Agni Purana — Raja-dharma, Shloka 61
Mantra-śakti, Dūta-Carā (Envoys & Spies), Vyasana (Calamities), and the Sapta-Upāya of Nīti
लुब्धं क्षीणञ्च दानेन मित्रानन्योन्यशङ्कया दण्डस्य दर्शनाद्दुष्टान् पुत्रभ्रातादि सामतः
lubdhaṃ kṣīṇañca dānena mitrānanyonyaśaṅkayā daṇḍasya darśanādduṣṭān putrabhrātādi sāmataḥ
ຈົ່ງຊະນະໃຈຜູ້ໂລບ ແລະຜູ້ອ່ອນແອດ້ວຍ “ດານະ” (ການໃຫ້); ຄວນຄຸ້ມຄອງມິດດ້ວຍການໃຫ້ມີຄວາມລະແວງກັນແລະກັນ; ຄວນຫ້າມຜູ້ຊົ່ວໂດຍສະແດງອໍານາດແຫ່ງການລົງໂທດ; ແລະຄວນປະນີປະນອມວົງໃນຂອງຕົນ—ລູກ, ພີ່ນ້ອງ ແລະອື່ນໆ—ດ້ວຍ “ສາມະ”.
Lord Agni (instructing Vasiṣṭha on rāja-nīti/rajadharma)
Vidya Category: {"primary_vidya":"Arthashastra","secondary_vidya":"Dharmashastra","practical_application":"Operational governance: tailor instruments to target groups—gifts for greedy/weak, managed checks among allies, deterrent display for the wicked, and conciliation for one’s own family/inner circle.","sutra_style":true}
Encyclopedic Reference: {"reference_type":"Procedure","entry_title":"Targeted Upāyas by Audience: Dāna, Suspicion, Daṇḍa-Display, Sāma","lookup_keywords":["dāna","allies suspicion","daṇḍa display","sāma","internal pacification"],"quick_summary":"Different temperaments require different levers: buy off greed and weakness with gifts, prevent ally overreach through checks, deter the wicked by showing punishment, and keep one’s own circle harmonious through conciliation."}
Concept: Differential governance (adhikāri-bheda): methods must match the nature of persons—external control and internal harmony are both duties.
Application: In administration, segment stakeholders (opportunists, allies, offenders, family/core team) and apply proportionate incentives, oversight, enforcement signaling, and reconciliation.
Khanda Section: Rajadharma (Niti-shastra: diplomacy, punishment, and statecraft)
Primary Rasa: shanta
Secondary Rasa: vira
Type: Kingdom
Visual Art Cues: {"scene_description":"A ruler applies four management scenes: offering gifts to a needy/greedy petitioner, two allies watched by separate counselors to prevent collusion, a stern display of punishment before wrongdoers, and a gentle reconciliation with sons and brothers.","kerala_mural_prompt":"Kerala mural, four-panel narrative around a central king: dāna scene with gift tray, ally-monitoring with two groups separated, daṇḍa display with guards and staff, and family sāma with affectionate gestures; bold lines and warm tones.","tanjore_prompt":"Tanjore painting, compartmentalized court tableau with gold leaf borders: gifts to petitioner, vigilant ministers between allies, punitive insignia shown to offenders, and a family conciliation scene near the throne.","mysore_prompt":"Mysore painting, didactic multi-scene composition with clear sequencing of actions, refined linework, soft palette, emphasis on governance ‘how-to’ gestures and postures.","mughal_miniature_prompt":"Mughal miniature, detailed palace scenes: gift-giving, discreet surveillance of allied nobles, a public warning with guards, and an intimate family council; intricate textiles and architectural perspective."}
Audio Atmosphere: {"recitation_mood":"instructional","suggested_raga":null,"pace":"medium","voice_tone":"instructional"}
Sandhi Resolution Notes: क्षीणञ्च→क्षीणम् च; मित्रानन्योन्यशङ्कया→मित्रान् अन्योन्य-शङ्कया; दर्शनाद्दुष्टान्→दर्शनात् दुष्टान्; पुत्रभ्रातादि→पुत्र-भ्रातृ-आदि
Related Themes: Agni Purana 240 (upāyas; danda; internal order)
FAQs
This verse imparts rāja-nīti (statecraft) technique: applying dana (gifts) to influence the greedy or distressed, managing allies via controlled rivalry (anyonyaśaṅkā), deterring criminals through visible danda (punitive authority), and using sāma (conciliation) to maintain harmony among close relatives and insiders.
It shows the Agni Purana’s coverage beyond theology into practical governance—diplomacy, internal security, and political psychology—placing it alongside its treatments of ritual, medicine, architecture, and literary theory as a multi-disciplinary compendium.
By prioritizing measured persuasion, appropriate generosity, and restrained punishment, the ruler minimizes adharma (harmful excess) while protecting subjects—supporting righteous kingship (dhārmika-rājya) that accrues merit through just protection and social order.