Agni Purana — Mantra-shastra, Shloka 22
Derivation
Uddhāra) of the Sakalādi Mantra (सकलादिमन्त्रोद्धारः
ब्रह्माङ्गरहितः शून्यस्तस्य मूर्तिरसस्तरुः विघ्ननाशाय भवति पूजितो बालबालिशैः
brahmāṅgarahitaḥ śūnyastasya mūrtirasastaruḥ vighnanāśāya bhavati pūjito bālabāliśaiḥ
Không có các chi phần/thuộc tính của Phạm thiên nên trở thành “trống không”; hình tướng ấy chỉ như một “cây” hư ảo. Tuy vậy, khi được những kẻ trẻ dại và ngu muội thờ phụng, nó lại bị xem như phương tiện để diệt trừ chướng ngại.
Lord Agni (traditional Agni Purana narrator) speaking to Vasiṣṭha (overall dialogue frame)
Vidya Category: {"primary_vidya":"Puja-vidhi","secondary_vidya":"Philosophy","practical_application":"Discriminative guidance in worship: avoid mistaking void/attribute-less constructs as ultimate; understand how popular worship can still function pragmatically for vighna-nivāraṇa (obstacle-removal).","sutra_style":true}
Encyclopedic Reference: {"reference_type":"Commentary","entry_title":"Śūnya-mūrti and Vighna-nivāraṇa: Pragmatic Efficacy vs. Ontological Status","lookup_keywords":["vighna-nivarana","shunya","murti","puja","bala-balaisha"],"quick_summary":"Critiques an ‘empty’ form as unreal like a tree-image, yet notes that even such worship—when performed—gets socially/ritually treated as obstacle-removing, highlighting the gap between metaphysical truth and ritual pragmatics."}
Alamkara Type: Dṛṣṭānta (illustrative analogy)
Concept: Distinguish ontological reality from ritual utility: an ill-defined ‘empty’ object is metaphysically deficient, yet faith-driven practice can yield functional results (vighna-nāśa) within ritual economy.
Application: In practice, prefer well-defined mantra/mūrti per āgama; if engaging popular forms, frame them as provisional supports (upāya) rather than final truth.
Khanda Section: Puja-vidhi / Vighna-nivarana (Ritual worship for obstacle-removal)
Primary Rasa: Shanta
Secondary Rasa: Hasya
Visual Art Cues: {"scene_description":"A contrast scene: an abstract/empty ‘form’ like a barren tree-image being worshipped by naïve devotees, while a learned priest gestures toward proper iconographic/mantric specification for obstacle-removal.","kerala_mural_prompt":"Kerala mural showing simple villagers offering flowers to a stylized barren tree/void-symbol shrine, a calm ācārya nearby indicating correct ritual, earthy reds and greens, temple-wall composition","tanjore_prompt":"Tanjore style: devotees with offerings before a minimal abstract emblem/tree-form, rich gold borders, emphasis on ritual paraphernalia (lamp, bell), didactic tableau","mysore_prompt":"Mysore painting with clear instructional layout: left panel ‘śūnya-mūrti’ worship, right panel proper pūjā setup for vighna-nivāraṇa, fine linework and labels","mughal_miniature_prompt":"Mughal miniature of a small shrine with an ambiguous emblem, common folk in bright garments offering flowers, a scholar-priest in the corner with a manuscript, detailed architectural setting"}
Audio Atmosphere: {"recitation_mood":"instructional","suggested_raga":"Khamaj","pace":"medium","voice_tone":"instructional"}
Sandhi Resolution Notes: śūnyastasya → śūnyaḥ tasya; mūrtirasastaruḥ → mūrtiḥ rasa-taruḥ.
Related Themes: Agni Purana 316 (Pūjā-vidhi / vighna-nivāraṇa context); Agni Purana ritual sections on pratimā-lakṣaṇa and mantra-nyāsa (general)
FAQs
It conveys a vighna-nāśa (obstacle-removal) application: even a conceptually ‘empty/illusory’ form, when taken as an object of pūjā by simple devotees, is treated as functioning ritually for vighna-nivāraṇa.
It preserves not only formal pūjā-vidhi but also observations about popular/folk worship and the efficacy attributed to symbols—showing the text’s wide scope across theology, ritual practice, and social-religious behavior.
It implies that devotional intent and ritual engagement can yield perceived protective results (vighna-nāśa), even when the worship-object is philosophically described as ‘empty’—highlighting the power ascribed to faith-driven practice in karmic outcomes.