Shloka 9
रावणशूलप्रक्षेपः
Ravana Hurls the Trident; Rama Counters with Indra’s Javelin
एतस्मिन्नन्तरेक्रोधाद्राघवस्य स रावणः ।प्रहर्तुकामोदुष्टात्मास्पृशन् प्रहरणंमहत् ।।।।वज्रसारंमहानादंसर्वशत्रुनिबर्हणम् ।शैलशृङ्गनिभैःकूटैश्चित्तदृष्टिभयावहम् ।।।।सधूममिवतीक्ष्णाग्रंयुगान्ताग्निचमोपमम् ।अतिरौद्रमनासाद्यंकालेनापिदुरासदम् ।।।।त्रासनंसर्वभूतानांदारणंभेदनंतथा ।प्रदीप्तमिवरोषेणशूलंजग्राहरावणः ।।।।
etasminn antare krodhād rāghavasya sa rāvaṇaḥ |
prahartukāmo duṣṭātmā spṛśan praharaṇaṃ mahat ||
vajrasāraṃ mahānādaṃ sarvaśatrunibarhaṇam |
śailaśṛṅganibhaiḥ kūṭaiś cittadṛṣṭibhayāvaham ||
sadhūmam iva tīkṣṇāgraṃ yugāntāgnicamopamam |
atiraudram anāsādyaṃ kālenāpi durāsadam ||
trāsanaṃ sarvabhūtānāṃ dāraṇaṃ bhedanaṃ tathā |
pradīptam iva roṣeṇa śūlaṃ jagrāha rāvaṇaḥ ||
In diesem Augenblick, vom Zorn auf Rāghava entbrannt, legte Rāvaṇa — von verderbter Seele und begierig zu schlagen — die Hand an eine gewaltige Waffe. Hart wie der Vajra war sie, dröhnte mit mächtigem Klang und taugte, jeden Feind zu zermalmen; ihre Spitzen glichen Bergzacken und waren schon im Gedanken furchterregend. Rauchgleich und scharf zugespitzt loderte sie wie das Feuer am Ende der Weltzeit — überaus grausam, unnahbar, selbst für den Tod schwer zu bestehen. Schrecken aller Wesen, reißend und spaltend: So ergriff Rāvaṇa, von Wut entflammt, jene glühende Śūla (Dreizack/Speer), um anzugreifen.
In the meantime, the evil self Ravana who is called so, as he makes others cry, in intense anger making loud noise, stroking an unassailable weapon which was like the thunderbolt, capable of killing all enemies, a spike which closely resembled mountain peaks, dreadful even to think, like a mass of smoke, sharp and pointed, blazing like at the dissolution of the universe, very frightening, difficult to hand le, like the god of death, a terror for all beings, frightening, tearing, splitting, glowing like trident seized hold of to attack Rama.
FAQs
Uncontrolled krodha (anger) drives one toward destructive, adharmic choices. The verse frames Rāvaṇa’s rage as a moral and psychological downfall—power without restraint becomes a threat to all beings.
During the battlefield confrontation with Rāma, Rāvaṇa—enraged—selects and grips a terrifying śūla-like weapon, preparing to strike.
By contrast (implicitly), the virtue of self-restraint (dama) is highlighted: the narrative portrays Rāvaṇa’s lack of restraint as the opposite of righteous conduct.