Agni Purana — Chapter 378
AgP 378.1
:ए इत्य् आग्नेये महापुराणे समाधिर्नाम सप्तसप्तत्यधिकत्रिशततमो ऽध्यायः ॥ :प् ३३५ छप्तेर् {३७८} :श् अथाष्टसप्तत्यधिकत्रिशततमो ऽध्यायः ब्रह्मज्ञानं अग्निर् उवाच यज्ञैश् च देवानाप्नोति वैराजं तपसा पदं ब्रह्मणः कर्मसन्न्यासाद्वैराग्यात् प्रकृतौ लयं
:e ity āgneye mahāpurāṇe samādhirnāma saptasaptatyadhikatriśatatamo 'dhyāyaḥ || :p 335 chapter {378} :ś athāṣṭasaptatyadhikatriśatatamo 'dhyāyaḥ brahmajñānaṃ agnir uvāca yajñaiś ca devānāpnoti vairājaṃ tapasā padaṃ brahmaṇaḥ karmasannyāsādvairāgyāt prakṛtau layaṃ
Thus in the Āgneya Mahāpurāṇa the three hundred seventy-seventh chapter, called "Concentration." Now the three hundred seventy-eighth chapter: the knowledge of brahman. Agni said: By sacrifices one attains the gods, by austerity the station of Virāj, by renunciation of action and by dispassion (one attains) dissolution in prakṛti.
AI translation rendered from the Sanskrit, not a published edition
AgP 378.2
ज्ञानात् प्राप्नोति कैवल्यं पञ्चैता गतयःस्मृताः प्रीतितापविषादादेर्विनिवृत्तिर्विरक्तता
jñānāt prāpnoti kaivalyaṃ pañcaitā gatayaḥsmṛtāḥ prītitāpaviṣādādervinivṛttirviraktatā
By knowledge one attains isolation (kaivalya) — these five courses are recorded. Dispassion is the ceasing of pleasure, pain, dejection and the like.
AI translation rendered from the Sanskrit, not a published edition
AgP 378.3
सन्न्यासः कर्मणान्त्यागः कृतानामकृतैः सह अव्यक्तादौ विशेषान्ते विकारो ऽस्मिन्निवर्तते
sannyāsaḥ karmaṇāntyāgaḥ kṛtānāmakṛtaiḥ saha avyaktādau viśeṣānte vikāro 'sminnivartate
Renunciation is the abandoning of actions, of those done together with those not done. In it (i.e. by it) transformation ceases, from the unmanifest onwards up to the particulars.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 378.4
चेतनाचेतनान्यत्वज्ञानेन ज्ञानमुच्यते परमात्मा च सर्वेषामाधारः परमेश्वरः
cetanācetanānyatvajñānena jñānamucyate paramātmā ca sarveṣāmādhāraḥ parameśvaraḥ
By the knowledge of the distinctness of the conscious and the unconscious, knowledge is spoken of; and the supreme Self, the support of all, is the supreme Lord.
AI translation rendered from the Sanskrit, not a published edition
AgP 378.5
विष्णुनाम्ना च देवेषु वेदान्तेषु च गीयते यज्ञेश्वरो यज्ञपुमान् प्रवृत्तैर् इज्यते ह्य् असौ
viṣṇunāmnā ca deveṣu vedānteṣu ca gīyate yajñeśvaro yajñapumān pravṛttair ijyate hy asau
And he is sung of by the name Viṣṇu among the gods and in the Vedāntas; he is the lord of sacrifice, the sacrificial Person, and he is worshipped by those (following) the path of action.
AI translation rendered from the Sanskrit, not a published edition
AgP 378.6
निवृत्तैर् ज्ञानयोगेन ज्ञानमूर्तिः स चेक्ष्यते ह्रस्वदीर्घप्लुताद्यन्तु वचस्तत्पुरुषोत्तमः
nivṛttair jñānayogena jñānamūrtiḥ sa cekṣyate hrasvadīrghaplutādyantu vacastatpuruṣottamaḥ
By those (following) the path of cessation he is seen through the discipline of knowledge as the embodiment of knowledge; and speech that is short, long, prolated and so on — that is the supreme Person.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 378.7
तत्प्राप्तिहेतुर्ज्ञानञ्च कर्म चोक्तं महामुने आगमोक्तं विवेकाच्च द्विधा ज्ञानं तथोच्यते
tatprāptiheturjñānañca karma coktaṃ mahāmune āgamoktaṃ vivekācca dvidhā jñānaṃ tathocyate
The cause of attaining him is knowledge, and action too has been declared, O great sage; and knowledge is likewise said to be twofold: (that) stated in scripture, and (that born) of discrimination.
AI translation rendered from the Sanskrit, not a published edition
AgP 378.8
शब्दब्रह्मागममयं परं ब्रह्म विवेकजम् द्वे ब्रह्मणी वेदितव्ये ब्रह्मशब्दपरञ्च यत्
śabdabrahmāgamamayaṃ paraṃ brahma vivekajam dve brahmaṇī veditavye brahmaśabdaparañca yat
Word-brahman consists of scripture; the supreme brahman is born of discrimination. Two brahmans are to be known: the word-brahman and that which is supreme.
AI translation rendered from the Sanskrit, not a published edition
AgP 378.9
वेदादिविद्या ह्य् अपरमक्षरं ब्रह्मसत्परम् तदेतद्भगवद्वाच्यमुपचारे ऽर्चने ऽन्यतः
vedādividyā hy aparamakṣaraṃ brahmasatparam tadetadbhagavadvācyamupacāre 'rcane 'nyataḥ
The Veda and the other sciences are indeed the lower; the imperishable brahman, the real, is the higher. This here is to be called "Bhagavat," in service, in worship, and otherwise.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 378.10
सम्भर्तेति तथा भर्ता भकारो ऽर्थद्वयान्वितः नेता गमयिता स्रष्टा गकारो ऽयं महमुने
sambharteti tathā bhartā bhakāro 'rthadvayānvitaḥ netā gamayitā sraṣṭā gakāro 'yaṃ mahamune
"He sustains together" and likewise "sustainer" — the syllable bha carries these two meanings; leader, bringer-along, creator — this is the syllable ga, O great sage.
AI translation rendered from the Sanskrit, not a published edition
AgP 378.11
:प् ३३६ ऐश्वर्यस्य समग्रस्य वीर्यस्य यशसः श्रियः ज्ञानवैराग्ययोश् चैव षणां भग इतीङ्गना
:p 336 aiśvaryasya samagrasya vīryasya yaśasaḥ śriyaḥ jñānavairāgyayoś caiva ṣaṇāṃ bhaga itīṅganā
Of complete lordship, of might, of fame, of splendour, and of knowledge and dispassion — of these six the designation is "bhaga."
AI translation rendered from the Sanskrit, not a published edition
AgP 378.12
वसन्ति विष्णौ भुतानि स च धातुस्त्रिधात्मकः एवं हरौ हि भगवान् शब्दो ऽन्यत्रोपचारतः
vasanti viṣṇau bhutāni sa ca dhātustridhātmakaḥ evaṃ harau hi bhagavān śabdo 'nyatropacārataḥ
Beings dwell (vas-) in Viṣṇu, and he too is (in them); the root is threefold in nature. Thus indeed the word "Bhagavān" (applies) to Hari; elsewhere it is by (mere) figurative usage.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 378.13
उत्पत्तिं प्रलयश् चैव भूतानामगतिं गतिं वेत्ति विद्यामविद्याञ्च स वाच्यो भगवानिति
utpattiṃ pralayaś caiva bhūtānāmagatiṃ gatiṃ vetti vidyāmavidyāñca sa vācyo bhagavāniti
He knows the arising and the dissolution of beings, their non-coming and their going, and knowledge and ignorance: he is to be called "Bhagavān."
AI translation rendered from the Sanskrit, not a published edition
AgP 378.14
ज्ञानशक्तिः परैश्वर्यं वीर्यं तेजांस्यशेषतः भगवच्छब्दवाच्यानि विना हेयैर् गुणादिभिः
jñānaśaktiḥ paraiśvaryaṃ vīryaṃ tejāṃsyaśeṣataḥ bhagavacchabdavācyāni vinā heyair guṇādibhiḥ
The power of knowledge, supreme sovereignty, might, and radiance in their entirety — these are what the word "Bhagavān" denotes, apart from the qualities and the rest that are to be rejected.
AI translation rendered from the Sanskrit, not a published edition
AgP 378.15
खाण्डिक्यजनकायाह योगं केशिध्वजः पुरा अनात्मन्यात्मबुद्धिर्या आत्मस्वमिति या मतिः
khāṇḍikyajanakāyāha yogaṃ keśidhvajaḥ purā anātmanyātmabuddhiryā ātmasvamiti yā matiḥ
Long ago Keśidhvaja spoke of yoga to Khāṇḍikya Janaka: (there is) the notion of self in what is not the self, and the thought "this is mine."
AI translation rendered from the Sanskrit, not a published edition
AgP 378.16
अविद्याभवम्भूतिर्वीजमेतद्द्विधा स्थिरम् पञ्चभूतात्मके देहे देही मोहतमाश्रितः
avidyābhavambhūtirvījametaddvidhā sthiram pañcabhūtātmake dehe dehī mohatamāśritaḥ
(From) ignorance comes existence and coming-to-be; this seed is twofold and enduring. In the body made of the five elements, the embodied one, resorting to the darkness of delusion,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 378.17
अहमेतदितीत्युच्चैः कुरुते कुमतिर्मतिं इत्थञ्च पुत्रपौत्रेषु तद्देहोत्पातितेषु च
ahametaditītyuccaiḥ kurute kumatirmatiṃ itthañca putrapautreṣu taddehotpātiteṣu ca
the ill-minded one loudly forms the thought "I am this"; and so too with respect to sons and grandsons produced from that body.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 378.18
करोति पण्डितः साम्यमनात्मनि कलेवरे सर्वदेहोपकाराय कुरुते कर्म मानवः
karoti paṇḍitaḥ sāmyamanātmani kalevare sarvadehopakārāya kurute karma mānavaḥ
The learned man treats the body, which is not the self, as (merely) the same (as other things); a man performs action for the benefit of the whole body.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 378.19
देहश्चान्यो यदा पुंसस्तदा बन्धाय तत्परं निर्वाणमय एवायमात्मा ज्ञानमयो ऽमलः
dehaścānyo yadā puṃsastadā bandhāya tatparaṃ nirvāṇamaya evāyamātmā jñānamayo 'malaḥ
And when the body is other than the person, then attachment to it leads to bondage; this self is made wholly of nirvāṇa, made of knowledge, spotless.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 378.20
दुःखज्ञानमयो ऽधर्मः प्रकृतेः स तु नात्मनः जलस्य नाग्निना सङ्गः स्थालीसङ्गात्तथापि हि
duḥkhajñānamayo 'dharmaḥ prakṛteḥ sa tu nātmanaḥ jalasya nāgninā saṅgaḥ sthālīsaṅgāttathāpi hi
Demerit, consisting of suffering and ignorance, belongs to primal nature, not to the self; water has no contact with fire, yet (it boils) through contact with the pot.
AI translation rendered from the Sanskrit, not a published edition
AgP 378.21
शब्दास्ते कादिका धर्मास्तत् कृता वै महामुने तथात्मा प्रकृतौ सङ्गादहंमानादिभूषितः
śabdāste kādikā dharmāstat kṛtā vai mahāmune tathātmā prakṛtau saṅgādahaṃmānādibhūṣitaḥ
Those sounds beginning with "k" (the bubbling) are properties produced by that (fire), O great sage; so too the self, through contact with primal nature, is adorned with egotism, pride and the rest,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 378.22
भजते प्राकृतान्धर्मान् अन्यस्तेभ्यो हि सो ऽव्ययः :प् ३३७ वन्धाय विषयासङ्गं मनो निर्विषयं धिये
bhajate prākṛtāndharmān anyastebhyo hi so 'vyayaḥ :p 337 vandhāya viṣayāsaṅgaṃ mano nirviṣayaṃ dhiye
and partakes of the properties of primal nature, though he is other than them and imperishable. Attachment to objects (leads) to bondage; the mind freed of objects (leads) to wisdom.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 378.23
विषयात्तत्समाकृष्य ब्रह्मभूतं हरिं स्मरेत् आत्मभावं नयत्येनं तद्ब्रह्मध्यायिनं मुने
viṣayāttatsamākṛṣya brahmabhūtaṃ hariṃ smaret ātmabhāvaṃ nayatyenaṃ tadbrahmadhyāyinaṃ mune
Having withdrawn it from objects, one should remember Hari, who has become Brahman; that Brahman leads him who meditates on it to the state of the self, O sage,
AI translation rendered from the Sanskrit, not a published edition
AgP 378.24
विचार्य स्वात्मनः शक्त्या लौहमाकर्षको यथा आत्मप्रयत्नसापेक्षा विशिष्टा या मनोगतिः
vicārya svātmanaḥ śaktyā lauhamākarṣako yathā ātmaprayatnasāpekṣā viśiṣṭā yā manogatiḥ
drawing (him) by the power of its own self, as a magnet draws iron. That distinguished movement of the mind which depends on the self's own effort —
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 378.25
तस्या ब्रह्मणि संयोगो योग इत्य् अभिधीयते विनिष्पन्दः समाधिस्थः परं ब्रह्माधिगच्छति
tasyā brahmaṇi saṃyogo yoga ity abhidhīyate viniṣpandaḥ samādhisthaḥ paraṃ brahmādhigacchati
its conjunction with Brahman is called yoga. Motionless, established in samādhi, he attains the supreme Brahman.
AI translation rendered from the Sanskrit, not a published edition
AgP 378.26
यमैः सन्नियमैः स्थित्या प्रत्याहृत्या मरुज्जयैः प्राणायामेन पवनैः प्रत्याहारेण चेन्द्रियैः
yamaiḥ sanniyamaiḥ sthityā pratyāhṛtyā marujjayaiḥ prāṇāyāmena pavanaiḥ pratyāhāreṇa cendriyaiḥ
By restraints, by observances, by posture, by withdrawal, by conquests of the breath — by prāṇāyāma with respect to the airs, and by withdrawal with respect to the senses —
AI translation rendered from the Sanskrit, not a published edition
AgP 378.27
वशीकृतैस्ततः कुर्यात् स्थितं चेतः शुभाश्रये आश्रयश्चेतसो ब्रह्म मूर्तञ्चामूर्तकं द्विधा
vaśīkṛtaistataḥ kuryāt sthitaṃ cetaḥ śubhāśraye āśrayaścetaso brahma mūrtañcāmūrtakaṃ dvidhā
once these are mastered, he should then fix the mind, set upon an auspicious support. The support of the mind is Brahman, and it is twofold: with form and without form.
AI translation rendered from the Sanskrit, not a published edition
AgP 378.28
सनन्दनादयो ब्रह्मभावभावनया युताः कर्मभावनया चान्ये देवाद्याः स्थावरान्तकाः
sanandanādayo brahmabhāvabhāvanayā yutāḥ karmabhāvanayā cānye devādyāḥ sthāvarāntakāḥ
Sanandana and the others are endowed with the contemplation of the state of Brahman; others, from the gods down to immobile things, with the contemplation of action;
AI translation rendered from the Sanskrit, not a published edition
AgP 378.29
हिरण्यगर्भादिषु च ज्ञानकर्मात्मिका द्विधा त्रिविधा भावना प्रोक्ता विश्वं ब्रह्म उपास्यते
hiraṇyagarbhādiṣu ca jñānakarmātmikā dvidhā trividhā bhāvanā proktā viśvaṃ brahma upāsyate
and in Hiraṇyagarbha and the rest it is twofold, consisting of knowledge and of action. (Thus) contemplation is declared to be threefold; the universe is worshipped as Brahman.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 378.30
प्रत्यस्तमितभेदं यत् सत्तामात्रमगोचरं वचसामात्मसंवेद्यं तज्ज्ञानं ब्रह्म संज्ञितम्
pratyastamitabhedaṃ yat sattāmātramagocaraṃ vacasāmātmasaṃvedyaṃ tajjñānaṃ brahma saṃjñitam
That in which distinctions have set, which is mere existence, beyond the range of words, to be known by the self alone — that knowledge is named Brahman.
AI translation rendered from the Sanskrit, not a published edition
AgP 378.31
तच्च विष्णोः परं रूपमरूपस्याजमक्षरं अशक्यं प्रथमं ध्यातुमतो मूर्तादि चिन्तयेत्
tacca viṣṇoḥ paraṃ rūpamarūpasyājamakṣaraṃ aśakyaṃ prathamaṃ dhyātumato mūrtādi cintayet
And that is the supreme form of Viṣṇu, who is formless, unborn and imperishable; (but) it is not possible to meditate on it at the outset, therefore one should contemplate the embodied form and the rest.
AI translation rendered from the Sanskrit, not a published edition
AgP 378.32
सद्भावभावमापन्नस्ततो ऽसौ परमात्मना भवत्यभेदी भेदश् च तस्याज्ञानकृतो भवेत्
sadbhāvabhāvamāpannastato 'sau paramātmanā bhavatyabhedī bhedaś ca tasyājñānakṛto bhavet
Having come to the condition of true being, he then becomes non-different from the supreme Self; and difference in his case would be something made by ignorance.
AI translation rendered from the Sanskrit, not a published edition