Agni Purana — Vyavahara, Shloka 8
वाक्पारुष्यादिप्रकरणम्
The Topic of Verbal Abuse and Related Offences
त्रैविद्यनृपदेवानां क्षेप उत्तमसाहसः दद्यादित्यत्र दाप्य इति पाठो भवितुं युक्तः मध्यमो ज्ञातिपूगानां प्रथमो ग्रामदेशयोः
traividyanṛpadevānāṃ kṣepa uttamasāhasaḥ dadyādityatra dāpya iti pāṭho bhavituṃ yuktaḥ madhyamo jñātipūgānāṃ prathamo grāmadeśayoḥ
O insulto (kṣepa) dirigido a um erudito das três Vedas (traividya), ao rei ou a uma divindade constitui o grau mais elevado de sāhasa (delito violento ou insolente). Na cláusula «deve dar (dadyāt)», a leitura mais apropriada é «deve ser compelido a pagar (dāpya)». O insulto contra parentes ou uma corporação/associação é de grau médio; contra uma aldeia ou uma região, de grau inferior.
Lord Agni (in dialogue framework of the Agni Purana, instructing the sage Vasiṣṭha)
Vidya Category: {"primary_vidya":"Dharmashastra","secondary_vidya":"Arthashastra","practical_application":"Grading and sentencing of verbal abuse (kṣepa) in royal courts by identifying the protected target class and assigning the corresponding sāhasa level and fine.","sutra_style":true}
Encyclopedic Reference: {"reference_type":"Commentary","entry_title":"Kṣepa (Abuse) as Sāhasa—Uttama/Madhyama/Prathama Grades","lookup_keywords":["kṣepa","sāhasa","uttama-sāhasa","dāpya","nindā-apavāda"],"quick_summary":"Abuse against a Vedic scholar, king, or deity is treated as the highest sāhasa; against kinsmen/guild is middle; against village/region is lowest. The verse also signals a juridical reading preference: ‘dāpya’ (made to pay) is more fitting than ‘dadyāt’ (should give)."}
Concept: Hierarchy of protected persons and institutions; speech-acts become punishable when they destabilize dharma and public order.
Application: Use target-based gradation to standardize fines and reduce arbitrariness in adjudication.
Khanda Section: Rajadharma & Vyavahara (Dharma-shastra / Legal Procedure and Fines)
Primary Rasa: shanta
Secondary Rasa: raudra
Visual Art Cues: {"scene_description":"A royal court where a judge records an insult case; three panels show abuse against a Vedic scholar, a king, and a deity, with a scribe noting graded fines (uttama/madhyama/prathama).","kerala_mural_prompt":"Kerala temple mural style, rājā-sabhā scene with dharmāsana, brahmin scholar in white, king with parasol, small shrine icon for deva; palm-leaf scribe writing ‘dāpya’; earthy reds and ochres, flat iconic composition.","tanjore_prompt":"Tanjore painting, gold-leaf accents on the king’s throne and deity shrine; central judge holding a manuscript; three grouped figures (traividya, nṛpa, deva) emphasized with ornate halos; inscription-like labels ‘uttama/madhyama/prathama’.","mysore_prompt":"Mysore painting style, clean linework and instructional layout: a chart-like tripartite composition showing targets of kṣepa and corresponding penalty grades; court officials and ledger of paṇa fines.","mughal_miniature_prompt":"Mughal miniature, detailed durbar with qazi-like judge, scribes, and litigants; subtle depiction of insult accusation; marginal notes indicating graded sāhasa; rich textiles and architectural depth."}
Audio Atmosphere: {"recitation_mood":"instructional","suggested_raga":"Shankarabharanam","pace":"medium","voice_tone":"instructional"}
Sandhi Resolution Notes: त्रैविद्यनृपदेवानाम् = त्रैविद्य-नृप-देवानाम् (समास); दद्यादित्यत्र = दद्यात् इति अत्र; दाप्य इति (no sandhi); ग्रामदेशयोः = ग्राम-देशयोः (द्वन्द्व).
Related Themes: Agni Purana 257 (Vyavahāra: sāhasa, daṇḍa, apavāda)
FAQs
It gives a legal-technical classification of the offence of kṣepa (insult) under sāhasa, specifying graded severity by the target (deity/king/traividya = highest; kinsmen/guild = middle; village/region = lowest) and clarifying the juridical reading that the offender is ‘made to pay’ (dāpya).
Beyond mythology, it preserves Dharma-śāstra style jurisprudence—definitions, gradations of offences, and textual-legal interpretation (pāṭha-nyāya)—showing the Agni Purana’s coverage of governance and civil/penal administration.
By ranking insults to deities, the king, and Vedic scholars as the gravest, it frames speech as karmically potent and socially disruptive; restraint and restitution through fines are treated as necessary to uphold dharma and communal harmony.