Agni Purana — Vyavahara, Shloka 85
Ṛग्विधानम् (Ṛgvidhāna) — Applications of Ṛgvedic Mantras through Japa and Homa
सर्वत्रेति परा शान्तिर्ज्ञेया प्रतिरथस् तथा सूत सांकाश्यपन्नित्यं प्रजाकामस्य कीर्तितं
sarvatreti parā śāntirjñeyā pratirathas tathā sūta sāṃkāśyapannityaṃ prajākāmasya kīrtitaṃ
«‘Sarvatrā’ (“везде”) следует понимать как высшее умиротворение (дарующее наивысший мир). Так же известен и ‘Pratiratha’. И, о Сута, ‘Sāṃkāśyapa’ провозглашён вечно действенным для того, кто желает потомства.»
Sūta (as the addressed narrator within the dialogue frame; the underlying teaching is in the Agni Purana’s didactic voice, traditionally from Agni to Vasiṣṭha)
Vidya Category: {"primary_vidya":"Mantra","secondary_vidya":"Samanya","practical_application":"Use of specific epithets/names as efficacious utterances for targeted results: peace (śānti) and progeny (prajā).","sutra_style":true}
Encyclopedic Reference: {"reference_type":"List","entry_title":"Nāma-phala: Sarvatrā, Pratiratha, Sāṃkāśyapa","lookup_keywords":["nāmānuśāsana","sarvatrā","pratiratha","sāṃkāśyapa","prajā-kāma"],"quick_summary":"The verse assigns benefits to particular names: ‘Sarvatrā’ as supreme pacification, ‘Pratiratha’ similarly, and ‘Sāṃkāśyapa’ as continually efficacious for those seeking progeny."}
Concept: Nāma (name/epithet) functions as a compact ritual instrument; correct utterance and intent (kāma) align the practitioner with desired outcomes (śānti, prajā).
Application: Employ these names in japa/saṅkīrtana within śānti-karmas or prajā-kāma rites, maintaining regularity (‘nityam’) for sustained effect.
Khanda Section: Nāmānuśāsana / Mantra-nāma-kathana (Names and epithets with ritual/benefit indications)
Primary Rasa: shanta
Secondary Rasa: adbhuta
Visual Art Cues: {"scene_description":"A teacher (Sūta-like narrator) instructs disciples, pointing to a palm-leaf list of sacred names, with symbolic motifs of peace (calm aura) and progeny (mother and child) in the background.","kerala_mural_prompt":"Kerala mural, seated guru narrating to disciples, palm-leaf manuscript showing the three names, serene temple interior, stylized lotus and lamp motifs signifying śānti, traditional flat composition","tanjore_prompt":"Tanjore style, guru and disciples with ornate halos, gold-leaf emphasis on manuscript and sacred syllables, side vignette of a peaceful household with child to indicate prajā-phala, rich jewel tones","mysore_prompt":"Mysore painting, clean didactic scene: manuscript with highlighted words ‘Sarvatrā’, ‘Pratiratha’, ‘Sāṃkāśyapa’, calm faces, fine linework, minimal background for clarity","mughal_miniature_prompt":"Mughal miniature, scholarly assembly with calligraphic manuscript, delicate interior architecture, symbolic side panels showing a tranquil garden (śānti) and family scene (progeny), intricate border"}
Audio Atmosphere: {"recitation_mood":"instructional","suggested_raga":"Yaman","pace":"medium","voice_tone":"instructional"}
Sandhi Resolution Notes: śāntirjñeyā = śāntiḥ + jñeyā; sarvatreti = sarvatra + iti.
Related Themes: Agni Purana 258 (nāma-phala and mantra-nāma-kathana sequence)
FAQs
It maps specific epithets (e.g., “Sarvatrā,” “Pratiratha,” “Sāṃkāśyapa”) to stated results—especially śānti (pacification) and prajā (offspring)—a typical mantra-nāma/phala instruction used in japa or devotional recitation.
By cataloging names/epithets together with their practical outcomes (peace, progeny), it functions like a reference index of applied religious knowledge—one of the Agni Purana’s hallmark encyclopedic features alongside law, ritual, and other sciences.
The verse frames remembrance/recitation of these epithets as merit-bearing and outcome-oriented: śānti for inner/outer disturbances and a sanctioned means (dharma-aligned) for those seeking progeny.