Shloka 158
Puṣkara Sacrifice: Gāyatrī’s Marriage, Sāvitrī’s Wrath, Rudra’s Test, and the Tīrtha-Māhātmya
अग्ने त्वं सर्वभक्षोसि पूर्वं पुत्रेण मे कृतः । भृगुणा धर्मनित्येन कथं दग्धं दहाम्यहम्
agne tvaṃ sarvabhakṣosi pūrvaṃ putreṇa me kṛtaḥ | bhṛguṇā dharmanityena kathaṃ dagdhaṃ dahāmyaham
يا أغني، يا من تلتهم كلَّ شيء، ومع ذلك فقد وُلدتَ قديماً من ابني، من بهريغو الثابت على الدharma. فكيف أحرق ما قد أُحرق؟
Unclear from single-verse context (likely a deity/ṛṣi addressing Agni in a dialogue within Sṛṣṭikhaṇḍa 17).
Concept: Causality and identity can be paradoxical: the agent (Agni) is both consumer of all and yet produced within a lineage; discernment is needed before acting on assumptions.
Application: Before ‘destroying’ or rejecting something, ask whether it has already been transformed; avoid redundant harm and act with clarity about causes and consequences.
Primary Rasa: adbhuta
Secondary Rasa: shanta
Visual Art Cues: {"scene_description":"A luminous Agni rises from a ritual altar, tongues of flame curling like lotuses, while a venerable speaker gestures in philosophical doubt. Behind them, a subtle vision of Bhṛgu as a dharma-steady sage appears like a lineage-echo, suggesting the paradox of creator and created.","primary_figures":["Agni","speaker (ṛṣi/deity, unspecified)","Bhṛgu (visionary presence)"],"setting":"sacrificial arena with altar, ladles, clarified butter vessels, and sacred grass","lighting_mood":"divine radiance from firelight in a twilight ritual space","color_palette":["flame orange","ghee gold","smoke violet","sandalwood beige","crimson"],"tanjore_prompt":"Tanjore painting style: central Agni as a radiant deity emerging from a stylized homa-kuṇḍa, heavy gold leaf flames and halo; the questioning sage in ornate yet restrained attire; Bhṛgu depicted in a smaller aureoled vignette above; rich red background and temple-arch framing.","pahari_prompt":"Pahari miniature style: intimate yajña scene with delicate utensils and fine smoke trails; Agni rendered as elegant flame-form; the sage’s contemplative expression emphasized; cool twilight tones contrasted with warm fire glow; refined narrative symbolism.","kerala_mural_prompt":"Kerala mural style: bold outlines, Agni with stylized flame-crown and large eyes; ritual implements simplified into iconic forms; strong red-yellow palette with black contours; Bhṛgu as a secondary figure in a cloud-like frame.","pichwai_prompt":"Pichwai cloth painting style: altar and flames stylized with lotus motifs; repeating floral borders; Agni central with decorative flame patterns; deep blue ground with gold and orange highlights, devotional-ritual aesthetic."}
Audio Atmosphere: {"recitation_mood":"meditative","suggested_raga":"Bhupali","pace":"slow-meditative","voice_tone":"serene","sound_elements":["fire crackle","soft mantra undertone","wooden ladle tap","silence between phrases"]}
Sandhi Resolution Notes: sarvabhak 63osi sarva-bhak 63a 25 asi; dah1myaham dah1mi aham.
FAQs
It juxtaposes Agni’s universal power to consume with a genealogical/causal claim—Agni was produced by Bhṛgu (the speaker’s son)—to argue a logical/ethical impossibility: “How can I burn what is already burned (or what is already accounted for by prior causation)?”
By calling Bhṛgu “dharma-nitya” (steadfast in righteousness), the verse frames the argument as not merely physical (fire burns) but also principled: actions should align with righteous order, causality, and proper relational duties.
Power should be restrained by right reasoning and dharma: even an “all-devouring” force is invoked within a moral-causal framework, suggesting that rightful conduct and prior obligations can limit what one ought to do.