Agni Purana — Mantra-shastra, Shloka 11
Worship by Limb-Syllables
Aṅgākṣara-arcana
गुणाश् च तन्त्रसत्वाद्याः केशरस्थाश् च शक्तयः विमलोत्कर्षणीज्ञानक्रियायोगाश् च वै क्रमात्
guṇāś ca tantrasatvādyāḥ keśarasthāś ca śaktayaḥ vimalotkarṣaṇījñānakriyāyogāś ca vai kramāt
Y los Guṇa—comenzando por el (tántrico) Sattva y los demás—junto con las Śakti asentadas en los filamentos (keśara) del loto, a saber: Vimalā, Utkarṣiṇī, Jñānā, Kriyā y Yogā, deben disponerse/entenderse en ese orden.
Lord Agni (teaching the sage Vasiṣṭha)
Vidya Category: {"primary_vidya":"Tantra","secondary_vidya":"Mantra","practical_application":"Śrīcakra/Padma-nyāsa mapping of guṇas and keśara-śaktis for internal visualization and ritual placement (nyāsa) in pūjā.","sutra_style":true}
Encyclopedic Reference: {"reference_type":"List","entry_title":"Keśara-śakti and Guṇa-krama in Padma-nyāsa","lookup_keywords":["keśara-śakti","padma-nyāsa","guṇa-krama","vimalā","utkarṣiṇī"],"quick_summary":"The verse enumerates the guṇas (sattva etc.) and the keśara-sthā śaktis—Vimalā, Utkarṣiṇī, Jñānā, Kriyā, Yogā—indicating their sequential placement/understanding in lotus-nyāsa."}
Concept: Śakti-tattva is organized as ordered powers (śaktayaḥ) and guṇas, to be internalized through structured nyāsa.
Application: Use the given order as a mnemonic for visualization: place guṇas and then keśara-śaktis in the lotus-filaments during japa/pūjā to stabilize attention and ritual correctness.
Khanda Section: Tantra & Mantra-vidya (Śrīcakra/Padma-nyāsa—Śakti-tattva exposition)
Primary Rasa: adbhuta
Secondary Rasa: shanta
Visual Art Cues: {"scene_description":"A stylized lotus (padma) diagram with filaments (keśara) labeled by śaktis—Vimalā, Utkarṣiṇī, Jñānā, Kriyā, Yogā—arranged in a clear sequential ring, with guṇas indicated as an inner triad.","kerala_mural_prompt":"Kerala temple mural style, flat yet rich colors, sacred lotus mandala with labeled śaktis on filaments, subtle yantra geometry, traditional ornamental borders, calm devotional ambience","tanjore_prompt":"Tanjore painting, central lotus-yantra with raised gesso and gold highlights on the keśara ring, śakti names inscribed in Devanagari, jewel-toned palette, symmetrical composition","mysore_prompt":"Mysore painting style, precise linework and instructional clarity, lotus diagram with sequential numbering of śaktis and guṇas, soft shading, minimal background","mughal_miniature_prompt":"Mughal miniature, manuscript folio showing a scholar-priest pointing to a lotus diagram on a palm-leaf/folio, delicate floral margins, fine calligraphy labels for śaktis and guṇas"}
Audio Atmosphere: {"recitation_mood":"contemplative","suggested_raga":"Ahir Bhairav","pace":"medium","voice_tone":"instructional"}
Sandhi Resolution Notes: guṇāś→guṇāḥ; keśarasthāś→keśarasthāḥ; yogāś→yogāḥ; tantrasatvādyāḥ treated as tatpuruṣa compound; vimalotkarṣaṇījñānakriyāyogāḥ treated as enumerative compound.
Related Themes: Agni Purana 302.12; Agni Purana 302.14; Agni Purana 302.15
FAQs
It specifies a tantric nyāsa/vinyāsa mapping: the guṇas (starting with sattva) and a set of named śaktis (Vimalā, Utkarṣiṇī, Jñānā, Kriyā, Yogā) are assigned to the lotus ‘keśara’ positions in a fixed sequence for worship/meditation.
Beyond mythic narration, it preserves precise tantric liturgical technology—classification of guṇas and enumerated śaktis with spatial placement rules—showing the Agni Purana’s role as a manual of applied ritual and esoteric practice.
Correct sequential placement (krama) in nyāsa is held to purify the practitioner (vimalā), elevate consciousness (utkarṣiṇī), stabilize knowledge and effective action (jñānā/kriyā), and culminate in yogic integration (yogā), thereby supporting merit and inner purification.