Agni Purana — Mantra-shastra, Shloka 11
Derivation
Uddhāra) of the Sakalādi Mantra (सकलादिमन्त्रोद्धारः
रसयुक्तन्तु नवमं ब्रह्मपञ्चपञ्चकमीरितम् ओंकाराद्याश् चतुर्थ्यन्ता नमोन्ताः सर्वमन्त्रकाः
rasayuktantu navamaṃ brahmapañcapañcakamīritam oṃkārādyāś caturthyantā namontāḥ sarvamantrakāḥ
نواں (مجموعہ) ‘رَس سے یُکت’ قرار دیا گیا ہے اور اسے برہما کے پانچ-پانچ پنچکوں کی صورت میں بتایا گیا ہے۔ تمام منتر اومکار سے شروع ہوتے ہیں، چوتھی حالت (داتیو) پر ختم ہوتے ہیں اور آخر میں ‘نمہ’ آتا ہے۔
Lord Agni (in instruction to the sage Vasiṣṭha, as per the usual Agni Purana dialogue frame)
Vidya Category: {"primary_vidya":"Mantra","secondary_vidya":"Tantra","practical_application":"Mantra-lakṣaṇa for composing/recognizing valid mantras in japa, homa, and nyāsa: begin with Oṃ, take a dative-form devatā-name, and close with namaḥ; also identifies a specific ninth mantra-set (brahma pañca-pañcaka) characterized as ‘rasa-yukta’.","sutra_style":true}
Encyclopedic Reference: {"reference_type":"Definition","entry_title":"Sarva-mantra-lakṣaṇa: Oṃ-ādi, caturthī-anta, namaḥ-anta","lookup_keywords":["oṃkāra-ādi","caturthī-anta","namaḥ-anta","mantra-lakṣaṇa","brahma pañca-pañcaka"],"quick_summary":"A general rule is given for mantra-formation: mantras start with Oṃ, address the deity in the dative case, and conclude with namaḥ. The verse also tags a ninth classified set as ‘rasa-yukta’ and named the Brahma five-and-five pentads."}
Concept: Mantra is not arbitrary sound: it has a formal structure (praṇava + devatā-sambandha + praṇāma) that makes it ritually ‘addressive’ and efficacious.
Application: When crafting or verifying a japa-mantra for worship, ensure praṇava at the start, devatā in dative (e.g., śivāya/viṣṇave), and namaḥ at the end; use the classification to select the correct set for nyāsa.
Khanda Section: Mantra-shastra (Nyasa, Mantra-lakshana, Tantric/Vaidika mantra classification)
Primary Rasa: adbhuta
Secondary Rasa: śānta
Visual Art Cues: {"scene_description":"A ritual teacher points to a palm-leaf diagram showing mantra structure: Oṃ at the beginning, a deity-name in dative case, and namaḥ at the end; beside it a grid labeled ‘brahma pañca-pañcaka’ marked ‘rasa-yukta’.","kerala_mural_prompt":"Kerala temple mural style, guru in white dhoti teaching mantra-lakṣaṇa, palm-leaf manuscript with large Oṃ glyph, dative-case deity-name and ‘namaḥ’ written in Grantha-like script, warm earthy pigments, flat iconic composition.","tanjore_prompt":"Tanjore painting, seated ācārya with ornate halo, gold-leaf highlighting the Oṃ symbol and the word ‘namaḥ’ on a manuscript, rich reds and greens, temple interior with lamps, didactic sacred mood.","mysore_prompt":"Mysore painting style, clean linework, instructional chart of mantra parts (Oṃ-ādi, caturthī-anta, namaḥ-anta), subtle shading, scholar-figure holding stylus, minimal background for clarity.","mughal_miniature_prompt":"Mughal miniature, courtly scholar demonstrating a manuscript diagram of mantra grammar, fine calligraphy panels with Oṃ and namaḥ, delicate borders, subdued palette, intimate teaching scene."}
Audio Atmosphere: {"recitation_mood":"instructional","suggested_raga":"Bhairav","pace":"medium","voice_tone":"instructional"}
Sandhi Resolution Notes: रसयुक्तन्तु→रसयुक्तम्+तु; पञ्चकमीरितम्→पञ्चकम्+ईरितम्; ओंकाराद्याश्→ओंकाराद्याः; नमोन्ताः as नमः+अन्ताः (o-sandhi).
Related Themes: Agni Purana 316 (mantra-lakṣaṇa, nyāsa classifications); Agni Purana mantra-nyāsa sections adjoining 316.12–316.15
FAQs
It gives a formal rule for mantra construction: the mantra should start with Oṃ, address the deity in the dative case (e.g., “—āya”), and end with “namaḥ,” indicating a standardized namaskāra-mantra format.
It preserves not only devotional content but also technical mantra-grammar (case-ending rules, fixed mantra components like Oṃ and namaḥ) and classificatory schemes (the ‘Brahma five-and-five’ grouping), showing the text’s compendium-style coverage of ritual technology.
By prescribing a correct, reverential mantra form (Oṃ + deity-invocation + namaḥ), it emphasizes disciplined worship: properly formed mantras are held to increase purity, focus, and the intended fruit of japa and pūjā.