Agni Purana — Vastu-Pratishtha & Isana-kalpa, Shloka 25
Chapter 61 — द्वारप्रतिष्ठाध्वजारोहाणादिविधिः
Gateway Installation, Flag Hoisting, and Allied Rites
मुखं द्वारं भवेदस्य प्रतिमा जीव उच्यते तच्छक्तिं पिण्डिकां विद्धि प्रकृतिं च तदाकृतिं
mukhaṃ dvāraṃ bhavedasya pratimā jīva ucyate tacchaktiṃ piṇḍikāṃ viddhi prakṛtiṃ ca tadākṛtiṃ
On dit que sa bouche est sa «porte» ; l’image (pratimā) est appelée «jīva» (être vivant). Sache que sa puissance (śakti) est la «piṇḍikā» (socle, base), et que sa nature (prakṛti) est sa forme même (ākṛti).
Lord Agni (in dialogue tradition of the Agni Purana, instructing the sage Vasiṣṭha)
Vidya Category: {"primary_vidya":"Shilpa","secondary_vidya":"Puja-vidhi","practical_application":"Guides consecration-theory and image-making: identifies functional ‘door’ (mouth), establishes pratimā as jīva, and links śakti to piṇḍikā (pedestal) and prakṛti to ākṛti (form) for correct installation and ritual attention.","sutra_style":true}
Encyclopedic Reference: {"reference_type":"Commentary","entry_title":"Pratimā as Jīva: Dvāra (Mouth), Piṇḍikā as Śakti, Ākṛti as Prakṛti","lookup_keywords":["pratimā-jīva","piṇḍikā","śakti","ākṛti","dvāra"],"quick_summary":"Treats the image as a living locus: mouth functions as doorway; pedestal embodies power/support; the visible form is its nature. Useful for prāṇa-pratiṣṭhā framing and for sculptors/ritualists to prioritize base, aperture, and form integrity."}
Alamkara Type: Rūpaka (image as living being; mouth as doorway)
Concept: Pratimā as a locus for jīva-like presence; śakti supported by the base; prakṛti expressed as form—bridging material form and invoked presence.
Application: In prāṇa-pratiṣṭhā and daily pūjā, attend to mouth (as receiving/issuing), pedestal stability/cleanliness, and integrity of form as the seat of invoked presence.
Khanda Section: Puja-vidhi / Pratima-lakshana (Iconography and image-consecration theory)
Primary Rasa: Shanta
Secondary Rasa: Adbhuta
Visual Art Cues: {"scene_description":"A sculpted deity image on a piṇḍikā pedestal, with ritualists indicating the mouth as a ‘doorway’ and highlighting the base as śakti; a subtle aura suggests ‘jīva’ presence within the form.","kerala_mural_prompt":"Kerala mural: priests performing prāṇa-pratiṣṭhā before a pratimā on piṇḍikā, emphasis on the mouth area as a luminous doorway, restrained sacred palette, temple interior setting.","tanjore_prompt":"Tanjore painting: central pratimā with heavy gold work on pedestal and ornaments, mouth subtly highlighted as threshold, attendants with pūjā items, rich red background.","mysore_prompt":"Mysore style: instructional consecration scene, clear depiction of piṇḍikā structure and ākṛti proportions, priests gesturing to mouth/doorway concept, fine detailing.","mughal_miniature_prompt":"Mughal miniature: atelier-like shrine scene with artisans and priests around an image, annotated margins explaining jīva/śakti/prakṛti, delicate shading and architectural framing."}
Audio Atmosphere: {"recitation_mood":"devotional","suggested_raga":"Yaman","pace":"slow","voice_tone":"contemplative"}
Sandhi Resolution Notes: bhavedasya → bhavet + asya; tacchaktim → tat-śaktim (t + ś → cch); tadākṛtim → tat-ākṛtim (t + ā).
Related Themes: Agni Purana 61 (pratimā-lakṣaṇa and pūjā-vidhi passages); Agni Purana sections on prāṇa-pratiṣṭhā and nyāsa (where applicable)
FAQs
It defines key iconographic-ritual correspondences: the mouth functions as the ‘gateway’ for invocation/interaction, the icon is treated as a living presence (jīva), and the pedestal/base (piṇḍikā) is identified as the seat of śakti, while the visible form (ākṛti) expresses prakṛti.
Beyond myth, it systematizes temple-ritual theory and mūrti-śāstra terminology—linking anatomy of the icon (mouth), metaphysics (jīva, prakṛti), and installation architecture (piṇḍikā as śakti)—showing the text’s breadth across ritual science and sacred art.
By treating the image as a living locus of presence—where śakti is grounded in the base and expressed through form—the worshipper approaches pūjā with correctness and reverence, which is traditionally held to increase purity (śuddhi) and devotional merit (puṇya).