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
రాజు వ్యాఘ్రచర్మంపై ఉండి కర్మ చేయాలి; వైశ్యుడు అలాగే మేకచర్మంపై. వారివారికి పది వేల ఆహుతులతో కూడిన హోమం విధించబడింది.
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.