Agni Purana — Agneya-vidya, Shloka 50
Chapter 24 — कुण्डनिर्माणादिविधिः
Procedure for Constructing the Fire-pit and Related Rites
जातं ध्यात्वा पुनः प्रोक्ष्य प्रणवेन तु संश्रितम् मन्त्रात्मकतनुं कृत्वा यथान्यासं पुरोदितम्
jātaṃ dhyātvā punaḥ prokṣya praṇavena tu saṃśritam mantrātmakatanuṃ kṛtvā yathānyāsaṃ puroditam
Tendo meditado sobre o que foi trazido à existência, deve-se novamente aspergir com água consagrada; então, tomando refúgio no Praṇava (Oṁ), deve-se moldá-lo como um corpo constituído de mantra, conforme o nyāsa anteriormente ensinado.
Lord Agni (instructing the sage Vasiṣṭha)
Vidya Category: {"primary_vidya":"Tantra","secondary_vidya":"Mantra","practical_application":"Consecration workflow: dhyāna of the generated form, prokṣaṇa (sprinkling), refuge in Oṁ, and constructing a mantra-body via nyāsa for protection and ritual efficacy.","sutra_style":true}
Encyclopedic Reference: {"reference_type":"Procedure","entry_title":"Prāṇava-āśraya prokṣaṇa and mantra-tanu nyāsa","lookup_keywords":["prokṣaṇa","praṇava","nyāsa","mantra-tanu","saṃskāra"],"quick_summary":"After visualization, sprinkle with consecrated water, take refuge in Oṁ, and install mantras by nyāsa to form a ‘mantra-body’ suitable for ritual and protection."}
Concept: Mantra is embodied (mantra-tanu) through nyāsa; praṇava functions as the supreme support (āśraya) and seal of consecration; ritual purity is reinforced by prokṣaṇa.
Application: In daily pūjā: (1) dhyāna, (2) prokṣaṇa, (3) Oṁ-smarana, (4) nyāsa—treating the practitioner/deity-form as mantra-constituted for steadiness and protection.
Khanda Section: Puja-vidhi / Mantra-nyasa and Consecration (Agneya-vidya)
Primary Rasa: shanta
Secondary Rasa: adbhuta
Visual Art Cues: {"scene_description":"A practitioner sprinkling consecrated water over a ritual object or self, while a luminous Oṁ hovers above; mantras appear as syllabic garlands settling onto limbs in a nyāsa sequence, forming a radiant mantra-body.","kerala_mural_prompt":"Kerala mural, priest with kamaṇḍalu sprinkling water, large stylized Oṁ in the air, Sanskrit bīja-syllables painted as glowing petals aligning to head/heart/limbs, temple interior tones.","tanjore_prompt":"Tanjore painting, gold-embossed Oṁ, priest and kalasha, shimmering droplets, mantra-syllables in gold around the body forming armor-like aura, ornate borders.","mysore_prompt":"Mysore painting, stepwise nyāsa depiction: head, eyes, heart, shoulders marked with subtle script motifs, gentle colors, clear instructional composition.","mughal_miniature_prompt":"Mughal miniature, refined ritual chamber, delicate water-sprinkling gesture, calligraphic Oṁ cloud, tiny script-like motifs settling on the figure, intricate textiles."}
Audio Atmosphere: {"recitation_mood":"devotional","suggested_raga":"Kalyani","pace":"medium","voice_tone":"instructional"}
Sandhi Resolution Notes: yathānyāsaṃ → yathā-nyāsam; mantrātmakatanuṃ → mantra-ātmaka-tanum
Related Themes: Agni Purana 24 (nyāsa instructions ‘previously taught’); Agni Purana mantra-kalpa and pūjā-vidhi sections
FAQs
It teaches a practical sequence of ritual activation: visualize the generated sacred form/support, purify it by prokṣaṇa (sprinkling), anchor the act in Oṁ (praṇava), and perform nyāsa to establish the deity/mantra as a ‘mantra-body’ (mantrātmakatanu).
Beyond mythology, it preserves applied liturgical technology—purification (prokṣaṇa), sonic theology (praṇava), and tantric-style installation (nyāsa)—showing the Agni Purana’s breadth as a manual of ritual procedure alongside other sciences.
By purification, Oṁ-centered recollection, and nyāsa, the practitioner sacralizes the object and aligns body–speech–mind with mantra, aiming at ritual purity, correct invocation, and the merit of properly established worship.