HomeRamayanaYuddha KandaSarga 67Shloka 123
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Shloka 123

कुम्भकर्णवधः

The Slaying of Kumbhakarna

स तीव्रेण च कोपेनरुधिरेण च मूर्छितः ।।।।वानरान्राक्षसानृक्षान्खादन्विपरिधावति ।

sa tīvreṇa ca kopena rudhireṇa ca mūrchitaḥ | vānarān rākṣasān ṛkṣān khādan viparidhāvati ||

അവൻ തീക്ഷ്ണകോപത്താലും രക്തമത്തത്വത്താലും മൂർച്ചിതനായി, വാനരന്മാരെയും രാക്ഷസന്മാരെയും ഋക്ഷങ്ങളായ കരടികളെയും തിന്നുകൊണ്ട് എല്ലാടവും പാഞ്ഞോടി.

सःhe
सः:
Karta (कर्ता)
TypeNoun
Rootतद् (सर्वनाम-प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा, एकवचन
तीव्रेणintense
तीव्रेण:
Karaṇa-viśeṣaṇa (करण-विशेषण)
TypeAdjective
Rootतीव्र (प्रातिपदिक)
Formनपुंसकलिङ्ग/पुंलिङ्ग, तृतीया, एकवचन; विशेषण (of कोपेन)
and
:
Samuccaya (समुच्चय)
TypeIndeclinable
Rootच (अव्यय)
Formसमुच्चय (conjunction)
कोपेनwith anger
कोपेन:
Karaṇa/Hetu (करण/हेतु)
TypeNoun
Rootकोप (प्रातिपदिक)
Formपुंलिङ्ग, तृतीया, एकवचन
रुधिरेणwith blood
रुधिरेण:
Karaṇa/Hetu (करण/हेतु)
TypeNoun
Rootरुधिर (प्रातिपदिक)
Formनपुंसकलिङ्ग, तृतीया, एकवचन
and
:
Samuccaya (समुच्चय)
TypeIndeclinable
Rootच (अव्यय)
Formसमुच्चय (conjunction)
मूर्छितःstupefied/frenzied
मूर्छितः:
Karta-viśeṣaṇa (कर्ता-विशेषण)
TypeAdjective
Root√मूर्छ् (धातु) > मूर्छित (कृदन्त)
Formभूतकृदन्त (PPP), √मूर्छ् (to faint/be stupefied); पुंलिङ्ग, प्रथमा, एकवचन
वानरान्Vanaras
वानरान्:
Karma (कर्म)
TypeNoun
Rootवानर (प्रातिपदिक)
Formपुंलिङ्ग, द्वितीया, बहुवचन
राक्षसान्Rakshasas
राक्षसान्:
Karma (कर्म)
TypeNoun
Rootराक्षस (प्रातिपदिक)
Formपुंलिङ्ग, द्वितीया, बहुवचन
ऋक्षान्bears
ऋक्षान्:
Karma (कर्म)
TypeNoun
Rootऋक्ष (प्रातिपदिक)
Formपुंलिङ्ग, द्वितीया, बहुवचन
खादन्devouring
खादन्:
Kriyā-sahakārī (क्रिया-सहकारी)
TypeVerb
Root√खाद् (धातु)
Formवर्तमानकृदन्त (Present active participle), परस्मैपदी; पुंलिङ्ग, प्रथमा, एकवचन
विपरिधावतिruns about
विपरिधावति:
Kriyā (क्रिया)
TypeVerb
Rootवि+परि+√धाव् (धातु)
Formलट् (Present), प्रथमपुरुष, एकवचन; परस्मैपदी

Kumbhakarna in violent anger, blood flowing from the injury, went about devouring Vanaras, Rakshasas and bears.

K
Kumbhakarṇa
V
Vānaras
R
Rākṣasas
B
bears (ṛkṣa)

FAQs

Dharma requires restraint even in conflict; the depiction of indiscriminate devouring marks a collapse into adharma, where rage overrides humanity and right conduct.

Wounded and enraged, Kumbhakarṇa becomes frenzied and attacks indiscriminately, consuming combatants of multiple groups.

The implied virtue is self-mastery (dama): without it, strength becomes monstrous and self-destructive.