Agni Purana — Mantra-shastra, Shloka 6
Chapter 301 — सूर्यार्चनं
Sūryārcana) / Sun-worship (closing colophon only
होमादिना च सौभाग्यं कवित्वं पुरवान् भवेत् ॐ ह्रीं ॐ नमः कामाय सर्वजनहिताय सर्वजनमोहनाय प्रज्वलिताय सर्वजनहृदयं ममात्मगतं कुरु ॐ एतज्जपादिना मन्त्रओ वशयेत् सकलं जगत्
homādinā ca saubhāgyaṃ kavitvaṃ puravān bhavet oṃ hrīṃ oṃ namaḥ kāmāya sarvajanahitāya sarvajanamohanāya prajvalitāya sarvajanahṛdayaṃ mamātmagataṃ kuru oṃ etajjapādinā mantrao vaśayet sakalaṃ jagat
護摩（homa）などの作法によって吉祥を得、詩人となり、都を有するかのごとき繁栄を具えるという。真言は次のとおりである。 「ॐ ह्रीं ॐ नमः कामाय सर्वजनहिताय सर्वजनमोहनाय प्रज्वलिताय सर्वजनहृदयं ममात्मगतं कुरु」—「オーム・フリーム。オーム、カーマに帰命す。万民の利益のため、万民を魅了し、力に燃えさかる者よ、万民の心を我がアートマンのうちに引き入れよ。」この真言をジャパし、随伴の修法を行ずれば、全世界をも従わせる、すなわち万般に影響力を得る。
Lord Agni (traditionally narrating Agni Purana’s ritual and mantra sections to the sage Vasiṣṭha)
Vidya Category: {"primary_vidya":"Tantra","secondary_vidya":"Mantra","practical_application":"Vāśīkaraṇa/influence-oriented mantra-sādhana with homa and japa; aims at saubhāgya, poetic skill, and prosperity, using a Kāma-addressed mantra framed as ‘for the welfare of all’ yet seeking attraction/control.","sutra_style":false}
Encyclopedic Reference: {"reference_type":"Mantra","entry_title":"Kāma-vāśīkaraṇa Mantra with Homa–Japa Prayoga","lookup_keywords":["vāśīkaraṇa","Kāma mantra","oṃ hrīṃ","sarvajana-mohana","homa japa"],"quick_summary":"Presents a Kāma-centered mantra (with oṃ hrīṃ and namas) used with japa and homa to cultivate fortune, charisma, and persuasive influence; the text claims broad efficacy up to ‘bringing the world under control’."}
Concept: Mantra as instrumental power (prayoga) for worldly attainments (saubhāgya, kavित्व, prosperity) and social influence; efficacy is tied to disciplined japa and homa.
Application: If practiced, maintain ethical restraint and clarity of intent; perform homa as supportive rite, keep mantra purity (śauca, niyama), and avoid harmful coercion despite ‘vaśīkaraṇa’ framing.
Khanda Section: Mantra-sadhana & Vashikarana (Tantric ritual applications)
Primary Rasa: adbhuta
Secondary Rasa: shringara
Visual Art Cues: {"scene_description":"A practitioner performs homa and japa before a fire, reciting the Kāma mantra; flames rise (‘prajvalita’), and symbolic hearts of people are shown being drawn inward toward the practitioner’s heart, representing persuasive influence and charisma; a scroll indicates saubhāgya and kavित्व as outcomes.","kerala_mural_prompt":"Kerala mural, sādhaka at homa-kuṇḍa with tall stylized flames, mantra syllables ‘oṃ hrīṃ’ in decorative script, subtle Kāma presence (sugarcane bow motif) without explicit eroticism, heart-lotus imagery showing attraction, temple-mural palette","tanjore_prompt":"Tanjore, gold-highlighted fire altar, sādhaka with mālā, radiant flame aura, symbolic hearts rendered as lotus-hearts moving toward a central heart, ornate borders, prosperity motifs (city/fort silhouette) in background","mysore_prompt":"Mysore style, instructional layout: mantra text panel, homa implements, sādhaka posture, arrows/lines showing ‘hṛdaya-ākarṣaṇa’ concept, restrained iconography of Kāma (makara-banner or floral bow)","mughal_miniature_prompt":"Mughal miniature, intimate ritual chamber with brazier, practitioner chanting, swirling calligraphy of mantra, allegorical figures representing ‘people’ with hearts drawn toward the central figure, detailed textiles and architecture"}
Audio Atmosphere: {"recitation_mood":"instructional","suggested_raga":"Bhairav","pace":"medium","voice_tone":"instructional"}
Sandhi Resolution Notes: ‘होमादिना’ = ‘होम-आदिना’; mantra portion segmented as: ‘ॐ ह्रीं ॐ नमः कामाय ... कुरु’. ‘ममात्मगतं’ = ‘मम आत्मगतम्’. ‘एतज्जपादिना’ = ‘एतत् जपादिना’. Source has ‘मन्त्रओ’; normalized to ‘मन्त्रः’ (likely visarga/orthography issue).
Related Themes: Agni Purana: Mantra-siddhi and prayoga sections (homa, japa, lakṣa counts); Agni Purana: Kāma/vaśīkaraṇa-type prayogas in mantra-vidyā context
FAQs
It teaches a vashīkaraṇa-oriented mantra-prayoga: using homa and japa of a Kāma-mantra (with the bīja “hrīṃ”) to obtain saubhāgya (prosperity/auspiciousness), kavitva (eloquence/poetic power), and influence over people.
Beyond mythology, it preserves applied ritual technology—specific mantra wording, intended outcomes (prosperity, eloquence, social influence), and the paired disciplines of homa and japa—showing the text’s coverage of practical sādhanā alongside other sciences and arts.
The verse frames ritual repetition and fire-offering as means to generate “siddhi” (attainments). Spiritually, it suggests that disciplined mantra-sādhanā is believed to shape one’s fortune and persuasive power, though such influence-oriented rites are traditionally advised to be governed by dharma and right intention.