Agni Purana — Dharma-shastra, Shloka 8
अध्याय १६२ — धर्मशास्त्रकथनम्
Dharmaśāstra Exposition: Authorities, Pravṛtti–Nivṛtti, Upākarman, and Anadhyāya Rules
एतद्द्विजन्मसामर्थ्यं ब्राह्मणस्य विशेषतः एतद्द्विजन्मसाग्र्यमिति ख , ङ , झ , ञ , ट च एतद्द्विजन्मसामग्रीति घ वेदशास्त्रार्थतत्त्वज्ञो यत्र तत्राश्रमे वसन्
etaddvijanmasāmarthyaṃ brāhmaṇasya viśeṣataḥ etaddvijanmasāgryamiti kha , ṅa , jha , ña , ṭa ca etaddvijanmasāmagrīti gha vedaśāstrārthatattvajño yatra tatrāśrame vasan
これこそが「二度生まれた者」（ドヴィジャ）の特有の力であり、とりわけブラーフマナの力である。（ある異本は「二度生まれの卓越」と読み、別の異本は「二度生まれの具足・円満」と読む。）ヴェーダとシャーストラの真の趣旨と原理を知る者は、いかなるアーシュラマ（人生段階）に住していようとも、その能力を具える。
Lord Agni (Agni Purāṇa’s primary narrator) addressing the sage Vasiṣṭha (traditional framing)
Vidya Category: {"primary_vidya":"Dharmashastra","secondary_vidya":"Philosophy","practical_application":"Defines the qualifying competence (adhikāra) of a brāhmaṇa/twice-born as grounded in Veda-śāstra tattva-jñāna, guiding standards for teaching, counsel, ritual leadership, and social-religious authority across āśramas.","sutra_style":true}
Encyclopedic Reference: {"reference_type":"Definition","entry_title":"Dvijanma-sāmarthya (Capability of the twice-born) through Veda-śāstra-tattva-jñāna","lookup_keywords":["dvijanma","brāhmaṇa-mahattva","veda-śāstra-artha","tattva-jñāna","āśrama-dharma"],"quick_summary":"The distinctive excellence of the twice-born—especially the brāhmaṇa—is defined as knowing the true purport of Veda and śāstra, regardless of one’s life-stage. This frames eligibility for dharmic roles as knowledge-based rather than merely formal status."}
Concept: Adhikāra (fitness/authority) arises from tattva-jñāna of Veda and śāstra, sustained across āśrama.
Application: Use as a criterion for selecting teachers, priests, counselors, and for self-assessment of readiness to instruct or adjudicate dharma.
Khanda Section: Dharma-śāstra / Varṇāśrama-dharma (Brāhmaṇa-mahattva and qualifications of the twice-born)
Primary Rasa: shanta
Secondary Rasa: adbhuta
Visual Art Cues: {"scene_description":"A learned brāhmaṇa, calm and composed, holding palm-leaf manuscripts, teaching the meaning of Veda and śāstra to attentive students, with subtle markers of different āśramas in the background.","kerala_mural_prompt":"Kerala temple mural style, ochre-red background, a serene brāhmaṇa teacher with palm-leaf grantha, students seated in respectful posture, stylized sacred thread, minimal landscape, traditional flat shading and bold outlines.","tanjore_prompt":"Tanjore painting, brāhmaṇa guru seated on a low pedestal with palm-leaf manuscripts, ornate arch motif behind, gold leaf highlights on ornaments and halo-like aureole, students in reverent poses.","mysore_prompt":"Mysore painting style, fine linework, soft colors, instructional scene of Veda-śāstra teaching, labeled manuscripts, calm interior of a gurukula, delicate detailing on garments and yajñopavīta.","mughal_miniature_prompt":"Mughal miniature, courtly scholarly assembly with a brāhmaṇa pandit explaining a manuscript, detailed textiles and architecture, naturalistic faces, subdued palette, marginal floral motifs."}
Audio Atmosphere: {"recitation_mood":"contemplative","suggested_raga":"Yaman","pace":"medium","voice_tone":"instructional"}
Sandhi Resolution Notes: etaddvijanmasāmarthyaṃ → etat + dvijanma-sāmarthyam; vedaśāstrārthatattvajño → veda-śāstra-artha-tattva-jñaḥ; tatrāśrame → tatra + āśrame.
Related Themes: Agni Purana Varṇāśrama-dharma sections (brāhmaṇa-lakṣaṇa, dvija-dharma); Agni Purana Veda-adhyayana/ācāra rules near Anadhyāya-Upākarma topics
FAQs
It defines the operative qualification of a dvija—especially a Brāhmaṇa—as mastery of the Veda and śāstra in their true purport (artha) and principles (tattva), applicable across all āśramas.
By codifying a dharma-śāstra criterion (who is truly qualified and why), it complements the Agni Purāṇa’s wide-ranging coverage—placing ritual, law, and conduct under the umbrella of correct scriptural understanding.
It implies that spiritual authority and merit arise from realized comprehension of scripture—living rightly in one’s āśrama—rather than from birth-status alone, making knowledge-based dharma the purifier and stabilizer of karma.