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Shloka 32

अकम्पनवृत्तान्तः

Akampana Reports Janasthana; Ravana Plans Sita’s Abduction

अरोचयत तद्वाक्यं रावणो राक्षसाधिपः।चिन्तयित्वा महाबाहुरकम्पनमुवाच ह।।3.31.32।।

arocayata tadvākyaṃ rāvaṇo rākṣasādhipaḥ |

cintayitvā mahābāhur akampanam uvāca ha ||3.31.32||

ทศกัณฐ์ ผู้เป็นจอมแห่งรากษส ยินดีในถ้อยคำนั้น; แล้วผู้มีพาหาอันเกรียงไกร ครั้นตรึกตรองแล้ว จึงกล่าวแก่อกัมปนะ

arocayatapproved/relished
arocayat:
Kriya (क्रिया)
TypeVerb
Root√ruc (रुच्)
Formलङ्-लकार (Imperfect/Past), प्रथमपुरुष, एकवचन, परस्मैपद; causative sense in usage ‘approved/liked’
tatthat
tat:
Visheshana (विशेषण)
TypeAdjective
Roottad (सर्वनाम-प्रातिपदिक)
Formनपुंसकलिङ्ग, द्वितीया-विभक्ति, एकवचन; demonstrative qualifying vākyaṃ
vākyamspeech/words
vākyam:
Karma (कर्म)
TypeNoun
Rootvākya (वाक्य-प्रातिपदिक)
Formनपुंसकलिङ्ग, द्वितीया-विभक्ति (कर्म), एकवचन
rāvaṇaḥRavana
rāvaṇaḥ:
Karta (कर्ता)
TypeNoun
Rootrāvaṇa (रावण-प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा-विभक्ति, एकवचन
rākṣasa-adhipaḥlord of demons
rākṣasa-adhipaḥ:
Apposition (समानाधिकरण)
TypeNoun
Rootrākṣasa (राक्षस-प्रातिपदिक) + adhipa (अधिप-प्रातिपदिक)
Formषष्ठी-तत्पुरुष (राक्षसानाम् अधिपः); पुंलिङ्ग, प्रथमा-विभक्ति, एकवचन
cintayitvāhaving pondered
cintayitvā:
Purvakala-kriya (पूर्वकालक्रिया)
TypeVerb
Root√cint (चिन्त्)
Formक्त्वा-प्रत्ययान्त अव्ययभाव (gerund); ‘having thought/pondered’
mahā-bāhuḥthe mighty-armed one
mahā-bāhuḥ:
Apposition (समानाधिकरण)
TypeNoun
Rootmahā (महा-प्रातिपदिक) + bāhu (बाहु-प्रातिपदिक)
Formबहुव्रीहि-समास (महान्तौ बाहू यस्य सः); पुंलिङ्ग, प्रथमा-विभक्ति, एकवचन
akampanamto Akampana
akampanam:
Sampradana (सम्प्रदान)
TypeNoun
Rootakampana (अकम्पन-प्रातिपदिक)
Formपुंलिङ्ग, द्वितीया-विभक्ति (कर्म), एकवचन; proper noun
uvācasaid
uvāca:
Kriya (क्रिया)
TypeVerb
Root√vac (वच्)
Formलिट्-लकार (Perfect), प्रथमपुरुष, एकवचन, परस्मैपद
haindeed
ha:
Sambandha (सम्बन्धः)
TypeIndeclinable
Rootha (अव्यय)
Formस्मरण/वृत्तान्तसूचक-अव्यय (indeed/it is said)

Ravana, the strong-armed king of demons, relished the words of Akampana and pondering over the matter, said to him :

R
Ravana
A
Akampana
R
Rakshasa (rākṣasa host)

FAQs

It shows how delighting in unrighteous counsel marks a turning away from dharma and truth, making wrongdoing feel ‘agreeable’ before it becomes action.

The narration marks Ravana’s internal assent to Akampana’s plan and his move toward executing it.

A negative trait: Ravana’s readiness to embrace adharma when it serves desire and revenge.