Shloka 1.16.32
पायसप्रादुर्भावः — The Manifestation of the Divine Payasa and the Avatara Resolution
ततस्तु राजा प्रसमीक्ष्य ता: स्त्रिय:प्ररूढगर्भा: प्रतिलब्धमानस:।बभूव हृष्टस्त्रिदिवे यथा हरि:सुरेन्द्रसिद्धर्षिगणाभिपूजित:।।।।
evaṁ pitāmahāt tasmād varaṁ prāpya sa darpitaḥ | utsādayati lokāṁs trīn striyaś cāpy apakarṣati | tasmāt tasya vadho dṛṣṭo mānuṣebhyaḥ parantapa ||
Thus, having obtained that boon from Brahmā, he grew arrogant: he ravaged the three worlds and even seized women by force. Therefore, O scorcher of enemies, it is foreseen that his death will come at the hands of human beings.
The king now regained his composure of mind on seeing his pregnant wives. He looked delighted like Visnu worshipped by Indra, and hosts of siddhas and rishis.ইত্যার্ষে শ্রীমদ্রামাযণে বাল্মীকীয আদিকাব্যে বালকাণ্ডে ষোডশস্সর্গ:৷৷Thus ends the sixteenth sarga of Balakanda of the holy Ramayana the first epiccomposed by sage Valmiki.
Power without restraint becomes adharma—especially when it violates the dignity and safety of others; such wrongdoing inevitably calls forth rightful correction.
Viśvāmitra connects Rāvaṇa’s boon to his later tyranny and explains why a human agent (Rāma) becomes the destined means of his defeat.
Protection of the vulnerable and restoration of moral order (dharma-saṁsthāpanā) are implied as the needed virtues against tyranny.