Agni Purana — Mantra-shastra, Shloka 20
Trailokya-mohinī Śrī-Lakṣmī-ādi-pūjā and Durgā-yoga
Protective and Siddhi Rites
समाध्येशानमन्त्रेण तिलहोमो वशीकरः जयः पद्मैस्तु दुर्वाभिः शान्तिः कामः पलाशजैः
samādhyeśānamantreṇa tilahomo vaśīkaraḥ jayaḥ padmaistu durvābhiḥ śāntiḥ kāmaḥ palāśajaiḥ
ด้วยมนต์สมาธิ-อีศาน การบูชาไฟด้วยงาให้ผลเป็นการทำให้ยอมอยู่ใต้อำนาจ ชัยชนะได้ด้วยการถวายดอกบัว ความสงบได้ด้วยการถวายหญ้าทุรวา และความสำเร็จแห่งความปรารถนาได้ด้วยการถวายดอกปะลาศ
Lord Agni (teaching the ritual applications to the sage Vasiṣṭha)
Vidya Category: {"primary_vidya":"Tantra","secondary_vidya":"Mantra","practical_application":"Homa-dravya selection keyed to desired siddhi: sesame for vashikarana, lotus for jaya, durva for shanti, palasha flowers for kama-siddhi, all empowered by Ishana-mantra.","sutra_style":true}
Encyclopedic Reference: {"reference_type":"Formula","entry_title":"Ishana-Mantra Homa: Dravya-to-Phala Mapping","lookup_keywords":["Ishana mantra","tila homa vashikarana","padma homa jaya","durva homa shanti","palasha pushpa kama"],"quick_summary":"Using the Īśāna-mantra, specific offerings in fire are prescribed for specific outcomes: sesame for attraction/subjugation, lotus for victory, durvā for pacification, and palāśa blossoms for desire-fulfillment."}
Concept: Ritual causality: mantra + correctly chosen dravya + homa acts as a structured means to targeted results (phala).
Application: When performing homa, align intention (sankalpa) with prescribed offering-substance and consistent mantra recitation.
Khanda Section: Isana-kalpa (Mantra-tantra and Homa-vidhi for siddhis and shanti)
Primary Rasa: Adbhuta
Secondary Rasa: Shanta
Visual Art Cues: {"scene_description":"A fire-altar homa: the practitioner offers sesame, lotus petals, durva grass, and palasha blossoms into the flames while reciting the Ishana-mantra, with each offering labeled by its intended result (vashikarana, jaya, shanti, kama).","kerala_mural_prompt":"Kerala mural, sacred fire-kunda with stylized flames, offerings of tila, padma, durva, palasha arranged in bowls, priest in white performing ahuti, luminous adbhuta mood.","tanjore_prompt":"Tanjore painting, homa scene with gold-highlighted flames and vessels, lotus and palasha blossoms richly colored, divine Ishana presence implied by aura, ornate borders.","mysore_prompt":"Mysore style, instructional panel: four quadrants showing each dravya being offered and the corresponding phala text, clean composition, soft palette.","mughal_miniature_prompt":"Mughal miniature, detailed ritual courtyard with homa-kunda, attendants holding bowls of sesame and flowers, calligraphic labels for outcomes, refined naturalism."}
Audio Atmosphere: {"recitation_mood":"instructional","suggested_raga":"Yaman","pace":"medium","voice_tone":"instructional"}
Sandhi Resolution Notes: samādhyeśānamantreṇa = samādhi+īśāna+mantreṇa; padmaiḥ+tu→padmaistu; palāśajaiḥ = palāśa+jaiḥ.
Related Themes: Agni Purana 307 (homa-vidhi and siddhi/shanti prayogas)
FAQs
It prescribes a specific homa-vidhi mapping: sesame oblations for vaśīkaraṇa, lotus for jaya (victory), durvā for śānti (pacification), and palāśa offerings for kāma-siddhi (desire-fulfillment), all under the Īśāna-mantra.
It functions like a concise ritual manual entry—cataloging materials (tila, padma, durvā, palāśa) and their targeted outcomes—illustrating how the Agni Purana compiles practical, application-oriented knowledge alongside theology.
The verse frames ritual action as a means to pacify obstacles and obtain desired outcomes; when performed with mantra and correct offerings, the homa is presented as a purificatory act that aligns intention with dharmic ritual order.