Agni Purana — Agneya-vidya, Shloka 26
Chapter 21 — सामान्यपूजाकथनम्
Teaching on General Worship
प्रणवाद्याश् च नामाद्यमक्षरं विन्दुसंयुतं ॐ युतं वा सर्वमन्त्रपूजनाज्जपतः स्मृताः
praṇavādyāś ca nāmādyamakṣaraṃ vindusaṃyutaṃ oṃ yutaṃ vā sarvamantrapūjanājjapataḥ smṛtāḥ
គេត្រូវចាប់ផ្តើមដោយ ព្រṇវៈ (Oṃ) ហើយយកអក្សរដំបូងនៃព្រះនាម បន្សំជាមួយ បិន្ទុ (ṃ) ឬបន្សំជាមួយ Oṃ តាមប្រពៃណី ដើម្បីជបៈសម្រាប់ការបូជាមន្ត្រទាំងអស់។
Lord Agni (in dialogue with Sage Vasiṣṭha)
Vidya Category: {"primary_vidya":"Mantra","secondary_vidya":"Tantra","practical_application":"Standardizes mantra-japa openings by prescribing praṇava (Oṃ) and bīja-like initial-syllable usage (nāma-ādi-akṣara with bindu/ṃ), useful for daily japa, pūjā, and mantra-sādhana across deities.","sutra_style":true}
Encyclopedic Reference: {"reference_type":"Definition","entry_title":"Praṇava-ādi Japa: Nāma-ādi-akṣara with Bindu/Oṃ","lookup_keywords":["praṇava","japa-vidhi","bindu (ṃ)","nāma-ādi-akṣara","sarva-mantra-pūjā"],"quick_summary":"Begin japa with Oṃ; alternatively empower japa by using the first syllable of the deity-name joined with bindu (ṃ) or conjoined with Oṃ, as a general rule for worship-japa of mantras."}
Concept: Praṇava as universal sanctifier; bīja-like condensation of deity-name (nāma-ādi-akṣara + bindu) for mantra efficacy.
Application: In japa, prepend Oṃ or use the deity-name’s first syllable with ṃ (or with Oṃ) to align practice with orthodox mantra-vidhi.
Khanda Section: Puja-vidhi (Mantra-japa and Mantra-nyasa preliminaries)
Primary Rasa: adbhuta
Secondary Rasa: shanta
Visual Art Cues: {"scene_description":"A sādhaka seated on kuśa-mat, beginning japa with Oṃ, a manuscript open showing the deity-name’s first syllable marked with bindu (ṃ), subtle aura around the syllable.","kerala_mural_prompt":"Kerala temple mural style, seated brāhmaṇa sādhaka with japa-mālā, palm-leaf manuscript showing ‘ॐ’ and a syllable with bindu, warm ochres and deep greens, sanctum-like background, flat iconic composition","tanjore_prompt":"Tanjore painting, central sādhaka before a small altar, prominent gold-leaf halo around the ‘ॐ’ glyph, rich reds, ornate borders, japa-mālā and manuscript with bindu-marked syllable","mysore_prompt":"Mysore painting, instructional layout: close view of manuscript with ‘Oṃ’ and bindu, sādhaka in profile chanting, delicate lines, muted palette, emphasis on clarity of syllables","mughal_miniature_prompt":"Mughal miniature, scholar-sādhaka in a study, fine calligraphy of ‘ॐ’ and bindu-marked akṣara on paper, detailed textiles, subdued architectural interior"}
Audio Atmosphere: {"recitation_mood":"contemplative","suggested_raga":"Bhairavi","pace":"slow","voice_tone":"instructional"}
Sandhi Resolution Notes: praṇavādyāś = praṇava-ādyāḥ; nāmādyam = nāma-ādyam; vindusaṃyutam = vindu-saṃyutam; sarvamantrapūjanāj = sarva-mantra-pūjanāt (t→j before j); japataḥ taken as gen. of śatṛ-participle from √jap.
Related Themes: Agni Purana 21 (Pūjā-vidhi: mantra-japa/nyāsa preliminaries); Agni Purana 22 (Snāna-vidhi with nyāsa and rakṣā)
FAQs
It teaches a practical mantra-construction rule for japa and pūjā: begin with the Praṇava (Oṃ), and use either the name’s first syllable with bindu (ṃ) or the syllable joined with Oṃ as the operative seed-form for mantra worship.
Beyond mythology, it preserves applied ritual technology—phonetic/graphic mantra rules (praṇava, bindu/anusvāra, syllabic seeds) used across pūjā systems—showing the text’s coverage of liturgy and mantra-śāstra alongside other sciences.
By anchoring japa in the Praṇava and correct seed formation, the practice is held to become universally valid for mantra-pūjā, enhancing purity, focus, and the intended religious merit (puṇya) of worship.