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Shloka 5

एकोनचत्वारिंशः सर्गः (Aranyakanda 39): राक्षसस्य रामत्रासवर्णनम् / The Demon’s Account of Rama

Fear

निहत्य दण्डकारण्ये तापसान्धर्मचारिणः।रुधिराणि पिबंस्तेषां तथा मांसानि भक्षयन्।।।।

nihatya daṇḍakāraṇye tāpasān dharmacāriṇaḥ |

rudhirāṇi pibans teṣāṃ tathā māṃsāni bhakṣayan ||

ในป่าทัณฑกะ ข้าพเจ้าฆ่าฤๅษีผู้ประพฤติธรรม ดื่มโลหิตของท่านเหล่านั้น และกัดกินเนื้อของท่าน

निहत्यhaving slain
निहत्य:
Purvakala (पूर्वकाल)
TypeIndeclinable
Rootनि + हन् (धातु)
Formल्यप्-प्रत्ययान्त (absolutive/gerund), अव्यय
दण्डकारण्येin the Dandaka forest
दण्डकारण्ये:
Adhikarana (अधिकरण)
TypeNoun
Rootदण्डक + अरण्य (प्रातिपदिक; समास)
Formनपुंसकलिङ्ग, सप्तमी, एकवचन
तापसान्ascetics
तापसान्:
Karma (कर्म)
TypeNoun
Rootतापस (प्रातिपदिक)
Formपुंलिङ्ग, द्वितीया, बहुवचन
धर्मचारिणःpractising righteousness
धर्मचारिणः:
Visheshana (विशेषण)
TypeAdjective
Rootधर्म + चारिन् (प्रातिपदिक; समास)
Formपुंलिङ्ग, द्वितीया, बहुवचन; विशेषण (to तापसान्)
रुधिराणिblood
रुधिराणि:
Karma (कर्म)
TypeNoun
Rootरुधिर (प्रातिपदिक)
Formनपुंसकलिङ्ग, द्वितीया, बहुवचन
पिबन्drinking
पिबन्:
Karta (कर्ता) (concomitant action)
TypeAdjective
Rootपा (धातु)
Formवर्तमानकृदन्त (present active participle/शतृ), पुंलिङ्ग, प्रथमा, एकवचन; (अहम्)
तेषाम्of them
तेषाम्:
Shashthi-sambandha (षष्ठी-सम्बन्ध)
TypeNoun
Rootतद् (सर्वनाम-प्रातिपदिक)
Formपुंलिङ्ग, षष्ठी (Gen. 6), बहुवचन
तथाlikewise
तथा:
Kriya-visheshana (क्रियाविशेषण)
TypeIndeclinable
Rootतथा (अव्यय)
Formअव्यय (adverb)
मांसानिflesh
मांसानि:
Karma (कर्म)
TypeNoun
Rootमांस (प्रातिपदिक)
Formनपुंसकलिङ्ग, द्वितीया, बहुवचन
भक्षयन्eating
भक्षयन्:
Karta (कर्ता) (concomitant action)
TypeAdjective
Rootभक्ष् (धातु)
Formवर्तमानकृदन्त (present active participle/शतृ), पुंलिङ्ग, प्रथमा, एकवचन; (अहम्)

I wandered about the Dandaka forest slaying righteous ascetics, drinking their blood and eating their flesh.

M
Marīca
D
Daṇḍakāraṇya (Daṇḍaka forest)
T
tāpasas (ascetics)

FAQs

The verse highlights the gravity of harming dharmic ascetics; dharma demands protection of the righteous and condemns predation upon the defenseless.

Marīca confesses extreme past cruelty to show Rāvaṇa that such adharma inevitably meets a corrective force—embodied later by Rāma.

By contrast, the virtue emphasized is the ascetics’ dharma-niṣṭhā (steadfast righteousness), underscoring why their protection is central in the epic.