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Shloka 10

Saṃvaraṇa–Tapatī Vivāhaḥ (The Marriage of Saṃvaraṇa and Tapatī) — Mahābhārata, Ādi Parva 163

को<यमन्नमिदं भुद्धतक्ते मदर्थमुपकल्पितम्‌ । पश्यतो मम दुर्बुद्धिर्यियासुर्यमसादनम्‌

ko 'yam annam idaṃ buddhata-kte mad-artham upakalpitam | paśyato mama durbuddhir yiyāsur yamasādanam ||

Vaiśampāyana said: “Who is this foolish man, longing to go to Yama’s abode, who—right before my eyes—eats this food that has been prepared for me?”

कःwho?
कः:
Karta
TypePronoun
Rootकिम्
FormMasculine, Nominative, Singular
अयम्this (person)
अयम्:
Karta
TypePronoun
Rootइदम्
FormMasculine, Nominative, Singular
अन्नम्food
अन्नम्:
Karma
TypeNoun
Rootअन्न
FormNeuter, Accusative, Singular
इदम्this
इदम्:
Karma
TypePronoun
Rootइदम्
FormNeuter, Accusative, Singular
बुद्धतक्तेO one of perverted/ruined intellect (voc.)
बुद्धतक्ते:
TypeAdjective
Rootबुद्धतक्त
FormMasculine, Vocative, Singular
मत्-अर्थम्for my sake
मत्-अर्थम्:
Adhikarana
TypeNoun
Rootमत् + अर्थ
FormMasculine, Accusative, Singular
उपकल्पितम्prepared, arranged
उपकल्पितम्:
TypeVerb
Rootउप-कल्प्
FormNeuter, Nominative/Accusative, Singular, क्त (past passive participle)
पश्यतःwhile I am seeing / in my presence
पश्यतः:
Adhikarana
TypeVerb
Rootपश्
FormMasculine, Genitive, Singular, शतृ (present active participle)
ममof me, my
मम:
TypePronoun
Rootअस्मद्
FormGenitive, Singular
दुर्बुद्धिःa foolish man / evil-minded one
दुर्बुद्धिः:
Karta
TypeNoun
Rootदुर्बुद्धि
FormMasculine, Nominative, Singular
यियासुःwishing to go
यियासुः:
TypeVerb
Rootया
FormMasculine, Nominative, Singular, उ (desiderative/intentive adjective: 'wishing to go')
यम-सादनम्the abode of Yama (world of death)
यम-सादनम्:
Karma
TypeNoun
Rootयम + सादन
FormNeuter, Accusative, Singular

वैशम्पायन उवाच

V
Vaiśampāyana
Y
Yama
Y
Yamaloka (Yama-sādanam)
F
food (anna)

Educational Q&A

Appropriating what is meant for another—especially food prepared as a rightful offering or hospitality—is condemned as adharma. The verse frames such conduct as self-destructive, metaphorically ‘seeking Yama’s abode,’ emphasizing moral accountability and consequences.

The speaker (introduced by Vaiśampāyana) voices an indignant challenge: someone, in his very presence, is eating food that had been prepared for him. The remark functions as a public reprimand and a warning of severe repercussions.