Agni Purana — Mantra-shastra, Shloka 1
Chapter 315: नानामन्त्राः
Various Mantras
इत्य् आग्नेये महापुराणे स्तम्भनादिमन्त्रा नाम चतुर्दशाधिकत्रिशततमो ऽध्यायः अथ पञ्चदशाधिकत्रिशततमो ऽध्यायः नानामन्त्राः अग्निर् उवाच आदौ हूंकारसंयुक्ता खेचछे पदभूषिता वर्गातीतविसर्गेण ह्रीं हूंक्षेपफडन्तका
ity āgneye mahāpurāṇe stambhanādimantrā nāma caturdaśādhikatriśatatamo 'dhyāyaḥ atha pañcadaśādhikatriśatatamo 'dhyāyaḥ nānāmantrāḥ agnir uvāca ādau hūṃkārasaṃyuktā khecache padabhūṣitā vargātītavisargeṇa hrīṃ hūṃkṣepaphaḍantakā
Sa gayon, sa Agni Mahāpurāṇa, nagwakas ang kabanatang pinamagatang “Mga mantra na nagsisimula sa Stambhana at kaugnay na mga ritwal,” ang ika-314 na kabanata. Ngayon ay nagsisimula ang ika-315 kabanata: “Iba’t ibang Mantra.” Wika ni Agni: “Sa pasimula, ang (mantra) ay pinagsasanib sa pantig na HŪṂ; pinalalamutian ng salitang ‘khecch(e)’ bilang isang pada; at sa visarga na lampas sa mga varga (uri ng tunog), ito’y nabubuo bilang HRĪṂ—HŪṂ—na may KṢEPA—PHAḌ bilang pangwakas ng pormula.”
Lord Agni
Vidya Category: {"primary_vidya":"Mantra","secondary_vidya":"Tantra","practical_application":"Construction of a protective/operative mantra formula using bīja-syllables and a standard ending (kṣepa–phaḍ) for ritual deployment.","sutra_style":true}
Encyclopedic Reference: {"reference_type":"Definition","entry_title":"Bīja-mantra construction with HŪṂ, HRĪṂ and kṣepa–phaḍ terminator","lookup_keywords":["hūṃkāra","hrīṃ","khecch(e)","kṣepa","phaḍ"],"quick_summary":"Gives a template-like formation: begin with HŪṂ, include the pada ‘khecch(e)’, and close with a kṣepa plus PHAḌ as the operative terminator for mantra-prayoga."}
Concept: Mantra is treated as a constructed instrument: bīja + pada + kṣepa + phaḍ, where phoneme-placement and closure determine efficacy.
Application: Use as a memorization schema for composing/reciting prayoga-mantras with correct openings and terminations.
Khanda Section: Tantra-Mantra (Stambhana–ādi Mantras / Nānāmantrāḥ)
Primary Rasa: adbhuta
Secondary Rasa: bhayanaka
Visual Art Cues: {"scene_description":"Agni as teacher instructs a disciple on arranging bīja-syllables (HŪṂ, HRĪṂ) and the closing PHAḌ, shown as syllables inscribed on palm-leaf or yantra-like panels.","kerala_mural_prompt":"Kerala temple mural style, Agni-deva seated with flaming aura, guru-disciple setting, palm-leaf manuscript showing ‘HŪṂ HRĪṂ … PHAḌ’, earthy reds and ochres, bold outlines, sacred classroom ambience.","tanjore_prompt":"Tanjore painting, Agni with ornate crown and halo, gold-leaf highlights, manuscript/yantra board with bīja-akṣaras in Devanagari, rich maroons and greens, devotional yet instructional composition.","mysore_prompt":"Mysore painting style, fine linework, soft shading, Agni pointing to a written mantra sequence, clear legible bīja-syllables, calm didactic scene with minimal background.","mughal_miniature_prompt":"Mughal miniature, courtly scholastic setting with Agni as radiant figure, scribe holding a folio with ‘HŪṂ…PHAḌ’, intricate borders, delicate pigments, emphasis on text and gesture."}
Audio Atmosphere: {"recitation_mood":"instructional","suggested_raga":"Bhairav","pace":"medium","voice_tone":"instructional"}
Sandhi Resolution Notes: इत्य्→इति; अग्निर् उवाच→अग्निः उवाच; ऽध्यायः→अध्यायः. मन्त्रबीजानि (ह्रीं, हूं, ॐ, आदि) अव्ययवत् गृहीतानि; khechche/kṣecache इत्यादि मन्त्रपदानि अव्ययत्वेन।
Related Themes: Agni Purana: Stambhana–ādi mantras (preceding chapter colophon, ch. 314); Agni Purana: Nānāmantrāḥ (ch. 315, subsequent verses)
FAQs
It gives a technical template for constructing/reciting a tantric mantra: beginning with the bīja HŪṂ, incorporating a specific mantra-pada (“khecch(e)”), and closing with forceful elements like KṢEPA and PHAḌ, indicating a rite used for control/protection such as stambhana and allied acts.
Alongside mythology and dharma, the Agni Purana preserves applied ritual technology—mantra-phonetics, bīja-syllables, and functional mantra endings (e.g., phaṭ)—showing its wide scope that includes esoteric liturgy and practical ritual manuals.
Such mantras are framed as disciplined, rule-bound sacred speech: when used with proper intent and procedure, they are meant to protect the practitioner and restrain harmful forces, emphasizing controlled ritual power rather than casual or unethical use.