Agni Purana — Vastu-Pratishtha & Isana-kalpa, Shloka 41
Chapter 72 — स्नानविशेषादिकथनम्
Special Rules of Bathing, Mantra-Purification, and Sandhyā
हां वसुभ्यो ऽथ रुद्रेभ्यो विश्वेभ्यश् चैव मरुद्भ्यः भृगुभ्यो हामङ्गिरोभ्य ऋषीन् कण्ठोपवीत्यथ
hāṃ vasubhyo 'tha rudrebhyo viśvebhyaś caiva marudbhyaḥ bhṛgubhyo hāmaṅgirobhya ṛṣīn kaṇṭhopavītyatha
Ensuite, on doit offrir la formule d’oblation « hāṃ » aux Vasus ; puis aux Rudras ; et de même aux Viśvedevas et aux Maruts. Puis l’on offre aux Bhṛgus et aux Aṅgirases ; après quoi l’on honore les Ṛṣi, le cordon sacré porté autour du cou (kaṇṭhopavīta).
Lord Agni (narrating to Sage Vasiṣṭha)
Vidya Category: {"primary_vidya":"Mantra","secondary_vidya":"Dharmashastra","practical_application":"Homa/tarpaṇa distribution: offering a specific oblation formula (hāṃ) to Vedic devatā-classes (Vasus, Rudras, Viśvedevas, Maruts) and to ṛṣi lineages (Bhṛgu, Aṅgiras), with a prescribed upavīta mode (kaṇṭhopavīta) for ṛṣi-honoring.","sutra_style":true}
Encyclopedic Reference: {"reference_type":"Procedure","entry_title":"Oblation allocation to Vasu–Rudra–Viśvedeha–Marut and ṛṣi-gaṇa with kaṇṭhopavīta","lookup_keywords":["Vasus oblation","Rudras offering","Viśvedevas","Maruts","kaṇṭhopavīta"],"quick_summary":"Offer ‘hāṃ’ sequentially to key Vedic deity-classes, then to Bhṛgu and Aṅgiras lineages; honor ṛṣis with the sacred thread worn around the neck as a ritual marker."}
Concept: Ṛṇa-traya sensibility (deva/ṛṣi obligations) expressed through properly sequenced offerings and correct upavīta observance.
Application: In homa or daily devatā-tarpaṇa, maintain the prescribed order and bodily markers (upavīta mode) to align intention, recipient, and rite.
Khanda Section: Puja-vidhi (Vedic offerings and ritual distribution)
Primary Rasa: shanta
Secondary Rasa: adbhuta
Visual Art Cues: {"scene_description":"A fire-altar homa where the officiant offers ghee with ‘hāṃ’ to successive deity groups; behind the flames appear symbolic clusters: eight Vasus, eleven Rudras, Viśvedevas, and Maruts; then sages of Bhṛgu and Aṅgiras lines, with the priest’s yajñopavīta shifted to the neck (kaṇṭhopavīta).","kerala_mural_prompt":"Kerala mural, homa kuṇḍa with tall stylized flames, deity groups as icon-like rows (Vasus, Rudras, Viśvedevas, Maruts), sages Bhṛgu and Aṅgiras seated, priest with thread around neck, earthy reds and yellows, bold outlines","tanjore_prompt":"Tanjore style, golden homa fire, embossed gold labels for deity groups, priest offering ladle, sages with halos, ornate gold work emphasizing the sequential recipients, rich maroons and greens","mysore_prompt":"Mysore painting, didactic sequence panel: four deity groups in order, then Bhṛgu/Aṅgiras sages, priest shown adjusting upavīta to kaṇṭha position, fine lines, calm palette, instructional clarity","mughal_miniature_prompt":"Mughal miniature, yajña pavilion with attendants, priest offering into fire, marginal cartouches naming Vasus/Rudras/Viśvedevas/Maruts, sages seated to one side, detailed textiles and architecture"}
Audio Atmosphere: {"recitation_mood":"instructional","suggested_raga":"Shri","pace":"medium","voice_tone":"instructional"}
Sandhi Resolution Notes: vasubhyo 'tha = vasubhyaḥ + atha (visarga to '); viśvebhyaś caiva = viśvebhyaḥ + ca + eva (visarga before c); hāmaṅgirobhya = hāṃ + aṅgirobhyaḥ (anusvāra before vowel; visarga-lopa).
Related Themes: Agni Purana 72 (homa/tarpaṇa distribution and upavīta rules in pūjā-vidhi context)
FAQs
It prescribes the homa/tarpaṇa sequence: offering the syllable “hāṁ” to specific deity-groups (Vasus, Rudras, Viśvedevas, Maruts) and then making offerings to rishi lineages (Bhṛgu, Aṅgiras), with a specified upavīta-wearing mode (kaṇṭhopavīta).
It records a precise liturgical protocol—mapping mantra usage, recipients (deity-classes and rishis), and ritual dress-code—showing the Agni Purana’s role as a compact manual of applied Vedic-Puranic ritual practice.
Correctly sequencing offerings and observing the prescribed upavīta mode is taught as a means of ritual purity and proper devotional address, ensuring the intended deities and seers are duly honoured and the rite bears its purificatory merit.