Agni Purana — Dharma-shastra, Shloka 24
Adhyaya 165 — नानाधर्माः
Various Dharmas
स्वसंवेद्यं हि तद् ब्रह्म इति ग , ङ च सुसंवेद्यं हि तद् ब्रह्म इति ज , ट च स्वयं वेद्यं हि तद् ब्रह्म इति घ , ञ च प्रायश्चित्तं न पश्यामि येन शुद्ध्येत्स आत्महा ये च प्रव्रजिताः पत्न्यां या चैषां वीजसन्ततिः
svasaṃvedyaṃ hi tad brahma iti ga , ṅa ca susaṃvedyaṃ hi tad brahma iti ja , ṭa ca svayaṃ vedyaṃ hi tad brahma iti gha , ña ca prāyaścittaṃ na paśyāmi yena śuddhyetsa ātmahā ye ca pravrajitāḥ patnyāṃ yā caiṣāṃ vījasantatiḥ
“ആ ബ്രഹ്മം സ്വസംവേദ്യം”—ഇത് ഗ, ങ പാഠം; “ആ ബ്രഹ്മം സുസംവേദ്യം”—ഇത് ജ, ട പാഠം; “ആ ബ്രഹ്മം സ്വയം വേദ്യം”—ഇത് ഘ, ഞ പാഠം. (പ്രായശ്ചിത്തത്തെക്കുറിച്ച്) ആത്മഹന്താവിന് ശുദ്ധിയുണ്ടാക്കുന്ന പ്രായശ്ചിത്തം ഞാൻ കാണുന്നില്ല; ഭാര്യാബന്ധത്തിൽ തന്നെയിരിക്കെ പ്രവ്രജിതരായവർക്കും അല്ല, അവരുടെ ബീജത്തിൽ നിന്നുള്ള സന്തതിക്കും അല്ല।
Lord Agni (in dialogue tradition, instructing the sage Vasiṣṭha)
Vidya Category: {"primary_vidya":"Dharmashastra","secondary_vidya":"Philosophy","practical_application":"Use as a doctrinal-ritual note: variant readings on Brahman-knowledge, and a strict rule on cases deemed without expiation (aprayāścitta) in prayāścitta deliberations.","sutra_style":true}
Encyclopedic Reference: {"reference_type":"Commentary","entry_title":"Brahman as self-known (recensional variants) and Aprayāścitta cases","lookup_keywords":["svasaṃvedya brahma","recension variants","prāyaścitta","ātmahatyā","pravrajita with wife"],"quick_summary":"The verse records variant readings about Brahman being self-apprehended/known, then states that no expiation is seen for suicide, for renunciation while still bound to a wife, and for offspring produced from such improper renunciation."}
Concept: Brahman is ultimately self-revealing (svasaṃvedya/svayaṃ-vedya), not merely an object of external proof; yet dharma-śāstra still governs conduct and consequences.
Application: Hold together jñāna and niyama: metaphysical insight does not license adharmic acts; some transgressions are treated as beyond ritual repair in this framework.
Khanda Section: Rajadharma & Prayaschitta (Ethics, Sin, and Expiation)
Primary Rasa: shanta
Secondary Rasa: bhayanaka
Visual Art Cues: {"scene_description":"A learned assembly compares manuscript recensions while a dharma-judge-like elder declares certain acts as without expiation; a somber scene juxtaposing palm-leaf texts and a moral verdict.","kerala_mural_prompt":"Kerala mural, scholarly sabhā with palm-leaf manuscripts, scribes indicating ga/ṅa/ja/ṭa/gha/ña readings, elder pronouncing aprāyaścitta for ātmahatyā, subdued yet vivid traditional palette.","tanjore_prompt":"Tanjore style, central seated ācārya with gold-ornamented throne-like seat, manuscripts and stylus, attendants holding palm leaves, solemn expressions, gold work emphasizing textual authority.","mysore_prompt":"Mysore painting, didactic layout: two panels—textual variants discussion and prāyaścitta verdict—fine lines, minimal background, clear gestures of teaching and prohibition.","mughal_miniature_prompt":"Mughal miniature, courtly scholarly gathering, detailed books/palm leaves, calligraphic feel, elder pointing to text while listeners react gravely, muted tones and precise architecture."}
Audio Atmosphere: {"recitation_mood":"contemplative","suggested_raga":"Todi","pace":"slow","voice_tone":"contemplative"}
Sandhi Resolution Notes: tad brahma → tat brahma (द् + ब्). yastu → yaḥ tu. śuddhyetsa → śuddhyet saḥ. caiṣām → ca eṣām. vījasantatiḥ → vīja-santatiḥ. The letter-names (ga, ṅa, ja, ṭa, gha, ña) are treated as nominal markers.
Related Themes: Agni Purana 165 (prāyaścitta section)
FAQs
It gives prāyaścitta-vicāra: certain acts (notably suicide/ātmahatyā) are declared as lacking a stated purificatory expiation here, and it flags improper renunciation tied to household obligations (wife/seed/lineage).
It combines textual criticism (pāṭha-bheda across recensions) with dharma-legal content on sin and expiation—showing the Agni Purana’s scope across philosophy (Brahman statements), editorial transmission, and normative religious law.
It underscores the gravity of ātmahatyā and warns that some violations are treated as exceptionally difficult to cleanse; it also stresses that renunciation must be dharmically valid (not entangled in household/lineage obligations).