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Agni Purana — Raja-dharma, Shloka 26

Raṇadīkṣā (War-Consecration) — Agni Purāṇa Adhyāya 235

पुरोधसा हुतं पश्येद्वह्निं हुत्वा द्विजान्यजेत् गृहीत्वा सशरञ्चापं गजाद्यारुह्य वै व्रजेत्

purodhasā hutaṃ paśyedvahniṃ hutvā dvijānyajet gṛhītvā saśarañcāpaṃ gajādyāruhya vai vrajet

પુરોહિત દ્વારા હવન કરાવી અગ્નિનું દર્શન કરવું. હવન પછી દ્વિજોને સન્માનપૂર્વક યજન કરવું. ત્યારબાદ બાણসহ ધનુષ્ય લઈને ગજાદિ વાહન પર ચઢી પ્રસ્થાન કરવું.

पुरोधसाby the priest (purohita)
पुरोधसा:
Karana (करण)
TypeNoun
Rootपुरोधस् (प्रातिपदिक)
Formपुंलिङ्ग, तृतीया (3rd/Instrumental), एकवचन
हुतम्offered (as oblation)
हुतम्:
Karma (कर्म)
TypeVerb
Rootहु (धातु) + क्त (प्रत्यय)
Formकृदन्त—क्त (past passive participle), नपुंसकलिङ्ग, द्वितीया/प्रथमा, एकवचन
पश्येत्should see/observe
पश्येत्:
Kriya (क्रिया)
TypeVerb
Rootदृश् (धातु)
Formविधिलिङ् (Optative), प्रथमपुरुष (3rd person), एकवचन, परस्मैपद
वह्निम्fire
वह्निम्:
Karma (कर्म)
TypeNoun
Rootवह्नि (प्रातिपदिक)
Formपुंलिङ्ग, द्वितीया (2nd/Accusative), एकवचन
हुत्वाhaving offered (oblation)
हुत्वा:
Purvakala-kriya (पूर्वकालक्रिया)
TypeVerb
Rootहु (धातु)
Formकृदन्त—क्त्वा (absolutive/gerund), अव्यय; अर्थः ‘हविः दत्त्वा’
द्विजान्Brahmins/twice-born
द्विजान्:
Karma (कर्म)
TypeNoun
Rootद्विज (प्रातिपदिक)
Formपुंलिङ्ग, द्वितीया (2nd/Accusative), बहुवचन
यजेत्should worship/perform sacrifice for
यजेत्:
Kriya (क्रिया)
TypeVerb
Rootयज् (धातु)
Formविधिलिङ् (Optative), प्रथमपुरुष (3rd person), एकवचन, परस्मैपद
गृहीत्वाhaving taken/held
गृहीत्वा:
Purvakala-kriya (पूर्वकालक्रिया)
TypeVerb
Rootग्रह् (धातु)
Formकृदन्त—क्त्वा (absolutive), अव्यय; ‘गृहीत्वा’ (having taken)
सशरञ्चापम्bow with arrows
सशरञ्चापम्:
Karma (कर्म)
TypeNoun
Rootस + शर + चाप (प्रातिपदिक)
Formपुंलिङ्ग, द्वितीया (2nd/Accusative), एकवचन; समासः—स-उपपद (सह/युक्त) + द्वन्द्व-प्राय ‘शर-चाप’ (arrows and bow)
गजादिfrom/on an elephant etc. (mount)
गजादि:
Apadana (अपादान)
TypeNoun
Rootगज + आदि (प्रातिपदिक)
Formपुंलिङ्ग, पञ्चमी (5th/Ablative) एकवचन-प्राय (आधार-निर्देश); ‘गजादि’ = elephant etc. (as mount-base)
आरुह्यhaving mounted
आरुह्य:
Purvakala-kriya (पूर्वकालक्रिया)
TypeVerb
Rootआ + रुह् (धातु)
Formकृदन्त—ल्यप् (absolutive), अव्यय; ‘आरुह्य’ (having mounted)
वैindeed
वै:
Sambandha (सम्बन्ध/particle)
TypeIndeclinable
Rootवै (अव्यय)
Formनिपात (particle, emphatic)
व्रजेत्should go/proceed
व्रजेत्:
Kriya (क्रिया)
TypeVerb
Rootव्रज् (धातु)
Formविधिलिङ् (Optative), प्रथमपुरुष (3rd person), एकवचन, परस्मैपद

Lord Agni (instructional narration in the Agni Purana tradition, addressed to Vasiṣṭha)

Vidya Category: {"primary_vidya":"Dhanurveda","secondary_vidya":"Dharmashastra","practical_application":"Royal protective routine: purohita-led homa, honoring brahmins, then immediate martial readiness—taking bow and arrows, mounting an elephant/vehicle, and proceeding for inspection, patrol, or campaign.","sutra_style":true}

Encyclopedic Reference: {"reference_type":"Procedure","entry_title":"Rāja-rakṣā Routine: Homa, Brahmin Honor, and Armed Departure (Bow–Arrow, Elephant Mount)","lookup_keywords":["purohita","homa","dvija-pūjā","dhanus-śara","gaja-ārohaṇa"],"quick_summary":"A king integrates ritual protection with practical readiness: after chaplain-led fire offering and honoring brahmins, he arms himself with bow and arrows, mounts an elephant (or other mount), and sets out."}

Weapon Type: Bow (cāpa/dhanus) with arrows (śara).

Concept: Rāja-dharma harmonizes sacred rite (homa, honoring dvijas) with kṣātra action (armed movement) for protection of the polity.

Application: Before major state action (inspection, campaign), perform protective homa under purohita, give due honor/dakṣiṇā to brahmins, then proceed fully armed with appropriate mount.

Khanda Section: Rajadharma & Dhanurveda (Royal consecration, protective rites, martial readiness)

Primary Rasa: vira

Secondary Rasa: shanta

Visual Art Cues: {"scene_description":"A royal chaplain performs a fire-offering while the king watches; brahmins are honored; then the king takes bow and arrows, mounts an elephant (or horse/chariot), and departs with attendants.","kerala_mural_prompt":"Kerala mural, homa fire blazing in a square altar, purohita chanting, king in regal attire observing, brahmins receiving honors, next panel: king holding bow and quiver, mounting a decorated elephant, temple-palace backdrop, saturated colors.","tanjore_prompt":"Tanjore style with gold, central homa scene with ornate altar and flames, purohita and king, gold-highlighted offerings; side scene of king with bow and arrows atop richly caparisoned elephant, heavy jewelry and arch motifs.","mysore_prompt":"Mysore painting, clear narrative sequence: (1) homa by purohita, (2) honoring dvijas, (3) king arming with bow and arrows, (4) mounting elephant and moving out; fine linework, instructional clarity.","mughal_miniature_prompt":"Mughal miniature, palace courtyard with homa altar, detailed textiles and faces, brahmins receiving gifts; king then shown on elephant with bow, procession exiting city gate, naturalistic shading and architecture."}

Audio Atmosphere: {"recitation_mood":"epic","suggested_raga":"Bilawal","pace":"medium","voice_tone":"instructional"}

Sandhi Resolution Notes: पश्येद्वह्निं = पश्येत् + वह्निम्; द्विजान्यजेत् = द्विजान् + यजेत्; सशरञ्चापम् = स-शर-चापम्; गजाद्यारुह्य = गजादि + आरुह्य.

Related Themes: Agni Purāṇa 235 (rāja-rakṣā, dhanurveda-linked rites)

A
Agni (Vahni)
P
Purohita (royal chaplain)
D
Dvija (Brahmins)
B
Bow (Cāpa)
E
Elephant (Gaja)

FAQs

It prescribes a post-homa protocol: the purohita conducts the offering, the patron ritually beholds Agni, honours brahmins with gifts/offerings, then arms himself (bow and arrows) and departs mounted—linking yajña-vidhi with royal/martial procedure.

In a single instruction it integrates multiple domains—Vedic-style fire ritual (homa), social-religious duty (dvija-satkara/dāna), and practical statecraft/military readiness (weapon-bearing and mounted departure), exemplifying the text’s multi-disciplinary scope.

Beholding the consecrated fire and honouring brahmins after the offering reinforces purity, auspiciousness, and merit (puṇya), while the armed, mounted departure frames the ensuing action as dharmically protected and ritually sanctioned.