Rig Veda 9.73.7
sahasradhAre vitate pavitra A vAchaM punanti kavayo manIShiNaH |
rudrAsa eShAmiShirAso adruha spashaH svaJNchaH sudR^isho nR^ichakShasaH ||
VAlmIKi, who has his senses under control, who has infinite wisdom and is skilled in writing poetry, with his verses of the rAmAyaNa purifies speech itself in that infinitely purifying stream, the all-pervading Ishvara whom he extols. Among poets like VAlmIki is the revered HanumAn (who is an aMsha of Rudra Himself), who moves very swiftly, who bears malice towards none, whose is excellent in judgement, and who is in search of sItA and sees Her. HanumAn's poetic skills are no less than VAlmIki's because He narrated the story of rAma (to sItA in the ashoka-vana).
Rig Veda 9.73.8
R^itasya gopA na dabhAya sukratustrI Sha pavitrA hR^idyantarA dadhe |
vidvAn.h sa vishvA bhuvanAbhi pashyatyavAjuShTAn.h vidhyati karte
The fruits realized by him who purifies speech by extolling Ishvara are now stated. He cannot be anyone but a protector of AtmavidyA. He is free from hypocrisy, wretchedness, etc. He is endowed with the triad of GYAna, compassion, and valor. He knows the Self and sees the universe in its entirety. He protects the helpless and destroys his enemies with his valor.
nIlakaNTha observes that the three purifiers (trINi pavitrANi) described here, GYAna, dayA, and shaurya are also mentioned in other sources. "na hi GYAnena sadR^isham.h" - there is no purifier comparable to GYAna "na dayAsadR^isho dharmaH" - there is no dharma comparable to compasssion "lokAn.h prayAntu ripavo .api hi shastrapUtAH" - Being purified by (being pierced by) My weapons, may even the enemies attain higher worlds.
The last quote is from the devI-mAhAtmya. The valor in battle of warriors like shrI rAmabhadra and the devI is also meant for the ultimate good of
the enemies that they slay in battle. They cannot actually cause harm to anyone, even in battle.