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Valmiki Ramayana 2.8.21: Ayodhya Kanda, Sarga 8, Shloka 21

मन्थराकैकेयीसंवादः — Mantharā’s Counsel to Kaikeyī

Ayodhyā’s Succession Alarm

अनर्थदर्शिनी मौर्ख्यान्नात्मानमवबुध्यसे। शोकव्यसनविस्तीर्णे मज्जन्ती दुःखसागरे।।2.8.21।।

Sanskrit recitationValmiki Ramayana 2.8.21

anarthadarśinī maurkhyān nātmānam avabudhyase | śokavyasana-vistīrṇe majjantī duḥkhasāgare || 2.8.21 ||

মূৰ্খতাৰ অন্ধতাত তুমি নিজৰেই দুৰৱস্থা বুজি নাপোৱা; শোক আৰু ব্যসনে বিস্তৃত দুঃখ-সাগৰত ডুবি থাকি আগলৈ আহিবলগীয়া অনৰ্থ তুমি দেখা নাপোৱা।

अनर्थ-दर्शिनीone who sees harm (only)
अनर्थ-दर्शिनी:
Sambodhana/Addressed (सम्बोधनार्थ-विशेषण)
TypeAdjective
Rootअनर्थ (प्रातिपदिक) + दर्शिन्/दर्शिनी (प्रातिपदिक; कृदन्त-निष्ठ)
Formस्त्रीलिङ्ग, प्रथमा-विभक्ति, एकवचन; उपपद-तत्पुरुषः (अनर्थं पश्यतीति)
मौर्ख्यात्from stupidity
मौर्ख्यात्:
Apadana (अपादान)
TypeNoun
Rootमौर्ख्य (प्रातिपदिक)
Formनपुंसकलिङ्ग, पञ्चमी-विभक्ति (अपादान), एकवचन
not
:
Nishedha (निषेध)
TypeIndeclinable
Rootन (अव्यय)
Formनिषेध-अव्यय (negation particle)
आत्मानम्yourself/self
आत्मानम्:
Karma (कर्म)
TypeNoun
Rootआत्मन् (प्रातिपदिक)
Formपुंलिङ्ग, द्वितीया-विभक्ति, एकवचन
अवबुध्यसेyou understand/perceive
अवबुध्यसे:
Kriya (क्रिया)
TypeVerb
Rootअव-बुध् (धातु)
Formलट्-लकार (present), आत्मनेपद, मध्यमपुरुष, एकवचन
शोक-व्यसन-विस्तीर्णेin (that which is) spread with grief and calamity
शोक-व्यसन-विस्तीर्णे:
Adhikarana (अधिकरण)
TypeAdjective
Rootशोक (प्रातिपदिक) + व्यसन (प्रातिपदिक) + विस्तीर्ण (प्रातिपदिक; कृदन्त)
Formनपुंसकलिङ्ग, सप्तमी-विभक्ति, एकवचन; बहुपद-तत्पुरुषः (शोकेन व्यसनेन च विस्तीर्णे)
मज्जन्तीsinking
मज्जन्ती:
Karta (कर्ता)
TypeVerb
Rootमज्ज् (धातु)
Formशतृ-प्रत्यय वर्तमानकृदन्त (present active participle), स्त्रीलिङ्ग, प्रथमा, एकवचन
दुःख-सागरेin the ocean of sorrow
दुःख-सागरे:
Adhikarana (अधिकरण)
TypeNoun
Rootदुःख (प्रातिपदिक) + सागर (प्रातिपदिक)
Formपुंलिङ्ग, सप्तमी-विभक्ति, एकवचन; षष्ठी-तत्पुरुषः (दुःखस्य सागरः)

You are sinking in the sea of sorrow widened with tears and troubles. But you are stupid enough not to perceive your own well-being.

M
Mantharā
K
Kaikeyī

FAQs

The verse warns that ethical failure often begins with distorted perception; dharma requires clear seeing (yathārtha-darśana) rather than being driven by fear or confusion.

Mantharā intensifies her rhetoric, insisting Kaikeyī is unaware of looming danger, thereby pushing her toward suspicion and drastic action.

A negative lesson: lack of discernment makes one vulnerable to bad counsel; the implied virtue is prudence and clarity.

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