Agni Purana — Ayurveda, Shloka 1
Vishahṛn Mantrauṣadham (Poison-Removing Mantra and Medicinal Remedy) — Colophon and Transition
इत्य् आग्नेये महापुरणे विषहृन्मन्त्रौषधं नाम षन्नवत्यधिकद्विशततमो ऽध्यायः अथ सप्तनवत्यधिकद्विशततमो ऽध्यायः गोनसादिचिकित्सा अग्निरुचाच गोनसादिचिकित्साञ्च वशिष्ठ शृणु वच्मि ते ह्रीं ह्रीं अमलपक्षि स्वाहा ताम्बूलखादनान्मन्त्री हरेन्मण्डलिनो विषं
ity āgneye mahāpuraṇe viṣahṛnmantrauṣadhaṃ nāma ṣannavatyadhikadviśatatamo 'dhyāyaḥ atha saptanavatyadhikadviśatatamo 'dhyāyaḥ gonasādicikitsā agnirucāca gonasādicikitsāñca vaśiṣṭha śṛṇu vacmi te hrīṃ hrīṃ amalapakṣi svāhā tāmbūlakhādanānmantrī harenmaṇḍalino viṣaṃ
ఇలా ఆగ్నేయ మహాపురాణంలో “విషహృన్ మంత్రౌషధం” అనే 297వ అధ్యాయం ముగిసింది. ఇప్పుడు 298వ అధ్యాయం—“గోనసాది చికిత్స” ప్రారంభం. అగ్ని పలికెను—ఓ వశిష్ఠా, వినుము; గోనస మొదలైన సర్పదంశనాలకు చికిత్సను చెప్పుచున్నాను. ‘హ్రీం హ్రీం అమలపక్షి స్వాహా’ మంత్రం జపించి తాంబూలం తినితే మండలిన సర్పవిషం తొలగును.
Lord Agni
Vidya Category: {"primary_vidya":"Ayurveda","secondary_vidya":"Mantra","practical_application":"Mantra-auṣadha protocol for snakebite: recite a specific mantra and use tāmbūla (betel) as a post-mantra adjunct to mitigate serpent venom.","sutra_style":true}
Encyclopedic Reference: {"reference_type":"Mantra","entry_title":"Hrīṃ-Hrīṃ Amalapakṣi Svāhā: Mantra-Auṣadha for Maṇḍalin Viṣa","lookup_keywords":["hrīṃ hrīṃ","amalapakṣi svāhā","tāmbūla","maṇḍalin","gonasa cikitsā"],"quick_summary":"A short mantra is prescribed as a vishahara measure; after recitation, taking betel is said to remove the poison of the maṇḍalin serpent, within the gonasa-and-snakebite treatment context."}
Dosha: Tridosha
Concept: Mantra as upāya (means) integrated with auṣadha—speech-act efficacy paired with a material carrier (tāmbūla).
Application: Use disciplined recitation and ritual timing (post-mantra ingestion) as part of a standardized therapeutic protocol in toxicology.
Khanda Section: Ayurveda / Mantra-Auṣadha (toxicology and snakebite treatment)
Primary Rasa: adbhuta
Secondary Rasa: bhayanaka
Visual Art Cues: {"scene_description":"A healer recites a short mantra over a patient bitten by a serpent; betel leaves are prepared and offered immediately after the recitation as a therapeutic adjunct.","kerala_mural_prompt":"Kerala mural, serpent-bite scene near a sacred grove, healer with raised hand in japa-mudrā, betel leaves on a brass plate, stylized nāga motif in background, deep greens and reds.","tanjore_prompt":"Tanjore style, central healer with gold halo, mantra syllables subtly inscribed, ornate plate with tāmbūla highlighted in gold, patient seated, protective sacred geometry border.","mysore_prompt":"Mysore painting, clear didactic depiction: mantra recitation step and then betel ingestion step, fine outlines, calm clinical setting, labeled ‘maṇḍalin’ serpent motif.","mughal_miniature_prompt":"Mughal miniature, detailed courtyard medical scene, physician chanting, assistant presenting betel, snake coiled at edge, refined textiles and botanical border."}
Audio Atmosphere: {"recitation_mood":"devotional","suggested_raga":"Bhairav","pace":"medium","voice_tone":"devotional"}
Sandhi Resolution Notes: ity = इति. 'dhyāyaḥ = अध्यायः (अकार-लोप before avagraha). gonasādicikitsāñca = गोनसादिचिकित्साम् + च (anusvāra sandhi). tāmbūlakhādanānmantrī = ताम्बूलखादनात् + मन्त्री (त् + म् → न्म्). harenmaṇḍalino = हरेत् + मण्डलिनः (त् + म् → न्म्; orthographic assimilation).
Related Themes: Agni Purana ch. 297: Viṣahṛn-mantrauṣadha (colophon); Agni Purana ch. 298 (as announced here): Gonasādi-cikitsā continuation
FAQs
It gives an Agada-tantra (toxicology) instruction: a specific bīja-mantra (“hrīṃ hrīṃ amalapakṣi svāhā”) combined with the practical act of consuming tāmbūla, prescribed as a poison-removing measure for serpent (maṇḍalin) venom.
It shows the text’s compendium style by moving from a chapter colophon into a new medical subtopic (snakebite therapy), integrating mantra-practice with materia medica (tāmbūla) as part of Purāṇic Ayurveda/toxicology.
The remedy frames healing as both practical and sacred: correct mantra-recitation with svāhā functions as a purificatory act intended to neutralize harm (viṣa), aligning bodily protection with ritual efficacy.