Agni Purana — Vastu-Pratishtha & Isana-kalpa, Shloka 10
Chapter 61 — द्वारप्रतिष्ठाध्वजारोहाणादिविधिः
Gateway Installation, Flag Hoisting, and Allied Rites
सपल्लवं नृसिंहेन हुत्वा सम्पातसञ्चितं नारायणाख्यतत्त्वेन प्राणभूतं न्यसेत्ततः
sapallavaṃ nṛsiṃhena hutvā sampātasañcitaṃ nārāyaṇākhyatattvena prāṇabhūtaṃ nyasettataḥ
Après l’avoir offert au feu avec le Narasiṃha-mantra, accompagné de pallava (jeunes pousses ou feuilles fraîches), et l’avoir accumulé par des oblations répétées (sampāta), on doit ensuite accomplir le nyāsa, l’installant comme le souffle même de la vie, au moyen du principe nommé «Nārāyaṇa-tattva».
Lord Agni (in dialogue with sage Vasiṣṭha, typical Agni Purana narration frame)
Vidya Category: {"primary_vidya":"Tantra","secondary_vidya":"Mantra","practical_application":"Homa with Narasiṃha-mantra using pallava (fresh leaves) and sampāta accumulation, followed by nyāsa via Nārāyaṇa-tattva to ‘animate’/vitalize the installed object or rite as prāṇa.","sutra_style":true}
Encyclopedic Reference: {"reference_type":"Procedure","entry_title":"Narasiṃha-homa sampāta and Nārāyaṇa-tattva nyāsa (prāṇa-pratiṣṭhā style)","lookup_keywords":["Narasiṃha-mantra","homa","sampāta","nyāsa","Nārāyaṇa-tattva"],"quick_summary":"Offer oblations with the Narasiṃha-mantra along with fresh sprouts, gather the empowered residue through sampāta, then install it by nyāsa as ‘life-breath’ using Nārāyaṇa-tattva."}
Concept: Mantra + tattva: protective Narasiṃha energy purifies/empowers; Nārāyaṇa-tattva functions as the prāṇa-principle for installation (nyāsa).
Application: In Vaiṣṇava–tantric rites, sequence empowerment (homa/sampāta) before installation (nyāsa), treating the empowered substance as the carrier of prāṇa.
Khanda Section: Puja-vidhi (Mantra-nyasa and Homa procedures; Vaishnava–Tantric ritual application)
Primary Rasa: adbhuta
Secondary Rasa: vira
Visual Art Cues: {"scene_description":"A homa fire-altar with offerings of ghee and fresh pallava; the priest performs repeated oblations (sampāta), then touches/places the empowered essence onto an object or body-points in nyāsa, visualizing Nārāyaṇa-tattva as prāṇa.","kerala_mural_prompt":"Kerala mural, blazing homa-kunda, Narasiṃha aura suggested behind the priest, green pallava in hand, then a second vignette of nyāsa gestures with subtle lotus/Viṣṇu symbols indicating Nārāyaṇa-tattva.","tanjore_prompt":"Tanjore painting, central fire with gold highlights, Narasiṃha iconographic presence in background halo, priest offering pallava, ornate vessels; nyāsa shown with stylized hand-mudrā, rich gold work.","mysore_prompt":"Mysore style, step-by-step instructional composition: homa with pallava, sampāta collection in a small bowl, then nyāsa touch-points indicated discreetly; soft colors and precise lines.","mughal_miniature_prompt":"Mughal miniature, detailed ritual chamber, flames and smoke rendered delicately, attendants holding pallava bundles, priest collecting sampāta residue, then performing nyāsa on a consecration object with refined gestures."}
Audio Atmosphere: {"recitation_mood":"devotional","suggested_raga":"Kedar","pace":"medium","voice_tone":"devotional"}
Sandhi Resolution Notes: sapallavaṃ → sa-pallavam; sampātasañcitaṃ → sampāta-sañcitam; nārāyaṇākhyatattvena → nārāyaṇa-ākhya-tattvena; prāṇabhūtaṃ → prāṇa-bhūtam; nyasettataḥ → nyaset + tataḥ.
Related Themes: Agni Purana 61 (nyāsa and homa procedures)
FAQs
It teaches a practical sequence: perform homa with the Narasiṃha-mantra using ritual foliage, build a concentrated ‘sampāta’ through repeated offerings, and then do nyāsa by invoking Nārāyaṇa-tattva so the rite becomes ‘prāṇa’ (life-force) within the intended locus (mantra/body/icon).
It exemplifies the Purana’s manual-like coverage of applied ritual technology—linking mantra (Narasiṃha), homa mechanics (sampāta accumulation), and subtle theology (Nārāyaṇa-tattva) into an operational procedure (nyāsa), typical of its wide-ranging instructional scope.
By ‘charging’ the rite through homa and then installing it as prāṇa via Nārāyaṇa-tattva, the practitioner sacralizes the act and aligns the ritual with Viṣṇu-centric divinity, aiming at purification, protection (Narasiṃha), and successful consecration/empowerment (siddhi) of the practice.