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#h4##span class="mw-headline" id="TEXT_No._29"#TEXT No. 29#/span##/h4#
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Abhutapurbah sahsa kshut tridbhyam ardita atmanah
Brahmanam prati abhut brahman matsaro manyur eva cha.
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#h4##span class="mw-headline" id="ENGLISH_SYNONYMS"#ENGLISH SYNONYMS#/span##/h4#
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Abhutapurva—unprecedental, Sahasa—circumstantially, Kshut—hunger, Tridbhyam—as well as by thirst, Ardita—being distressed, Atmanah—of his self, Brahmanam—unto a Brahmin, Prati—counter, Abhut—became, Brahman—oh the Brahmins, Matsaro—envious, Manyur—angry, Eva—thus, Cha—and.
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#h4##span class="mw-headline" id="TRANSLATION"#TRANSLATION#/span##/h4#
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Oh the Brahmins, thus unprecedently the King became counter angry and envious upon a Brahmin (the sage) circumstantially being pressed by too much hunger and thirst.
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#h4##span class="mw-headline" id="PURPORT"#PURPORT#/span##/h4#
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To become angry and envious by king like Maharaj Parikshit especially upon a sage and Brahmin was undoubtedly unprecedential. The king knew it well that the Brahmins and the sages like children, women and old men are always beyond the jurisdiction of punishment of the king. Similarly the king even though he may commit a great mistake he is never to be considered as wrong doer. But in this case Maharaj Parikshit became unprecedently as angry and envious upon the sage due to his so called thirst and hunger by the will of the Lord. The king was right to punish his subject for coldly receiving him or neglecting him but because the culprit was a Sage and Brahmin it was unprecedential for him. As the Lord is never envious to anyone so also the Lord's devotee is never envious upon anyone. The only justification for Maharaj Parikshit's becoming angry and envious upon the sage is therefore explained as ordained by the Lord.
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#h4##span class="mw-headline" id="TEXT_29"#TEXT 29#/span##/h4#
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#dl##dd#abhūta-pūrvaḥ sahasā#/dd#
#dd#kṣut-tṛḍbhyām arditātmanaḥ#/dd#
#dd#brāhmaṇaṁ praty abhūd brahman#/dd#
#dd#matsaro manyur eva ca#/dd##/dl#
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#h4##span class="mw-headline" id="SYNONYMS"#SYNONYMS#/span##/h4#
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#i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=abhūta&tab=syno_o&ds=1"#abhūta-#a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=pūrvaḥ&tab=syno_o&ds=1"#pūrvaḥ#/i# — unprecedented; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=sahasā&tab=syno_o&ds=1"#sahasā#/i# — circumstantially; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=kṣut&tab=syno_o&ds=1"#kṣut#/i# — hunger; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=tṛḍbhyām&tab=syno_o&ds=1"#tṛḍbhyām#/i# — as well as by thirst; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=ardita&tab=syno_o&ds=1"#ardita#/i# — being distressed; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=ātmanaḥ&tab=syno_o&ds=1"#ātmanaḥ#/i# — of his self; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=brāhmaṇam&tab=syno_o&ds=1"#brāhmaṇam#/i# — unto a #i#brāhmaṇa#/i#; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=prati&tab=syno_o&ds=1"#prati#/i# — against; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=abhūt&tab=syno_o&ds=1"#abhūt#/i# — became; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=brahman&tab=syno_o&ds=1"#brahman#/i# — O #i#brāhmaṇas#/i#; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=matsaraḥ&tab=syno_o&ds=1"#matsaraḥ#/i# — envious; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=manyuḥ&tab=syno_o&ds=1"#manyuḥ#/i# — angry; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=eva&tab=syno_o&ds=1"#eva#/i# — thus; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=ca&tab=syno_o&ds=1"#ca#/i# — and.
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#h4##span class="mw-headline" id="TRANSLATION"#TRANSLATION#/span##/h4#
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O brāhmaṇas, the King's anger and envy, directed toward the brāhmaṇa sage, were unprecedented, being that circumstances had made him hungry and thirsty.
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#h4##span class="mw-headline" id="PURPORT"#PURPORT#/span##/h4#
#div class="purport"#
For a king like Mahārāja Parīkṣit to become angry and envious, especially at a sage and #i#brāhmaṇa#/i#, was undoubtedly unprecedented. The King knew well that #i#brāhmaṇas#/i#, sages, children, women and old men are always beyond the jurisdiction of punishment. Similarly, the king, even though he commits a great mistake, is never to be considered a wrongdoer. But in this case, Mahārāja Parīkṣit became angry and envious at the sage due to his thirst and hunger, by the will of the Lord. The King was right to punish his subject for coldly receiving him or neglecting him, but because the culprit was a sage and a #i#brāhmaṇa#/i#, it was unprecedented. As the Lord is never envious of anyone, so also the Lord's devotee is never envious of anyone. The only justification for Mahārāja Parīkṣit's behavior is that it was ordained by the Lord.
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