2v.842 "What has happened to these people in Rājagaha?
They sleep as if they’ve been drinking mead.
Why don’t they attend on Sukka
As she teaches the deathless state? [n.590] This verse and the next are found, with several variations, at Thī 54–55. Spk glosses kiṁ me kata, in pāda a, with kiṁ ime katā, kiṁ karonti, but I think it more likely that we have here a split bahubbihi compound kiṁkatā, and I translate accordingly.
Be reads pāda b: madhupitā va seyare (Se and Ee2: seyyare; Ee1 and Thī 54: acchare). Spk: They sleep as if they have been drinking sweet mead (Be: gandhamadhupana; Se: gaṇḍamadhupāna); for it is said that one who drinks this is unable to lift up his head but just lies there unconscious. Spk-pṭ: Gandhamadhu is a particular type of honey that is extremely sweet and intoxicating.
Spk I 338,13–14 (to SN11.1) mentions a drink called gandhapāna (in Be; gaṇḍapāna in Se and Ee), an intoxicating beverage (surā) used by the older generation of devas in the Tāvatiṁsa heaven but rejected by Sakka after he assumed rulership over that world. At Dhp-a I 272,9 the drink is called dibbapāna. MW lists gandhapana, defined as a fragrant beverage. "Madhu denotes anything sweet used as food and especially drink, ‘mead,’ a sense often found in the Rigveda" (Macdonell and Keith, Vedic Index, s.v. madhu).

3v.843 "But the wise, as it were, drink it up—
That (Dhamma) irresistible,
Ambrosial, nutritious—
As travellers do a cloud." [n.591] Spk explains appaṭivānīyaṁ ("irresistible"), in pāda a, thus: "Whereas ordinary food, even though very delicious, fails to give pleasure when one eats it again and again and becomes something to be rejected and removed, this Dhamma is different. The wise can listen to this Dhamma for a hundred or a thousand years without becoming satiated." Spk glosses asecanakam ojavaṁ, in pāda b, as anāsittakaṁ ojavantaṁ, "unadulterated, nourishing," and explains that unlike material food, which becomes tasty by the addition of condiments, this Dhamma is sweet and nutritious by its own nature.
While Spk thus takes asecanaka to be derived from ī to sprinkle, Brough maintains that the word is derived from a different root sek, meaning "to satiate." He renders it "never causing surfeit" (Gandhari Dharmapada, p. 193, n. to 72). See too CPD, s.v. asecanaka, which quotes the traditional Skt explanation from the Amarakośa: tṛpter nāsty anto yasya darśanāt; "that the sight of which gives endless satisfaction." In Pali the word is used more in connection with the senses of smell and taste (e.g., at AN III 237,22 and 238,1). My rendering "ambrosial" is intended to suggest the same idea as the Skt definition, but more concisely so that it can also be incorporated into the description of mindfulness of breathing at SN54.9 (V 321,22 and 322,1,11).
Pada d reads: valāhakam iva panthagū (in Be and Ee1; Se and Thī 55 end with addhagū). Spk: "Like travellers (pathika) oppressed by the heat (who drink) the water released from within a cloud."

2"Kiṁ me katā rājagahe manussā,
Madhupītāva seyare;
Ye sukkaṁ na payirupāsanti,
Desentiṁ amataṁ padaṁ.

3Tañca pana appaṭivānīyaṁ,
Asecanakamojavaṁ;
Pivanti maññe sappaññā,
Valāhakamiva panthagū"ti.