Agni Purana — Vastu-Pratishtha & Isana-kalpa, Shloka 20
अधिवासनं नाम निर्वाणदीक्षायाम्
Adhivāsana in the Nirvāṇa-dīkṣā
विद्याधरो ज्ञानधरः सर्वज्ञो वेदपारगः मातृवृत्तश् च पिङ्गाक्षो भूतपालो बलिप्रियः
vidyādharo jñānadharaḥ sarvajño vedapāragaḥ mātṛvṛttaś ca piṅgākṣo bhūtapālo balipriyaḥ
Il est le porteur des sciences sacrées et le détenteur de la vraie connaissance ; omniscient, ayant atteint l’autre rive des Veda. Il est dévoué aux Mères(-déesses) et à leurs observances ; aux yeux fauves ; protecteur et gouverneur des êtres ; et il se réjouit des offrandes rituelles (bali).
Lord Agni (narrating in the Agni Purana’s standard dialogue frame)
Vidya Category: {"primary_vidya":"Mantra","secondary_vidya":"Tantra","practical_application":"Invocation in worship emphasizing Shiva as vidyā/jñāna source, Veda-transcender, bhūta-pāla, and bali-priya; supports ritual offerings and protective rites.","sutra_style":false}
Encyclopedic Reference: {"reference_type":"Description","entry_title":"Shiva as Vidyādhara and Bhūtapāla (Bali-priya)","lookup_keywords":["Vidyādhara","Jñānadhara","Sarvajña","Veda-pāraga","Bali-priya"],"quick_summary":"Defines Shiva’s roles: custodian of sacred sciences, omniscient knower of Veda, aligned with Mother-goddess observances, and receiver of bali offerings as protector-governor of beings."}
Alamkara Type: Paryāya (synonymic piling of knowledge-epithets)
Concept: All vidyās culminate in the all-knowing Lord; Veda-learning is fulfilled by realization (veda-pāraga) and protective compassion toward beings.
Application: Balance study (śāstra) with upāsanā: offer bali with ethical intent (non-harm, protection), and dedicate learning to loka-kṣema rather than pride.
Khanda Section: Puja-vidhi / Devata-nama-stotra (Names and epithets used for worship and invocation)
Primary Rasa: adbhuta
Secondary Rasa: śānta
Visual Art Cues: {"scene_description":"Shiva as the lord of knowledge holding symbolic scriptures, tawny-eyed, surrounded by Mātṛs and bhūtas/gaṇas; a bali offering placed before him indicating protective governance of beings.","kerala_mural_prompt":"Kerala mural: Shiva with piṅga eyes, palm-leaf manuscript motif, Mātṛs arranged in a semicircle, gaṇas at the base, bali plate with lamps, bold outlines and earthy palette.","tanjore_prompt":"Tanjore: Shiva with gold halo, manuscript/knowledge symbol, Mātṛs as smaller icons, ornate bali tray with gold accents, frontal devotional symmetry.","mysore_prompt":"Mysore: fine-line instructional scene of bali offering before Shiva, clear depiction of manuscript and ritual items, soft colors, emphasis on piṅga eyes and calm authority.","mughal_miniature_prompt":"Mughal miniature: Shiva in a scholarly-ascetic setting with a manuscript, attendants presenting bali, subtle depiction of Mātṛs as divine figures in the background, detailed ritual vessels."}
Audio Atmosphere: {"recitation_mood":"contemplative","suggested_raga":"Kedar","pace":"medium","voice_tone":"instructional"}
Sandhi Resolution Notes: मातृवृत्तश् च → mātṛvṛttaḥ ca (ः + च → श्च/श् च in writing).
Related Themes: Agni Purana 84 (devatā-nāma usage in worship)
FAQs
It provides a set of functional epithets for dhyāna/japa in worship—invoking the deity as master of vidyā and the Vedas, and as “balipriya,” indicating the accepted ritual mode of offering (bali) in the relevant puja context.
By compressing theology, ritual practice, and doctrinal identity into epithets: Vedic authority (vedapāraga), omniscience (sarvajña), Mother-goddess-linked observance (mātṛvṛtta), and bali-offering praxis (balipriya)—showing how the text catalogs worship-technology alongside metaphysical claims.
Remembering and reciting such names is treated as a purificatory act: it aligns the worshipper with Vedic knowledge and protective divine governance (bhūtapāla), and frames offerings (bali) as a sanctioned devotional exchange that supports merit (puṇya) and protection.