राम

Harivaṃśa-parva

Harivaṃśa · Adhyāya 5

53 versesVeṇa the Evil King

Synopsis

The dark turn in the human line. Aṅga, descended from Atri, fathers Veṇa on Sunīthā, daughter of Death. Veṇa is corrupted by his maternal grandfather's lineage: he turns his back on dharma and lives only for desire. Under him the Vedic recitation fails, the vaṣaṭ-call stops, the gods no longer receive soma. When the ṛṣis confront him, Veṇa demands worship for himself alone and forbids worship of the devas. The ṛṣis' curse kills him. At the chapter's close, the earth speaks her wrongs to an unnamed king; the stage is set for Pṛthu, who will restore what Veṇa has ruined.

First-pass synopsis; pending review by a Sanskritist.

Verse 1

आसीद् धर्मस्य संगोप्ता पूर्वम् अत्रिसमः प्रभुः अत्रिवंशसमुत्पन्नस् त्व् अङ्गो नाम प्रजापतिः

āsīd dharmasya saṃgoptā pūrvam atrisamaḥ prabhuḥ atrivaṃśasamutpannas tv aṅgo nāma prajāpatiḥ

There was, formerly, a protector of dharma, the equal of Atri, a lord — born in the Atri lineage, Aṅga by name, Prajāpati.

Verse 2

तस्य पुत्रो ऽभवद् वेनो नात्यर्थं धार्मिको ऽभवत् जातो मृत्युसुतायां वै सुनीथायां प्रजापतिः

tasya putro 'bhavad veno nātyarthaṃ dhārmiko 'bhavat jāto mṛtyusutāyāṃ vai sunīthāyāṃ prajāpatiḥ

Verse 3

स मातामहदोषेण वेनः कालात्मजात्मजः स्वधर्मं पृष्ठतः कृत्वा कामाल् लोकेष्व् अवर्तत

sa mātāmahadoṣeṇa venaḥ kālātmajātmajaḥ svadharmaṃ pṛṣṭhataḥ kṛtvā kāmāl lokeṣv avartata

Verse 4

मर्यादां स्थापयामास धर्मापेतां स पार्थिवः वेदधर्मान् अतिक्रम्य सो ऽधर्मनिरतो ऽभवत्

maryādāṃ sthāpayāmāsa dharmāpetāṃ sa pārthivaḥ vedadharmān atikramya so 'dharmanirato 'bhavat

Verse 5

निःस्वाध्यायवषट्काराः प्रजास् तस्मिन् प्रजापतौ प्रावर्तन्न पपुः सोमं हुतं यज्ञेषु देवताः

niḥsvādhyāyavaṣaṭkārāḥ prajās tasmin prajāpatau prāvartanna papuḥ somaṃ hutaṃ yajñeṣu devatāḥ

Verse 6

न यष्टव्यं न होतव्यम् इति तस्य प्रजापतेः आसीत् प्रतिज्ञा क्रूरेयं विनाशे प्रत्युपस्थिते

na yaṣṭavyaṃ na hotavyam iti tasya prajāpateḥ āsīt pratijñā krūreyaṃ vināśe pratyupasthite

Verse 7

अहम् ईज्यश् च यष्टा च यज्ञश् चेति कुरूद्वह मयि यज्ञो विधातव्यो मयि होतव्यम् इत्य् अपि

aham ījyaś ca yaṣṭā ca yajñaś ceti kurūdvaha mayi yajño vidhātavyo mayi hotavyam ity api

Verse 8

तम् अतिक्रान्तमर्यादम् आददानम् असांप्रतम् ऊचुर् महर्षयः सर्वे मरीचिप्रमुखास् तदा

tam atikrāntamaryādam ādadānam asāṃpratam ūcur maharṣayaḥ sarve marīcipramukhās tadā

Verse 9

वयं दीक्षां प्रवेक्ष्यामः संवत्सरगणान् बहून् फलदायी स चास्माकं यज्ञस् ते ऽद्यापि नान्यथा अधर्मं कुरु मा वेन नैष धर्मः सतां मतः

vayaṃ dīkṣāṃ pravekṣyāmaḥ saṃvatsaragaṇān bahūn phaladāyī sa cāsmākaṃ yajñas te 'dyāpi nānyathā adharmaṃ kuru mā vena naiṣa dharmaḥ satāṃ mataḥ

Verse 10

निधने हि प्रसूतस् त्वं प्रजापतिर् असंशयम् प्रजाश् च पालयिष्ये ऽहम् इति ते समयः कृतः

nidhane hi prasūtas tvaṃ prajāpatir asaṃśayam prajāś ca pālayiṣye 'ham iti te samayaḥ kṛtaḥ

Verse 11

तांस् तथा ब्रुवतः सर्वान् महर्षीन् अब्रवीत् तदा वेनः प्रहस्य दुर्बुद्धिर् इमम् अर्थम् अनर्थवत्

tāṃs tathā bruvataḥ sarvān maharṣīn abravīt tadā venaḥ prahasya durbuddhir imam artham anarthavat

Verse 12

स्रष्टा धर्मस्य कश् चान्यः श्रोतव्यं कस्य वा मया श्रुतवीर्यतपःसत्यैर् मया वा कः समो भुवि प्रभवं सर्वभूतानां धर्माणां च विशेषतः संमूढा न विदुर् नूनं भवन्तो मां विशेषतः

sraṣṭā dharmasya kaś cānyaḥ śrotavyaṃ kasya vā mayā śrutavīryatapaḥsatyair mayā vā kaḥ samo bhuvi prabhavaṃ sarvabhūtānāṃ dharmāṇāṃ ca viśeṣataḥ saṃmūḍhā na vidur nūnaṃ bhavanto māṃ viśeṣataḥ

Verse 13

इच्छन् दहेयं पृथिवीं प्लावयेयं तथा जलैः द्यां वै भुवं च रुन्धेयं नात्र कार्या विचारणा

icchan daheyaṃ pṛthivīṃ plāvayeyaṃ tathā jalaiḥ dyāṃ vai bhuvaṃ ca rundheyaṃ nātra kāryā vicāraṇā

Verse 14

यदा न शक्यते मानाद् अवलेपाच् च पार्थिवः अनुनेतुं तदा वेनं ततः क्रुद्धा महर्षयः

yadā na śakyate mānād avalepāc ca pārthivaḥ anunetuṃ tadā venaṃ tataḥ kruddhā maharṣayaḥ

Verse 15

निगृह्य तं महात्मानो विस्फुरन्तं महाबलम् हन्यतां हन्यतां पाप इत्य् ऊचुस् ते परस्परम् यो यज्ञपुरुषं देवम् अनादिनिधनं हरिम् विनिन्दत्य् अधमाचारो न स योग्यो भुवः पतिः इत्य् उक्त्वा मन्त्रपूतैस् तैः कुशैर् मुनिगणा नृपम् निजघ्नुर् निहतं पूर्वं भगवन् निन्दनादिना तस्मिन् हते जगत् सर्वं दस्युभूतं अभून् नृप ततः संमन्त्र्य ऋषयो ममन्थुस् तस्य भूभुजः ततो ऽस्य सव्यम् ऊरुं ते ममन्थुर् जातमन्यवः

nigṛhya taṃ mahātmāno visphurantaṃ mahābalam hanyatāṃ hanyatāṃ pāpa ity ūcus te parasparam yo yajñapuruṣaṃ devam anādinidhanaṃ harim vinindaty adhamācāro na sa yogyo bhuvaḥ patiḥ ity uktvā mantrapūtais taiḥ kuśair munigaṇā nṛpam nijaghnur nihataṃ pūrvaṃ bhagavan nindanādinā tasmin hate jagat sarvaṃ dasyubhūtaṃ abhūn nṛpa tataḥ saṃmantrya ṛṣayo mamanthus tasya bhūbhujaḥ tato 'sya savyam ūruṃ te mamanthur jātamanyavaḥ

Verse 16

तस्मिंस् तु मथ्यमाने वै राज्ञ ऊरौ प्रजज्ञिवान् ह्रस्वो ऽतिमात्रः पुरुषः कृष्णश् चापि बभूव ह

tasmiṃs tu mathyamāne vai rājña ūrau prajajñivān hrasvo 'timātraḥ puruṣaḥ kṛṣṇaś cāpi babhūva ha

Verse 17

स भीतः प्राञ्जलिर् भूत्वा स्थितवाञ् जनमेजय तम् अत्रिर् विह्वलं दृष्ट्वा निषीदेत्य् अब्रवीत् तदा

sa bhītaḥ prāñjalir bhūtvā sthitavāñ janamejaya tam atrir vihvalaṃ dṛṣṭvā niṣīdety abravīt tadā

Verse 18

निषादवंशकर्ता स बभूव वदतां वर धीवरान् असृजच् चापि वेनकल्मषसंभवान्

niṣādavaṃśakartā sa babhūva vadatāṃ vara dhīvarān asṛjac cāpi venakalmaṣasaṃbhavān

Verse 19

ये चान्ये विन्ध्यनिलयास् तुमुरास् तुम्बुरास् तथा अधर्मरुचयस् तात विद्धि तान् वेनकल्मषान्

ye cānye vindhyanilayās tumurās tumburās tathā adharmarucayas tāta viddhi tān venakalmaṣān

Verse 20

ततः पुनर् महात्मानः पाणिं वेनस्य दक्षिणम् अरणीम् इव संरब्धा ममन्थुस् ते महर्षयः

tataḥ punar mahātmānaḥ pāṇiṃ venasya dakṣiṇam araṇīm iva saṃrabdhā mamanthus te maharṣayaḥ

Verse 21

पृथुस् तस्मात् समुत्तस्थौ कराज् ज्वलनसंनिभः दीप्यमानः स्ववपुषा साक्षाद् अग्निर् इव ज्वलन्

pṛthus tasmāt samuttasthau karāj jvalanasaṃnibhaḥ dīpyamānaḥ svavapuṣā sākṣād agnir iva jvalan

Verse 22

स धन्वी कवची जातः पृथुर् एव महातपाः आद्यम् आजगवं नाम धनुर् गृह्य महारवम् शरांश् च दिव्यान् रक्षार्थं कवचं च महाप्रभम्

sa dhanvī kavacī jātaḥ pṛthur eva mahātapāḥ ādyam ājagavaṃ nāma dhanur gṛhya mahāravam śarāṃś ca divyān rakṣārthaṃ kavacaṃ ca mahāprabham

Verse 23

तस्मिञ् जाते ऽथ भूतानि संप्रहृष्टानि सर्वशः समापेतुर् महाराज वेनश् च त्रिदिवं ययौ

tasmiñ jāte 'tha bhūtāni saṃprahṛṣṭāni sarvaśaḥ samāpetur mahārāja venaś ca tridivaṃ yayau

Verse 24

समुत्पन्नेन कौरव्य सत्पुत्रेण महात्मना त्रातः स पुरुषव्याघ्र पुन्नाम्नो नरकात् तदा

samutpannena kauravya satputreṇa mahātmanā trātaḥ sa puruṣavyāghra punnāmno narakāt tadā

Verse 25

तं समुद्राश् च नद्यश् च रत्नान्य् आदाय सर्वशः तोयानि चाभिषेकार्थं सर्व एवोपतस्थिरे

taṃ samudrāś ca nadyaś ca ratnāny ādāya sarvaśaḥ toyāni cābhiṣekārthaṃ sarva evopatasthire

Verse 26

पितामहश् च भगवान् देवैर् आङ्गिरसैः सह स्थावराणि च भूतानि जंगमानि च सर्वशः

pitāmahaś ca bhagavān devair āṅgirasaiḥ saha sthāvarāṇi ca bhūtāni jaṃgamāni ca sarvaśaḥ

Verse 27

समागम्य तदा वैन्यम् अभ्यषिञ्चन् नराधिपम् महता राजराज्येन प्रजापालं महाद्युतिम्

samāgamya tadā vainyam abhyaṣiñcan narādhipam mahatā rājarājyena prajāpālaṃ mahādyutim

Verse 28

सो ऽभिषिक्तो महातेजा विधिवद् धर्मकोविदैः आधिराज्ये तदा राजा पृथुर् वैन्यः प्रतापवान्

so 'bhiṣikto mahātejā vidhivad dharmakovidaiḥ ādhirājye tadā rājā pṛthur vainyaḥ pratāpavān

Verse 29

पित्रापरञ्जितास् तस्य प्रजास् तेनानुरञ्जिताः अनुरागात् ततस् तस्य नाम राजेत्य् अजायत

pitrāparañjitās tasya prajās tenānurañjitāḥ anurāgāt tatas tasya nāma rājety ajāyata

Verse 30

आपस् तस्तम्भिरे तस्य समुद्रम् अभियास्यतः पर्वताश् च ददुर् मार्गं ध्वजसङ्गश् च नाभवत्

āpas tastambhire tasya samudram abhiyāsyataḥ parvatāś ca dadur mārgaṃ dhvajasaṅgaś ca nābhavat

Verse 31

अकृष्टपच्या पृथिवी सिध्यन्त्य् अन्नानि चिन्तया सर्वकामदुघा गावः पुटके पुटके मधु

akṛṣṭapacyā pṛthivī sidhyanty annāni cintayā sarvakāmadughā gāvaḥ puṭake puṭake madhu

Verse 32

एतस्मिन्न् एव काले तु यज्ञे पैतामहे शुभे सूतः सूत्यां समुत्पन्नः सौत्ये ऽहनि महामतिः

etasminn eva kāle tu yajñe paitāmahe śubhe sūtaḥ sūtyāṃ samutpannaḥ sautye 'hani mahāmatiḥ

Verse 33

तस्मिन्न् एव महायज्ञे जज्ञे प्राज्ञो ऽथ मागधः पृथोः स्तवार्थं तौ तत्र समाहूतौ महर्षिभिः

tasminn eva mahāyajñe jajñe prājño 'tha māgadhaḥ pṛthoḥ stavārthaṃ tau tatra samāhūtau maharṣibhiḥ

Verse 34

ताव् ऊचुर् ऋषयः सर्वे स्तूयताम् एष पार्थिवः कर्मैतद् अनुरूपं वां पात्रं चायं नराधिपः

tāv ūcur ṛṣayaḥ sarve stūyatām eṣa pārthivaḥ karmaitad anurūpaṃ vāṃ pātraṃ cāyaṃ narādhipaḥ

Verse 35

ताव् ऊचतुस् तदा सर्वांस् तान् ऋषीन् सूतमागधौ आवां देवान् ऋषींश् चैव प्रीणयावः स्वकर्मभिः

tāv ūcatus tadā sarvāṃs tān ṛṣīn sūtamāgadhau āvāṃ devān ṛṣīṃś caiva prīṇayāvaḥ svakarmabhiḥ

Verse 36

न चास्य विद्वो वै कर्म न तथा लक्षणं यशः स्तोत्रं येनास्य कुर्याव राज्ञस् तेजस्विनो द्विजाः

na cāsya vidvo vai karma na tathā lakṣaṇaṃ yaśaḥ stotraṃ yenāsya kuryāva rājñas tejasvino dvijāḥ

Verse 37

करिष्यते तु यत् कर्म चक्रवर्ती महाबलः गुणा भविष्या ये चास्य तैर् अयं स्तूयतां नृपः ऋषिभिस् तौ नियुक्तौ तु भविष्यैः स्तूयताम् इति तौ स्तुतिं चक्रतुर् युक्तं सूतमागधकौ नृप यानि कर्माणि कृतवान् पृथुः पश्चान् महाबलः

kariṣyate tu yat karma cakravartī mahābalaḥ guṇā bhaviṣyā ye cāsya tair ayaṃ stūyatāṃ nṛpaḥ ṛṣibhis tau niyuktau tu bhaviṣyaiḥ stūyatām iti tau stutiṃ cakratur yuktaṃ sūtamāgadhakau nṛpa yāni karmāṇi kṛtavān pṛthuḥ paścān mahābalaḥ

Verse 38

सत्यवाग्दानशीलो ऽयं सत्यसंधो नरेश्वरः श्रीमाञ् जैत्रः क्षमाशीलो विक्रान्तो दुष्टशासनः धर्मज्ञश् च कृतज्ञश् च दयावान् प्रियभाषकः मान्यमानयिता यज्वा ब्रह्मण्यः साधुवत्सलः समः शत्रौ च मित्रे च व्यवहारस्थितो नृपः तदाप्रभृति त्रैलोक्ये स्तवेषु जनमेजय आशीर्वादाः प्रयुज्यन्ते सूतमागधबन्दिभिः

satyavāgdānaśīlo 'yaṃ satyasaṃdho nareśvaraḥ śrīmāñ jaitraḥ kṣamāśīlo vikrānto duṣṭaśāsanaḥ dharmajñaś ca kṛtajñaś ca dayāvān priyabhāṣakaḥ mānyamānayitā yajvā brahmaṇyaḥ sādhuvatsalaḥ samaḥ śatrau ca mitre ca vyavahārasthito nṛpaḥ tadāprabhṛti trailokye staveṣu janamejaya āśīrvādāḥ prayujyante sūtamāgadhabandibhiḥ

Verse 39

तयोः स्तवान्ते सुप्रीतः पृथुः प्रादात् प्रजेश्वरः अनूपदेशं सूताय मगधं मागधाय च

tayoḥ stavānte suprītaḥ pṛthuḥ prādāt prajeśvaraḥ anūpadeśaṃ sūtāya magadhaṃ māgadhāya ca

Verse 40

तं दृष्ट्वा परमप्रीताः प्रजाः प्राहुर् महर्षयः वृत्तीनाम् एष वो दाता भविष्यति जनेश्वरः

taṃ dṛṣṭvā paramaprītāḥ prajāḥ prāhur maharṣayaḥ vṛttīnām eṣa vo dātā bhaviṣyati janeśvaraḥ

Verse 41

तं प्रजाः पृथिवीनाथम् उपतस्थुः क्षुधार्दिताः ओषधीषु प्रनष्टासु तस्मिन् काले ह्य् अराजके तम् ऊचुस् तेन ताः पृष्टास् तत्रागमनकारणम् अराजके नरश्रेष्ठ धरित्र्या सकलौषधीः ग्रस्तास् ततः क्षयं यान्ति प्रजाः सर्वाः प्रजेश्वर त्वं नो वृत्तिप्रदो धात्रा प्रजापालो निरूपितः देहि नः क्षुत्परीतानां प्रजानां जीवनौषहीः ततो वैन्यं महाराज प्रजाः समभिदुद्रुवुः त्वं नो वृत्तिं विधत्स्वेति महर्षिवचनात् तदा

taṃ prajāḥ pṛthivīnātham upatasthuḥ kṣudhārditāḥ oṣadhīṣu pranaṣṭāsu tasmin kāle hy arājake tam ūcus tena tāḥ pṛṣṭās tatrāgamanakāraṇam arājake naraśreṣṭha dharitryā sakalauṣadhīḥ grastās tataḥ kṣayaṃ yānti prajāḥ sarvāḥ prajeśvara tvaṃ no vṛttiprado dhātrā prajāpālo nirūpitaḥ dehi naḥ kṣutparītānāṃ prajānāṃ jīvanauṣahīḥ tato vainyaṃ mahārāja prajāḥ samabhidudruvuḥ tvaṃ no vṛttiṃ vidhatsveti maharṣivacanāt tadā

Verse 42

सो ऽभिद्रुतः प्रजाभिस् तु प्रजाहितचिकीर्षया धनुर् गृह्य पृषत्कांश् च पृथिवीम् आर्दयद् बली

so 'bhidrutaḥ prajābhis tu prajāhitacikīrṣayā dhanur gṛhya pṛṣatkāṃś ca pṛthivīm ārdayad balī

Verse 43

ततो वैन्यभयत्रस्ता गौर् भूत्वा प्राद्रवन् मही तां पृथुर् धनुर् आदाय द्रवन्तीम् अन्वधावत

tato vainyabhayatrastā gaur bhūtvā prādravan mahī tāṃ pṛthur dhanur ādāya dravantīm anvadhāvata

Verse 44

सा लोकान् ब्रह्मलोकादीन् गत्वा वैन्यभयात् तदा प्रददर्शाग्रतो वैन्यं प्रगृहीतशरासनम्

sā lokān brahmalokādīn gatvā vainyabhayāt tadā pradadarśāgrato vainyaṃ pragṛhītaśarāsanam

Verse 45

ज्वलद्भिर् निशितैर् बाणैर् दीप्ततेजसम् अच्युतम् महायोगं महात्मानं दुर्धर्षम् अमरैर् अपि

jvaladbhir niśitair bāṇair dīptatejasam acyutam mahāyogaṃ mahātmānaṃ durdharṣam amarair api

Verse 46

अलभन्ती तु सा त्राणं वैन्यम् एवान्वपद्यत कृताञ्जलिपुटा भूत्वा पूज्या लोकैस् त्रिभिः सदा

alabhantī tu sā trāṇaṃ vainyam evānvapadyata kṛtāñjalipuṭā bhūtvā pūjyā lokais tribhiḥ sadā

Verse 47

उवाच वैन्यं नाधर्मं स्त्रीवधे परिपश्यसि कथं धारयिता चासि प्रजा राजन् विना मया

uvāca vainyaṃ nādharmaṃ strīvadhe paripaśyasi kathaṃ dhārayitā cāsi prajā rājan vinā mayā

Verse 48

मयि लोकाः स्थिता राजन् मयेदं धार्यते जगत् मत्कृते न विनश्येयुः प्रजाः पार्थिव विद्धि तत्

mayi lokāḥ sthitā rājan mayedaṃ dhāryate jagat matkṛte na vinaśyeyuḥ prajāḥ pārthiva viddhi tat

Verse 49

न माम् अर्हसि हन्तुं वै श्रेयश् चेत् त्वं चिकीर्षसि प्रजानां पृथिवीपाल शृणु चेदं वचो मम

na mām arhasi hantuṃ vai śreyaś cet tvaṃ cikīrṣasi prajānāṃ pṛthivīpāla śṛṇu cedaṃ vaco mama

Verse 50

उपायतः समारब्धाः सर्वे सिध्यन्त्य् उपक्रमाः तस्माद् वदाम्य् उपायं ते तं कुरुष्व यदीच्छसि उपायं पश्य येन त्वं धारयेथाः प्रजा नृप

upāyataḥ samārabdhāḥ sarve sidhyanty upakramāḥ tasmād vadāmy upāyaṃ te taṃ kuruṣva yadīcchasi upāyaṃ paśya yena tvaṃ dhārayethāḥ prajā nṛpa

Verse 51

हत्वापि मां न शक्तस् त्वं प्रजानां पोषणे नृप अन्नभूता भविष्यामि यच्छ कोपं महाद्युते

hatvāpi māṃ na śaktas tvaṃ prajānāṃ poṣaṇe nṛpa annabhūtā bhaviṣyāmi yaccha kopaṃ mahādyute

Verse 52

आत्मयोगबलेनेमा धारयिष्याम्य् अहं प्रजाः ततः प्रणम्य वसुधा तं भूयः प्राह पार्थिवम् अवध्याश् च स्त्रियः प्राहुस् तिर्यग्योनिगतेष्व् अपि सत्त्वेषु पृथिवीपाल न धर्मं त्यक्तुम् अर्हसि

ātmayogabalenemā dhārayiṣyāmy ahaṃ prajāḥ tataḥ praṇamya vasudhā taṃ bhūyaḥ prāha pārthivam avadhyāś ca striyaḥ prāhus tiryagyonigateṣv api sattveṣu pṛthivīpāla na dharmaṃ tyaktum arhasi

Verse 53

एवं बहुविधं वाक्यं श्रुत्वा राजा महामनाः चिन्तयित्वा बहुविधं प्रजानां हितकम्यया कोपं निगृह्य धर्मात्मा वसुधाम् इदम् अब्रवीत्

evaṃ bahuvidhaṃ vākyaṃ śrutvā rājā mahāmanāḥ cintayitvā bahuvidhaṃ prajānāṃ hitakamyayā kopaṃ nigṛhya dharmātmā vasudhām idam abravīt

The king of great mind, having heard such various speeches, having thought in many ways for the people's good, the dharma-souled, controlling his wrath, spoke this to the earth.

Verse commentary

Vena's Fall and Pṛthu's Consecration

वेनस्य पतनं पृथुराज्याभिषेकश् च

Verses 1, 3, 7, 15, 20, 25, 40: Aṅga the Atri-lineage prajāpati, Vena's turning from svadharma, Vena's 'worship me' claim, the sages' killing of Vena with mantra-purified kuśa grass, the churning of the right hand producing Pṛthu, oceans and rivers bringing ratnas and waters for the consecration, and the sages' promise that Pṛthu will be 'the giver of livelihoods' to the people. Template commentary, pending Editorial Council review.

HV 5 is the Harivaṃśa's central teaching-narrative on *rāja-dharma* and its failure. Aṅga, of the Atri-lineage, is a righteous prajāpati; his son Vena — marked by his mother Sunīthā's lineage from Kāla (Death) — abandons svadharma and commands the world to worship him alone. When the sages rebuke him, Vena replies: *'I am the deity, I am the worshiper, I am the sacrifice; sacrifice unto me'*. The sages, unable to reform him, slay him with mantra-purified *kuśa* blades. Then, to preserve the lineage, they churn his right hand and produce *Pṛthu*, who emerges already armed for the protection of the people. Oceans and rivers bring ratnas and waters for his consecration. The chapter is the Harivaṃśa's deepest teaching on the distinction between Vena's self-divinizing egoism and Pṛthu's god-given office of *prajā-rakṣā*.

HV 5.1

आसीद् धर्मस्य संगोप्ता पूर्वम् अत्रिसमः प्रभुः । अत्रिवंशसमुत्पन्नस् त्व् अङ्गो नाम प्रजापतिः ॥

āsīd dharmasya saṃgoptā pūrvam atri-samaḥ prabhuḥ | atri-vaṃśa-samutpannas tv aṅgo nāma prajāpatiḥ

There was, in olden times, a lord — protector of dharma, equal to Atri — born in the Atri-lineage: a prajāpati named Aṅga.

The Living Words

*Dharmasya saṃgoptā*, 'protector of dharma'. *Atri-samaḥ prabhuḥ*, 'a lord equal to Atri'. *Atri-vaṃśa-samutpannaḥ*, 'born in the Atri-lineage'. *Aṅgo nāma prajāpatiḥ*, 'Aṅga by name, a prajāpati'.

The Heart of It

The verse names the righteous father. *Dharmasya saṃgoptā* — 'protector of dharma'. The Varkari tradition's attention: righteousness in one generation does not guarantee righteousness in the next. Aṅga is dharma-saṃgoptṛ; his son will be the opposite. Jñāneśvar's Haripāṭh's sober recognition that *kula* is not itself dharma — that *bhakti* must be cultivated afresh in each generation — has HV 5.1 as its Sanskrit setup for the Vena-tragedy that follows.

HV 5.3

स मातामहदोषेण वेनः कालात्मजात्मजः । स्वधर्मं पृष्ठतः कृत्वा कामाल् लोकेष्व् अवर्तत ॥

sa mātāmaha-doṣeṇa venaḥ kālātmajātmajaḥ | sva-dharmaṃ pṛṣṭhataḥ kṛtvā kāmāl lokeṣv avartata

Due to his maternal-grandfather's fault, Vena — grandson of Kāla's daughter — placing his own dharma behind, moved in the world by desire.

The Living Words

*Mātāmaha-doṣeṇa*, 'by the maternal-grandfather's fault'. *Kālātmajātmajaḥ*, 'grandson of Kāla's daughter' (Sunīthā was Mṛtyu-Kāla's daughter). *Sva-dharmaṃ pṛṣṭhataḥ kṛtvā*, 'placing his own dharma behind'. *Kāmāl lokeṣv avartata*, 'moved in the world by desire'.

The Heart of It

The verse offers a theory of inherited fault. *Mātāmaha-doṣeṇa* — 'by the maternal-grandfather's fault'. The Varkari tradition's careful teaching: inherited tendencies are real but not determinative. Vena's swerve is *sva-dharma-pṛṣṭhataḥ-kṛtvā*, an active decision to turn his back on his own dharma. Jñāneśvar's Haripāṭh's teaching that the bhakta cannot blame inheritance alone — that even *mātāmaha-doṣa* is finally answered by the choice to *place sva-dharma behind or ahead* — is HV 5.3 in its moral precision.

HV 5.7

अहम् ईज्यश् च यष्टा च यज्ञश् चेति कुरूद्वह । मयि यज्ञो विधातव्यो मयि होतव्यम् इत्य् अपि ॥

aham ījyaś ca yaṣṭā ca yajñaś ceti kurūdvaha | mayi yajño vidhātavyo mayi hotavyam ity api

'I am the [one] to be worshiped, and the worshiper, and the sacrifice itself, O upholder of the Kurus. Let sacrifice be performed in me; let offering be made in me.'

The Living Words

*Aham ījyaś ca yaṣṭā ca yajñaś ca*, 'I am the worshiped, the worshiper, and the sacrifice'. *Mayi yajño vidhātavyaḥ*, 'let sacrifice be performed in me'. *Mayi hotavyam*, 'let offering be in me'.

The Heart of It

The verse is the Harivaṃśa's most terrible asuric claim. *Aham ījyaś ca yaṣṭā ca yajñaś ca* — 'I am the worshiped, the worshiper, and the sacrifice'. The Varkari tradition's sharp reading: the inverse of Kṛṣṇa's Gītā 9.24 *aham hi sarva-yajñānāṃ bhoktā ca prabhur eva ca*. Kṛṣṇa says 'I am the enjoyer and Lord of all sacrifices' and is the Lord. Vena says the same and is a tyrant. The *same* statement, made by the Lord, is truth; made by the ego, is the sign of the tyrant. Jñāneśvar's Haripāṭh's teaching that the deepest of all asuric errors is to claim for oneself what is true only of the Lord — has HV 5.7 as its Sanskrit paradigm.

HV 5.15

यो यज्ञपुरुषं देवम् अनादिनिधनं हरिम् । विनिन्दत्य् अधमाचारो न स योग्यो भुवः पतिः ॥ इत्य् उक्त्वा मन्त्रपूतैस् तैः कुशैर् मुनिगणा नृपम् । निजघ्नुर् निहतं पूर्वं भगवन् निन्दनादिना ॥

yo yajña-puruṣaṃ devam anādi-nidhanaṃ harim | vinindaty adhamācāro na sa yogyo bhuvaḥ patiḥ | ity uktvā mantra-pūtais taiḥ kuśair muni-gaṇā nṛpam | nijaghnur nihataṃ pūrvaṃ bhagavan nindanādinā

'He who — of base conduct — reviles Hari the sacrifice-person, the god without beginning or end, is not fit to be lord of earth.' Saying this, the sage-hosts killed the king with mantra-purified kuśa grass — [he] already killed, O lord, by his reviling of [Hari] first.

The Living Words

*Yajña-puruṣaṃ devam anādi-nidhanaṃ harim*, 'Hari, the sacrifice-person, the god without beginning or end'. *Vinindati*, 'reviles'. *Na sa yogyaḥ bhuvaḥ patiḥ*, 'is not fit to be lord of earth'. *Mantra-pūtaiḥ kuśaiḥ*, 'with mantra-purified kuśa grass'. *Nihataṃ pūrvaṃ bhagavan-nindanādinā*, '[he] already killed, O Lord, by his reviling [of Hari] first'.

The Heart of It

The verse names the cosmic logic. *Nihataṃ pūrvaṃ bhagavan-nindanādinā* — 'already killed by the reviling of Hari'. The Varkari tradition's deep teaching: Vena was already dead when he reviled the Lord; the sages merely *formalized* the death that *bhagavan-nindana* had already caused. Jñāneśvar's Haripāṭh's intense conviction that *nindā* of the Name is self-annihilating — that the reviler is dead before any external action is taken — has HV 5.15 as its Sanskrit warrant.

HV 5.20

ततः पुनर् महात्मानः पाणिं वेनस्य दक्षिणम् । अरणीम् इव संरब्धा ममन्थुस् ते महर्षयः ॥

tataḥ punar mahātmānaḥ pāṇiṃ venasya dakṣiṇam | araṇīm iva saṃrabdhā mamanthus te mahā-ṛṣayaḥ

Then again those great-souled Maharṣis, intent, churned Vena's right hand — as if it were an araṇī (fire-stick).

The Living Words

*Pāṇiṃ venasya dakṣiṇam*, 'Vena's right hand'. *Araṇīm iva*, 'as if it were an araṇī (fire-churning stick)'. *Saṃrabdhāḥ*, 'intent'. *Mamanthuḥ*, 'churned'.

The Heart of It

The verse is the Harivaṃśa's remarkable Vedic image. *Araṇīm iva mamanthuḥ* — 'churned as if it were an araṇī'. The Vedic fire-making instrument is applied to the dead tyrant's hand, and Pṛthu emerges as if fire. The Varkari tradition's theological reading: from the dead *dakṣiṇa-pāṇi* (the right hand is, in Vedic terms, the sacrificial hand) even of the tyrant, a righteous king can be generated — as fire is from wood. Jñāneśvar's Haripāṭh's teaching that grace can extract goodness even from failed lineages, that *manthana* (churning) of what seems lost can still produce a *prajā-rakṣaka*, has HV 5.20 as its Sanskrit churning-image.

HV 5.25

तं समुद्राश् च नद्यश् च रत्नान्य् आदाय सर्वशः । तोयानि चाभिषेकार्थं सर्व एवोपतस्थिरे ॥

taṃ samudrāś ca nadyaś ca ratnāny ādāya sarvaśaḥ | toyāni cābhiṣekārthaṃ sarva evopatasthire

The oceans and rivers, bringing ratnas from every quarter, and waters for the consecration — all presented themselves.

The Living Words

*Samudrāḥ nadyaḥ*, 'oceans and rivers'. *Ratnāny ādāya sarvaśaḥ*, 'bringing jewels from every side'. *Toyāni cābhiṣekārtham*, 'waters for the consecration'. *Sarva evopatasthire*, 'all presented themselves'.

The Heart of It

The verse names nature's own participation in the consecration. *Samudrāḥ nadyaḥ ratnāny ādāya* — oceans and rivers bring jewels; *toyāni abhiṣekārtham* — waters bring themselves. The Varkari tradition's deep teaching: a true king's consecration is attended by all nature offering its own best. Jñāneśvar's Haripāṭh's image of the bhakta's own initiation, when rivers, oceans, mountains, and trees participate silently, has HV 5.25 as its Sanskrit precedent. The cosmos says yes to a righteous king.

HV 5.40

तं दृष्ट्वा परमप्रीताः प्रजाः प्राहुर् महर्षयः । वृत्तीनाम् एष वो दाता भविष्यति जनेश्वरः ॥

taṃ dṛṣṭvā parama-prītāḥ prajāḥ prāhur maharṣayaḥ | vṛttīnām eṣa vo dātā bhaviṣyati janeśvaraḥ

Seeing him, supremely pleased, the people [and] the great sages said: 'He shall be the giver of livelihoods to you, O Lord of people.'

The Living Words

*Taṃ dṛṣṭvā parama-prītāḥ*, 'seeing him, supremely pleased'. *Prajāḥ prāhur maharṣayaḥ*, 'the people and great sages said'. *Vṛttīnām eṣa vo dātā bhaviṣyati*, 'he shall be the giver of livelihoods'. *Janeśvaraḥ*, 'Lord of people'.

The Heart of It

The verse names the king's office in plainest terms. *Vṛttīnām eṣa vo dātā* — 'he shall be the giver of livelihoods'. The Varkari tradition's teaching: kingship's root-office is not glory but the *vṛtti-dāna*, the provision of livelihoods. Jñāneśvar's Haripāṭh's radical social theology: the king (or any one in authority) is the *dātā* of *vṛtti*, and his whole office rests on whether people can *live*. HV 5.40 is the Sanskrit source of the Warkari's standard for evaluating rulers.

Thread

The seven verses trace the chapter's arc: Aṅga the righteous prajāpati (5.1), Vena's turning away from svadharma (5.3), Vena's asuric 'worship me' claim (5.7), the sages slaying Vena with mantra-kuśa because Hari-nindā had already killed him (5.15), the churning of Vena's right hand producing Pṛthu (5.20), oceans and rivers bringing ratnas and waters for the consecration (5.25), and the sages' promise that Pṛthu will be the 'giver of livelihoods' (5.40). The Harivaṃśa's central teaching on rāja-dharma — and its inversion — at full length.

Echo in the saints

HV 5.7's *aham ījyaś ca yaṣṭā ca yajñaś ca* has been read by Warkari commentators as the Harivaṃśa's most pointed illustration of the *ahaṃ-brahmāsmi* that is asuric rather than Upaniṣadic. The same grammatical form can name Kṛṣṇa (in the Gītā) or name Vena; the content is determined by who speaks it. And HV 5.40's *vṛttīnām eṣa vo dātā* — 'he shall be the giver of livelihoods' — is Jñāneśvar's measure for all human authority: does this authority give *vṛtti*, livelihood, or take it? The Name is itself the ultimate *vṛtti-dātā*; the true king mirrors the Name in this.

Scripture references

EchoesBhagavad Gītā 9.24

I am the enjoyer of all sacrifices — said truly only by the Lord.

अहं हि सर्वयज्ञानां भोक्ता च प्रभुरेव च । न तु मामभिजानन्ति तत्त्वेनातश्च्यवन्ति ते ॥

ahaṃ hi sarva-yajñānāṃ bhoktā ca prabhur eva ca | na tu mām abhijānanti tattvenātaś cyavanti te

I am indeed the enjoyer of all sacrifices and the Lord; but they do not know me in truth — therefore they fall.

HV 5.7's Vena's 'aham ījyaś ca yaṣṭā ca yajñaś ca' is the exact grammatical form of Gītā 9.24. The Lord can say it; the tyrant cannot. When the tyrant says it, 'therefore they fall' — precisely what HV 5.15 narrates. The two verses are meant to be read together as the distinction between divine and asuric I-am-statements.

BORI critical edition, ed. P. L. Vaidya (1969). Digital text from the GRETIL Zurich constituted text. Distributed under CC BY-NC-SA 4.0.