Agni Purana — Agneya-vidya, Shloka 50
Chapter 24 — कुण्डनिर्माणादिविधिः
Procedure for Constructing the Fire-pit and Related Rites
जातं ध्यात्वा पुनः प्रोक्ष्य प्रणवेन तु संश्रितम् मन्त्रात्मकतनुं कृत्वा यथान्यासं पुरोदितम्
jātaṃ dhyātvā punaḥ prokṣya praṇavena tu saṃśritam mantrātmakatanuṃ kṛtvā yathānyāsaṃ puroditam
उत्पन्न झालेल्याचे ध्यान करून पुन्हा प्रोक्षण करावे; नंतर प्रणव (ॐ) याचा आश्रय घेऊन, पूर्वोक्त न्यासाप्रमाणे त्यास मंत्रात्मक तनू बनवावे.
Lord Agni (instructing the sage Vasiṣṭha)
Vidya Category: {"primary_vidya":"Tantra","secondary_vidya":"Mantra","practical_application":"Consecration workflow: dhyāna of the generated form, prokṣaṇa (sprinkling), refuge in Oṁ, and constructing a mantra-body via nyāsa for protection and ritual efficacy.","sutra_style":true}
Encyclopedic Reference: {"reference_type":"Procedure","entry_title":"Prāṇava-āśraya prokṣaṇa and mantra-tanu nyāsa","lookup_keywords":["prokṣaṇa","praṇava","nyāsa","mantra-tanu","saṃskāra"],"quick_summary":"After visualization, sprinkle with consecrated water, take refuge in Oṁ, and install mantras by nyāsa to form a ‘mantra-body’ suitable for ritual and protection."}
Concept: Mantra is embodied (mantra-tanu) through nyāsa; praṇava functions as the supreme support (āśraya) and seal of consecration; ritual purity is reinforced by prokṣaṇa.
Application: In daily pūjā: (1) dhyāna, (2) prokṣaṇa, (3) Oṁ-smarana, (4) nyāsa—treating the practitioner/deity-form as mantra-constituted for steadiness and protection.
Khanda Section: Puja-vidhi / Mantra-nyasa and Consecration (Agneya-vidya)
Primary Rasa: shanta
Secondary Rasa: adbhuta
Visual Art Cues: {"scene_description":"A practitioner sprinkling consecrated water over a ritual object or self, while a luminous Oṁ hovers above; mantras appear as syllabic garlands settling onto limbs in a nyāsa sequence, forming a radiant mantra-body.","kerala_mural_prompt":"Kerala mural, priest with kamaṇḍalu sprinkling water, large stylized Oṁ in the air, Sanskrit bīja-syllables painted as glowing petals aligning to head/heart/limbs, temple interior tones.","tanjore_prompt":"Tanjore painting, gold-embossed Oṁ, priest and kalasha, shimmering droplets, mantra-syllables in gold around the body forming armor-like aura, ornate borders.","mysore_prompt":"Mysore painting, stepwise nyāsa depiction: head, eyes, heart, shoulders marked with subtle script motifs, gentle colors, clear instructional composition.","mughal_miniature_prompt":"Mughal miniature, refined ritual chamber, delicate water-sprinkling gesture, calligraphic Oṁ cloud, tiny script-like motifs settling on the figure, intricate textiles."}
Audio Atmosphere: {"recitation_mood":"devotional","suggested_raga":"Kalyani","pace":"medium","voice_tone":"instructional"}
Sandhi Resolution Notes: yathānyāsaṃ → yathā-nyāsam; mantrātmakatanuṃ → mantra-ātmaka-tanum
Related Themes: Agni Purana 24 (nyāsa instructions ‘previously taught’); Agni Purana mantra-kalpa and pūjā-vidhi sections
FAQs
It teaches a practical sequence of ritual activation: visualize the generated sacred form/support, purify it by prokṣaṇa (sprinkling), anchor the act in Oṁ (praṇava), and perform nyāsa to establish the deity/mantra as a ‘mantra-body’ (mantrātmakatanu).
Beyond mythology, it preserves applied liturgical technology—purification (prokṣaṇa), sonic theology (praṇava), and tantric-style installation (nyāsa)—showing the Agni Purana’s breadth as a manual of ritual procedure alongside other sciences.
By purification, Oṁ-centered recollection, and nyāsa, the practitioner sacralizes the object and aligns body–speech–mind with mantra, aiming at ritual purity, correct invocation, and the merit of properly established worship.