Agni Purana — Mantra-shastra, Shloka 15
The Six Limbs (Ṣaḍaṅga) of the Aghora-Astra (अघोरास्त्राणि षडङ्गानि)
पालाशवीजपानेन लमेत पुत्रकन्तथा ॐ उत्तिष्ठ चामुण्डे जम्भय मोहय अमुकं वशमानय स्वाहा निघ्नान्त्वति ख , छ च षड्विंशा सिद्धविद्या सा नदीतीरमृदा स्त्रियम्
pālāśavījapānena lameta putrakantathā oṃ uttiṣṭha cāmuṇḍe jambhaya mohaya amukaṃ vaśamānaya svāhā nighnāntvati kha , cha ca ṣaḍviṃśā siddhavidyā sā nadītīramṛdā striyam
Sa pag-inom ng pagbabad (infusion) mula sa mga binhi ng palāśa, nagiging masunurin at madaling mapahinuhod kahit ang isang bata. (Bigkasin:) “Oṃ, bumangon, O Cāmuṇḍā; paralisahin, lituhin, at pasukuin si ‘amukaṃ’ sa aking kapangyarihan—svāhā.” Pagkaraan, bigkasin ang “nighnāntu” kasama ng mga pantig na “kha” at “cha”; ito ang ika-26 na ganap na Vidyā (siddha-vidyā). Isinasagawa ito gamit ang luwad na kinuha sa pampang ng ilog, sa ritwal na may kinalaman sa isang babae.
Lord Agni (in dialogue tradition of the Agni Purana, instructing sage Vasiṣṭha)
Vidya Category: {"primary_vidya":"Tantra","secondary_vidya":"Mantra","practical_application":"Vashikarana (attraction/subjugation) rite using palāśa-seed infusion, Cāmuṇḍā-mantra, and riverbank clay in a woman-focused prayoga.","sutra_style":true}
Encyclopedic Reference: {"reference_type":"Procedure","entry_title":"Cāmuṇḍā Vashīkaraṇa Siddha-vidyā (26th) with Palāśa-bīja and Nadītīra-mṛdā","lookup_keywords":["Cāmuṇḍā mantra","vashikarana","palāśa bīja pāna","nadītīra mṛdā","ṣaḍviṃśā siddha-vidyā"],"quick_summary":"A vashīkaraṇa procedure: ingest palāśa-seed preparation, recite a Cāmuṇḍā command-mantra with specified bīja/phonemes, and employ riverbank clay for a woman-related rite."}
Concept: Mantra-siddhi is operationalized through precise speech (mantra), substance (dravya), and place (deśa) correspondences.
Application: Highlights the tantric principle that efficacy depends on correct mantra + ancillary materials + contextual targeting.
Khanda Section: Mantra-Tantra (Vashikarana/Siddha-vidya prayoga)
Primary Rasa: bhayanaka
Secondary Rasa: adbhuta
Type: River
Visual Art Cues: {"scene_description":"A solitary sādhaka at a riverbank prepares clay, holds palāśa seeds/infusion, and recites to fierce Cāmuṇḍā while inscribing/performing a woman-focused vashīkaraṇa rite.","kerala_mural_prompt":"Kerala temple mural style, deep earthy reds and greens; fierce Cāmuṇḍā as a protective yet terrifying presence behind the sādhaka; riverbank with clay pot, palāśa blossoms; ritual gestures, mantra syllables stylized as script motifs.","tanjore_prompt":"Tanjore painting with gold leaf haloed Cāmuṇḍā icon in the background; foreground sādhaka with ritual vessels, palāśa seeds, riverbank clay; ornate borders, jewel-like detailing, emphasis on mantra power.","mysore_prompt":"Mysore painting, clean linework and instructional clarity: labeled items—palāśa seeds, clay from riverbank, mantra text panel; sādhaka seated in japa posture; subdued palette with fine shading.","mughal_miniature_prompt":"Mughal miniature, riverbank landscape with delicate flora; a yogin-sādhaka preparing clay and reciting; calligraphic mantra cartouche; restrained depiction of Cāmuṇḍā as a symbolic shadow/vision rather than full deity portrait."}
Audio Atmosphere: {"recitation_mood":"intense","suggested_raga":"Bhairavi","pace":"medium","voice_tone":"instructional"}
Sandhi Resolution Notes: पालाशवीजपानेन = पालाश + बीज + पानेन (compound + instrumental). पुत्रकन्तथा read as पुत्रकम् + तथा. निघ्नान्त्वति read as निघ्नान् + त्व + अति (mantric/metrical). नदीतीरमृदा = नदीतीर + मृदा (instrumental).
Related Themes: Agni Purana 322 (siddha-vidyā/vashīkaraṇa sequence)
FAQs
It gives a specific siddha-vidyā (the 26th) combining an herbal preparation (palāśa-seed drink) with a Cāmuṇḍā-mantra for jambhana (stunning), mohana (delusion), and vaśīkaraṇa (subjugation), with an application involving riverbank clay.
It exemplifies the Purana’s compendium style by placing together pharmacological material (plant seeds and ingestion) and mantra-śāstra (bīja-syllables, deity-invocation, and ritual application), showing coverage beyond narrative into practical occult-ritual and materia medica.
As a coercive rite (vaśīkaraṇa), it is traditionally treated as a powerful, intention-sensitive practice whose karmic outcome depends on motive and ethical restraint; it underscores the Purana’s warning-implicit theme that siddhis are potent and morally consequential.