Shloka 36

कुम्भकर्णप्रस्थानम्

Kumbhakarna’s Departure for Battle

Devanagari script

स पुष्पवर्षैरवकीर्यमाणोधृतातपत्रःशितशूलपाणिः ।मदोत्कटःशोणितगन्धमत्तोविनिर्ययौदावनदेवशत्रुः ।।।।

Transliteration

sa puṣpavarṣair avakīryamāṇo dhṛtātapatraḥ śitaśūlapāṇiḥ |

madotkaṭaḥ śoṇitagandhamatto viniryayau dānavadevaśatruḥ ||6.65.36||

Translation

เขาถูกโปรยปรายด้วยสายฝนแห่งดอกไม้ มีฉัตรกางบังเหนือเศียร ถือศูลสามง่ามอันคมกริบ เมามายด้วยสุราและคลุ้มคลั่งด้วยกลิ่นโลหิต—ศัตรูแห่งเหล่าเทวะและทานพนั้นก็ยาตราออกมา

Word by Word

सःhe

पुष्पवर्षैःwith showers of flowers

अवकीर्यमाणःbeing showered/strewn over

धृतातपत्रःholding a parasol

शितशूलपाणिःwith a sharp trident in hand

मदोत्कटःfrenzied with intoxication

शोणितगन्धमत्तःmaddened by the smell of blood

विनिर्ययौwent forth, sallied out

दानवदेवशत्रुःenemy of Danavas and Devas

Context

Kumbhakarna, the enemy of Devas and Danavas determined and eager showered with a rain of flowers, head covered with parasol, excited with drink, wielding sharpened tridents in hand and smeared with blood red fragrant sandal paste, sallied forth in that state.

Characters & Entities

Kumbhakarṇa

Devas

Dānavas

trident (śūla)

parasol (ātapatra)

FAQs

What is the core ethical principle (Dharma) in this verse?

The verse contrasts external honor (flowers, parasol) with inner moral degradation (intoxication, blood-lust), warning that ceremony cannot sanctify adharma.

What is the narrative situation?

Kumbhakarṇa emerges in full martial display, celebrated outwardly yet described with ominous inner impulses as he goes to fight.

Which character virtue is emphasized?

Not virtue but a cautionary anti-ideal: uncontrolled rage and intoxication (mada), which oppose sattva and righteous restraint.