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Shloka 18

अरण्यकाण्डे द्वात्रिंशः सर्गः

Śūrpaṇakhā’s Report to Rāvaṇa and the Panegyric of His Might

देवदानवगन्धर्वपिशाचपतगोरगैः।अभयं यस्य सङ्ग्रामे मृत्युतो मानुषादृते।।।।

devadānavagandharvapiśācapatagoragaiḥ |

abhayaṃ yasya saṅgrāme mṛtyuto mānuṣād ṛte ||

ในสนามรบ เขามิได้หวาดกลัวความตายจากเทวะ ทานวะ คนธรรพ์ ปีศาจ (ปิศาจ) นก หรือพญานาคเลย—เว้นแต่จากมนุษย์เท่านั้น

देव-दानव-गन्धर्व-पिशाच-पतग-उरगैःby gods, demons, gandharvas, piśācas, birds and serpents
देव-दानव-गन्धर्व-पिशाच-पतग-उरगैः:
Karana (करण)
TypeNoun
Rootदेव + दानव + गन्धर्व + पिशाच + पतग + उरग (प्रातिपदिक)
Formपुंलिङ्ग, तृतीया (करण/सह), बहुवचन; instrumental plural (by/with)
अभयम्fearlessness; freedom from fear
अभयम्:
Karma (कर्म)
TypeNoun
Rootअ-भय (प्रातिपदिक)
Formनपुंसकलिङ्ग, द्वितीया (कर्म), एकवचन; accusative singular (fearlessness as object/state)
यस्यof whom
यस्य:
Sambandha (सम्बन्ध/षष्ठी)
TypeNoun
Rootयद् (सर्वनाम-प्रातिपदिक)
Formपुंलिङ्ग/नपुंसकलिङ्ग, षष्ठी (सम्बन्ध), एकवचन; genitive singular (of whom)
सङ्ग्रामेin battle
सङ्ग्रामे:
Adhikarana (अधिकरण)
TypeNoun
Rootसङ्ग्राम (प्रातिपदिक)
Formपुंलिङ्ग, सप्तमी (अधिकरण), एकवचन; locative singular (in battle)
मृत्युतःfrom death
मृत्युतः:
Apadana (अपादान)
TypeNoun
Rootमृत्यु (प्रातिपदिक)
Formपुंलिङ्ग, पञ्चमी (अपादान), एकवचन; ablative singular (from death)
मानुषात्from a human
मानुषात्:
Apadana (अपादान)
TypeNoun
Rootमानुष (प्रातिपदिक)
Formपुंलिङ्ग, पञ्चमी (अपादान), एकवचन; ablative singular (from a human)
ऋतेexcept; without
ऋते:
Nishedha/Apavada (अपवाद)
TypeIndeclinable
Rootऋते (अव्यय)
Formअव्यय; उपपद-निपात (preposition-like particle) governing ablative: 'except/without'

He was unafraid of death in the hands of gods or demons or gandharvas or pisachas or birds or snakes in war except humans.

R
Rāvaṇa
D
Devas
D
Dānavas
G
Gandharvas
P
Piśācas
U
Uragas (serpents)
M
Mānuṣa (human being)

FAQs

No boon can cancel moral causality: adharma eventually meets its counterforce. The exception “except by humans” also elevates human responsibility—Dharma is upheld through human choice and action.

The verse explains the scope of Rāvaṇa’s near-invulnerability and foreshadows why Rāma (a human in the visible narrative frame) becomes the destined agent of justice.

Rāma’s role as the human upholder of Dharma is implicitly emphasized—human agency becomes the instrument to restore moral order.