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Shloka 4

Śiśupāla-vadha in the Rājasūya-sabhā (शिशुपालवधः — राजसूयसभायाम्)

येन धर्मात्मना5>त्मानं ब्रह्मण्यमविजानता । नेषितं पाद्यमस्मै तद्‌ दातुमग्रे दुरात्मने

yena dharmātmanātmānaṁ brāhmaṇyam avijānātā | neṣitaṁ pādyam asmai tad dātum agre durātmane ||

Śiśupāla said: “That so-called righteous man, not recognizing my brahminical status, refused at the outset to offer me the ceremonial water for washing the feet—an honor due to a Brahmin guest—thus withholding from me what should have been given.”

येनby whom
येन:
Karana
TypePronoun
Rootयद्
FormMasculine, Instrumental, Singular
धर्मात्मनाby the righteous-souled (man)
धर्मात्मना:
Karana
TypeNoun
Rootधर्मात्मन्
FormMasculine, Instrumental, Singular
आत्मानम्himself
आत्मानम्:
Karma
TypeNoun
Rootआत्मन्
FormMasculine, Accusative, Singular
ब्रह्मण्यम्a Brahmin / worthy of Brahmins
ब्रह्मण्यम्:
Karma
TypeAdjective
Rootब्रह्मण्य
FormMasculine, Accusative, Singular
अविजानताnot knowing / failing to recognize
अविजानता:
Karana
TypeVerb
Rootअव + √ज्ञा
Formशतृ (present active participle), Masculine, Instrumental, Singular
नेषितम्was led / was brought
नेषितम्:
Karma
TypeVerb
Rootनि + √इ (ने)
Formक्त (past passive participle), Neuter, Nominative, Singular
पाद्यम्water for washing the feet (pādya)
पाद्यम्:
Karta
TypeNoun
Rootपाद्य
FormNeuter, Nominative, Singular
अस्मैto him
अस्मै:
Sampradana
TypePronoun
Rootअस्मद्
FormMasculine, Dative, Singular
तत्that (pādya)
तत्:
Karta
TypePronoun
Rootतद्
FormNeuter, Nominative, Singular
दातुम्to give
दातुम्:
Karma
TypeVerb
Root√दा (दान)
FormTumun infinitive
अग्रेin front / beforehand
अग्रे:
Adhikarana
TypeIndeclinable
Rootअग्र
FormAdverb
दुरात्मनेto the evil-souled (man)
दुरात्मने:
Sampradana
TypeNoun
Rootदुरात्मन्
FormMasculine, Dative, Singular

शिशुपाल उवाच

Ś
Śiśupāla
J
Jarāsandha
P
pādyam (guest-footwater offering)
B
brāhmaṇa (as a social-religious category invoked)

Educational Q&A

The verse foregrounds the dharmic weight of atithi-satkāra (honoring a guest). Withholding customary honors like pādya is framed as a moral failing, while also showing how claims of dharma can be weaponized through social-status arguments.

Śiśupāla is criticizing an opponent as ‘dharmātmā’ only in name, alleging that he refused to offer him pādya—an honor due to a Brahmin guest—because he did not acknowledge Śiśupāla’s brahminical standing. Jarāsandha is referenced as the setting/context for this grievance.