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Shloka 48

पुष्पकविमानवर्णनम्

Description of the Pushpaka Vimana and Ravana’s Inner Palace

सुकुण्डलधराश्चान्या विच्छिन्नमृदितस्रजः।गजेन्द्रमृदिताः फुल्ला लता इव महावने।।5.9.48।।

sukuṇḍala-dharāś cānyā vicchinna-mṛdita-srajaḥ | gajendra-mṛditāḥ phullā latā iva mahāvane || 5.9.48 ||

Andere trugen noch schöne Ohrringe, doch ihre Girlanden waren zerrissen und zerdrückt; sie glichen blühenden Ranken im großen Wald, von herrlichen Elefanten niedergetreten.

सुकुण्डलधराःwearing fine earrings
सुकुण्डलधराः:
Karta (कर्ता)
TypeAdjective
Rootसु-कुण्डल-धर (प्रातिपदिक)
Formस्त्रीलिङ्ग, प्रथमा, बहुवचन; बहुव्रीहि (यासां सु-कुण्डलानि सन्ति/धरन्ति)
and
:
Sambandha (सम्बन्ध)
TypeIndeclinable
Rootच (अव्यय)
FormConjunction
अन्याःothers
अन्याः:
Karta (कर्ता)
TypeNoun
Rootअन्य (प्रातिपदिक)
Formस्त्रीलिङ्ग, प्रथमा, बहुवचन
विच्छिन्नमृदितस्रजःwith garlands broken and crushed
विच्छिन्नमृदितस्रजः:
Karta (कर्ता)
TypeAdjective
Rootविच्छिन्न-मृदित-स्रज् (प्रातिपदिक)
Formस्त्रीलिङ्ग, प्रथमा, बहुवचन; बहुव्रीहि (यासां स्रजः विच्छिन्नाः मृदिताः च)
गजेन्द्रमृदिताःcrushed by lordly elephants
गजेन्द्रमृदिताः:
Upamana (उपमान)
TypeAdjective
Rootगजेन्द्र-मृदित (प्रातिपदिक)
Formकृदन्त: क्त (मृद् धातु), स्त्रीलिङ्ग, प्रथमा, बहुवचन; समास: तृतीया-तत्पुरुष (गजेन्द्रेण मृदिताः)
फुल्लाःblooming
फुल्लाः:
Upamana (उपमान)
TypeAdjective
Rootफुल्ल (प्रातिपदिक)
Formस्त्रीलिङ्ग, प्रथमा, बहुवचन; विशेषण (लताः)
लताःcreepers
लताः:
Upamana (उपमान)
TypeNoun
Rootलता (प्रातिपदिक)
Formस्त्रीलिङ्ग, प्रथमा, बहुवचन
इवlike
इव:
Sambandha (उपमा-सम्बन्ध)
TypeIndeclinable
Rootइव (अव्यय)
FormUpamā-vācaka indeclinable
महावनेin a great forest
महावने:
Adhikarana (अधिकरण-देश)
TypeNoun
Rootमहावन (प्रातिपदिक: महा + वन)
Formनपुंसकलिङ्ग, सप्तमी, एकवचन; समास: कर्मधारय (महद् वनम्)

With their good ear-tops broken and flower garlands crushed some looked like blooming creepers in a dense forest crushed by mighty elephants.

W
women of the inner chambers
E
earrings (kuṇḍala)
G
garlands (sraj)
G
great forest (mahāvana)
C
creepers (latāḥ)

FAQs

The simile hints at harm produced by unchecked power: like elephants trampling creepers, adharma crushes the delicate—Dharma protects the vulnerable and restrains force.

The narrator continues the visual catalogue of the sleeping women’s condition, using a forest-and-elephant simile to convey disarray and impact.

Hanumān’s sensitivity and moral awareness: he recognizes the atmosphere of excess and domination without losing compassion or focus.