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Shloka 32

Jaradkāru Encounters the Pitṛs

Jaratkāru-Pitṛdarśana

तेनेह क्षुधितेनाद्य श्रान्तेन च तपस्विना । अजानता कृतं मन्ये व्रतमेतदिदं मम,वे तपस्वी राजा यहाँ भूखे-प्यासे और थके-माँदे आये थे। उन्हें मेरे इस मौन-व्रतका पता नहीं था, इसलिये मेरे न बोलनेसे रुष्ट होकर उन्होंने ऐसा किया है

tenehā kṣudhitenādya śrāntena ca tapasvinā | ajānatā kṛtaṃ manye vratam etad idaṃ mama ||

“I think this was done today by that hungry and exhausted ascetic—done in ignorance, because he did not know of this vow of silence of mine. Therefore, taking offense at my not speaking, he acted as he did.”

तेनby him/therefore by that (person)
तेन:
Karana
TypePronoun
Rootतद्
FormMasculine/Neuter, Instrumental, Singular
इहhere
इह:
Adhikarana
TypeIndeclinable
Rootइह
क्षुधितेनby (one who is) hungry
क्षुधितेन:
Karana
TypeAdjective
Rootक्षुधित
FormMasculine, Instrumental, Singular
अद्यtoday/now
अद्य:
Adhikarana
TypeIndeclinable
Rootअद्य
श्रान्तेनby (one who is) weary
श्रान्तेन:
Karana
TypeAdjective
Rootश्रान्त
FormMasculine, Instrumental, Singular
and
:
TypeIndeclinable
Root
तपस्विनाby the ascetic
तपस्विना:
Karana
TypeNoun
Rootतपस्विन्
FormMasculine, Instrumental, Singular
अजानताby (one who is) not knowing
अजानता:
Karana
TypeAdjective
Rootअजानत्
FormMasculine, Instrumental, Singular
कृतम्done (act)
कृतम्:
Karma
TypeAdjective
Rootकृत
FormNeuter, Accusative, Singular
मन्येI think
मन्ये:
TypeVerb
Rootमन् (मन्यते)
FormPresent, First, Singular, Atmanepada
व्रतम्vow
व्रतम्:
Karma
TypeNoun
Rootव्रत
FormNeuter, Accusative, Singular
एतत्this
एतत्:
Karma
TypePronoun
Rootएतद्
FormNeuter, Accusative, Singular
इदम्this
इदम्:
Karma
TypePronoun
Rootइदम्
FormNeuter, Accusative, Singular
ममof me / my
मम:
Sampradana
TypePronoun
Rootअस्मद्
FormGenitive, Singular

शमीक उवाच

Ś
Śamīka (शमीक)
T
the hungry, exhausted ascetic/king (implied: Parīkṣit)

Educational Q&A

Ethically, the verse highlights how intention and knowledge shape moral judgment: an act arising from ignorance and fatigue is different from deliberate malice. It also warns that misunderstandings—especially around religious observances like silence—can trigger anger and lead to harmful actions.

Śamīka explains that the visitor who acted offensively did so because he was hungry and exhausted and did not know Śamīka was observing a vow of silence. Interpreting the silence as disrespect, the visitor became angry and committed the act that has just occurred (contextually, the affront involving placing a dead snake).