Ramayana — Yuddha Kanda, Sarga 28, Shloka 39
शुकवाक्यं (Śuka’s Report on the Vānara Host) / Śuka Describes the Allied Forces to Rāvaṇa
एवंकोटिसहस्रेणशङ्कूनांचशतेनच ।।6.28.39।।महाशङ्कुसहस्रेणतथाबृन्दशतेनच ।महाबृन्दसहस्रेणतथापद्मशतेनच ।।6.28.40।।हापद्मसहस्रेणतथाखर्वशतेनच ।समुद्रेणचतेनैवमहौघेनतथैवच ।।6.28.41।।एषकोटिमहौघेनसमुद्रसदृशेनच ।विभीषणेनसचिवैःराक्षसैःपरिवारितः ।।6.28.42।।सुग्रीवोवानरेन्द्रस्त्वांयुद्धार्थममवर्तते ।महाबलवृतोनित्यंमहाबलपराक्रमः ।।6.28.43।।
evaṃ koṭisahasreṇa śaṅkūnāṃ ca śatena ca ॥6.28.39॥
mahāśaṅkusahasreṇa tathā bṛndaśatena ca |
mahābṛndasahasreṇa tathā padmaśatena ca ॥6.28.40॥
mahāpadmasahasreṇa tathā kharvaśatena ca |
samudreṇa ca tenaiva mahaughena tathaiva ca ॥6.28.41॥
eṣa koṭimahaughena samudrasadṛśena ca |
vibhīṣaṇena sacivaiḥ rākṣasaiḥ parivāritaḥ ॥6.28.42॥
sugrīvo vānarendras tvāṃ yuddhārtham anuvartate |
mahābalavṛto nityaṃ mahābalaparākramaḥ ॥6.28.43॥
かくして、数知れず増大する区分—シャンク（Śaṅku）、マハーシャンク（Mahāśaṅku）、ブリンダ（Bṛnda）、マハーブリンダ（Mahābṛnda）、パドマ（Padma）、マハーパドマ（Mahāpadma）、カールヴァ（Kharva）、サムドゥラ（Samudra）、オーガ（Ogha）、そしてマハーオーガ（Mahaugha）—によって、海のごとき大軍が進み来る。ヴィビーシャナ（Vibhīṣaṇa）はその大臣たちと、彼に帰依して加わった羅刹（rākṣasa）に囲まれ、猿族ヴァーナラ（vānara）の王スグリーヴァ（Sugrīva）は、戦のためにあなたの後に従う—常に強大な軍勢に包まれ、偉大なる力と武勇を具えて。
"In this manner (surrounded by) thousand crore Sankhas, a hundred thousand MahaSankhas, so also by a hundred Vrindas and thousand MahaVrindas, so also by a hundred Padmas and a thousand Mahapadmas, similarly by a hundred Kharvas nay by a Samudra, and similarly by a hundred Oghas and a hundred crore MahaOghas of monkey warriors, accompanied by gallant Vibheeshana and his ministers; Sugriva the king of monkeys is ever surrounded by the great army of highly valiant and strong warriors is marching to wage war.
FAQs
They portray a dhārmic coalition: Sugrīva supports Rāma in a just war to restore righteousness, and Vibhīṣaṇa—choosing truth over loyalty to adharma—stands with Rāma, showing that Dharma can require leaving an unrighteous side.
Vibhīṣaṇa’s presence with ministers and rākṣasas signals his public commitment to truth and right conduct; he aligns with Rāma’s cause openly, indicating that Satya is upheld not merely as speech but as decisive ethical action.