Shloka 6.114.15
रावणस्य अन्त्येष्टिः — Ravana’s Funeral Rites and the Ethics of Post-War Conduct
व्यक्तमेषमहायोगीपरमात्मासनातनः ।अनादिमध्यनिधनोमहतंपरमोमहान् ।।6.114.14।।तमसःपरमोधाताशङ्खचक्रगदाधरः ।श्रीवत्सवक्षानित्यश्रीरजय्यश्शाश्वतोध्रुवः ।।6.114.15।।मानुषंरूपमास्थायविष्णुस्सत्यपराक्रमः ।सर्वैःपरिवृतोदेवैर्वानरत्वमुपागतैः ।।6.114.16।।सर्वलोकेश्वर्श्रीमान्लोकानांहितकाम्यया ।सराक्षसरपरीवारंहतवांस्त्वांमहाद्युतिः ।।6.114.17।।
indriyāṇi purā jitvā jitaṃ tribhuvanaṃ tvayā | smaradbhir iva tad vairaṃ indriyaiḥ eva nirjitaḥ ||
Formerly, by conquering your senses, you won the three worlds; but now—as though those very senses remembered their old hostility—you have been overcome by the senses themselves.
"It is evident that this Rama is a great yogi, eternal, who has no beginning, middle or end. He is supreme, greater than great and stands beyond darkness, a sustainer. He holds conch, discus, and mace in hand. He has symbols of Srivatsa on his chest. He is ever rich, invincible, everlasting, steady supreme soul and of truthful valour. He is prosperous, a mass of brilliance, Lord Vishnu and the Lord of all worlds, a wellwisher of all. He has come in mortal form, in the form of Vanaras also, and by all gods. He vanquished you along with Rakshasas is evident."
Indriya-nigraha (control of the senses) is foundational to dharma and lasting success; losing that control reverses even the greatest achievements.
A moral explanation is offered for the antagonist’s collapse: inner defeat by uncontrolled senses leads to outer defeat in war.
Self-discipline—presented as the true source of sovereignty; its absence is portrayed as the decisive weakness.