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Shloka 38

मारीचाश्रमगमनम्

Ravana’s Journey to Maricha’s Hermitage

तत्र कृष्णाजिनधरं जटावल्कलधारिणम्।ददर्श नियताहारं मारीचं नाम राक्षसाम्।।।।

tatra kṛṣṇājinadharaṃ jaṭāvalkaladhāriṇam |

dadarśa niyatāhāraṃ mārīcaṃ nāma rākṣasam ||

وہاں اس نے ماریچ نامی راکشس کو دیکھا—سیاہ ہرن کی کھال اوڑھے، جٹا اور وَلکل (چھال کے) لباس پہنے، اور نپی تلی آہار پر قائم۔

saḥhe
saḥ:
Karta (कर्ता)
TypeNoun
Roottad (सर्वनाम-प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा, एकवचन
rāvaṇaḥRāvaṇa
rāvaṇaḥ:
Karta (कर्ता)
TypeNoun
Rootrāvaṇa (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा, एकवचन
samāgamyahaving arrived
samāgamya:
Kriyāviśeṣaṇa (क्रियाविशेषण)
TypeVerb
Rootsam-ā-√gam (धातु)
Formक्त्वान्त (absolutive/gerund), अव्ययभाव; having come/approached
vidhivatduly
vidhivat:
Kriyāviśeṣaṇa (क्रियाविशेषण)
TypeIndeclinable
Rootvidhivat (अव्यय)
Formरीत्यर्थ-अव्यय (adverb: according to rule)
tenaby him
tena:
Karaṇa (करण)
TypeNoun
Roottad (सर्वनाम-प्रातिपदिक)
Formपुंलिङ्ग, तृतीया, एकवचन; refers to Mārīca
rakṣasāby the demon
rakṣasā:
Karaṇa (करण)
TypeNoun
Rootrakṣas (प्रातिपदिक)
Formपुंलिङ्ग, तृतीया, एकवचन
mārīcenaby Mārīca
mārīcena:
Karaṇa (करण)
TypeNoun
Rootmārīca (प्रातिपदिक)
Formपुंलिङ्ग, तृतीया, एकवचन
arcitaḥwas honored/worshipped
arcitaḥ:
Kriyā (क्रिया)
TypeVerb
Rootarc (धातु)
Formकृदन्त (क्त-प्रत्यय, past passive participle), पुंलिङ्ग, प्रथमा, एकवचन; passive sense
rājāthe king
rājā:
Karta (कर्ता)
TypeNoun
Rootrājan (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा, एकवचन
sarva-kāmaiḥwith all desired things
sarva-kāmaiḥ:
Karaṇa (करण)
TypeNoun
Rootsarva (प्रातिपदिक) + kāma (प्रातिपदिक)
Formपुंलिङ्ग, तृतीया, बहुवचन; कर्मधारय: सर्वे कामाः
amānuṣaiḥsuperhuman
amānuṣaiḥ:
Karaṇa (करण)
TypeAdjective
Rootamānuṣa (प्रातिपदिक)
Formपुंलिङ्ग, तृतीया, बहुवचन; विशेषण of sarvakāmaiḥ

O king ! O lord of the demons ! hope all is well in Lanka. What brings you here again so soon ?

R
Rāvaṇa
M
Mārīca

FAQs

The verse cautions that ascetic outward signs can be imitated; dharma requires inner truth (satya) and intention, not merely external symbols of renunciation.

Rāvaṇa arrives and finds Mārīca in an ascetic-like guise, setting the stage for persuasion and conspiracy.

Self-restraint is suggested by “regulated food,” but the context (a rākṣasa in ascetic garb) invites scrutiny of whether the restraint is genuine or strategic.