Agni Purana — Mantra-shastra, Shloka 20
Chapter 306 — त्रैलोक्यमोहनमन्त्राः
Mantras for Enchanting the Three Worlds
ॐ पक्षिराजाय ह्रूं फट् तार्क्ष्यं यजेत् कर्णिकायामङ्गदेवान् यथाविधि शाक्तिरिन्द्रादियन्त्रेषु तार्क्ष्याद्या धृतचामराः
oṃ pakṣirājāya hrūṃ phaṭ tārkṣyaṃ yajet karṇikāyāmaṅgadevān yathāvidhi śāktirindrādiyantreṣu tārkṣyādyā dhṛtacāmarāḥ
“ॐ पक्षिराजाय ह्रूं फट्” इति मन्त्रेण कर्णिकायां तार्क्ष्यं यजेत्। ततः यथाविधि अङ्गदेवताः पूजयेत्। इन्द्रादियन्त्रेषु शक्तिः तथा तार्क्ष्यादिगणश्च चामरधारिणः चित्र्याः।
Lord Agni (instructing the sage Vasiṣṭha in ritual/yantra procedure, as typical for Agni Purāṇa’s instructional frame)
Vidya Category: {"primary_vidya":"Tantra","secondary_vidya":"Shilpa","practical_application":"Yantra-centered worship: placing Garuḍa (Tārkṣya) in the karnikā (pericarp/center), installing aṅga-devatās, and specifying iconographic details (cāmara-bearing) for attendant figures in deity-yantras.","sutra_style":true}
Encyclopedic Reference: {"reference_type":"Procedure","entry_title":"Tārkṣya-yantra-pūjā: karnikā-sthāpana and aṅga-devatā-nyāsa","lookup_keywords":["Garuda yantra","Tarkshya","karnika","anga devata","chamara"],"quick_summary":"Worship Garuḍa in the yantra’s center with the given mantra, then worship the limb-deities; in related deity-yantras (Indra etc.), depict Śakti and the Tārkṣya-group holding fly-whisks as prescribed."}
Concept: Yantra is a spatial theology: divinity is invoked by location (center/periphery) and by ordered subsidiary powers (aṅga-devatā).
Application: Construct/visualize the yantra with correct central placement and attendant arrangement; use the mantra as the activation key (āvāhana) before subsidiary worship.
Khanda Section: Puja-vidhi / Tantra-yoga (Yantra–Mantra worship of Garuḍa/Tārkṣya and attendant deities)
Primary Rasa: adbhuta
Secondary Rasa: shanta
Visual Art Cues: {"scene_description":"A geometric yantra with a lotus-like pericarp; Garuḍa enthroned in the center; surrounding aṅga-devatās; in adjacent panels, Indra and other deity-yantras with Śakti and Tārkṣya-group holding cāmaras.","kerala_mural_prompt":"Kerala mural, stylized lotus-yantra filling the frame; central Garuḍa with strong beak and wings, jewel tones; attendants in circular registers; cāmara-bearing figures flanking Indra-like forms; temple-lamp ambience.","tanjore_prompt":"Tanjore, gold-leaf yantra lines, central Garuḍa with embossed ornaments; cāmara attendants rendered symmetrically; mantra ‘oṁ pakṣirājāya hrūṁ phaṭ’ on decorative arch border.","mysore_prompt":"Mysore, instructional yantra diagram with labeled karnikā and aṅga-devatā positions; central Garuḍa icon; clean pastel palette; emphasis on placement rules and cāmara attribute.","mughal_miniature_prompt":"Mughal miniature, precise geometry of yantra on a manuscript folio; central Garuḍa painted with fine feather detail; attendants around; calligraphy cartouche with the mantra; courtly fly-whisk bearers."}
Audio Atmosphere: {"recitation_mood":"instructional","suggested_raga":"Yaman","pace":"medium","voice_tone":"instructional"}
Sandhi Resolution Notes: karṇikāyāmaṅgadevān → karṇikāyām + aṅga-devān; śāktirindrādiyantreṣu → śāktiḥ + indra-ādi-yantreṣu; tārkṣyādyā → tārkṣya-ādyāḥ.
Related Themes: Agni Purāṇa 306 (yantra–mantra worship sequences; aṅga-devatā procedures)
FAQs
It teaches a specific yantra-pūjā step: invoking Garuḍa (Tārkṣya) with the mantra “oṃ pakṣirājāya hrūṃ phaṭ,” placing him in the yantra’s central karṇikā, then worshipping the aṅga-devatās (ancillary/limb deities) by rule; it also specifies iconographic details for related yantras (Indra etc.), including attendants shown with cāmaras.
Beyond narrative Purāṇic material, it preserves applied ritual technology—mantra syntax, yantra layout (center/karṇikā), subsidiary deity-sequences (aṅga-devatās), and iconographic conventions—showing the Agni Purāṇa’s coverage of practical tantra/ritual manuals alongside theology and myth.
Correctly installing the deity in the yantra’s center and performing the prescribed aṅga-deity worship is understood to ‘seal’ the practice (through bīja and phaṭ) and stabilize the sādhana’s protective and empowering effects, yielding ritual purity, protection, and siddhi-oriented merit when done according to vidhi.