Shloka 6.104.12

रावणशूलप्रक्षेपः — Ravana Hurls the Trident; Rama Counters with Indra’s Javelin

Devanagari script

एतस्मिन्नन्तरेक्रोधाद्राघवस्य स रावणः ।प्रहर्तुकामोदुष्टात्मास्पृशन् प्रहरणंमहत् ।।6.104.9।।वज्रसारंमहानादंसर्वशत्रुनिबर्हणम् ।शैलशृङ्गनिभैःकूटैश्चित्तदृष्टिभयावहम् ।।6.104.10।।सधूममिवतीक्ष्णाग्रंयुगान्ताग्निचमोपमम् ।अतिरौद्रमनासाद्यंकालेनापिदुरासदम् ।।6.104.11।।त्रासनंसर्वभूतानांदारणंभेदनंतथा ।प्रदीप्तमिवरोषेणशूलंजग्राहरावणः ।।6.104.12।।

Transliteration

trāsanaṃ sarvabhūtānāṃ dāraṇaṃ bhedanaṃ tathā |

pradīptam iva roṣeṇa śūlaṃ jagrāha rāvaṇaḥ ||6.104.12||

Translation

A terror to all beings—rending and splitting—Rāvaṇa seized that trident, as though it blazed with his fury.

Context

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.

Characters & Entities

• Rāvaṇa
• Śūla (trident)

FAQs

What is the core ethical principle (Dharma) in this verse?

Dharma is contrasted with terrorizing power: fear inflicted on ‘all beings’ signals adharma, since righteous strength protects the innocent rather than becoming universally threatening.

What is the narrative situation?

Rāvaṇa physically takes up the trident, and the narration frames it as an embodiment of his rage and destructive intent.

Which character virtue is emphasized?

The implied virtue is ahiṃsā/constraint within dharma: the text shows what happens when force is unrestrained and fueled by roṣa.