Agni Purana — Mantra-shastra, Shloka 20
Chapter 306 — त्रैलोक्यमोहनमन्त्राः
Mantras for Enchanting the Three Worlds
ॐ पक्षिराजाय ह्रूं फट् तार्क्ष्यं यजेत् कर्णिकायामङ्गदेवान् यथाविधि शाक्तिरिन्द्रादियन्त्रेषु तार्क्ष्याद्या धृतचामराः
oṃ pakṣirājāya hrūṃ phaṭ tārkṣyaṃ yajet karṇikāyāmaṅgadevān yathāvidhi śāktirindrādiyantreṣu tārkṣyādyā dhṛtacāmarāḥ
「オṃ、鳥王に—フルूं・パट」という真言により、ヤントラの花心・中心（カルニカー）にてタークシャ（ガルダ）を供養し、次いで規定の作法に従いアṅガ・デーヴァター（肢分の神々）を供養すべきである。インドラ等のヤントラにおいては、シャクティ（神力）およびタークシャを首とする一群を、チャーマラ（払子）を執る姿として描くべし。
Lord Agni (instructing the sage Vasiṣṭha in ritual/yantra procedure, as typical for Agni Purāṇa’s instructional frame)
Vidya Category: {"primary_vidya":"Tantra","secondary_vidya":"Shilpa","practical_application":"Yantra-centered worship: placing Garuḍa (Tārkṣya) in the karnikā (pericarp/center), installing aṅga-devatās, and specifying iconographic details (cāmara-bearing) for attendant figures in deity-yantras.","sutra_style":true}
Encyclopedic Reference: {"reference_type":"Procedure","entry_title":"Tārkṣya-yantra-pūjā: karnikā-sthāpana and aṅga-devatā-nyāsa","lookup_keywords":["Garuda yantra","Tarkshya","karnika","anga devata","chamara"],"quick_summary":"Worship Garuḍa in the yantra’s center with the given mantra, then worship the limb-deities; in related deity-yantras (Indra etc.), depict Śakti and the Tārkṣya-group holding fly-whisks as prescribed."}
Concept: Yantra is a spatial theology: divinity is invoked by location (center/periphery) and by ordered subsidiary powers (aṅga-devatā).
Application: Construct/visualize the yantra with correct central placement and attendant arrangement; use the mantra as the activation key (āvāhana) before subsidiary worship.
Khanda Section: Puja-vidhi / Tantra-yoga (Yantra–Mantra worship of Garuḍa/Tārkṣya and attendant deities)
Primary Rasa: adbhuta
Secondary Rasa: shanta
Visual Art Cues: {"scene_description":"A geometric yantra with a lotus-like pericarp; Garuḍa enthroned in the center; surrounding aṅga-devatās; in adjacent panels, Indra and other deity-yantras with Śakti and Tārkṣya-group holding cāmaras.","kerala_mural_prompt":"Kerala mural, stylized lotus-yantra filling the frame; central Garuḍa with strong beak and wings, jewel tones; attendants in circular registers; cāmara-bearing figures flanking Indra-like forms; temple-lamp ambience.","tanjore_prompt":"Tanjore, gold-leaf yantra lines, central Garuḍa with embossed ornaments; cāmara attendants rendered symmetrically; mantra ‘oṁ pakṣirājāya hrūṁ phaṭ’ on decorative arch border.","mysore_prompt":"Mysore, instructional yantra diagram with labeled karnikā and aṅga-devatā positions; central Garuḍa icon; clean pastel palette; emphasis on placement rules and cāmara attribute.","mughal_miniature_prompt":"Mughal miniature, precise geometry of yantra on a manuscript folio; central Garuḍa painted with fine feather detail; attendants around; calligraphy cartouche with the mantra; courtly fly-whisk bearers."}
Audio Atmosphere: {"recitation_mood":"instructional","suggested_raga":"Yaman","pace":"medium","voice_tone":"instructional"}
Sandhi Resolution Notes: karṇikāyāmaṅgadevān → karṇikāyām + aṅga-devān; śāktirindrādiyantreṣu → śāktiḥ + indra-ādi-yantreṣu; tārkṣyādyā → tārkṣya-ādyāḥ.
Related Themes: Agni Purāṇa 306 (yantra–mantra worship sequences; aṅga-devatā procedures)
FAQs
It teaches a specific yantra-pūjā step: invoking Garuḍa (Tārkṣya) with the mantra “oṃ pakṣirājāya hrūṃ phaṭ,” placing him in the yantra’s central karṇikā, then worshipping the aṅga-devatās (ancillary/limb deities) by rule; it also specifies iconographic details for related yantras (Indra etc.), including attendants shown with cāmaras.
Beyond narrative Purāṇic material, it preserves applied ritual technology—mantra syntax, yantra layout (center/karṇikā), subsidiary deity-sequences (aṅga-devatās), and iconographic conventions—showing the Agni Purāṇa’s coverage of practical tantra/ritual manuals alongside theology and myth.
Correctly installing the deity in the yantra’s center and performing the prescribed aṅga-deity worship is understood to ‘seal’ the practice (through bīja and phaṭ) and stabilize the sādhana’s protective and empowering effects, yielding ritual purity, protection, and siddhi-oriented merit when done according to vidhi.