Agni Purana — Mantra-shastra, Shloka 7
Tvaritā-mūla-mantra and Related Details
Dīkṣā, Maṇḍala, Nyāsa, Japa, Homa, Siddhi, Mokṣa
पद्मनाम भवेद्वामवीथी चैव समा भवेत् गर्भं रक्तं केशराणि मण्डले दीक्षिताः स्त्रियः
padmanāma bhavedvāmavīthī caiva samā bhavet garbhaṃ raktaṃ keśarāṇi maṇḍale dīkṣitāḥ striyaḥ
Debe designarse como “Loto”; y el sendero hacia la izquierda (vāmavīthī) ha de hacerse parejo y simétrico. El núcleo central (garbha) debe ser rojo; los filamentos de azafrán (keśara) han de mostrarse dentro del maṇḍala; y las mujeres participantes deben ser debidamente iniciadas (dīkṣitāḥ).
Lord Agni (in dialogue with sage Vasiṣṭha, as the standard Agni Purāṇa narration frame)
Vidya Category: {"primary_vidya":"Tantra","secondary_vidya":"Puja-vidhi","practical_application":"Padma-cakra/yantra-maṇḍala construction for ritual worship, including color-coding, directional movement, and eligibility/role of initiated participants.","sutra_style":true}
Encyclopedic Reference: {"reference_type":"Procedure","entry_title":"Padma-yantra: vāmavīthī, garbha-rāga, keśara-niveśa, dīkṣitā-strī-saṅgati","lookup_keywords":["padma-yantra","vāmavīthī","garbha-rakta","keśara","dīkṣā"],"quick_summary":"Construct a lotus-maṇḍala with a symmetric leftward path; color the central core red and depict saffron filaments, with participation restricted to duly initiated women in the rite."}
Concept: Śakti is invoked through correctly formed sacred geometry and qualified participation (dīkṣā).
Application: Maintain ritual eligibility (dīkṣita status) and exact maṇḍala features (color, symmetry, pathway) to stabilize the intended mantra-devatā presence.
Khanda Section: Puja-vidhi / Tantra (Padma-cakra / Yantra-maṇḍala instructions)
Primary Rasa: adbhuta
Secondary Rasa: shanta
Visual Art Cues: {"scene_description":"A lotus-shaped yantra/maṇḍala being drawn: a symmetric leftward circumambulatory path, a red central bindu/garbha, saffron-like filament rays inside; initiated women seated nearby as ritual participants.","kerala_mural_prompt":"Kerala temple mural style, flat yet rich colors, sacred lotus yantra on the floor with red central garbha and saffron keśara lines, ritual women dīkṣitā in traditional attire, lamps and kalasha, austere temple interior, high ornamentation, devotional geometry emphasis.","tanjore_prompt":"Tanjore painting, gold-leaf highlights on lotus petals and keśara filaments, red garbha jewel-like center, ritual scene with dīkṣitā women and priestly implements, deep maroon and emerald palette, embossed ornaments, symmetrical composition.","mysore_prompt":"Mysore painting style, clean linework and instructional clarity: labeled lotus-maṇḍala with vāmavīthī path indicated, red core, saffron filaments, participants seated in orderly fashion, soft shading, didactic diagram-meets-ritual aesthetic.","mughal_miniature_prompt":"Mughal miniature, fine detailing: artisans/priests drawing a lotus yantra on a courtyard floor, red center and saffron filaments meticulously rendered, initiated women observing/participating, delicate borders, naturalistic textiles, subdued gold accents."}
Audio Atmosphere: {"recitation_mood":"instructional","suggested_raga":"Bhairavi","pace":"medium","voice_tone":"instructional"}
Sandhi Resolution Notes: bhavedvāmavīthī = bhavet + vāma-vīthī; caiva = ca + eva; keśarasthāstu (in next verse) not here.
Related Themes: Agni Purana 310 (Padma-cakra/yantra-maṇḍala sequence continuing in 310.8–310.11)
FAQs
It gives technical specifications for a Padma-maṇḍala: naming the diagram as “Lotus,” keeping the vāmavīthī (leftward path/track) symmetrical, coloring the central garbha red, depicting the keśara (stamens/filaments), and requiring dīkṣā (initiation) for participating women.
It exemplifies the Agni Purāṇa’s practical ritual-technology content—precise diagrammatic (maṇḍala/yantra) design rules, color prescriptions, and eligibility/qualification (dīkṣā) norms—alongside its many other domains (law, polity, medicine, warfare, poetics).
Correct maṇḍala formation and proper initiation are treated as prerequisites for ritual purity and efficacy; the prescribed form and dīkṣā help ensure the rite yields intended merit (puṇya) and avoids ritual fault (doṣa).