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 ||
En ese instante, por la ira contra Rāghava, Rāvaṇa —de alma perversa y deseoso de herir— posó la mano en un arma poderosa. Era dura como el vajra, resonaba con gran estruendo y era apta para aplastar a todo enemigo; sus puntas, como cumbres de montaña, infundían terror aun al imaginarlas. Con filo acerado, como envuelta en humo, ardía cual el fuego del fin de los tiempos: feroz, inaccesible, difícil de resistir incluso para la Muerte. Terror de todos los seres, desgarradora y hendiente, Rāvaṇa, inflamado de furia, empuñó aquella śūla resplandeciente para atacar.
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.