Shloka 118
The Episode of Vena: Purification, the ‘Vāsudevābhidhā’ Hymn, and the Dharma of Charity
Times, Tīrthas, Worthy Recipients
हीनांगमधिकांगं च कुष्ठिनं कुनखं तथा । दुश्चर्माणं महाराज खल्वाटं परिवर्जयेत्
hīnāṃgamadhikāṃgaṃ ca kuṣṭhinaṃ kunakhaṃ tathā | duścarmāṇaṃ mahārāja khalvāṭaṃ parivarjayet
Wahai Maharaja, hendaklah dijauhi orang yang anggota tubuhnya kurang atau berlebih, yang menghidap kusta, yang kukunya berpenyakit, yang terkena penyakit kulit yang berat, atau yang botak.
Unspecified (addressing a king: mahārāja)
Concept: Ritual charity is framed as requiring bodily ‘wholeness’ and freedom from certain diseases as markers of eligibility—reflecting a purity-based dharma taxonomy.
Application: In modern practice, reinterpret ‘fitness’ primarily as ethical reliability and sincere devotion; avoid discriminatory harm while maintaining due diligence for stewardship of offerings.
Primary Rasa: shanta
Secondary Rasa: karuna
Visual Art Cues: {"scene_description":"A solemn instructional moment: the sage-narrator holds a ritual ladle and manuscript while explaining boundaries of eligibility; the king listens, hands folded. The composition uses symbolic imagery—an inner luminous circle of ritual purity and an outer ring of figures shown with softened, non-sensationalized signs of illness—conveying the text’s categorical exclusions without cruelty.","primary_figures":["Narrator/sage","Mahārāja (king)","Attendant brāhmaṇas","Scribes"],"setting":"Ritual-court hybrid space with a small homa-kunda and manuscript stand","lighting_mood":"forest dappled","color_palette":["warm saffron","ash white","leaf green","deep brown","muted teal"],"tanjore_prompt":"Tanjore painting style: sage and king near a small homa-kunda, gold leaf flames and halos; the sage indicates a manuscript of dāna-niyamas; outer border shows subdued symbolic figures representing bodily disqualifications, rendered respectfully and minimally; rich reds/greens, ornate jewelry, gold embossing on pillars and ritual vessels.","pahari_prompt":"Pahari miniature style: quiet pavilion opening to a garden; the sage teaches with gentle hand gesture, the king attentive; eligibility figures appear as faint, respectful silhouettes beyond a low wall; cool greens and teals, delicate brushwork, lyrical restraint, fine textile patterns.","kerala_mural_prompt":"Kerala mural style: central duo with bold outlines; homa-kunda and palm-leaf text; concentric compositional bands—inner bright ritual zone, outer muted band with symbolic figures; natural pigment palette with saffron and green dominance, stylized eyes and ornaments.","pichwai_prompt":"Pichwai cloth painting style: shrine-like central panel of instruction framed by lotus borders; a circular mandala motif separates sanctified center from peripheral symbolic vignettes; deep blue and gold accents, intricate floral filigree; figures stylized and decorative rather than realistic."}
Audio Atmosphere: {"recitation_mood":"narrative","suggested_raga":"Yaman","pace":"slow-meditative","voice_tone":"reverent-soft","sound_elements":["crackling lamp","soft bell","page turning","distant birds","measured silence"]}
Sandhi Resolution Notes: हीनाङ्गम् (हीन + अङ्गम्); अधिकाङ्गम् (अधिक + अङ्गम्); दुस् + चर्माणम् → दुश्चर्माणम् (स् + च् → श्च्).
FAQs
It advises a king that certain persons marked by specific physical ailments or conditions should be avoided (parivarjayet), presenting a rule of social association.
No. This verse contains no named deities, tīrthas, or mythic locations; it is framed as counsel addressed to a “mahārāja” (great king).
In context, such counsel is typically read as guidance on whom a ruler should keep close for governance and ritual purity norms; modern readers often contrast this with broader dharma ideals of compassion while noting the text’s historical social framework.