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Ramayana — Ayodhya Kanda, Sarga 8, Shloka 36

मन्थराकैकेयीसंवादः — Mantharā’s Counsel to Kaikeyī

Ayodhyā’s Succession Alarm

अभिद्रुतमिवारण्ये सिंहेन गजयूथपम्।प्रच्छाद्यमानं रामेण भरतं त्रातुमर्हसि।।2.8.36।।

abhidrutam ivāraṇye siṃhena gajayūthapam |

pracchādyamānaṃ rāmeṇa bharataṃ trātum arhasi || 2.8.36 ||

جیسے جنگل میں شیر ہاتھیوں کے جھنڈ کے سردار پر جھپٹتا ہے، ویسے ہی رام بھرت کو مغلوب کر دے گا؛ اس لیے تم پر لازم ہے کہ اسے بچاؤ۔

abhidrutamattacked / chased
abhidrutam:
Viśeṣaṇa (विशेषण)
TypeAdjective
Rootabhi-dru (धातु)
Formक्त-कृदन्त (past passive participle), नपुंसकलिङ्ग, द्वितीया, एकवचन; upamāna-object with gajayūthapam
ivalike
iva:
Upamāna (उपमान)
TypeIndeclinable
Rootiva (अव्यय)
Formउपमानवाचक (like)
āraṇyein the forest
āraṇye:
Adhikaraṇa (अधिकरण)
TypeNoun
Rootāraṇya (प्रातिपदिक)
Formनपुंसकलिङ्ग, सप्तमी, एकवचन
siṃhenaby a lion
siṃhena:
Karaṇa (करण)
TypeNoun
Rootsiṃha (प्रातिपदिक)
Formपुंलिङ्ग, तृतीया, एकवचन
gajayūthapamthe leader of an elephant herd
gajayūthapam:
Karma (कर्म)
TypeNoun
Rootgaja (प्रातिपदिक) + yūthapa (प्रातिपदिक)
Formतत्पुरुष समास (गजानां यूथपः = leader of elephants); पुंलिङ्ग, द्वितीया, एकवचन
pracchādyamānambeing overpowered/covered
pracchādyamānam:
Viśeṣaṇa (विशेषण)
TypeAdjective
Rootpra-chad (धातु)
Formशानच्-कृदन्त (present passive participle), नपुंसकलिङ्ग, द्वितीया, एकवचन; ‘being covered/overpowered’
rāmeṇaby Rama
rāmeṇa:
Karaṇa (करण)
TypeNoun
Rootrāma (प्रातिपदिक)
Formपुंलिङ्ग, तृतीया, एकवचन
bharatamBharata
bharatam:
Karma (कर्म)
TypeNoun
Rootbharata (प्रातिपदिक)
Formपुंलिङ्ग, द्वितीया, एकवचन
trātumto save
trātum:
Prayojana (प्रयोजन)
TypeVerb
Roottrā (धातु)
Formतुमुन्-प्रत्ययान्त (infinitive), ‘to save’
arhasiyou ought
arhasi:
Kriyā (क्रिया)
TypeVerb
Rootarh (धातु)
Formलट् (Present), परस्मैपद, मध्यमपुरुष, एकवचन

Since Bharata and Rama have equal claim to the kingdom, Bharata is a source of fear for Rama. Having thought over this matter, I am dejected. Danger springs from one who is in fear.

M
Mantharā
K
Kaikeyī
B
Bharata
R
Rāma
A
Araṇya (forest, as simile setting)
S
Siṃha (lion, simile)

FAQs

It appeals to a mother’s protective duty, but redirects it toward unjust rivalry. Dharma would protect children without violating truth and fairness toward others.

Mantharā uses a vivid animal simile to intensify Kaikeyī’s fear that Rāma will dominate Bharata.

Protectiveness is invoked as a virtue, though the verse shows how that impulse can be manipulated into adharma when paired with suspicion.