Agni Purana — Mantra-shastra, Shloka 11
Worship by Limb-Syllables
Aṅgākṣara-arcana
गुणाश् च तन्त्रसत्वाद्याः केशरस्थाश् च शक्तयः विमलोत्कर्षणीज्ञानक्रियायोगाश् च वै क्रमात्
guṇāś ca tantrasatvādyāḥ keśarasthāś ca śaktayaḥ vimalotkarṣaṇījñānakriyāyogāś ca vai kramāt
ထို့နောက် တန္တရသတ္တဝါ (Sattva) မှစ၍ အခြားဂုဏ်များနှင့် ပန်းကြာ၏ အမွှေးတိုင် (keśara) တွင် တည်ရှိသော Śakti များဖြစ်သည့် Vimalā, Utkarṣiṇī, Jñānā, Kriyā, Yogā တို့ကို အစဉ်လိုက် ထား၍ နားလည်ရမည်။
Lord Agni (teaching the sage Vasiṣṭha)
Vidya Category: {"primary_vidya":"Tantra","secondary_vidya":"Mantra","practical_application":"Śrīcakra/Padma-nyāsa mapping of guṇas and keśara-śaktis for internal visualization and ritual placement (nyāsa) in pūjā.","sutra_style":true}
Encyclopedic Reference: {"reference_type":"List","entry_title":"Keśara-śakti and Guṇa-krama in Padma-nyāsa","lookup_keywords":["keśara-śakti","padma-nyāsa","guṇa-krama","vimalā","utkarṣiṇī"],"quick_summary":"The verse enumerates the guṇas (sattva etc.) and the keśara-sthā śaktis—Vimalā, Utkarṣiṇī, Jñānā, Kriyā, Yogā—indicating their sequential placement/understanding in lotus-nyāsa."}
Concept: Śakti-tattva is organized as ordered powers (śaktayaḥ) and guṇas, to be internalized through structured nyāsa.
Application: Use the given order as a mnemonic for visualization: place guṇas and then keśara-śaktis in the lotus-filaments during japa/pūjā to stabilize attention and ritual correctness.
Khanda Section: Tantra & Mantra-vidya (Śrīcakra/Padma-nyāsa—Śakti-tattva exposition)
Primary Rasa: adbhuta
Secondary Rasa: shanta
Visual Art Cues: {"scene_description":"A stylized lotus (padma) diagram with filaments (keśara) labeled by śaktis—Vimalā, Utkarṣiṇī, Jñānā, Kriyā, Yogā—arranged in a clear sequential ring, with guṇas indicated as an inner triad.","kerala_mural_prompt":"Kerala temple mural style, flat yet rich colors, sacred lotus mandala with labeled śaktis on filaments, subtle yantra geometry, traditional ornamental borders, calm devotional ambience","tanjore_prompt":"Tanjore painting, central lotus-yantra with raised gesso and gold highlights on the keśara ring, śakti names inscribed in Devanagari, jewel-toned palette, symmetrical composition","mysore_prompt":"Mysore painting style, precise linework and instructional clarity, lotus diagram with sequential numbering of śaktis and guṇas, soft shading, minimal background","mughal_miniature_prompt":"Mughal miniature, manuscript folio showing a scholar-priest pointing to a lotus diagram on a palm-leaf/folio, delicate floral margins, fine calligraphy labels for śaktis and guṇas"}
Audio Atmosphere: {"recitation_mood":"contemplative","suggested_raga":"Ahir Bhairav","pace":"medium","voice_tone":"instructional"}
Sandhi Resolution Notes: guṇāś→guṇāḥ; keśarasthāś→keśarasthāḥ; yogāś→yogāḥ; tantrasatvādyāḥ treated as tatpuruṣa compound; vimalotkarṣaṇījñānakriyāyogāḥ treated as enumerative compound.
Related Themes: Agni Purana 302.12; Agni Purana 302.14; Agni Purana 302.15
FAQs
It specifies a tantric nyāsa/vinyāsa mapping: the guṇas (starting with sattva) and a set of named śaktis (Vimalā, Utkarṣiṇī, Jñānā, Kriyā, Yogā) are assigned to the lotus ‘keśara’ positions in a fixed sequence for worship/meditation.
Beyond mythic narration, it preserves precise tantric liturgical technology—classification of guṇas and enumerated śaktis with spatial placement rules—showing the Agni Purana’s role as a manual of applied ritual and esoteric practice.
Correct sequential placement (krama) in nyāsa is held to purify the practitioner (vimalā), elevate consciousness (utkarṣiṇī), stabilize knowledge and effective action (jñānā/kriyā), and culminate in yogic integration (yogā), thereby supporting merit and inner purification.