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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,“यमलोकमें जानेकी इच्छा रखनेवाला यह कौन दुर्बुद्धि मनुष्य है, जो मेरी आँखोंके सामने मेरे ही लिये तैयार करके लाये हुए इस अन्नको स्वयं खा रहा है?”

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

వైశంపాయనుడు పలికెను— యమలోకమునకు పోవాలని కోరుకొనుచు, నా కళ్లముందే నా కొరకు సిద్ధపరచిన ఈ అన్నమును తానే తినుచున్న ఈ దుర్బుద్ధి మనిషి ఎవడు?

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.