Agni Purana — Vastu-Pratishtha & Isana-kalpa, Shloka 93
Chapter 81 — समयदीक्षाविधानम्
Procedure for Samaya Initiation
हृदा तत्सन्निधानार्थञ्जुहुयादाहुतित्रयं शिवहस्तस्थिरत्वार्थं शतं मूलेन होमयेत् इत्थं समयदीक्षायां भवेद्योग्यो भवार्चने
hṛdā tatsannidhānārthañjuhuyādāhutitrayaṃ śivahastasthiratvārthaṃ śataṃ mūlena homayet itthaṃ samayadīkṣāyāṃ bhavedyogyo bhavārcane
ด้วยมนต์ “หฤทา (Hṛdā)” เพื่ออัญเชิญให้พระองค์เสด็จสถิต ควรถวายอาหุติสามครั้ง แล้วเพื่อความมั่นคงแห่ง “พระหัตถ์ศิวะ” (ความถูกต้องแน่วแน่ของมือในพิธีและมุทรา) จงบูชาไฟด้วยอาหุติหนึ่งร้อยครั้งด้วยมนต์มูละ ดังนี้ด้วยสมยทีक्षา ย่อมเป็นผู้สมควรแก่การบูชาพวะ (ศิวะ)
Lord Agni (instructing the sage Vasiṣṭha in the Agni Purāṇa’s ritual sections)
Vidya Category: {"primary_vidya":"Tantra","secondary_vidya":"Mantra","practical_application":"Shaiva dīkṣā-homa: using specific mantras and counted oblations to establish deity-presence (sannidhāna) and ritual-hand steadiness for correct mudrā/karma.","sutra_style":true}
Encyclopedic Reference: {"reference_type":"Procedure","entry_title":"Samaya-dīkṣā homa: Hṛdā-traya āhuti and Mūla-śata āhuti for Śiva-hasta-sthairya","lookup_keywords":["samaya-diksha","hṛdā-mantra","mūla-mantra","āhuti-traya","śiva-hasta-sthairya"],"quick_summary":"Offer three oblations with the Hṛdā-mantra to invite Śiva’s presence, then perform one hundred oblations with the Mūla-mantra to stabilize ritual execution; this qualifies the initiate for Bhava-arcana."}
Concept: Adhikāra (qualification) arises through disciplined mantra-homa that establishes divine presence and steadies ritual agency (hasta).
Application: Use counted offerings and fixed mantras as a training protocol before full Śiva-pūjā.
Khanda Section: Puja-vidhi / Diksha-vidhi (Shaiva initiation and worship procedure)
Primary Rasa: shanta
Secondary Rasa: adbhuta
Visual Art Cues: {"scene_description":"A Shaiva initiate performs homa before a blazing altar, offering three oblations with the Hṛdā-mantra and then a long series of offerings with the Mūla-mantra; the teacher observes, emphasizing steady ritual hand and mudrā.","kerala_mural_prompt":"Kerala temple mural style, warm ochres and deep greens, Shaiva dīkṣā homa scene, square fire-altar, priest with rudrākṣa and vibhūti, controlled hand-mudrā over flames, subtle aura of Śiva presence, traditional flat perspective","tanjore_prompt":"Tanjore painting, gold-leaf highlights on the fire and ritual vessels, Shaiva guru and disciple at homa-kuṇḍa, ornate kalasha and ladles, Bhava-Śiva suggested as radiant presence above flames, rich reds and greens","mysore_prompt":"Mysore painting style, clean linework, instructional clarity: countable oblations shown as small ladle motions, labels for Hṛdā (3) and Mūla (100), calm faces, detailed implements (sruk, sruva, āhuti bowl)","mughal_miniature_prompt":"Mughal miniature, fine detailing of ritual pavilion, attendants holding ghee and flowers, initiate offering into fire, subtle depiction of mantra recitation, architectural border and patterned textiles"}
Audio Atmosphere: {"recitation_mood":"ritual-instructional","suggested_raga":"Bhairav","pace":"medium","voice_tone":"instructional"}
Sandhi Resolution Notes: तत्सन्निधानार्थम् = तत् + सन्निधानार्थम्; सन्निधानार्थम् (सन्निधान + अर्थम्) तत्पुरुषः। आहुतित्रयम् = आहुति + त्रयम् (कर्मधारयः)। शिवहस्तस्थिरत्वार्थम् = शिवहस्तस्थिरत्व + अर्थम् (तत्पुरुष-समाससमूहः)। समयदीक्षायाम् = समयदीक्षायाम् (समय + दीक्षा, तत्पुरुषः)। भवेद्योग्यः = भवेत् + योग्यः। भवार्चने = भव + अर्चने (तत्पुरुषः)।
Related Themes: Agni Purana 81 (Samaya-dīkṣā context); Agni Purana 82 (Saṃskāra-dīkṣā continuation)
FAQs
It prescribes a precise homa sequence used in samaya-dīkṣā: three oblations with the Hṛdā-mantra to establish divine presence, followed by one hundred oblations with the Mūla-mantra to stabilize ritual hand-performance (mudrā/karma) and complete eligibility for Śiva (Bhava) worship.
Beyond mythic narration, it preserves operational ritual technology—mantra selection, oblation counts, and initiation outcomes—showing the Agni Purāṇa’s coverage of practical liturgy and dīkṣā systems alongside its many other knowledge-domains.
The rite is framed as a qualifying purification and empowerment: it invokes Śiva’s presence and cultivates steadiness/competence in sacred action, thereby making the practitioner ritually fit (yogya) to perform Bhava’s worship with efficacy.