Ramayana — Yuddha Kanda, Sarga 104, Shloka 10
रावणशूलप्रक्षेपः
Ravana Hurls the Trident; Rama Counters with Indra’s Javelin
एतस्मिन्नन्तरेक्रोधाद्राघवस्य स रावणः ।प्रहर्तुकामोदुष्टात्मास्पृशन् प्रहरणंमहत् ।।6.104.9।।वज्रसारंमहानादंसर्वशत्रुनिबर्हणम् ।शैलशृङ्गनिभैःकूटैश्चित्तदृष्टिभयावहम् ।।6.104.10।।सधूममिवतीक्ष्णाग्रंयुगान्ताग्निचमोपमम् ।अतिरौद्रमनासाद्यंकालेनापिदुरासदम् ।।6.104.11।।त्रासनंसर्वभूतानांदारणंभेदनंतथा ।प्रदीप्तमिवरोषेणशूलंजग्राहरावणः ।।6.104.12।।
vajrasāraṃ mahānādaṃ sarvaśatrunibarhaṇam |
śailaśṛṅganibhaiḥ kūṭaiś cittadṛṣṭibhayāvaham ||6.104.10||
其坚如金刚，声若雷霆，足以歼灭一切仇敌；尖棘如山峰耸立，令人仅是目睹与思及便心生恐惧。
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
The verse highlights how wrath (krodha) and violent intent magnify adharma: power and weaponry become instruments of fear rather than protection, contrasting with dharma’s restraint and right use of strength.
On the battlefield, Rāvaṇa prepares a formidable weapon (a śūla/trident), described in terrifying detail as he readies himself to strike Rāma.
By contrast (implicitly), the virtue emphasized is self-control: the text paints the terror of uncontrolled aggression to set up Rāma’s steadiness and righteous composure.