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Shloka 29

शूर्पणखाया आगमनम्

Surpanakha Approaches Rama

ततः पर्वतशृङ्गाणि वनानि विविधानि च।।।।पश्यन्सह मया कान्त दण्डकान्विचरिष्यसि।

tataḥ parvataśṛṅgāṇi vanāni vividhāni ca | paśyan saha mayā kānta daṇḍakān vicariṣyasi |

“പിന്നീട്, പ്രിയനേ, നീ എന്നോടൊപ്പം ദണ്ഡകാരണ്യത്തിൽ സഞ്ചരിക്കും; പർവ്വതശിഖരങ്ങളും വിവിധ വനങ്ങളും ദർശിച്ചുകൊണ്ട് വിഹരിക്കും.”

tataḥthen/thereafter
tataḥ:
Kāla-adhikaraṇa (कालाधिकरण)
TypeIndeclinable
Roottataḥ (अव्यय)
Formकाल/क्रमवाचक अव्यय (adverb: thereafter)
parvataśṛṅgāṇimountain-peaks
parvataśṛṅgāṇi:
Karma (कर्म/Object)
TypeNoun
Rootparvata + śṛṅga (प्रातिपदिक)
Formनपुंसकलिङ्ग, द्वितीया, बहुवचन; षष्ठी-तत्पुरुष: ‘पर्वतानां शृङ्गाणि’
vanāniforests
vanāni:
Karma (कर्म/Object)
TypeNoun
Rootvana (प्रातिपदिक)
Formनपुंसकलिङ्ग, द्वितीया, बहुवचन
vividhānivarious
vividhāni:
Viśeṣaṇa (विशेषण)
TypeAdjective
Rootvividha (प्रातिपदिक)
Formनपुंसकलिङ्ग, द्वितीया, बहुवचन; विशेषण (vanāni/parvataśṛṅgāṇi इत्यस्य)
caand
ca:
Sambandha (सम्बन्ध/connector)
TypeIndeclinable
Rootca (अव्यय)
Formसमुच्चयबोधक अव्यय (conjunction)
paśyanseeing (while seeing)
paśyan:
Kriyāviśeṣaṇa (क्रियाविशेषण/participial)
TypeVerb
Rootdṛś (दृश्-धातु)
Formवर्तमानकृदन्त (Present active participle, शतृ), पुंलिङ्ग, प्रथमा, एकवचन; ‘पश्यन्’ = ‘while seeing’
sahawith
saha:
Sahārtha (सहार्थ)
TypeIndeclinable
Rootsaha (अव्यय)
Formसह-अर्थक अव्यय
mayāwith me
mayā:
Sahakāraka (सहकारक/associate)
TypeNoun
Rootasmad (सर्वनाम-प्रातिपदिक)
Formतृतीया, एकवचन; सर्वनाम
kāntaO beloved
kānta:
Sambodhana (सम्बोधन)
TypeNoun
Rootkānta (प्रातिपदिक)
Formपुंलिङ्ग, सम्बोधन (Vocative), एकवचन
daṇḍakānthe Dandaka (forests)
daṇḍakān:
Karma (कर्म/Object)
TypeNoun
Rootdaṇḍaka (प्रातिपदिक)
Formपुंलिङ्ग, द्वितीया, बहुवचन; देशनाम (proper noun: Dandaka region/forests)
vicariṣyasiyou will roam
vicariṣyasi:
Kriyā (क्रिया)
TypeVerb
Rootvi + car (चर्-धातु)
Formलृट् (Simple Future), मध्यमपुरुष, एकवचन; परस्मैपद

Surpanakha, sister of the tenheaded demon (Ravana) approached Rama shining like a god.

Ś
Śūrpaṇakhā
R
Rāma
D
Daṇḍaka (forest)

FAQs

Dharma upholds rightful relationships; the verse shows temptation framed as pleasure, but it is ethically disordered because it ignores Rāma’s marital vow and duty.

Śūrpaṇakhā attempts to entice Rāma with a romantic promise of wandering together in the forest.

The implied virtue is fidelity and self-control—resisting persuasion that contradicts truth (satya) and marital dharma.