Agni Purana — Mantra-shastra, Shloka 8
सकलादिमन्त्रोद्धारः (Sakalādi-mantra-uddhāra) — Chapter Colophon/Transition
चतुष्पदं त्रिकोणे तु त्रिदलं कमलं लिखेत् सर्वत इति ख द्विधाकृतमिति ख तत्पृष्ठे पदिकाविथीभागि त्रिदलमश्वयुक्
catuṣpadaṃ trikoṇe tu tridalaṃ kamalaṃ likhet sarvata iti kha dvidhākṛtamiti kha tatpṛṣṭhe padikāvithībhāgi tridalamaśvayuk
Di dalam segitiga, gambarlah bentuk catuṣpada (beralas empat), lalu inskripsikan teratai berkelopak tiga. Tandai suku kata “kha” untuk makna ‘sarvataḥ’ (ke segala arah) dan sekali lagi “kha” untuk ‘dvidhākṛta’ (dibagi dua). Di belakangnya, gambarlah bentuk tiga-kelopak yang terbagi oleh jalur padikā-vithī (lintasan langkah kecil), dipadukan dengan motif aśvayuk (kuk kuda).
Lord Agni (in instruction to the sage Vasiṣṭha, as per the usual Agni Purana dialogue frame)
Vidya Category: {"primary_vidya":"Tantra","secondary_vidya":"Vastu","practical_application":"Construction of a protective/operative yantra-mandala using triangle, four-based form, tri-petalled lotuses, and specific bīja/akṣara placements (kha) for ritual deployment.","sutra_style":true}
Encyclopedic Reference: {"reference_type":"Procedure","entry_title":"Triangle Yantra with Catuṣpada and Tridala Lotus (Kha-marking)","lookup_keywords":["yantra-lekhana","trikoṇa","catuṣpada","tridala-kamala","kha bīja"],"quick_summary":"The verse gives a stepwise drawing protocol: place a four-based figure inside a triangle, add a three-petalled lotus, mark ‘kha’ in specified modes, then add a rear tri-petalled element segmented by a stepped pathway and joined with an aśvayuk motif."}
Concept: Form (ākṛti) and sound (akṣara/bīja) are coordinated: correct geometry plus correct syllabic placement is treated as the mechanism of efficacy.
Application: When preparing a yantra, follow exact sequencing and placements; treat the diagram as a ‘seat’ (ādhāra) for mantra-japa, nyāsa, and offerings.
Khanda Section: Puja-vidhi & Yantra-Mandala-Lekhana (Tantric ritual diagrams)
Primary Rasa: adbhuta
Secondary Rasa: shanta
Visual Art Cues: {"scene_description":"A ritualist draws a triangle-based yantra: inside it a four-based form, then a three-petalled lotus; ‘kha’ syllables are inscribed; behind it another tri-petalled element segmented by a stepped pathway and linked with a horse-yoke motif.","kerala_mural_prompt":"Kerala mural aesthetic, top-down view of a ritual floor with a bold trikoṇa yantra, catuṣpada core, tridala lotus, stylized akṣaras ‘kha’ in traditional script, priest with palm-leaf stylus and rice-powder lines, warm ochres and reds","tanjore_prompt":"Tanjore style, yantra rendered as a sacred emblem with gold highlights on lotus petals and triangle edges, ‘kha’ inscriptions in ornate calligraphy, ritual lamps and flowers around, rich jewel tones, embossed decorative border","mysore_prompt":"Mysore painting, clean instructional diagram layout with labeled components (trikoṇa, catuṣpada, tridala, padikā-vithī, aśvayuk), fine linework, muted palette, emphasis on geometry and step sequence","mughal_miniature_prompt":"Mughal miniature, atelier-like scene of a learned priest drawing a yantra on a white cloth, precise geometric instruments, attendants holding ink and powders, delicate floral margins, detailed calligraphy for ‘kha’"}
Audio Atmosphere: {"recitation_mood":"instructional","suggested_raga":"Yaman","pace":"medium","voice_tone":"instructional"}
Sandhi Resolution Notes: catuṣpadaṃ → catuṣ-padam; tridalaṃ → tri-dalam; tatpṛṣṭhe → tat-pṛṣṭhe. Tokens 'kha' are editorial variant markers.
Related Themes: Agni Purana: yantra/mandala-lekhana instructions in the same Pūjā-vidhi cluster (317.8–317.12)
FAQs
It teaches yantra/mandala layout: constructing a triangular field with a four-based element, adding a three-petalled lotus, and placing labeled ‘kha’ markers plus a bisected (dvidhākṛta) division and a yoke-like connector motif.
Beyond mythology, it preserves practical ritual-technology: precise geometric and symbolic drafting of worship-diagrams (yantras/mandalas), including bīja/marker placement and structural subdivisions used in specialized pūjā systems.
Correctly drawn and symbolically marked mandalas are treated as “fit seats” for deity-invocation; accuracy supports effective worship, purification, and the intended ritual fruit by aligning form (ākṛti) with mantra-marker placement.