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Ramayana — Ayodhya Kanda, Sarga 8, Shloka 36

मन्थराकैकेयीसंवादः — Mantharā’s Counsel to Kaikeyī

Ayodhyā’s Succession Alarm

अभिद्रुतमिवारण्ये सिंहेन गजयूथपम्।प्रच्छाद्यमानं रामेण भरतं त्रातुमर्हसि।।2.8.36।।

abhidrutam ivāraṇye siṃhena gajayūthapam |

pracchādyamānaṃ rāmeṇa bharataṃ trātum arhasi || 2.8.36 ||

যেনেকৈ অৰণ্যত সিংহে গজযূথপতিক আক্ৰমণ কৰে, তেনেকৈ ৰামে ভৰতক আচ্ছাদিত কৰি দমন কৰিব; সেয়ে তাক ৰক্ষা কৰা তোমাৰ উচিত।

abhidrutamattacked / chased
abhidrutam:
Viśeṣaṇa (विशेषण)
TypeAdjective
Rootabhi-dru (धातु)
Formक्त-कृदन्त (past passive participle), नपुंसकलिङ्ग, द्वितीया, एकवचन; upamāna-object with gajayūthapam
ivalike
iva:
Upamāna (उपमान)
TypeIndeclinable
Rootiva (अव्यय)
Formउपमानवाचक (like)
āraṇyein the forest
āraṇye:
Adhikaraṇa (अधिकरण)
TypeNoun
Rootāraṇya (प्रातिपदिक)
Formनपुंसकलिङ्ग, सप्तमी, एकवचन
siṃhenaby a lion
siṃhena:
Karaṇa (करण)
TypeNoun
Rootsiṃha (प्रातिपदिक)
Formपुंलिङ्ग, तृतीया, एकवचन
gajayūthapamthe leader of an elephant herd
gajayūthapam:
Karma (कर्म)
TypeNoun
Rootgaja (प्रातिपदिक) + yūthapa (प्रातिपदिक)
Formतत्पुरुष समास (गजानां यूथपः = leader of elephants); पुंलिङ्ग, द्वितीया, एकवचन
pracchādyamānambeing overpowered/covered
pracchādyamānam:
Viśeṣaṇa (विशेषण)
TypeAdjective
Rootpra-chad (धातु)
Formशानच्-कृदन्त (present passive participle), नपुंसकलिङ्ग, द्वितीया, एकवचन; ‘being covered/overpowered’
rāmeṇaby Rama
rāmeṇa:
Karaṇa (करण)
TypeNoun
Rootrāma (प्रातिपदिक)
Formपुंलिङ्ग, तृतीया, एकवचन
bharatamBharata
bharatam:
Karma (कर्म)
TypeNoun
Rootbharata (प्रातिपदिक)
Formपुंलिङ्ग, द्वितीया, एकवचन
trātumto save
trātum:
Prayojana (प्रयोजन)
TypeVerb
Roottrā (धातु)
Formतुमुन्-प्रत्ययान्त (infinitive), ‘to save’
arhasiyou ought
arhasi:
Kriyā (क्रिया)
TypeVerb
Rootarh (धातु)
Formलट् (Present), परस्मैपद, मध्यमपुरुष, एकवचन

Since Bharata and Rama have equal claim to the kingdom, Bharata is a source of fear for Rama. Having thought over this matter, I am dejected. Danger springs from one who is in fear.

M
Mantharā
K
Kaikeyī
B
Bharata
R
Rāma
A
Araṇya (forest, as simile setting)
S
Siṃha (lion, simile)

FAQs

It appeals to a mother’s protective duty, but redirects it toward unjust rivalry. Dharma would protect children without violating truth and fairness toward others.

Mantharā uses a vivid animal simile to intensify Kaikeyī’s fear that Rāma will dominate Bharata.

Protectiveness is invoked as a virtue, though the verse shows how that impulse can be manipulated into adharma when paired with suspicion.