Agni Purana — Vastu-Pratishtha & Isana-kalpa, Shloka 31
Agnisthāpana-vidhi (Procedure for Establishing the Sacred Fire) and Protective Īśāna-kalpa Homa Sequences
धृत्वादाय कुशाग्रेण स्वाहान्तं शिरसाणुना आस्तीर्येति घ, ङ, चिह्नितपुस्तद्वयपाठः हां ह्रीं ह्रं समिति ख, चिह्नितपुस्तकपाठः हूं हां क्रूं समिति ङ, चिह्नितपुस्तकपाठः शिरसात्मना इति ख, चिह्नितपुस्तकपाठः जुहुयाद्विष्णवे विन्दुं रुद्ररूपमनन्तरं
dhṛtvādāya kuśāgreṇa svāhāntaṃ śirasāṇunā āstīryeti gha, ṅa, cihnitapustadvayapāṭhaḥ hāṃ hrīṃ hraṃ samiti kha, cihnitapustakapāṭhaḥ hūṃ hāṃ krūṃ samiti ṅa, cihnitapustakapāṭhaḥ śirasātmanā iti kha, cihnitapustakapāṭhaḥ juhuyādviṣṇave vinduṃ rudrarūpamanantaraṃ
L’ayant pris et le tenant avec la pointe d’un brin d’herbe kuśa, on doit étendre/appliquer le mantra se terminant par « svāhā » avec la syllabe ‘śiras’ (syllabe de la « tête »). (Dans certains manuscrits marqués, on lit : « hāṃ hrīṃ hraṃ » ; dans d’autres : « hūṃ hāṃ krūṃ » ; ailleurs : « śirasātmanā ».) Ensuite, on offrira une oblation à Viṣṇu—comme le ‘bindu’—sous la forme de Rudra.
Lord Agni (narrating ritual procedure) to Sage Vasiṣṭha (framework attribution typical of Agni Purana)
Vidya Category: {"primary_vidya":"Mantra","secondary_vidya":"Tantra","practical_application":"Mantra-nyāsa and āhuti handling: using kuśāgra to take/spread the svāhā-ending mantra with śiras-bīja variants, then offering a bindu-oblation to Viṣṇu while contemplating Rudra-form—useful for syncretic devatā-sādhana and protective/śānti homa.","sutra_style":true}
Encyclopedic Reference: {"reference_type":"Mantra","entry_title":"Śiras-bīja variants and Viṣṇu-bindu āhuti in Rudra-rūpa","lookup_keywords":["kuśāgra","svāhā","śiras-bīja","bindu-āhuti","viṣṇu-rudra-rūpa"],"quick_summary":"The verse preserves variant śiras-bīja readings and instructs a bindu-style oblation to Viṣṇu contemplated as Rudra, indicating a ritual method where mantra-seed, handling, and deity-bhāvanā jointly determine the offering’s effect."}
Concept: Devata-abheda-bhāvanā: Viṣṇu is offered as bindu while envisioned in Rudra-form, teaching functional unity of deities within mantra-ritual technology.
Application: When performing homa with mixed traditions, keep one devatā as adhikāra (here Viṣṇu) while adopting another’s śakti-mode (Rudra) through bhāvanā and bīja-nyāsa.
Khanda Section: Puja-vidhi / Homa-prayoga (Mantra-nyasa and oblation procedure)
Primary Rasa: adbhuta
Secondary Rasa: shanta
Visual Art Cues: {"scene_description":"Close view of the priest holding a kuśa tip, touching/spreading mantra-empowered substance, manuscript variants shown as marginal notes, then a tiny ‘bindu’ drop offered into fire while Viṣṇu and Rudra are visualized as a single radiance.","kerala_mural_prompt":"Kerala mural, priest with kuśa in hand, stylized palm-leaf manuscript with variant bījas written, fire altar central, subtle combined Viṣṇu-Rudra aura behind flames","tanjore_prompt":"Tanjore style, gold-highlighted kuśa and ladle, palm-leaf manuscript with bīja syllables, central flame with embossed halo suggesting Hari-Hara unity, ornate ritual vessels","mysore_prompt":"Mysore painting, didactic layout: kuśāgra grip, svāhā-mantra placement, then bindu-drop āhuti; clear depiction of bīja syllables as calligraphic elements","mughal_miniature_prompt":"Mughal miniature, scribe-like detail of manuscript marginalia, priest performing precise oblation, delicate flame, symbolic merged iconography of Viṣṇu and Rudra in background"}
Audio Atmosphere: {"recitation_mood":"instructional","suggested_raga":"Kalyani","pace":"medium","voice_tone":"instructional"}
Sandhi Resolution Notes: धृत्वादाय = धृत्वा + आदाय; शिरसाणुना = शिरसा + अणुना; जुहुयाद्विष्णवे = जुहुयात् + विष्णवे. मध्यभागे पाठान्तर-टिप्पण्यः (घ/ङ/ख-चिह्नितपुस्तकपाठ) मन्त्ररूपाः/सम्पादकीयाः, पदविश्लेषणात् बहिर्भूताः; केवलं मुख्य वाक्यपदाः विश्लेषिताः।
Related Themes: Agni Purana 75 (nyāsa-bīja usage in homa); Agni Purana mantra sections where bīja-mantras are cataloged
FAQs
It gives a homa-prayoga: handling kuśa grass, applying/uttering a svāhā-ending mantra with a ‘śiras’ (head) bīja/nyāsa element, and then offering an oblation to Viṣṇu conceived as the bindu, in a Rudra-aspect.
Alongside theology, it preserves practical liturgical technology—exact handling (kuśa), mantra-closures (svāhā), nyāsa concepts (śiras), and even manuscript bīja-variants—showing the Purana’s role as a compendium of ritual and mantra practice.
The instruction frames the offering as a precise, consecrated act: the svāhā-termination and śiras-nyāsa sacralize the performer and rite, while offering to Viṣṇu in Rudra-form integrates sectarian aspects into a single purificatory and merit-producing homa.