Ramayana — Bala Kanda, Sarga 16, Shloka 6
पायसप्रादुर्भावः
The Manifestation of the Divine Payasa and the Avatara Resolution
एवं पितामहात्तस्माद्वरं प्राप्य स दर्पित:।।।।उत्सादयति लोकान्त्रीन् स्त्रियश्चाप्यपकर्षति ।तस्मात्तस्य वधो दृष्टो मानुषेभ्य: परन्तप।।।।
evaṁ pitāmahāt tasmād varaṁ prāpya sa darpitaḥ | utsādayati lokāṁs trīn striyaś cāpy apakarṣati | tasmāt tasya vadho dṛṣṭo mānuṣebhyaḥ parantapa ||
Ainsi, après avoir obtenu de Brahmā cette grâce, il devint orgueilleux : il ravagea les trois mondes et, même les femmes, il les enleva par la force. C’est pourquoi, ô fléau des ennemis, sa mort est prévue par la main des hommes.
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.
FAQs
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.