Agni Purana — Agneya-vidya, Shloka 30
Explanation of the Vāsudeva and Related Mantras (वासुदेवादिमन्त्रनिरूपणम्)
गन्धो बुद्धिर्व्यापकं तु करे देहे न्यसेत् क्रमात् न्यसेदन्त्यै च तलयोः के ललाटे मुखे हृदि
gandho buddhirvyāpakaṃ tu kare dehe nyaset kramāt nyasedantyai ca talayoḥ ke lalāṭe mukhe hṛdi
应依次行持安置法（nyāsa），先于手上、继而于身上安置“香”“智（buddhi）”与“遍一切者（全遍原理）”。又当将最后之音节/真言安置于足底，并安置于顶髻、额、面与心。
Lord Agni (in instruction to sage Vasiṣṭha, typical Agni Purana dialogue frame)
Vidya Category: {"primary_vidya":"Tantra","secondary_vidya":"Mantra","practical_application":"Perform kara-nyāsa and aṅga-nyāsa by assigning tattva-names/mantra-syllables to specific body loci to consecrate the practitioner as the deity-field.","sutra_style":true}
Encyclopedic Reference: {"reference_type":"Procedure","entry_title":"Nyāsa of Gandha–Buddhi–Vyāpaka and Final Syllable Placement","lookup_keywords":["nyāsa","kara-nyāsa","aṅga-nyāsa","gandha","vyāpaka"],"quick_summary":"The verse gives a placement sequence: install ‘gandha’, ‘buddhi’, and ‘vyāpaka’ on hand and body, then place the final syllable/mantra on soles and key upper loci (śikhā, forehead, face, heart). It functions as a consecratory body-mapping before worship."}
Concept: The body is made a mantra-maṇḍala through ordered installation of principles (tattvas) and pervasion (vyāpakatva).
Application: Use consistent locus-ordering (hand → body → soles → śikhā/forehead/face/heart) to stabilize attention and reduce ritual error in pūjā and japa.
Khanda Section: Puja-vidhi / Tantra-nyasa (Ritual consecration and nyāsa procedure)
Primary Rasa: shanta
Secondary Rasa: adbhuta
Visual Art Cues: {"scene_description":"A seated sādhaka performing nyāsa: touching palm, limbs, soles, then śikhā, forehead, face, and heart, with subtle glyphs for gandha, buddhi, vyāpaka, and the final syllable glowing at each point.","kerala_mural_prompt":"Kerala mural, yogic practitioner in padmāsana, sequential hand-to-body touches, luminous Sanskrit seed-letters at palm, torso, soles, śikhā, lalāṭa, mukha, hṛd, warm ochres and greens, temple-wall aesthetic","tanjore_prompt":"Tanjore style, central sādhaka with gold aura, raised hand in nyāsa gesture, gold-highlighted loci (soles, heart, forehead), ornate border, devotional iconography with mantra letters in red","mysore_prompt":"Mysore painting, instructional diagram feel: figure with clearly marked loci and arrows showing order, delicate shading, readable Sanskrit labels for gandha/buddhi/vyāpaka, calm palette","mughal_miniature_prompt":"Mughal miniature, intimate interior with a practitioner and ritual implements, fine detailing of hands touching loci, subtle calligraphic mantra letters floating near touched points, patterned carpet and margins"}
Audio Atmosphere: {"recitation_mood":"focused","suggested_raga":"Bhairav","pace":"medium","voice_tone":"instructional"}
Sandhi Resolution Notes: बुद्धिर्व्यापकं = बुद्धिः + व्यापकं; न्यसेदन्त्यै = न्यसेत् + अन्त्यै (त् + अ → द); तलयोः के: 'के' appears as a locative interrogative 'where', contextually introducing locations listed (ललाटे, मुखे, हृदि).
Related Themes: Agni Purana 25.32 (finger-wise nyāsa); Agni Purana 25.33 (deity placement across loci)
FAQs
It teaches nyāsa—ritual installation of mantra-components (e.g., ‘gandha’, ‘buddhi’, ‘vyāpaka’, and the final syllable) onto specific body locations such as the hand, body, soles, tuft, forehead, face, and heart.
By preserving precise procedural details of mantra-ritual practice (kara/anga-nyāsa), it shows the Agni Purana’s coverage beyond narrative mythology into applied liturgy and tantric-ritual technique.
Nyāsa sacralizes the practitioner’s body as a fit vessel for worship, aligning inner faculties (like buddhi) with the deity/mantra and supporting purity, focus, and ritual efficacy (mantra-siddhi).