Agni Purana — Raja-dharma, Shloka 25
Rājābhiṣeka-kathana
Account of the Royal Consecration
पुष्पैः पुष्पवतीत्येव ब्राह्मणेति च वीजकैः रत्नैर् आशुः शिशानश् च ये देवाश् च कुशोदकैः
puṣpaiḥ puṣpavatītyeva brāhmaṇeti ca vījakaiḥ ratnair āśuḥ śiśānaś ca ye devāś ca kuśodakaiḥ
ပန်းများဖြင့် «Puṣpavatī» ဟု ခေါ်၍ ဖိတ်ခေါ်ရမည်။ အစေ့အနှံ/မျိုးစေ့များဖြင့် «Brāhmaṇa» ဟု ခေါ်ရမည်။ ရတနာများဖြင့် «Āśu» နှင့် «Śiśāna» ဟု ခေါ်ရမည်။ ကုရှရေဖြင့်လည်း သက်ဆိုင်ရာ ဒေဝတားတို့ကို ဖိတ်ခေါ်ရမည်။
Lord Agni (instructing sage Vasiṣṭha, typical Agni Purana dialogue frame)
Vidya Category: {"primary_vidya":"Mantra","secondary_vidya":"Tantra","practical_application":"Devata-paryāya application: invoking specific epithets/names according to the offering medium (flowers, seeds, jewels, kuśa-water) to align dravya with mantra and deity-aspect in pūjā.","sutra_style":true}
Encyclopedic Reference: {"reference_type":"List","entry_title":"Dravya-anusāra devatā-nāma (epithet mapping for offerings)","lookup_keywords":["puṣpavatī","bījaka","ratna","śiśāna","devatā-paryāya"],"quick_summary":"The verse lists which divine epithets are to be used when offering different substances, creating a systematic mapping between offering-material and invoked deity-aspect."}
Concept: Nāma–rūpa–dravya saṃbandha: correct naming (nāma) harmonizes the offering (dravya) with the intended divine function (devatā-bhāva).
Application: During pūjā, recite the specified epithet when presenting each material to maintain ritual coherence and avoid mantra/dravya mismatch.
Khanda Section: Puja-vidhi (Mantra-nama & Devata-paryaya: ritual epithets and deity-name applications)
Primary Rasa: adbhuta
Secondary Rasa: shanta
Visual Art Cues: {"scene_description":"A pūjā altar with distinct offering trays: flowers, seeds/grains, jewels, and a kuśa-water vessel; the priest gestures and recites different epithets as each offering is presented.","kerala_mural_prompt":"Kerala mural: four offering groups clearly separated, priest chanting with hand-mudrā, labels implied by icon-like arrangement; warm palette, stylized altar objects.","tanjore_prompt":"Tanjore: ornate trays with flowers and jewels highlighted in gold, priest before deity, shimmering kuśa-water pot; rich decorative borders and embossed gold work.","mysore_prompt":"Mysore: instructional layout showing sequence—flowers→seeds→jewels→kuśodaka—with the corresponding epithets visually hinted via scroll-like captions, fine detailing.","mughal_miniature_prompt":"Mughal miniature: detailed still-life of offerings (flowers, grains, gems) and a kuśa bundle near a water pot; priest reciting, refined interior with patterned carpets."}
Audio Atmosphere: {"recitation_mood":"instructional","suggested_raga":"Hamsadhwani","pace":"medium","voice_tone":"instructional"}
Sandhi Resolution Notes: पुष्पवतीत्येव → पुष्पवती इति एव; ब्राह्मणेति → ब्राह्मण इति; रत्नैर् → रत्नैः; देवाश् → देवाः; कुशोदकैः = कुश-उदकैः (षष्ठी-तत्पुरुष).
Related Themes: Agni Purana 218 (devatā-nāma and abhiṣeka/pūjā mappings)
FAQs
It teaches offering-specific name-invocation (nāma-prayoga): while presenting particular substances (flowers, seeds, jewels, kuśa-water), the worshipper uses corresponding epithets as part of the ritual address to the deity/deities.
By cataloging precise ritual micro-procedures—how different upacāras (offerings) map to specific divine epithets—this verse exemplifies the Agni Purana’s compendium style, preserving practical liturgical rules alongside broader theology.
Correct nāma and dravya coordination is treated as enhancing mantra efficacy and ritual purity, thereby increasing the intended merit (puṇya) and reducing procedural fault (doṣa) in worship.