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Shloka 16

कुन्तीगर्भगोपनम् तथा मञ्जूषाप्रवाहः

Kuntī’s concealed childbirth and the river-borne casket

मायैषा राक्षसस्येति तमुवाच विभीषण: । नेयं माया नरव्याप्र रावणस्य दुरात्मन:,मातलिके ऐसा कहनेपर श्रीरामचन्द्रजीने उसकी बातपर इसलिये संदेह किया कि कहीं यह भी राक्षसकी माया ही न हो। तब विभीषणने उनसे कहा--'पुरुषसिंह! यह दुरात्मा रावणकी माया नहीं है

māyaiṣā rākṣasasyeti tam uvāca vibhīṣaṇaḥ | neyaṃ māyā naravyāghra rāvaṇasya durātmanaḥ ||

Vibhīṣaṇa berkata kepadanya: “Ini adalah tipu-daya rākṣasa.” Namun kemudian ia menegaskan, “Wahai harimau di antara manusia, ini bukanlah ilusi yang diciptakan oleh Rāvaṇa yang berhati jahat.”

मायाillusion, magic
माया:
Karta
TypeNoun
Rootमाया
FormFeminine, Nominative, Singular
एषाthis (f.)
एषा:
Karta
TypePronoun
Rootएतद्
FormFeminine, Nominative, Singular
राक्षसस्यof the demon
राक्षसस्य:
TypeNoun
Rootराक्षस
FormMasculine, Genitive, Singular
इतिthus, saying
इति:
TypeIndeclinable
Rootइति
तम्him
तम्:
Karma
TypePronoun
Rootतद्
FormMasculine, Accusative, Singular
उवाचsaid, spoke
उवाच:
TypeVerb
Rootवच्
FormPerfect, 3rd, Singular, Parasmaipada
विभीषणःVibhīṣaṇa
विभीषणः:
Karta
TypeNoun
Rootविभीषण
FormMasculine, Nominative, Singular
not
:
TypeIndeclinable
Root
इयम्this (f.)
इयम्:
Karta
TypePronoun
Rootइदम्
FormFeminine, Nominative, Singular
मायाillusion, magic
माया:
Karta
TypeNoun
Rootमाया
FormFeminine, Nominative, Singular
नरव्याघ्रO tiger among men
नरव्याघ्र:
TypeNoun
Rootनरव्याघ्र
FormMasculine, Vocative, Singular
रावणस्यof Rāvaṇa
रावणस्य:
TypeNoun
Rootरावण
FormMasculine, Genitive, Singular
दुरात्मनःof the wicked-souled one
दुरात्मनः:
TypeAdjective
Rootदुरात्मन्
FormMasculine, Genitive, Singular

मार्कण्डेय उवाच

V
Vibhīṣaṇa
R
Rāvaṇa
R
Rāma (implied by the address naravyāghra)

Educational Q&A

The verse highlights viveka (discernment): in perilous situations one must not let fear or suspicion alone decide what is true. Reliable counsel helps a righteous leader distinguish genuine events from deceptive māyā, avoiding both gullibility and cynical dismissal.

Vibhīṣaṇa addresses a heroic figure (implicitly Rāma), speaking about an apparent illusion. He first acknowledges it as a rākṣasa’s māyā, then insists it is not produced by Rāvaṇa, countering the suspicion that the phenomenon is merely Rāvaṇa’s deceit.