Agni Purana — Vastu-Pratishtha & Isana-kalpa, Shloka 25
नगरादिवास्तुकथनं
Discourse on Vāstu for Cities and Related Settlements
शिवास्यमम्बुपास्यैष इन्द्रास्ये यमसूर्यकं र इत्य् आदिः, त्रिगुणोच्छ्रयमित्यन्तः पाठो झ पुस्तके नास्ति गर्भपीठसमा इति ख , घ , झ च सौम्यास्यं द्वे द्वे पश्चात्पुरोमुखमिति ख सौम्याख्यं द्वे च पश्चादधोमुखमिति झ सावित्रः सालयः कोटीनां तपसा प्राक्सौम्यस्थे च दण्दाख्यं प्राग्याम्ये वातसञ्ज्ञकं
śivāsyamambupāsyaiṣa indrāsye yamasūryakaṃ ra ity ādiḥ, triguṇocchrayamityantaḥ pāṭho jha pustake nāsti garbhapīṭhasamā iti kha , gha , jha ca saumyāsyaṃ dve dve paścātpuromukhamiti kha saumyākhyaṃ dve ca paścādadhomukhamiti jha sāvitraḥ sālayaḥ koṭīnāṃ tapasā prāksaumyasthe ca daṇdākhyaṃ prāgyāmye vātasañjñakaṃ
Ce passage consigne des leçons variantes au sujet des « faces » (āsya) et des emplacements employés dans l’agencement rituel/mandalique : « śivāsya … ambu-pāsya … » et, pour la face d’Indra, « yama-sūryaka … », commençant par la syllabe « ra ». La leçon se terminant par « triguṇocchrayam » n’apparaît pas dans le manuscrit Jha. L’expression « égal au garbha-pīṭha (socle du sanctuaire) » est attestée dans les manuscrits Kha, Gha et Jha. Concernant la face « Saumya » : Kha indique « deux et deux », placés à l’arrière et tournés vers l’avant ; tandis que Jha lit que les deux dits « Saumya » sont à l’arrière, tournés vers le bas. Il est encore noté : le « Sāvitra » (solaire) est le « Sālaya », ainsi nommé par une ascèse de koṭi (crores) d’années ; et à l’est du Saumya se trouve un élément appelé « Daṇḍa », tandis qu’à l’est du Yāmya (sud-est) se trouve un élément nommé « Vāta ».
Lord Agni (instructional narration within Agni Purana’s ritual/nyasa material; with manuscript-variant notes preserved by the transmission)
Vidya Category: {"primary_vidya":"Tantra","secondary_vidya":"Mantra","practical_application":"Mandala-devatā placement and face-orientation (āsya) nyāsa, including handling of manuscript variants for correct ritual performance.","sutra_style":false}
Encyclopedic Reference: {"reference_type":"Commentary","entry_title":"Variant readings for āsya/nyāsa in mandala placement (Śiva, Indra, Saumya, Sāvitra, Daṇḍa, Vāta)","lookup_keywords":["āsya","nyāsa","mandala-devatā","Sāvitra","Daṇḍa Vāta"],"quick_summary":"Records textual variants affecting deity-face orientation and placement in a mandala/nyāsa scheme, noting manuscript differences and specific positional assignments (e.g., Daṇḍa, Vāta)."}
Concept: Ritual efficacy depends on correct nyāsa and orientation; śāstra is mediated through pāṭha-bheda (variant readings) requiring discernment.
Application: When performing mandala-nyāsa, verify the tradition/manuscript line for āsya directions and placements (Saumya variants; Daṇḍa and Vāta positions) to avoid ritual faults.
Khanda Section: Puja-vidhi / Mandala-Devata-Nyasa (Tantric ritual placement and deity-face orientation)
Primary Rasa: adbhuta
Secondary Rasa: shanta
Visual Art Cues: {"scene_description":"A ritual mandala diagram with directional sectors labeled Śiva/Indra/Saumya/Sāvitra and auxiliary forces Daṇḍa and Vāta; scribal marginalia showing variant readings (Kha/Gha/Jha).","kerala_mural_prompt":"Kerala mural style, circular mandala with eight directions, stylized deity faces at sectors (Śiva, Indra, Sūrya), earthy pigments, manuscript-variant notes rendered as small palm-leaf captions.","tanjore_prompt":"Tanjore painting, central mandala with gold-leaf radiance, Sāvitra (solar) emphasized with gilded disc, small corner cartouches naming Daṇḍa and Vāta, ornate temple aesthetic.","mysore_prompt":"Mysore style, precise yantra/mandala drawing with clean geometry, labeled placements and arrows for āsya orientation, side panel listing Kha/Gha/Jha variant readings like a scholastic chart.","mughal_miniature_prompt":"Mughal miniature, a scholar-scribe comparing manuscripts while a priest points to a mandala on the floor, fine detailing of folios, marginal variant notes, subdued jewel tones."}
Audio Atmosphere: {"recitation_mood":"contemplative","suggested_raga":"Todi","pace":"slow","voice_tone":"instructional"}
Sandhi Resolution Notes: This item contains main verse plus extensive critical notes/variant readings. Sandhi resolved where clear: śivāsyamambupāsyaiṣa → śiva-āsyam + ambu-pāsi + eṣaḥ; ra ity ādiḥ → raḥ + iti + ādiḥ; triguṇocchrayamityantaḥ → triguṇa-ucchrayam + iti + antaḥ; prāksaumyasthe → prāk + saumya-sthe; prāgyāmye → prāk + yāmye. Several segments are manuscript apparatus rather than continuous śloka; some forms are retained as transmitted.
Related Themes: Agni Purana 105 (transition from vāstu orientation to pūjā/nyāsa-related placements)
FAQs
It preserves technical rules for mandala/nyasa layout—how specific deity-aspects (‘faces’ like Śiva, Indra, Saumya, Sāvitra) are oriented (forward/downward) and placed by direction (east, east-of-south), including named positions such as Daṇḍa and Vāta.
Beyond theology, it functions like a ritual manual and even retains textual-critical notes (variant readings across manuscripts), showing the Agni Purana’s scope spanning practical liturgy, temple/mandala geometry, and transmission history.
Correct directional placement and orientation in nyasa/mandala practice is traditionally held to ensure mantra-devata alignment, remove ritual faults (doṣa), and stabilize the intended merit (puṇya) and protective efficacy of the rite.