Varaha Purana 203.3: Adhyaya 203, Shloka 3
Enumeration and Description of Classes of Sins and Their Consequences
राजद्विष्टा गुरुद्विष्टाः सर्वे ते वै विगर्हिताः ॥ अविश्वास्या ह्यसम्भाष्याः कुक्षिमात्रपरायणाः
rājadviṣṭā gurudviṣṭāḥ sarve te vai vigarhitāḥ || aviśvās yā hy asambhāṣyāḥ kukṣimātraparāyaṇāḥ
Die den König hassen und die den Lehrer hassen — sie alle sind wahrlich zu tadeln: nicht vertrauenswürdig, nicht zum Umgang und Gespräch geeignet, nur dem Bauch ergeben.
Ṛṣiputra (contextual continuation)
Varaha Avatara Context: {"is_varaha_focus":false}
Bhu Devi Dialogue: {"is_dialogue":true,"speaker_role":"instructor","bhu_devi_state":"attentive; evaluating social-ethical boundaries","key_question":"Which social dispositions mark the censured (vigārhita) person—especially regarding hostility to king and guru—and how should society relate to them?"}
Mathura Mandala: {"is_mathura_related":false}
Dharma Shastra: {"has_dharma_rule":true,"instruction_summary":"Hatred toward the king (rāja-dveṣa) and toward the teacher (guru-dveṣa) is condemned; such persons are deemed untrustworthy and unfit for association.","karmic_consequence":"Social exclusion and loss of trust here; karmically, such hostility supports further adharma and leads to adverse results (later naraka/duḥkha)."}
Vrata Mahatmya: {"has_vrata":false}
Cosmic Boar Symbolism: {"has_symbolism":false}
Philosophical Teaching: {"has_teaching":true,"teaching_type":"dharma as relational duty (ṛṇa)","core_concept":"Dharma is sustained by honoring legitimate authority and the source of knowledge; belly-centered living (kuṣṭhi-mātra-parāyaṇa) signals tamas and adharma.","practical_application":"Practice gratitude and service to teachers/elders; engage civic duty without corrosive hatred; curb greed-driven speech and conduct."}
Subject Matter: ["Ethics","Social norms","Political culture (textual)"]
Primary Rasa: raudra
Secondary Rasa: bībhatsa
Type: social-institutional sphere
Related Themes: Varāha Purāṇa: continuation of pāpa typologies (social harms)
Visual Art Cues: {"scene_description":"A moral portrait of the ‘vigārhita’—one who scorns king and guru—shown as isolated, mistrusted, and driven by appetite.","item_prompts":["a guru seated with students; one figure turned away in disdain","a king in court; a dissenting figure with hostile posture","symbols of mistrust: closed doors, people avoiding conversation","food bowl/belly emphasis indicating greed"],"kerala_mural_prompt":"Court and gurukula split-panel; the censured figure rendered with darker tones; surrounding figures avert gaze; strong gesture language.","tanjore_prompt":"Ornate king and guru with gold halos; the hostile figure outside the arch boundary; gold used to emphasize dharmic authority.","mysore_prompt":"Narrative realism: subtle expressions of contempt and avoidance; balanced composition between court and hermitage.","pahari_prompt":"Compact miniature: guru under a tree, king on a terrace; one figure excluded at the margin with a food pouch."}
Audio Atmosphere: {"recitation_mood":"reproving, socially didactic","suggested_raga":"Kāmod (or Bhairavi for moral gravity)","pace":"medium","voice_tone":"firm, clipped on condemnatory compounds"}
FAQs
It provides evidence for normative ideals about loyalty to authority figures (king/teacher) and social trustworthiness within Purāṇic moral discourse.
No geographic location is identified.
It criticizes hostility toward king and teacher and promotes trustworthiness and disciplined living rather than mere appetite-driven behavior.
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