Agni Purana — Kosha, Shloka 26
Adhyāya 361 — अव्ययवर्गः
Avyaya-vargaḥ) — The Section on Indeclinables (Colophon/Closure
अकर्मगुह्ये कौपीनं मैथुनं सङ्गतौ रतौ प्रधानं परमार्था धीः प्रज्ञानं बुद्धिचिह्नयोः
akarmaguhye kaupīnaṃ maithunaṃ saṅgatau ratau pradhānaṃ paramārthā dhīḥ prajñānaṃ buddhicihnayoḥ
অকৰ্মৰ গূঢ় উপদেশ (সন্ন্যাস-ৰহস্য) ত কৌপীন ধাৰণ বিধেয়; মৈথুন সঙ্গতি আৰু ৰতি (ইন্দ্ৰিয়সুখ) ৰ অন্তৰ্গত। পৰমাৰ্থৰ প্রধান তত্ত্ব হ’ল পৰতত্ত্ব-দৰ্শনৰূপ ধী; আৰু প্ৰজ্ঞান (বিবেকজ্ঞান) বুদ্ধিৰ লক্ষণ।
Lord Agni (in discourse to the sage Vasiṣṭha, in the Agni Purana’s instructional dialogue style)
Vidya Category: {"primary_vidya":"Philosophy","secondary_vidya":"Dharmashastra","practical_application":"Guidance for renunciant discipline and discernment: minimal possessions (kaupīna), understanding of attachment/sexuality as saṅga, and cultivation of prajñāna as the mark of awakened intellect.","sutra_style":true}
Encyclopedic Reference: {"reference_type":"Definition","entry_title":"Akarmaguhya: Renunciation, saṅga, and prajñāna as buddhi-lakṣaṇa","lookup_keywords":["akarma-guhya","kaupīna","saṅga rati","paramārtha-dhī","prajñāna buddhi-cihna"],"quick_summary":"Defines the renunciant’s minimalism (loincloth), frames sexuality as rooted in association and pleasure-seeking, and identifies prajñāna (discriminative wisdom) as the sign of awakened intellect oriented to the supreme truth."}
Concept: Paramārtha-dhī (insight into ultimate reality) and prajñāna (discriminative wisdom) are the defining marks of awakened buddhi; attachment (saṅga) fuels sensuality.
Application: Practice aparigraha (non-possessiveness), guard company and sense-objects, and cultivate viveka through study, contemplation, and meditation.
Khanda Section: Moksha-dharma / Jnana-yoga (Definitions of renunciation and higher knowledge)
Primary Rasa: shanta
Visual Art Cues: {"scene_description":"A serene forest hermitage: a renunciant wearing only a loincloth sits in meditation while a teacher explains that true mark is prajñāna; nearby, a contrasting scene shows worldly association leading to sensual attachment.","kerala_mural_prompt":"Kerala mural, tranquil āśrama with banyan and river; ascetic in kaupīna seated on kusa grass, teacher with palm-leaf text; soft halos, subdued yet vibrant palette; a small side vignette of a couple symbolizing saṅga and rati.","tanjore_prompt":"Tanjore painting, central ascetic with golden aura, minimal attire, holding jñāna-mudrā; gold-leaf arch and lotus base; secondary vignette of worldly couple in muted tones to contrast renunciation.","mysore_prompt":"Mysore style, refined contemplative scene with detailed foliage; teacher pointing to the heart/forehead indicating prajñāna as buddhi-cihna; clean composition suited to philosophical instruction.","mughal_miniature_prompt":"Mughal miniature, quiet riverside hermitage with fine naturalism; ascetic and guru in dialogue; delicate depiction of cloth, trees, and water; a marginal scene of courtly company indicating saṅga."}
Audio Atmosphere: {"recitation_mood":"contemplative","suggested_raga":"Yaman","pace":"slow","voice_tone":"contemplative"}
Sandhi Resolution Notes: No major external sandhi; ‘बुद्धिचिह्नयोः’ is a compound with genitive dual ending -योः.
Related Themes: Agni Purana: Mokṣadharma/Jñāna-yoga sections on vairāgya, saṅga-tyāga, and buddhi-viveka; Agni Purana: Dharma sections on āśrama-dharma (sannyāsa marks)
FAQs
It gives a technical definition-set from moksha-dharma: the ascetic’s minimal outer mark (kaupīna) is linked with renunciant non-action, while maithuna is classified under worldly association and sensual pleasure; true primacy is assigned to paramārtha-dhī and prajñāna.
It functions like a glossary of categories—external discipline (ascetic garb), social/sexual conduct (saṅga and rati), and inner epistemology (dhī, prajñāna, buddhi)—showing how the Agni Purana compiles practical life-classes alongside philosophical psychology.
It elevates inner discernment over outward action: renunciation is signaled by simplicity and non-attachment, while liberation is grounded in insight into supreme reality and the cultivation of prajñāna as the hallmark of purified intellect.