Agni Purana — Vastu-Pratishtha & Isana-kalpa, Shloka 10
Pratiṣṭhā-Kalaśa-Śodhana-Ukti (Instruction on Purifying the Consecration Pitcher) — Chapter 85
सुबाहुर्मत्तरूपी च विशालो जटिलस् तथा ॐ हां हूं हूं हामिति ख, चिह्नितपुस्तकपाठः अल्पीशो भ्रान्तिकेशश्चेति ङ, चिह्नितपुस्तकपाठः विमलश् चण्डहासश्चेति ङ, चिह्नितपुस्तकपाठः रौद्रो ऽथ पिङ्गलाक्षश् च कालदंष्ट्री भवेत्ततः
subāhurmattarūpī ca viśālo jaṭilas tathā oṃ hāṃ hūṃ hūṃ hāmiti kha, cihnitapustakapāṭhaḥ alpīśo bhrāntikeśaśceti ṅa, cihnitapustakapāṭhaḥ vimalaś caṇḍahāsaśceti ṅa, cihnitapustakapāṭhaḥ raudro 'tha piṅgalākṣaś ca kāladaṃṣṭrī bhavettataḥ
พระองค์ทรงมีนามว่า สุพาหุ มัตตรูปี วิศาล และชฏิล (ผู้มีผมเป็นชฎา) ในคัมภีร์บางฉบับที่ทำเครื่องหมายไว้มีถ้อยคำบีชะว่า “โอม หาง หูง หูง หาม” อีกทั้งทรงมีนามว่า อัลปีศะ ภรานติเกศะ วิมละ และจัณฑหาสะ ต่อจากนั้นทรงเป็น เราทระ ปิงคฬากษะ และภายหลังเป็น กาลทังษฏรี (ผู้มีเขี้ยวดุจกาล/มรณะ)
Lord Agni (narrating the subject matter in Agni Purana’s instructional mode)
Vidya Category: {"primary_vidya":"Mantra","secondary_vidya":"Tantra","practical_application":"Protective japa/nyāsa using deity-epithets and (in some recensions) bīja-utterances to invoke a fierce protective form.","sutra_style":false}
Encyclopedic Reference: {"reference_type":"List","entry_title":"Devata-nāma (protective epithets) with variant bīja-reading","lookup_keywords":["Subāhu","Jaṭila","Caṇḍahāsa","Piṅgalākṣa","Kāladaṃṣṭrī"],"quick_summary":"A name-list of a fierce deity-form used for mantra-japa and protective nyāsa; some manuscripts insert a bīja-like sequence (oṃ hāṃ hūṃ hūṃ hām) as an energizing utterance."}
Alamkara Type: Nāma-mālā (epithet-catalogue) with bhayānaka/raudra coloring
Concept: Nāma-japa and bīja-śakti as protective invocation; textual plurality via pāṭha-bheda (variant readings).
Application: Use the epithets for kavaca/nyāsa; optionally insert the bīja-sequence where the tradition prescribes, maintaining one’s lineage reading.
Khanda Section: Mantra-vidya / Tantra: Devata-nama (protective name-lists used in japa and nyasa contexts)
Primary Rasa: Raudra
Secondary Rasa: Bhayānaka
Visual Art Cues: {"scene_description":"A fierce, matted-haired deity with tawny eyes and prominent fangs, laughing fiercely; a sādhaka recites a name-list with a bīja-utterance written on palm-leaf manuscript margins (variant readings).","kerala_mural_prompt":"Kerala temple mural, ugra devatā with jaṭā, piṅgala eyes, daṃṣṭrā, dynamic red-black palette, sādhaka in white dhoti performing nyāsa, palm-leaf manuscript with marginal marks, flat iconic composition","tanjore_prompt":"Tanjore painting, fierce protective deity seated/standing in prabhāmaṇḍala, gold foil highlights on ornaments, exaggerated eyes and fangs, inscription panel showing ‘oṃ hāṃ hūṃ hūṃ hām’, rich reds and greens","mysore_prompt":"Mysore painting, instructional scene: priest pointing to a palm-leaf with marked variant readings, deity-form sketched behind as visualization, delicate lines, muted colors, emphasis on text and ritual gestures","mughal_miniature_prompt":"Mughal miniature, scholar-sādhaka reading a manuscript with red rubrication, visionary fierce deity appearing in a clouded aureole, fine detailing of hair and eyes, architectural interior with lamps"}
Audio Atmosphere: {"recitation_mood":"protective","suggested_raga":"Bhairav","pace":"medium","voice_tone":"instructional"}
Sandhi Resolution Notes: सुबाहुर्मत्तरूपी → सुबाहुः + मत्तरूपी; जटिलस् → जटिलः; रौद्रो ऽथ → रौद्रः + अथ; पिङ्गलाक्षश् → पिङ्गलाक्षः; भवेत्ततः → भवेत् + ततः. पाठान्तर-टिप्पणियाँ (kha/ṅa) को मुख्य पद-विभाग में नहीं लिया गया।
Related Themes: Agni Purana 85 (mantra-vidyā sections on nāma-japa/nyāsa and protective lists)
FAQs
It provides a structured list of divine epithets (nāma/guṇa-nāma) and preserves variant manuscript readings that include bīja-style syllables (hāṃ, hūṃ, hām), indicating use in mantra-recitation contexts such as japa and protective invocation.
Beyond narrative, the Agni Purana catalogues practical liturgical materials—name-lists, mantra fragments, and textual variants—functioning like a ritual manual that preserves multiple recensional traditions for applied worship.
Recitation of such epithets and seed-syllables is traditionally understood to invoke the deity’s protective and purifying power, especially the wrathful/guardian aspects implied by names like Raudra and Kāladaṃṣṭrī.