + [Name] + -āya + namaḥ; beside it, a ladder/garland of 1 to 26 vyūhas each linked to its corresponding mantra.","kerala_mural_prompt":"Kerala mural, stylized palm-leaf manuscript scene with scribe and teacher, glowing mantra-template panel, a vertical series of vyūha icons as medallions, earthy tones and bold outlines","tanjore_prompt":"Tanjore, ornate manuscript and mantra-template framed in gold, 26 small gold medallions representing vyūhas around a central Oṃ, rich reds and greens","mysore_prompt":"Mysore, clean instructional chart: formula box (Oṃ + Name + -āya + namaḥ), side column listing vyūhas 1–26, subtle decorative borders, precise calligraphy","mughal_miniature_prompt":"Mughal miniature, library setting with scholars collating manuscripts, marginal notes indicating variants, a decorative chart of mantra formation and vyūha series, intricate textiles and shelves"}
Audio Atmosphere: {"recitation_mood":"instructional","suggested_raga":"Shankarabharanam","pace":"medium","voice_tone":"instructional"}
Sandhi Resolution Notes: नमोनन्ताय = नमः + अनन्ताय (visarga sandhi, written as ‘namo’). एकव्यूहादिषड्विंशव्यूहात्तस्यात्मनो = एकव्यूहादि-षड्विंशव्यूहात् + तस्य + आत्मनः (final -t + t → tt).
Related Themes: Agni Purana 25.15–25.17 (nyāsa and mantra components: praṇava, namaḥ, kavaca/astra)
FAQs
It gives a mantra-construction rule: begin with Oṃ, place the deity’s name in the dative (-āya), and conclude with namaḥ; it also links specific mantras to Vyūha classifications.
Beyond narrative, it preserves practical mantra-grammar (case-ending rules), theological taxonomy (Vyūhas), and even manuscript-variant traditions—showing the text’s compendium-like scope.
Framing the divine name with praṇava and namaḥ formalizes worship as surrender (namas), supporting purificatory japa and devotion aligned to specific emanational forms (Vyūhas).