Agni Purana — Vyavahara, Shloka 56
Ṛग्विधानम् (Ṛgvidhāna) — Applications of Ṛgvedic Mantras through Japa and Homa
राजा चर्मणि वैयाघ्रे छागे वैश्यस्तथैव च दशसाहस्रिको होमः प्रत्येकं परिकीर्तितः
rājā carmaṇi vaiyāghre chāge vaiśyastathaiva ca daśasāhasriko homaḥ pratyekaṃ parikīrtitaḥ
ဘုရင်သည် ကျားအရေပြားပေါ်တွင် ထိုင်၍ ပူဇော်ပွဲကို ဆောင်ရွက်ရမည်။ ထို့အတူ ဝိုင်ရှျယသည် ဆိတ်အရေပြားပေါ်တွင် ထိုင်ရမည်။ သူတို့တစ်ဦးချင်းစီအတွက် မီးပူဇော် (ဟိုးမ) ကို အဟုတိ ၁၀,၀၀၀ ကြိမ်ဖြင့် သတ်မှတ်ထားသည်။
Lord Agni (in instruction to Sage Vasiṣṭha, as per the Agni Purana’s predominant dialogue frame)
Vidya Category: {"primary_vidya":"Dharmashastra","secondary_vidya":"Mantra","practical_application":"Role-specific ritual protocol: appropriate āsana (animal-skin seat) for different social roles and a quantified homa count (10,000 oblations).","sutra_style":true}
Encyclopedic Reference: {"reference_type":"Procedure","entry_title":"Varṇa/Role-specific Āsana and Daśa-sāhasrika Homa","lookup_keywords":["vaiyāghra-carma","chāga-carma","daśa-sāhasrika homa","rājā āsana","vaiśya āsana"],"quick_summary":"The king uses a tiger-skin seat; the vaiśya uses a goat-skin seat. Each is prescribed a homa totaling ten thousand oblations, indicating a high-intensity kāmya/śānti-style offering."}
Concept: Ritual efficacy is linked to prescribed supports (āsana) and measurable effort (saṅkhyā of āhutis), reflecting a technical, procedural sacred science.
Application: If adapting today, preserve the principle: stable, ritually designated seat and consistent counted offerings (or counted japa) under guidance, rather than arbitrary performance.
Khanda Section: Ritual Prescriptions (Agni-vidhi / Homa-vidhi)
Primary Rasa: vira
Secondary Rasa: shanta
Visual Art Cues: {"scene_description":"A fire-altar scene: king seated on tiger-skin and a vaiśya on goat-skin, each performing a large-count homa with ladle and ghee, flames rising steadily, assistants counting oblations.","kerala_mural_prompt":"Kerala mural: vivid homa-kunda with stylized flames, king on tiger-skin (distinct stripes), vaiśya on goat-skin, priests with ladles, rhythmic repetition implied by repeated āhuti gestures.","tanjore_prompt":"Tanjore: central blazing agni with gold highlights, king on tiger-skin in regal attire, vaiśya respectfully seated, ornate ritual implements, embossed gold on flames and borders.","mysore_prompt":"Mysore: technical depiction of homa setup—kunda, samidh, ājya, sruc—figures seated on specified skins; clear, instructional composition emphasizing count (10,000) via tally marks/assistant.","mughal_miniature_prompt":"Mughal miniature: courtly ritual in a pavilion, detailed tiger-skin rug and goat-skin mat, attendants holding ghee vessels, delicate flame rendering and architectural finesse."}
Audio Atmosphere: {"recitation_mood":"solemn","suggested_raga":"Todi","pace":"medium","voice_tone":"instructional"}
Sandhi Resolution Notes: वैश्यस्तथैव = वैश्यः + तथा + एव.
Related Themes: Agni Purana 258 (homa-vidhi context); Agni Purana homa and śānti-karma passages
FAQs
It specifies homa procedure by social role: the prescribed ritual seat (tiger-skin for a king, goat-skin for a Vaiśya) and the quantified performance standard of 10,000 oblations for each.
By cataloging precise, operational ritual details—materials (specific skins as āsana) and numerical requirements (daśa-sāhasra oblations)—it functions like a practical manual alongside the Purana’s broader coverage of dharma, rites, and governance.
A large-count homa (10,000 offerings) is framed as a high-intensity purificatory act; performing it with the prescribed observances is understood to increase ritual efficacy, merit (puṇya), and the intended dharmic outcome for the performer.