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Shloka 18

मन्थराप्रवेशः

Manthara Observes Ayodhya and Incites Kaikeyi

मन्थरा तु वच श्श्रुत्वा कैकेय्या मधुराक्षरम्।उवाच क्रोधसंयुक्ता वाक्यं वाक्यविशारदा।।।।

mantharā tu vacaḥ śrutvā kaikeyyā madhurākṣaram | uvāca krodhasaṃyuktā vākyaṃ vākyaviśāradā ||

Ao ouvir as doces palavras de Kaikeyī, Mantharā, hábil no falar mas tomada de ira, começou a responder.

mantharāMantharā
mantharā:
Karta (कर्ता)
TypeNoun
Rootmantharā (प्रातिपदिक)
Formस्त्रीलिङ्ग, प्रथमा, एकवचन
tubut
tu:
Sambandha-bodhaka (सम्बन्धबोधक)
TypeIndeclinable
Roottu (अव्यय)
Formअव्यय (particle)
vacaḥwords
vacaḥ:
Karma (कर्म)
TypeNoun
Rootvacas (प्रातिपदिक)
Formनपुंसकलिङ्ग, द्वितीया, एकवचन
śrutvāhaving heard
śrutvā:
Pūrvakāla (पूर्वकाल)
TypeVerb
Rootśru (धातु) + ktvā (कृत्)
Formकृदन्त (क्त्वान्त अव्यय/gerund), ‘having heard’
kaikeyyāḥof Kaikeyi
kaikeyyāḥ:
Sambandha (सम्बन्ध)
TypeNoun
Rootkaikeyī (प्रातिपदिक)
Formस्त्रीलिङ्ग, षष्ठी (6th), एकवचन
madhura-akṣaramsweet-syllabled, in sweet accents
madhura-akṣaram:
Viśeṣaṇa (विशेषण)
TypeAdjective
Rootmadhura (प्रातिपदिक) + akṣara (प्रातिपदिक)
Formकर्मधारय-समास, नपुंसकलिङ्ग, द्वितीया, एकवचन; विशेषण (vacaḥ)
uvācasaid
uvāca:
Kriyā (क्रिया)
TypeVerb
Rootvac (धातु)
Formलिट् (perfect), परस्मैपद, प्रथमपुरुष, एकवचन
krodha-saṃyuktāfilled with anger
krodha-saṃyuktā:
Viśeṣaṇa (विशेषण)
TypeAdjective
Rootkrodha (प्रातिपदिक) + saṃyukta (प्रातिपदिक; √yuj)
Formतत्पुरुष-समास (तृतीया-तत्पुरुषः: ‘krodhena saṃyuktā’), स्त्रीलिङ्ग, प्रथमा, एकवचन; विशेषण (mantharā)
vākyama statement, words
vākyam:
Karma (कर्म)
TypeNoun
Rootvākya (प्रातिपदिक)
Formनपुंसकलिङ्ग, द्वितीया, एकवचन
vākya-viśāradāskilled in speech
vākya-viśāradā:
Viśeṣaṇa (विशेषण)
TypeAdjective
Rootvākya (प्रातिपदिक) + viśārada (प्रातिपदिक)
Formतत्पुरुष-समास (सप्तमी/विषय-तत्पुरुषः: ‘vākye viśāradā’), स्त्रीलिङ्ग, प्रथमा, एकवचन; विशेषण (mantharā)

That hunchback feeling still more depressed in her (Kaikeyi's) interest and intending to cause in her despondency and distance Rama from her spoke out:

M
Mantharā
K
Kaikeyī

FAQs

Speech is morally charged: rhetorical skill without truthfulness (satya) and goodwill becomes dangerous, showing why dharma demands restraint and right intention in counsel.

Kaikeyī speaks gently; Mantharā, though angry, prepares a calculated response, leveraging her verbal skill.

The verse spotlights communicative ability; ethically, it implies that true virtue is aligning speech-skill with truth and benevolence—not anger.