Agni Purana — Sahitya-shastra, Shloka 36
Discrimination of the Qualities of Poetry (Kāvya-guṇa-viveka) — Closing Verse/Colophon Transition
जगतः कारणं ब्रह्म साङ्ख्यानां सप्रधानकं अस्मिन् सरस्वतीलोके सञ्चरन्तः परस्परम्
jagataḥ kāraṇaṃ brahma sāṅkhyānāṃ sapradhānakaṃ asmin sarasvatīloke sañcarantaḥ parasparam
Брахман — причина вселенной; у санкхьев он описывается вместе с Прадханой (Pradhāna), первоматерией. В этом мире Сарасвати существа движутся, взаимно соприкасаясь и пребывая друг среди друга.
Lord Agni (teaching to Sage Vasiṣṭha in the Agni Purāṇa’s standard dialogue frame)
Vidya Category: {"primary_vidya":"Philosophy","secondary_vidya":"Cosmology","practical_application":"Use Sankhya–Vedanta synthesis to frame causality: Brahman as jagat-kāraṇa while acknowledging prakṛti/pradhāna as explanatory principle for manifestation; supports meditation on cause–effect and detachment from transient forms.","sutra_style":true}
Encyclopedic Reference: {"reference_type":"Definition","entry_title":"Brahman as Jagat-kāraṇa with Sāṅkhya Pradhāna","lookup_keywords":["jagat-kāraṇa","brahman","sāṅkhya","pradhāna","saravatī-loka"],"quick_summary":"Defines ultimate causality as Brahman, while noting the Sāṅkhya framing that includes Pradhāna as the material principle. Encourages seeing worldly interaction as movement within a dependent, caused order."}
Concept: Brahman as the ultimate cause; Sāṅkhya’s Pradhāna as explanatory adjunct for manifestation.
Application: Contemplate the causal ground behind changing interactions; reduce reification of social/worldly motion by tracing it to a single ultimate principle.
Khanda Section: Darshana / Moksha-shastra (Sankhya–Vedanta synthesis; Brahma as Jagat-karana)
Primary Rasa: shanta
Secondary Rasa: adbhuta
Type: Sacred region
Visual Art Cues: {"scene_description":"A cosmic diagram-like scene: luminous Brahman as the causal center, with Pradhāna as a subtle matrix; beings moving and exchanging roles within a Sarasvatī-associated learned realm.","kerala_mural_prompt":"Kerala temple mural style, central radiant formless Brahman as golden aura, subtle prakṛti/pradhāna as lotus-like mandala, sages and beings moving in concentric paths, Sarasvatī motifs (veena, river), earthy reds and greens, traditional flat perspective.","tanjore_prompt":"Tanjore painting with gold leaf halo representing Brahman, embossed mandala for Pradhāna, small figures of seekers in orderly motion, ornate borders, rich jewel tones, devotional-cosmological composition.","mysore_prompt":"Mysore painting style, clean linework and soft shading, schematic cosmology with labeled layers (Brahman, Pradhāna, beings), Sarasvatī icon hinted at the margin, instructional yet sacred tone.","mughal_miniature_prompt":"Mughal miniature, refined courtly palette, allegorical cosmology: a luminous central orb (Brahman) above a patterned field (Pradhāna), scholars and beings interacting in a garden by a river named Sarasvatī, fine detailing and calligraphic cartouches."}
Audio Atmosphere: {"recitation_mood":"contemplative","suggested_raga":"Yaman","pace":"slow","voice_tone":"contemplative"}
Sandhi Resolution Notes: सप्रधानकं = स + प्रधानकम्; सरस्वतीलोके = सरस्वती + लोके; अन्यत्र स्पष्ट सन्धि नहीं।
Related Themes: Agni Purana 346.38 (bādhā and asat); Agni Purana 346.40 (para/apara vidyā; Brahman as paramārtha-sat)
FAQs
It imparts darśana-vidyā (philosophical doctrine): the causal principle of the cosmos is Brahman, while Sāṅkhya terminology additionally speaks of Pradhāna (primordial material cause).
By summarizing multiple Indian philosophical frameworks in a compact form—Vedāntic Brahman-causality alongside Sāṅkhya’s Pradhāna—it demonstrates the text’s catalog-like coverage of doctrines beyond ritual, spanning metaphysics and cosmology.
Contemplating the ultimate cause (Brahman) and understanding the role of material nature (Pradhāna) supports viveka (discernment) and detachment, guiding the seeker toward liberation-oriented insight rather than mere worldly entanglement.