Agni Purana — Veda-vidhana & Vamsha, Shloka 1
Māheśvara-snāna: Lakṣa/Koṭi-homa, Protective Baths, Unguents, and Graha-Śānti
ये महापुराणे विनायकस्नानं नाम पञ्चषष्ट्यधिकद्विशततमो ऽध्यायः वषट्कारसमन्वितैर् इति घ , ज , ञ , ट च अथ षट्षष्ठ्यधिकद्विशततमो ऽध्यायः माहेश्वरस्नानलक्षकोटिहोमादयः पुष्कर उवाच स्नानं माहेश्वरं वक्ष्ये राजादेर्जयवर्धनम् दानवेन्द्राय बलये यज्जगादोशनाः पुरा
ye mahāpurāṇe vināyakasnānaṃ nāma pañcaṣaṣṭyadhikadviśatatamo 'dhyāyaḥ vaṣaṭkārasamanvitair iti gha , ja , ña , ṭa ca atha ṣaṭṣaṣṭhyadhikadviśatatamo 'dhyāyaḥ māheśvarasnānalakṣakoṭihomādayaḥ puṣkara uvāca snānaṃ māheśvaraṃ vakṣye rājāderjayavardhanam dānavendrāya balaye yajjagādośanāḥ purā
Sa Mahāpurāṇa na ito nagtatapos ang kabanatang tinatawag na “Paliligo kay Vināyaka,” ang ika-265 (binibilang na 200 dagdag 65); ang pormulang pangwakas ay “kasama ang pagbigkas ng vaṣaṭ,” ayon sa mga salin na Gha, Ja, Ña at Ṭa. Ngayon ay nagsisimula ang ika-266 na kabanata: “Ang Paliligo kay Māheśvara, ang (kabutihang) umaabot sa laksa at krore, mga handog-sa-apoy (homa) at kaugnay na mga ritwal.” Sinabi ni Puṣkara: Ilalarawan ko ang paliligong Māheśvara (kaugnay ni Śiva) na nagpapalago ng tagumpay para sa mga hari at iba pa—yaong paliligo na itinuro noon ni Uśanā (Śukra) kay Bali, panginoon ng mga Dānava.
Puṣkara
Vidya Category: {"primary_vidya":"Vrata","secondary_vidya":"Mantra","practical_application":"Textual framing for tirtha/snana rites: identifies chapter transition and establishes authority (Puṣkara narrating; Uśanā teaching Bali) and promised royal victory merit.","sutra_style":false}
Encyclopedic Reference: {"reference_type":"Commentary","entry_title":"Māheśvara-snāna: chapter transition, phala (victory), and lineage (Uśanā → Bali)","lookup_keywords":["māheśvara-snāna","puṣkara uvāca","uśanā śukra","bali dānava","snāna-phala"],"quick_summary":"Introduces the Māheśvara bath and its victory-bestowing merit for rulers, grounding the rite in an authoritative transmission from Uśanā to Bali and marking the close of the Vināyaka-snāna chapter."}
Concept: Ritual efficacy is strengthened by śāstra-pramāṇa and guru-paramparā (authoritative transmission).
Application: When adopting expiatory/merit rites, preserve correct chapter/rite identity, phala-śruti, and transmission context to maintain orthodox performance.
Khanda Section: Puja-vidhi (Snana-vidhi / Tirtha-rituals and expiatory bathing rites)
Primary Rasa: adbhuta
Secondary Rasa: vira
Visual Art Cues: {"scene_description":"A narrator-sage Puṣkara begins teaching a Śiva-related bath rite; in a side vignette, Uśanā (Śukra) instructs Bali, king of Dānavas, indicating lineage of the practice; manuscript-like chapter colophon feel.","kerala_mural_prompt":"Kerala mural style, Puṣkara seated with palm-leaf manuscript, gesturing as he teaches Māheśvara-snāna; inset scene of Uśanā teaching Bali in royal attire; bold outlines, temple mural palette, sacred instructional mood","tanjore_prompt":"Tanjore style with gold accents, Puṣkara as luminous sage with halo, ornate borders like a colophon panel; inset Uśanā and Bali with regal ornaments; emphasis on auspicious authority and ritual merit","mysore_prompt":"Mysore painting, manuscript-illustration aesthetic, clear didactic composition: Puṣkara speaking, title panel ‘Māheśvara-snāna’; secondary panel showing Uśanā instructing Bali; soft colors and fine detailing","mughal_miniature_prompt":"Mughal miniature, courtly teaching scene: scholar-sage presenting a rite to a ruler; separate vignette of Uśanā advising Bali; delicate calligraphic cartouches suggesting chapter headings"}
Audio Atmosphere: {"recitation_mood":"contemplative","suggested_raga":"Bhairav","pace":"medium","voice_tone":"instructional"}
Sandhi Resolution Notes: द्विशततमो 'ध्यायः→द्विशततमः अध्यायः (अः + अ); षट्षष्ठ्यधिक... 'ध्यायः similarly; यज्जगाद→यत् + जगाद (त् + ज → ज्ज)
Related Themes: Agni Purana 265 (Vināyaka-snāna); Agni Purana Puja-vidhi snāna sections continuing in 266
FAQs
It introduces the Māheśvara-snāna—an ablution rite connected with Śiva—framed together with homa (fire-offerings) and other allied observances, and notes its intended practical outcome: victory-enhancement for rulers.
It shows the text functioning as a ritual handbook: it preserves chapter colophons, variant-recension notes, Vedic liturgical markers like ‘vaṣaṭ’, and links rites to political aims (royal success), integrating mantra-ritual, purification, and statecraft outcomes.
By presenting a Śiva-oriented bath as a purifier that also yields success (jaya-vardhana), the verse signals that bodily/ritual purification and devotional alignment (with Māheśvara) are treated as merit-producing acts with both spiritual and worldly fruits.