Valmiki Ramayana 2.9.5: Ayodhya Kanda, Sarga 9, Shloka 5
मन्थराप्रेरणा · वरद्वय-स्मरणं च
Manthara’s Provocation and the Recalling of Two Boons
Spoken by Manthara to KaikeyiSetting: अयोध्या (antaḥpura)
हन्तेदानीं प्रवक्ष्यामि कैकेयि श्रूयतां च मे ।
यथा ते भरतो राज्यं पुत्रः प्राप्स्यति केवलम् ॥५॥
hantedānīṃ pravakṣyāmi kaikeyi śrūyatāṃ ca me |
yathā te bharato rājyaṃ putraḥ prāpsyati kevalam ||5||
हन्त, इदानीं प्रवक्ष्यामि, कैकेयि, मे वचः श्रूयताम्। यथा ते पुत्रो भरतः केवलं राज्यं प्राप्स्यति॥
Sandhi Notes
- हन्तेदानीम् = हन्त + इदानीम्
O Kaikeyi, what a joy! I shall now tell you how your son Bharata alone will secure the kingdom. Listen to me:
The teaching
राज्य-लोभ से धर्म का क्षय होता है; ‘केवलम्’ (exclusive claim) सामाजिक-धर्म के विरुद्ध विष बनता है।
Duties in tension
- मातृधर्म (care for son) vs. राजधर्म (just succession and welfare)
- पत्नीधर्म (supporting king’s righteous intent) vs. वरदान-आधारित स्वार्थ (boon exploitation)
- Ethical theme
- राजधर्म/उत्तराधिकार-नीति
For your practice
इच्छा-निग्रह और सत्य-प्रतिबद्धता; परिवार/समाज में न्याय-प्रधान निर्णय।
Mood and themes
- Rasa
- Raudra (fury), with Bhayanaka (fear)
- Mood
- Plotting, urgent, hard-edged
Themes
- Dharma
- Satya
- Itihasa
- Ethics
- Political intrigue
- Manipulation
- Adharma
अहंकार-आसक्ति से कर्तव्य-विमोह; फल-आकांक्षा कर्म को दूषित करती है।
बृहदारण्यक/छान्दोग्य की ‘काम’ प्रेरणा—कामो वै… (desire as driver of action) as a thematic echo.
वािल्मीकि-रामायण 2.10 (Kaikeyī’s resolve and demand of boons); रामचरितमानस: अयोध्याकाण्ड—मंथरा-कैकेयी संवाद (समांतर प्रसंग)
राजधर्म discussions in Mahābhārata (Śānti/Anuśāsana) on rightful succession (general parallel)
बालकाण्ड: दशरथ-वरदान/प्रतिज्ञा motifs (boon-binding)
अनुष्टुप् (Anuṣṭubh)
Commanding
Firm, lower register; clear caesura after ‘प्रवक्ष्यामि’
FAQs
The verse shows a deliberate move toward adharma: ambition and favoritism are placed above rightful succession and family duty, warning how persuasion can be used to undermine dharma.
Mantharā begins outlining to Kaikeyī a plan to secure the throne exclusively for Bharata, setting the stage for Kaikeyī’s demands and Rāma’s exile.
Not virtue but a vice is highlighted—Mantharā’s cunning and manipulative intent, contrasting with the Ramayana’s ideal of truthful, dharmic counsel.
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