Agni Purana — Vastu-Pratishtha & Isana-kalpa, Shloka 10
अध्याय 82 — संस्कारदीक्षाकथनम्
Saṃskāra-Dīkṣā: Consecratory Initiation
सीमन्ते जन्मतो नामकरणाय च होमयेत् शतानि पञ्च मूलेन वौषडादिदशांशतः
sīmante janmato nāmakaraṇāya ca homayet śatāni pañca mūlena vauṣaḍādidaśāṃśataḥ
Dalam upacara sīmantonnayana, pada waktu kelahiran, dan dalam upacara pemberian nama (nāmakaraṇa), hendaklah dilakukan homa (persembahan api) sebanyak lima ratus curahan, dengan menggunakan bahan akar yang ditetapkan; dan lafaz penutup mantra seperti “vauṣaṭ” serta penutup-penutup lain hendaklah digunakan menurut kadar sepersepuluh, sebagaimana ditentukan oleh aturan.
Lord Agni (in instruction to sage Vasiṣṭha, within the Agni Purana’s didactic dialogue frame)
Vidya Category: {"primary_vidya":"Vrata","secondary_vidya":"Mantra","practical_application":"Standardizing saṃskāra-homa counts and mantra-endings (vauṣaṭ etc.) for sīmantonnayana, jāta-karma/birth context, and nāmakaraṇa so the officiant can execute rites with correct saṅkhyā and prayoga.","sutra_style":true}
Encyclopedic Reference: {"reference_type":"Procedure","entry_title":"Saṃskāra-homa: 500 āhutis with mūla-dravya; vauṣaṭ proportion rule","lookup_keywords":["sīmantonnayana homa","nāmakaraṇa āhuti saṅkhyā","pañcaśata āhuti","mūla-dravya","vauṣaṭ daśāṃśa"],"quick_summary":"For key life-cycle rites (sīmantonnayana, birth-related rite, and name-giving), perform 500 oblations using the prescribed root-substance; employ vauṣaṭ and related mantra-endings in a one-tenth proportion as per ritual rule."}
Concept: Saṃskāra as dhārmika regulation of life-stages through precise yajña-prayoga (count, substance, mantra-ending).
Application: A gṛhastha or ṛtvik follows fixed counts and mantra-closures to avoid pratyavāya (ritual defect) and to align domestic rites with śāstric procedure.
Khanda Section: Samskara-vidhi (Garbha–Janma–Bala-samskaras / Domestic rites and life-cycle rituals)
Primary Rasa: shanta
Secondary Rasa: adbhuta
Visual Art Cues: {"scene_description":"A domestic fire-altar (gārhapatya) with a priest offering repeated āhutis during sīmantonnayana/nāmakaraṇa; ladle, root-substance, and the moment of uttering ‘vauṣaṭ’.","kerala_mural_prompt":"Kerala mural style, warm earthy palette, gṛhastha yajña scene inside a traditional house, sacred fire with stylized flames, priest in white dhoti offering āhuti, pregnant woman for sīmantonnayana in the background, inscriptions suggesting ‘vauṣaṭ’, devotional yet instructional composition.","tanjore_prompt":"Tanjore painting, gold-leaf highlights on the homa-kuṇḍa flames and vessels, richly ornamented priest and patrons, symmetrical ritual layout, emphasis on auspicious domestic saṃskāra setting, ornate borders.","mysore_prompt":"Mysore painting, fine linework showing ritual implements (sruk/sruva, kuṇḍa, samidh, mūla-dravya bowl), sequential depiction of repeated oblations, calm instructional mood, minimal background.","mughal_miniature_prompt":"Mughal miniature, detailed interior of a household ritual, precise rendering of utensils and attendants, subtle smoke from fire, calligraphic cartouche indicating ‘pañcaśata āhuti’ and ‘vauṣaṭ’, naturalistic faces and textiles."}
Audio Atmosphere: {"recitation_mood":"instructional","suggested_raga":"Bhairav","pace":"medium","voice_tone":"instructional"}
Sandhi Resolution Notes: nāmakaraṇāya = nāma-karaṇāya; vauṣaḍādidaśāṃśataḥ = vauṣaṭ-ādi-daśāṃśa-taḥ; janmato = janmataḥ (tasil).
Related Themes: Agni Purana Saṃskāra-vidhi sections on garbhādhāna, puṃsavana, sīmantonnayana, jāta-karma, nāmakaraṇa (same adhyāya/khāṇḍa context)
FAQs
It prescribes a specific homa count (500 oblations) for key life-cycle rites—sīmantonnayana, birth-related rites, and nāmakaraṇa—along with a rule-governed use of mantra-endings like ‘vauṣaṭ’ in a stated proportion.
Beyond theology, the Agni Purana functions as a practical manual: here it records procedural details of gṛhya-style samskāras (counts, materials, and mantra conventions), showing its coverage of household ritual technology alongside other disciplines.
Performing the prescribed homa during transitional rites is presented as a purifier and protector—ritually sanctifying pregnancy, birth, and naming, and generating merit (puṇya) and auspiciousness for the child and family.