Agni Purana — Mantra-shastra, Shloka 22
Derivation
Uddhāra) of the Sakalādi Mantra (सकलादिमन्त्रोद्धारः
ब्रह्माङ्गरहितः शून्यस्तस्य मूर्तिरसस्तरुः विघ्ननाशाय भवति पूजितो बालबालिशैः
brahmāṅgarahitaḥ śūnyastasya mūrtirasastaruḥ vighnanāśāya bhavati pūjito bālabāliśaiḥ
ဗြဟ္မာ၏ အင်္ဂါ/ဂုဏ်သတ္တိများ မပါဝင်သဖြင့် သုညဖြစ်ကာ ၎င်း၏ရုပ်သဏ္ဌာန်သည် မမှန်ကန်သော “သစ်ပင်” တစ်ပင်သာ ဖြစ်သည်။ သို့ရာတွင် ကလေးဆန်၍ မသိနားမလည်သူတို့က ပူဇော်လျှင် အတားအဆီးများ ဖျက်ဆီးရာ နည်းလမ်းတစ်ရပ်ဟု ယူဆခံရသည်။
Lord Agni (traditional Agni Purana narrator) speaking to Vasiṣṭha (overall dialogue frame)
Vidya Category: {"primary_vidya":"Puja-vidhi","secondary_vidya":"Philosophy","practical_application":"Discriminative guidance in worship: avoid mistaking void/attribute-less constructs as ultimate; understand how popular worship can still function pragmatically for vighna-nivāraṇa (obstacle-removal).","sutra_style":true}
Encyclopedic Reference: {"reference_type":"Commentary","entry_title":"Śūnya-mūrti and Vighna-nivāraṇa: Pragmatic Efficacy vs. Ontological Status","lookup_keywords":["vighna-nivarana","shunya","murti","puja","bala-balaisha"],"quick_summary":"Critiques an ‘empty’ form as unreal like a tree-image, yet notes that even such worship—when performed—gets socially/ritually treated as obstacle-removing, highlighting the gap between metaphysical truth and ritual pragmatics."}
Alamkara Type: Dṛṣṭānta (illustrative analogy)
Concept: Distinguish ontological reality from ritual utility: an ill-defined ‘empty’ object is metaphysically deficient, yet faith-driven practice can yield functional results (vighna-nāśa) within ritual economy.
Application: In practice, prefer well-defined mantra/mūrti per āgama; if engaging popular forms, frame them as provisional supports (upāya) rather than final truth.
Khanda Section: Puja-vidhi / Vighna-nivarana (Ritual worship for obstacle-removal)
Primary Rasa: Shanta
Secondary Rasa: Hasya
Visual Art Cues: {"scene_description":"A contrast scene: an abstract/empty ‘form’ like a barren tree-image being worshipped by naïve devotees, while a learned priest gestures toward proper iconographic/mantric specification for obstacle-removal.","kerala_mural_prompt":"Kerala mural showing simple villagers offering flowers to a stylized barren tree/void-symbol shrine, a calm ācārya nearby indicating correct ritual, earthy reds and greens, temple-wall composition","tanjore_prompt":"Tanjore style: devotees with offerings before a minimal abstract emblem/tree-form, rich gold borders, emphasis on ritual paraphernalia (lamp, bell), didactic tableau","mysore_prompt":"Mysore painting with clear instructional layout: left panel ‘śūnya-mūrti’ worship, right panel proper pūjā setup for vighna-nivāraṇa, fine linework and labels","mughal_miniature_prompt":"Mughal miniature of a small shrine with an ambiguous emblem, common folk in bright garments offering flowers, a scholar-priest in the corner with a manuscript, detailed architectural setting"}
Audio Atmosphere: {"recitation_mood":"instructional","suggested_raga":"Khamaj","pace":"medium","voice_tone":"instructional"}
Sandhi Resolution Notes: śūnyastasya → śūnyaḥ tasya; mūrtirasastaruḥ → mūrtiḥ rasa-taruḥ.
Related Themes: Agni Purana 316 (Pūjā-vidhi / vighna-nivāraṇa context); Agni Purana ritual sections on pratimā-lakṣaṇa and mantra-nyāsa (general)
FAQs
It conveys a vighna-nāśa (obstacle-removal) application: even a conceptually ‘empty/illusory’ form, when taken as an object of pūjā by simple devotees, is treated as functioning ritually for vighna-nivāraṇa.
It preserves not only formal pūjā-vidhi but also observations about popular/folk worship and the efficacy attributed to symbols—showing the text’s wide scope across theology, ritual practice, and social-religious behavior.
It implies that devotional intent and ritual engagement can yield perceived protective results (vighna-nāśa), even when the worship-object is philosophically described as ‘empty’—highlighting the power ascribed to faith-driven practice in karmic outcomes.