Agni Purana — Veda-vidhana & Vamsha, Shloka 25
अध्याय १ — यजुर्विधानम्
Agni Purana, Chapter 259: Yajur-vidhāna
रुद्राणाञ्च तथा जप्यं सर्वाघविनिसूदनं सर्वकर्मकरो होमस् तथा सर्वत्र शन्तिदः
rudrāṇāñca tathā japyaṃ sarvāghavinisūdanaṃ sarvakarmakaro homas tathā sarvatra śantidaḥ
Asimismo, debe realizarse el japa de los mantras de Rudra; destruye todo pecado. El homa (ofrenda al fuego) cumple todo rito y otorga paz en todas partes.
Lord Agni (teaching the sage Vasiṣṭha in the Agni Purāṇa’s instructional dialogue style)
Vidya Category: {"primary_vidya":"Mantra","secondary_vidya":"Tantra","practical_application":"Daily/occasional Rudra-mantra japa and Rudra-homa as a general-purpose prayoga for pāpa-kṣaya, siddhi of intended rites, and sarva-śānti in household/community settings.","sutra_style":true}
Encyclopedic Reference: {"reference_type":"Description","entry_title":"Rudra-mantra-japa and Homa: pāpa-nāśa, sarva-karmasiddhi, sarva-śānti","lookup_keywords":["Rudra-japa","Rudra-homa","sarva-śānti","pāpa-nāśa","karmasiddhi"],"quick_summary":"Rudra-mantra japa is prescribed as a universal sin-destroyer; Rudra-homa is presented as a rite that supports success in diverse undertakings and establishes peace in all quarters."}
Concept: Mantra-japa and homa as transformative acts: pāpa-kṣaya and establishment of śānti through disciplined ritual action.
Application: Adopt regular japa; employ homa at beginnings of major works, during disturbances, or for communal harmony.
Khanda Section: Puja-vidhi / Mantra-japa and Homa (Rudra-mantra prayoga)
Primary Rasa: shanta
Secondary Rasa: adbhuta
Visual Art Cues: {"scene_description":"A ritualist seated near a consecrated fire altar, counting rudrākṣa beads for Rudra-japa while offerings are poured into the flames; attendants maintain calm, with symbols of peace in the four directions.","kerala_mural_prompt":"Kerala temple mural style: Rudra-homa scene with square vedi, bright ochres and greens, stylized flames, priest with rudrākṣa-mālā, calm guardians at four directions, minimal background, sacred geometry accents.","tanjore_prompt":"Tanjore painting: central homa-kunda with gold-leaf flames, priest performing āhuti, Rudra suggested as a subtle aureoled presence above, ornate borders, rich reds, heavy jewelry detailing on attendants.","mysore_prompt":"Mysore painting: instructional ritual layout—homa-kunda, ladle, ghee pot, japa-mālā, labeled directions, soft pastel palette, fine linework, serene domestic/temple setting.","mughal_miniature_prompt":"Mughal miniature: intimate courtyard homa with detailed textiles, brass vessels, smoke curling upward, a scholar-priest doing japa, onlookers in quiet reverence, fine architectural detailing."}
Audio Atmosphere: {"recitation_mood":"devotional","suggested_raga":"Bhairav","pace":"medium","voice_tone":"instructional"}
Sandhi Resolution Notes: रुद्राणाञ्च = रुद्राणाम् + च; होमस् = होमः (visarga before t- often written as स्); शन्तिदः = शान्तिदः (spelling variant).
Related Themes: Agni Purana 259 (Pūjā-vidhi / Mantra-japa / Homa context); Agni Purana śānti-kalpa and rakṣā-mantra sections (elsewhere in the text)
FAQs
It prescribes Rudra-mantra japa and homa as practical ritual means: japa for expiation (sin-destruction) and homa as a rite that can accomplish or support all sacramental actions, yielding pacification.
By summarizing core applied ritual technology—mantra-recitation (japa) and fire-offering (homa)—and explicitly stating their cross-functional use (sarva-karma-kara), it exemplifies the text’s compendium style of giving portable methods usable across many rites and contexts.
Rudra-japa is presented as universally purificatory (removing all agha), while homa is framed as a universal ritual enabler that culminates in śānti—inner and outer pacification—extending “everywhere” (sarvatra).