Agni Purana — Agneya-vidya, Shloka 26
Chapter 21 — सामान्यपूजाकथनम्
Teaching on General Worship
प्रणवाद्याश् च नामाद्यमक्षरं विन्दुसंयुतं ॐ युतं वा सर्वमन्त्रपूजनाज्जपतः स्मृताः
praṇavādyāś ca nāmādyamakṣaraṃ vindusaṃyutaṃ oṃ yutaṃ vā sarvamantrapūjanājjapataḥ smṛtāḥ
Ils doivent commencer par le Praṇava (Oṃ) ; et la première syllabe du Nom—jointe au bindu (ṃ) ou bien associée à Oṃ—est prescrite par la tradition pour le japa accompli en vue du culte de tous les mantras.
Lord Agni (in dialogue with Sage Vasiṣṭha)
Vidya Category: {"primary_vidya":"Mantra","secondary_vidya":"Tantra","practical_application":"Standardizes mantra-japa openings by prescribing praṇava (Oṃ) and bīja-like initial-syllable usage (nāma-ādi-akṣara with bindu/ṃ), useful for daily japa, pūjā, and mantra-sādhana across deities.","sutra_style":true}
Encyclopedic Reference: {"reference_type":"Definition","entry_title":"Praṇava-ādi Japa: Nāma-ādi-akṣara with Bindu/Oṃ","lookup_keywords":["praṇava","japa-vidhi","bindu (ṃ)","nāma-ādi-akṣara","sarva-mantra-pūjā"],"quick_summary":"Begin japa with Oṃ; alternatively empower japa by using the first syllable of the deity-name joined with bindu (ṃ) or conjoined with Oṃ, as a general rule for worship-japa of mantras."}
Concept: Praṇava as universal sanctifier; bīja-like condensation of deity-name (nāma-ādi-akṣara + bindu) for mantra efficacy.
Application: In japa, prepend Oṃ or use the deity-name’s first syllable with ṃ (or with Oṃ) to align practice with orthodox mantra-vidhi.
Khanda Section: Puja-vidhi (Mantra-japa and Mantra-nyasa preliminaries)
Primary Rasa: adbhuta
Secondary Rasa: shanta
Visual Art Cues: {"scene_description":"A sādhaka seated on kuśa-mat, beginning japa with Oṃ, a manuscript open showing the deity-name’s first syllable marked with bindu (ṃ), subtle aura around the syllable.","kerala_mural_prompt":"Kerala temple mural style, seated brāhmaṇa sādhaka with japa-mālā, palm-leaf manuscript showing ‘ॐ’ and a syllable with bindu, warm ochres and deep greens, sanctum-like background, flat iconic composition","tanjore_prompt":"Tanjore painting, central sādhaka before a small altar, prominent gold-leaf halo around the ‘ॐ’ glyph, rich reds, ornate borders, japa-mālā and manuscript with bindu-marked syllable","mysore_prompt":"Mysore painting, instructional layout: close view of manuscript with ‘Oṃ’ and bindu, sādhaka in profile chanting, delicate lines, muted palette, emphasis on clarity of syllables","mughal_miniature_prompt":"Mughal miniature, scholar-sādhaka in a study, fine calligraphy of ‘ॐ’ and bindu-marked akṣara on paper, detailed textiles, subdued architectural interior"}
Audio Atmosphere: {"recitation_mood":"contemplative","suggested_raga":"Bhairavi","pace":"slow","voice_tone":"instructional"}
Sandhi Resolution Notes: praṇavādyāś = praṇava-ādyāḥ; nāmādyam = nāma-ādyam; vindusaṃyutam = vindu-saṃyutam; sarvamantrapūjanāj = sarva-mantra-pūjanāt (t→j before j); japataḥ taken as gen. of śatṛ-participle from √jap.
Related Themes: Agni Purana 21 (Pūjā-vidhi: mantra-japa/nyāsa preliminaries); Agni Purana 22 (Snāna-vidhi with nyāsa and rakṣā)
FAQs
It teaches a practical mantra-construction rule for japa and pūjā: begin with the Praṇava (Oṃ), and use either the name’s first syllable with bindu (ṃ) or the syllable joined with Oṃ as the operative seed-form for mantra worship.
Beyond mythology, it preserves applied ritual technology—phonetic/graphic mantra rules (praṇava, bindu/anusvāra, syllabic seeds) used across pūjā systems—showing the text’s coverage of liturgy and mantra-śāstra alongside other sciences.
By anchoring japa in the Praṇava and correct seed formation, the practice is held to become universally valid for mantra-pūjā, enhancing purity, focus, and the intended religious merit (puṇya) of worship.