Agni Purana — Yoga & Brahma-vidya, Shloka 21
Chapter 378: Brahma-jñāna
Knowledge of Brahman
शब्दास्ते कादिका धर्मास्तत् कृता वै महामुने तथात्मा प्रकृतौ सङ्गादहंमानादिभूषितः
śabdāste kādikā dharmāstat kṛtā vai mahāmune tathātmā prakṛtau saṅgādahaṃmānādibhūṣitaḥ
这些声音——以“ka”等为始——确是诸法则（dharma，定义之规），已为大牟尼所宣说。由是，真我因系著于自性（Prakṛti），便被“装饰”以我慢（ahaṃkāra）等相。
Lord Agni (narrating to Sage Vasiṣṭha)
Vidya Category: {"primary_vidya":"Vyakarana","secondary_vidya":"Philosophy","practical_application":"Use śabda-śāstra (phoneme/rule systems) as a model for how ‘dharmas’ (defining properties) structure cognition; then apply the same analytic rigor to see how ahaṅkāra arises from prakṛti-saṅga.","sutra_style":true}
Encyclopedic Reference: {"reference_type":"Commentary","entry_title":"Kādika-śabda-dharmas and Ahaṅkāra from Prakṛti-saṅga","lookup_keywords":["kādika","śabda","dharma (lakṣaṇa)","ahaṅkāra","prakṛti-saṅga"],"quick_summary":"The verse gestures to ordered sound-units/rules (‘ka’ onward) as definitional principles, then parallels this with the Self appearing ‘adorned’ by ego and other evolutes due to association with prakṛti."}
Alamkara Type: Śleṣa
Concept: Śabda systems have defining ‘dharmas’; similarly, ego-sense and adjuncts are superimposed on the Self through prakṛti-association.
Application: Adopt a ‘grammar of experience’: identify components (sound/thought/meaning) and separate witness from constructs; reduce ahaṅkāra by observing ‘I’-thought as a prakṛti modification.
Khanda Section: Sahitya-shastra (Shabda-vidya / Vyakarana-oriented doctrinal summary)
Primary Rasa: shanta
Secondary Rasa: adbhuta
Visual Art Cues: {"scene_description":"A teacher-sage points to a palm-leaf chart of Sanskrit phonemes starting with ‘ka’, while a second panel shows a luminous Self overlaid by ornaments labeled ‘ahaṅkāra’, ‘māna’, etc., indicating superimposition.","kerala_mural_prompt":"Kerala mural, guru with stylus and palm-leaf phoneme grid (ka-kha-ga...), disciples attentive, symbolic overlay of ego-ornaments on a radiant figure, decorative script motifs","tanjore_prompt":"Tanjore, guru with golden halo holding palm-leaf manuscript, phoneme wheel embellished with gold, radiant Self figure with removable jeweled ornaments labeled ahaṅkāra, rich temple-like framing","mysore_prompt":"Mysore painting, classroom-like śāstra scene: phoneme table clearly drawn, guru explaining articulation points, adjacent philosophical diagram of Self vs. prakṛti overlays, precise linework","mughal_miniature_prompt":"Mughal miniature, scholarly assembly with manuscripts and inkpots, phoneme chart displayed, subtle allegorical figure with layered garments representing prakṛti and ego, intricate borders"}
Audio Atmosphere: {"recitation_mood":"instructional","suggested_raga":"Saraswati","pace":"medium","voice_tone":"instructional"}
Sandhi Resolution Notes: शब्दास्ते = शब्दाः ते; धर्मास्तत् = धर्माः तत्; तथात्मा = तथा आत्मा; सङ्गादहंमानादिभूषितः = सङ्गात् अहं-मान-आदि-भूषितः.
Related Themes: Agni Purana: Sahitya/Śabda-vidyā passages (grammar/poetics sections elsewhere in the Purana); Agni Purana: Moksha-dharma on ahaṅkāra and prakṛti (nearby 378.19–22)
FAQs
It conveys Śabda-vidyā: the phonemic order beginning with ‘ka’ is treated as a structured set of governing linguistic principles (dharmas), alongside a metaphysical note on how the Self appears conditioned through association with Prakṛti.
In a single verse it bridges technical linguistic categorization (phonemes/śabda-dharma) with Sāṃkhya-like metaphysics (Ātman’s apparent limitation via Prakṛti and ego), illustrating how the Agni Purana compiles multiple knowledge-systems in one text.
It points to the root of bondage: attachment to Prakṛti produces the ego-sense and allied limiting notions; recognizing this mechanism supports dis-identification from ahaṃmāna and aids liberation-oriented discernment.