दिव्यमस्ति न मे ज्ञानं नाभिजानामि मैथिलीम्।
यस्तां ज्ञास्यति तं वक्ष्ये दग्धः स्वं रूपमास्थितः।
योऽभिजानाति तद्रक्षस्तं वक्ष्ये राम तत्परम्॥
divyam asti na me jñānaṁ nābhijānāmi maithilīm
yas tāṁ jñāsyati taṁ vakṣye dagdhaḥ svaṁ rūpam āsthitaḥ
yo ’bhijānāti tad rakṣas taṁ vakṣye rāma tat-param
divyam = divine; asti = do possess; na = not; me = I; jñānam = knowledge; na = nor; abhijānāmi = do I know; maithilīm = about Maithilī; yaḥ = who; tām = about her; jñāsyati = will know; tam = about the one; vakṣye = I will inform [You]; dagdhaḥ = after I am burnt; svam = my original; rūpam = form; āsthitaḥ = and I am situated in; yaḥ = who; abhijānāti = knows; tat = about someone; rakṣaḥ = rākṣasa; tam = about him; vakṣye = I will inform [You]; rāma = Rāma; tat-param = then.
I do not possess divine knowledge, nor do I know about Maithilī. I will inform [You] about the one who will know about her—after I am burnt and situated in my original form. Rāma, I will then inform [You] about someone who knows about that rākṣasa.1
1 The last line indicates that Kabandha was either frightened of Rāvaṇa or that he had concluded that Sītā-devī should be attained only through Sugrīva. Technical note: yo ‘bhijānāti taṁ vakṣye ity anena rāvaṇa-bhītiḥ sugrīva-dvāraiva sītā-prāptir veti niścayaḥ sūcitaḥ.
“Nor do I know Maithilī” actually means “Nor do I know Maithilī or her abductor.”
Then how could Kabandha assist Śrī Rāmacandra using his intelligence? The second line of this verse is the answer to this question. In the next verse, Kabandha states the same indirectly.