HomeRamayanaBala KandaSarga 66Shloka 20

Shloka 20

तत: परमकोपेन राजानो नृपपुङ्गव।न्यरुंधन्मिथिलां सर्वे वीर्यसंदेहमागता:।।1.66.20।।

tataḥ paramakopena rājāno nṛpapuṅgava | nyarundhan mithilāṁ sarve vīryasaṁdeham āgatāḥ || 1.66.20 ||

Então, ó melhor dos reis, todos aqueles soberanos—tomados por cólera intensa e assombrados pela dúvida quanto ao próprio valor—vieram e cercaram Mithilā.

tataḥthen
tataḥ:
Kāla-adhikaraṇa (कालाधिकरण)
TypeIndeclinable
Roottatas (अव्यय)
Formkāla-avyaya
parama-kopenawith extreme anger
parama-kopena:
Karaṇa (करण; means/attendant state)
TypeNoun
Rootparama (प्रातिपदिक) + kopa (प्रातिपदिक)
FormPuṃliṅga, Tṛtīyā, Ekavacana; 'with extreme anger'
rājānaḥkings
rājānaḥ:
Karta (कर्ता)
TypeNoun
Rootrājan (प्रातिपदिक)
FormPuṃliṅga, Prathamā, Bahuvacana
nṛpa-puṅgavaO best of kings
nṛpa-puṅgava:
Sambodhana (सम्बोधन)
TypeNoun
Rootnṛpa (प्रातिपदिक) + puṅgava (प्रातिपदिक)
FormPuṃliṅga, Sambodhana, Ekavacana; 'best of kings'
nyaruṇdhanbesieged/surrounded
nyaruṇdhan:
Kriyā (क्रिया)
TypeVerb
Rootni-√rudh (रुध् धातु)
FormLaṅ (Imperfect/लङ्), Prathama-puruṣa, Bahuvacana; parasmaipada; 'they besieged/blocked'
mithilāmMithilā
mithilām:
Karma (कर्म)
TypeNoun
Rootmithilā (प्रातिपदिक)
FormStrīliṅga, Dvitīyā, Ekavacana
sarveall
sarve:
Karta (कर्ता; qualifier)
TypeAdjective
Rootsarva (सर्वनाम-प्रातिपदिक)
FormPuṃliṅga, Prathamā, Bahuvacana; qualifies rājānaḥ
vīrya-saṃdehamdoubt about (their) prowess
vīrya-saṃdeham:
Karma (कर्म; object of āgatāḥ in sense 'having come with')
TypeNoun
Rootvīrya (प्रातिपदिक) + saṃdeha (प्रातिपदिक)
FormPuṃliṅga, Dvitīyā, Ekavacana; समासः—वीर्ये सन्देहः (locative/objective tatpuruṣa; 'doubt about prowess')
āgatāḥhaving come
āgatāḥ:
Karta (कर्ता; predicate of rājānaḥ)
TypeVerb
Rootā-√gam (गम् धातु)
FormKta, Puṃliṅga, Prathamā, Bahuvacana; 'having come'

Thereafter, I propitiated the gods by my austerities. Highly pleased, they gave me an army of four divisions (chariots, elephants, horses and infantry ).

J
Janaka
V
Viśvāmitra
M
Mithilā
K
Kings (unnamed rival rulers)

FAQs

Unchecked anger and wounded pride lead to adharma: instead of self-discipline after failure, the kings externalize blame and resort to aggression.

Janaka recounts how rival kings, after failing with the bow, became enraged and laid siege to Mithilā.

By contrast, Janaka’s steadfastness as a protector-king is implied—he must uphold order against unjust force.