Rama encounters his first problem-female demoness Tataka, also called as Taadaka, and eliminates her at the orders of sage Vishvamitra. This is a crucial test put to Rama by Vishvamitra in ascertaining whether Rama is the follower of dharma through elder men's orders or not. Rama eradicates Tataka basing on his own self-confidence.
मुनेर् वचनम् अक्लीबम् श्रुत्वा नरवरात्मजः |
राघवः प्राञ्जलिः भूत्वा प्रत्युवाच दृढव्रतः || १-२६-१
1. dhR^iDha vrataH = one who has firm vows [Rama]; nara vara aatmajaH = among people, the best one, son of; Raghava; a kliibam = without, fear - unfaltering; muneH vachanam shrutvaa = sage's, words, on hearing; praanjaliH bhuutva = adjoining palms, on becoming; prati uvaacha = replied.
On hearing the words of that unfaltering sage about demoness Tataka, Raghava, best man's son who is firm in his vows, reverently adjoining his palms replied the sage. [1-26-1]
पितुर् वचन निर्देशात् पितुर् वचन गौरवात् |
वचनम् कौशिकस्य इति कर्तव्यम् अविशङ्कया || १-२६-२
2. pituH vachana nirdeshaat = [by my] father's, words, of order; pituH vachana gauravaat = [my] father's, words, honouring; kaushikasya vachanam iti = sage's son [Vishvamitra,] word, thus as [deeming this as my mentor's word]; a vi shankaya = without, further, doubt - definitely; kartavyam = [Tataka's elimination is to ] be implemented.
"Upon my father's order, upon my honour to my father's word, and looking upon this as the word of sage Kushi's son, my mentor, this task is definitely to be implemented. [1-26-2]
The third consideration is 'teacher's words' itarairapi guru shaasane sati avishankayaa dharmyam api tad uktam avashyam kartavyam iti suucitam - dharmaakuutam hence, Rama cannot be heedless of the words of both his father and teacher.
अनुशिष्टो अस्मि अयोध्यायाम् गुरु मध्ये महात्मना |
पित्रा दशरथेन अहम् न अवज्ञेयम् च तद् वचः || १-२६-३
3. ayodhyaayaam = in Ayodhya; guru madhye = teachers [elders,] among; mahaatmanaa pitraa dasharathena = by great soul, by father, Dasharatha; anushiSTaH asmi = directed, I am; tat vachaH na avaj~neyam ca = that, word, cannot, to be disregarded, too.
"What my great souled father Dasharatha directed me to do among elders in Ayodhya, that word too cannot be disregarded. [1-26-3]
Dasharatha bade Rama to do whatever assigned by Vishvamitra. Here Vishvamitra is assigning something ambiguous. Hence the dilemma between two instructions of two elderly people, and thus scriptures and practise confuse the young.
सोऽहम् पितुर्वचः श्रुत्वा शासनाद् ब्रह्म वादिनः |
करिष्यामि न संदेहः ताटका वधम् उत्तमम् || १-२६-४
4. saH aham pituH vachaH shrutvaa = such as I am, father's, words, having heard ? as a follower; brahma vaadinaH = Brahma, scholar ? such as you are; shaashanaat = by your instruction; uttamam taaTaka vadham kariSyaami = best [primary duty,] Tataka's, elimination, I wish to undertake; na sandehaH = without, doubt.
"Such as I am, I will undertake the primary duty of eliminating Tataka, according as the follower of father's words, and according to the instruction of a Brahma scholar, such as your are, without a doubt. [1-26-4]
Here Rama is in the same predicament as Arjuna in Maha Bharata. Arjuna's dilemma is to kill his own relatives, where Rama's is to kill a female at this juncture. What Krishna preaches in entire Bhagavad Gita is told in nutshell by sage Vishvamitra, i.e., 'do your duty as a Kshatriya, the ruling class, and protect virtue and eradicate vice, whether it is in the form of females or relatives.' atha vishvaamitro guruH - tasya vacanam avicaareNa kartavyam - evam sati dasharathena api - kasushiko yad vadati tat kartavyam - iti anushiSTo raamaH ekasya guror vacanam anullanghaniiyam - guru dvaya anushiSTam vacaH katham parihartum shakyata iti - strii vadha niSedhe satya api taaDakaa vadham angiikR^itavaan - dharmaakuutam
गो ब्राह्मण हितार्थाय देशस्य च हिताय च |
तव चैव अप्रमेयस्य वचनम् कर्तुम् उद्यतः || १-२६-५
5. go braahmaNa hitaarthaaya = cows, and Brahmans, for welfare of; asya deshasya hitaaya cha = this, province's, for advantage, also; aprameyasya = one who has inestimable power [Vishvamitra]; tava vachanam kartum = your, word [bidding,] to effectuate; udyataH = I am ready.
"I am ready to effectuate the bidding of an inestimable sage like you, for the welfare of cows and Brahmans, and for the advantage of this province." So said Rama to sage Vishvamitra. [1-26-5]
एवम् उक्त्वा धनुर्मध्ये बध्वा मुष्टिम् अरिन्दमः |
ज्या घोषम् अकरोत् तीव्रम् दिशः शब्देन नादयन् || १-२६-६
6. arindam = enemy-destroyer, Rama; evam uktvaa = thus, on saying; dhanuH madhye muSTim badhvaa = at bow's, middle [on handgrip,] clenching, his fist; shabdena dishaH naadayan = by sound, directions, make them to blast; tiivram jyaa ghoSam akarot = thunderous, bowstring's, sound, made.
Saying thus, Rama, the enemy-destroyer, clenched his left fist on the handgrip in the middle of the bow, and with the right he made a thunderous sound of the bowstring making all the directions to blast. [1-26-6]
तेन शब्देन वित्रस्ताः ताटका वन वासिनः |
ताटका च सुसंक्रुद्धा तेन शब्देन मोहिता || १-२६-७
7. taTaka vana vaasinaH = Tataka, forest, inhabitants; tena shabdena vitrastaaH = by that, sound, startled; taaTakaa cha = Tataka is, even; tena shabdena mohitaa = by that, sound, stupefied; su sam kruddhaa = well, fully, angering ? intolerably infuriated.
By that sound the inhabitants of Tataka forest are startled, and even Tataka is stupefied by that sound, and she is intolerably infuriated at it. [1-26-7]
तम् शब्दम् अभिनिध्याय राक्षसी क्रोध मूर्चिता |
श्रुत्वा च अभ्यद्रवत् क्रुद्धा यत्र शब्दो विनिस्सृतः || १-२६-८
8. rakshasii = demoness; tam shabdam shrutvaa = that, sound, on hearing; krodha muurchitaH = in anger, convulsed; abhi nidhyaaya = thinking awhile - giving attention to the pathway it emerged; yataH shabdaH viniHsrutaH = from where, sound, emerged; in that way; kruddhaa abhya dravat = rancorously, rushed [to there.]
She who is convulsed in anger to hear that sound gave attention to the direction wherefrom it emerged and she rancorously rushed thereto. [1-26-8]
ताम् दृष्ट्वा राघवः क्रुद्धाम् विकृताम् विकृत आननाम् |
प्रमाणेन अति वृद्धाम् च लक्ष्मणम् सोऽभ्यभाषत || १-२६-९
9. saH = he; that Raaghava; vi kR^itaam = monstrous one; vikR^ita aananam = with distorted, faced; pramaaNena ati vR^iddham cha = by proportions, very, gigantic, also; kR^iddhaam = infuriated one; taam dR^iSTvaa = her, on seeing; lakshmaNam abhya bhaashata = to Lakshmana, Rama, spoke.
Raghava on seeing that monstrous-looking demoness with a distorted face and who by proportions is very gigantic, furthermore infuriated, spoke to Lakshmana. [1-26-9]
पश्य लक्ष्मण यक्षिण्या भैरवम् दारुणम् वपुः |
भिद्येरन् दर्शनात् अस्या भीरूणाम् हृदयानि च || १-२६-१०
10. lakshmana = Lakshmana; pasya = see; yakshiNyaa bhairavam daaruNam vapuH = yakshii's, grisly, ghastly, physique; asyaa darshanaat = its [body's,] on seeing; bhiiruuNaam hR^idayaani bhidyeran = cowards', hearts, bursts.
"Lakshmana, see that yakshii's grisly and ghastly physique, seeing which hearts of cowards are prone to burst. [1-26-10]
एताम् पश्य दुराधर्षाम् माया बल समन्विताम् |
विनिवृत्ताम् करोमि अद्य हृत कर्णाग्र नासिकाम् || १-२६-११
11. duraadharSaam = unstoppable one; maayaa bala samanvitaam = magical, powers, having; etaam = her; hR^ita karNa agra naasikaam = taking away [lopping off,] [her] ears, tip of the nose; vi nivR^ittaam = [made to] ready retreat; adya karomi = now, I will make; pasya = you may see.
" She is unstoppable and has magical powers, is't, you may see now how I will make her to readily retreat by lopping off her ears and the tip of nose. [1-26-11]
न हि एनाम् उत्सहे हन्तुम् स्त्री स्वभावेन रक्षिताम् |
वीर्यम् च अस्या गतिम् च एव हन्यताम् इति मे मतिः || १-२६-१२
12. strii svabhaavena rakshitaam = female, by virtue of ? feminineness, [she is] protected; enaam hantum na utsahate hi = her, to eliminate, not, I attempt, really; asya viiryam gatim cha api = her, impudence, mobility, also, even; hanyataam iti me matiH = be terminated, thus is, my, intention.
"As it is her feminineness is protecting her, and I too I do not really attempt to kill her, but I intend to terminate her impudence and mobility. [1-26-12]
एवम् ब्रुवाणे रामे तु ताटका क्रोध मूर्छिता |
उद्यंय बाहूम् गर्जन्ती रामम् एव अभ्यधावत || १-२६-१३
13. raaame evam bruvaaNe = by Rama, this way, while saying; Tataka; krodha muurchitaa = in anger, convulsed; baahuu udyamya = arms, upraising - swinging arms; garjantii = roaringly; raamam eva abhya dhaavata = Rama, alone, towards, rushed to..
While Rama is still speaking that way, convulsed in anger Tataka roaringly rushed towards Rama alone, swinging her arms. [1-26-13]
विश्वामित्रस्तु ब्रह्मर्षिः हुंकारेणा अभिभर्त्स्य ताम् |
स्वस्ति राघवयोः अस्तु जयम् च एव अभ्यभाषत || १-२६-१४
14. brahmarSiH vishvamitraH tu = Brahma-sage, Vishvamitra, but; taam humkaareNa abhibhartsya = her, by sounding off, daunted; raaghavayoH = for Raghava-s; svasti astu jayam cha = let safeness, prevail, victory, also; abhyabhaaSata = said.
But the Brahma-sage Vishvamitra daunted sounded her off and said to Rama and Lakshmana, "let you be safe, and be victorious." [1-26-14]
उद् धुन्वाना रजो घोरम् ताटका राघवौ उभौ |
रजो मेघेन महता मुहूर्तम् सा व्यमोहयत् || १-२६-१५
15. saa = she that Tataka; ghoram rajaH ud dhuunaanaa = dreadful, dust, up flinging; raaghavau ubhau = on Raghava-s, two of them; muhurtam = for a while; mahataa rajaH meghena = with massive, dust, cloud; vyamohayat = she baffled.
Flinging up dreadful dust on those two Raghavaa-s, Tataka baffled them for a while with a massive cloud of dust. [1-26-15]
ततो मायाम् समास्थाय शिला वर्षेण राघवौ |
अवाकिरत् सुमहता ततः चुक्रोध राघवः || १-२६-१६
16. tataH maayaam samaasthaaya = then, witchery, taking hold of; su mahataa shilaa varsheNa = highly, torrential, with stone, rain; raaghavau = on Raghava-s; avaakirat = spread around - inundated; tataH raaghavaH chukrodha = then, Rama, became indignant.
Then taking hold of witchery she inundated both the Raghava-s with highly torrential stone rain, by which Rama became indignant. [1-26-16]
शिला वर्षम् महत् तस्याः शर वर्षेण राघवः |
प्रतिवार्यो अपधावन्त्याः करौ चिच्छेद पत्रिभिः || १-२६-१७
17. raaghava = Rama; tasyaaH mahat shilaa varsham = her, effusive, stones, storming; shara varsheNa prati vaaryaH = by arrow, storms, forestalled; apa dhaavantyaaH = she who is towards, rushing; karau patribhiH chicheda = both arms, by arrows, mutilated.
On forestalling her effusive stone storming with his arrow storm, Rama even mutilated both of her arms with arrows while she rushed towards them. [1-26-17]
ततः च्छिन्न भुजाम् श्रान्ताम् अभ्याशे परिगर्जतीम् |
सौमित्रिः अकरोत् क्रोधात् हृत कर्णाग्र नासिकाम् || १-२६-१८
18. chinna bhujaam shraantaam = severed, arms, fatigued one; abhyaashe parigarjatiim = nearby, extremely roaring; tataH = then; saumitriH krodhaat = Soumitri, provoked; hR^ita karNa agra naasikaam = to loose ears, tip of nose; akarot = made [cut off.]
With her arms severed and fatigued she started to roar extremely at the nearby, and then provoked Lakshmana made her to loose her ears and the tip of nose by cutting them off. [1-26-18]
काम रूपधरा सा तु कृत्वा रूपाणि अनेकशः |
अन्तर्धानम् गता यक्षी मोहयन्ति स्व मायया || १-२६-१९
अश्म वर्षम् विमुंचन्ती भैरवम् विचचार सा ||
19, 20a. saa kaama ruupa dharaa tu = she, by wish, guise, changer, but; anekashaH ruupaaNi kR^itvaa = variously, her forms, on making - altering; antardhaanam gataa = into disappearance, on going; mohayantii sva mayayaa = baffling, with her, illusoriness; ashma varsham vimuchyantii = stone, storm, while discharging; bhairavam saa vichachaaraH = alarmingly, she, moved about.
That guise changer vanished after variously altering her aspects, and then on baffling them with her illusoriness and discharging stone storms she moved about appallingly. [1-26-19, 20a]
ततः तौ अश्म वर्षेण कीर्यमाणौ समन्ततः || १-२६-२०
दृष्ट्वा गाधि सुतः श्रीईमान् इदम् वचनम् अब्रवीत् |
20b, 21a. samantataH asma varsheNa kiiryamaanau = all-over, by stones, storm, overspread by; tau = then, them Rama, Lakshmana; dR^iSTvaa = on seeing; tataH = then; sriimaan gaadhi sutaH = illustrious one, Gadhi's son, [Vishvamitra]; idam vachanam abraviit = this, sentence, spoke.
And on seeing both Rama and Lakshmana who are being overspread by storms of stones from all-over, then the illustrious sage Vishvamitra spoke this sentence. [1-26-20b, 21a]
अलम् ते घृणया राम पापा एषा दुष्ट चारिणी || १-२६-२१
यज्ञ विघ्न करी यक्षी पुरा वर्धेत मायया |
21b, 22a. te ghR^iNayaa alam = with your, compassion, enough; Rama; paapaa = sinister; duSTa chaariNii = malevolent, behaviourally; yaj~na vighna karii = ritual, hindrance, one who causes; eSaa yakshii = this, yakshii; maayayaa = by illusory powers; puraa vardheta = in a short time, regains ? gets a grip on herself.
"Enough is your compassion Rama, she is a sinister, behaviourally malevolent, a hinderer of rituals, and this yakshii gets a grip on herself in a short time by her illusory powers. [1-26-21b, 22a]
वध्यताम् तावत् एव एषा पुरा संध्या प्रवर्तते || १-२६-२२
रक्षांसि संध्या काले तु दुर्धर्षाणि भवन्ति हि |
22b, 23a. sandhyaa puraa pravartate = sunset, in short time, sets in; taavat eva = before that, alone; eSaa vadhyataam = she, be destroyed; sandhyaa kaale = at sunset, time; rakshaamsi dur dharshaaNi bhavanti vai = demons, unassailable, they become, indeed.
"Sun is going to set in a short time, and only before that time she shall be destroyed, for demons at dusk and afterwards become unassailable, indeed." So said sage Viswamitra to Rama. [1-26-22b, 23a]
इति उक्तः स तु ताम् यक्षीम् अश्म वृष्ट्या अभिवर्षणीम् || १-२६-२३
दर्शयन् शब्द वेधित्वम् ताम् रुरोध स सायकैः |
23b, 24a. iti uktaH saH = thus, spoken, he that Rama; taam yakshiim = her, that yakshii; shabda vedhitvam darshayan = sonic, archery, displaying [his capacity]; ashma vR^iSTyaa abhi varSaNiim = with stones, storms, storming; saH = he; taam rurodha saayakaiH = her, forestalled, with arrows.
When Vishvamitra addressed him thus, Rama displaying his capacity in sonic archery forestalled that yakshii who has gone into invisibility and storming stone-storms, with his arrows. [1-26-23b, 24a]
सा रुद्धा बाण जालेन माया बल समन्विता || १-२६-२४
अभि दुद्राव काकुत्स्थम् लक्षमणम् च विनेषुदी ||
24b, 25a. baaNa jaalena ruddhaa = by arrows, arrays, obstructed; maayaa bala samanvitaa = illusional, power, possessing with; saa = she; vi neSudii = stridently blaring; kaakutstham laxamaNam cha = to Rama, Lakshmana also; abhi duraava = towards, dashed.
And when the arrays of arrows obstructed her who possesses illusional powers, she dashed towards Rama and Lakshmana blaring stridently. [1-26-24b, 25a]
ताम् आपतन्तीम् वेगेन विक्रान्ताम् अशनीम् इव || १-२६-२५
शरेण उरसि विव्याध सा पपात ममार च |
25b, 26a. vi kraantaam = one who is invading; ashaniim iva = thunderbolt, like; vegena = speedily; aa patantiim = she who is coming and falling ? swooping down; taam shareNa urasi vi yaadha = her, with arrow, on chest, struck; saa pa paata = she, readily, fell; ma maara cha = completely, dropped dead, too.
And Rama struck an arrow in her chest who is invading and speedily swooping down like a thunderbolt, and thus she is readily felled down and totally dropped dead, too. [1-26-25b, 26a]
ताम् हताम् भीम संकाशाम् दृष्ट्वा सुरपतिः तदा || १-२६-२६
साधु साध्विति काकुत्स्थम् सुराः च अपि अभिपूजयन् |
26b, 27a. sura patiH suraaH cha = gods?, king, gods [Indra,] also; hataam bhiima sankaasham = annihilated, horrendous, in shape; taam dR^iSTvaa tadaa = her, on seeing, then; saadhu saadhu iti = admirable, admirable, thus [this act of felling her]; kaakuthsham abhipuujayan = at Rama, highly, esteemed.
On seeing her who is horrendous in her shape is eliminated Indra and other gods have highly esteemed Rama saying, ?admirable, admirable is this act. [1-26-26b, 27a]
उवाच परम प्रीतः सहस्राक्षः पुरन्दरः || १-२६-२७
सुराः च सर्वे संहृष्टा विश्वामित्रम् अथ अब्रुवन् |
27b, 28a. sahasra akshaH = thousand-eyed one ? Indra; puran daraH = enemy's citadel-destroyer - Indra; parama priitaH atha uvaacha = highly, satisfied, then, spoke; sarve suraaH samhR^iSTaa cha = all, gods, gladdened, also [spoke]; abruvan vishwamitram = spoke, to Vishvamitra [this way.]
The thousand eyed and the destroyer of enemy?s citadels Indra then spoke with high satisfaction, and even all of the gods are gladdened and said to Vishvamitra this way. [1-26-27b, 28a]
मुने कौशिक भद्रम् ते सह इन्द्राः सर्वे मरुद् गणाः || १-२६-२८
तोषिताः कर्मणा अनेन स्नेहम् दर्शय राघवे |
28b, 29a. mune kaushika = oh, sage, Vishwamitra; te bhadram = to you, safety will be; saha indraa = with Indra; sarve marudgaNaa = all, wind-god, groups of; anena karmaNaa toshitaaH = by this, act, pleased; raaghave sneham darshaya = to Raghava, concern, you show.
"Oh, sage Vishvamitra, you are blessed, all the groups of wind-gods along with Indra are pleased, so you please show more concern for Raghava. [1-26-28b, 29a]
प्रजापतेः कृशाश्वस्य पुत्रान् सत्य पराक्रमान् || १-२६-२९
तपो बल भृतो ब्रह्मन् राघवाय निवेदय |
29b, 30a. brahman = oh, Brahman; prajaapateH kR^ishaashvasya putraan = Prajaapati, of Krishaasva, children; satya paraakramaan = virtue, valiant ones; tapaH bala bhR^itaH = ascetically, strength, possessors [missiles]; raaghavaaya nivedaya = to Raghava, be offered.
"The sons of Prajapati Krishasva who are valiant by their virtue and who possess ascetic strength, oh, Brahman, they may be offered to Raghava. [1-26-29,b, 30a]
These are the sons like missiles of Krishaashava Prajaapati. About them, the divine weaponry and their birth, c.f. 21st sarga/chapter, verse 10 to 20.
पात्रभूतः च ते ब्रह्मन् तव अनुगमने रतः || १-२६-३०
कर्तव्यम् सुमहत् कर्म सुराणाम् राज सूनुना |
30b, 31a. brahman = oh, Brahman; tava anu gamane rataH = your, in tow, going ? following, steadfast ? Rama [follower of your assignments]; te paatra bhuutaH = to you, befitting one ? worthy receiver; raaja suununaa = by king?s, son; suraaNaam su mahat karma = for gods, very, great, deed; kartavyam = is to be done.
"Rama is steadfast in following your assignments and thus he is the worthy receiver of those missiles, and this prince has to accomplish a very great deed of gods.? So said gods to Vishvamitra. [1-26-30b, 31a]
एवम् उक्त्वा सुराः सर्वे जग्मुर् हृष्टा विहायसम् || १-२६-३१
विश्वामित्रम् पूजयन् ततः संध्या प्रवर्तते |
31b, 32a. evam uktvaa = thus, saying; suraaH sarve = gods, all; vishvamitram puujayan = Vishwamitra, on extolling; hR^iSTaa = contentedly; vihaayasam = to heavens; jagmuH = went away; tataH sandhyaa pravartate = then, sunset, come to pass.
All the gods on saying thus and on extolling Vishvamitra they contentedly returned to heavens, and then the sunset has come to pass. [1-26-31b, 32a]
ततो मुनिवरः प्रीतः ताटका वध तोषितः || १-२६-३२
मूर्ध्नि रामम् उपाघ्राय इदम् वचनम् अब्रवीत् |
32b, 33a. muni varaH = sage, the best; priitaH = satisfied; taaTakaa vadha toSita = in Tataka's, eradication, gladdened; raamam muurdhni upa aaghraaya = of Rama, forehead, nearby smelling [kissing]; tataH then; idam vachanam abraviit = this, sentence, said.
That best sage is satisfied with Rama and gladdened for the eradication of Tataka kissed the forehead of and then said this sentence. [1-26-32b, 33a]
इह अद्य रजनीम् राम वसाम शुभ दर्शन || १-२६-३३
श्वः प्रभाते गमिष्यामः तद् आश्रम पदम् मम |
33b, 34a. subha darshana = oh, august one, to gaze at, Rama; adya rajaniim = today's, night; iha vasaama = here, we stay; shvaH prabhaate = tomorrow, morning; mama tat aashrama padam gamiSyaamaH = mine, that, to hermitage, we will proceed.
"Here we stay for tonight, Rama, the august one for a gaze, and tomorrow morning we will go to that hermitage of mine.? So said Vishvamitra to Rama. [1-26-33b, 34a]
विश्वामित्रः वचः श्रुत्वा हृष्टो दशरधात्मजः || १-२६-३४
उवास रजनीम् तत्र ताटकाया वने सुखम् |
34b, 35a. vishwaamitra; vachaH shrutva = words, on listening; dasharatha aatmaja = Dasharatha's, son is; hR^iSTaH = gladdened; tatra taaTakaayaa = vane there, in Tataka?s, forest; sukham rajaniim uvaasa = comfortably, that night, stayed.
On listening sage Vishvamitra's words, Dasharatha's son Rama, comfortably stayed that night there in that forest of Tataka. [1-26-34]
मुक्त शापम् वनम् तत् च तस्मिन् एव तत् आहनि |
रमणीयम् विबभ्राज यथा चैत्र रथम् वनम् || १-२६-३५
35b, c. tasmin tat aahani eva = on that very, day, only; tat vanam cha = that, forest, too; mukta shaapam = released, from curse; yathaa chaitra ratham vanam = as with, [heavenly] Chaitra Ratha, garden; ramaNiiyam vi babhraaja = pleasantly, shone forth
On that very day alone that forest of Tataka too is released from the curse, and it shone forth like the luxurious heavenly garden of Kubera, namely Chiatra Ratha. [1-26-35b, c]
निहत्य ताम् यक्ष सुताम् स रामः
प्रशस्यमानः सुर सिद्ध सन्घैः |
उवास तस्मिन् मुनिना सह एव
प्रभात वेलाम् प्रति बोध्यमानः || १-२६-३६
36. saH raamaH = he, that Rama; taam yaksha sutaam = her, yaksha?s, daughter; ni hatya = on completely, destroying; sura siddha sanghaiH = by celestials, liberated Souls, and their groups; prashasyamaanaH = being eulogised; muninaa saha = sage, along with; tasmin eva = there, only; prabhaata velaam = at dawning, time; prati bodhyamaanaH = being addressed being awakened by sunrise; uvaasa = stayed.
Rama while being eulogised by the groups of celestials and liberated Souls for complete elimination of yaksha's daughter, namely Tataka, stayed there along with the sage only to be awakened by the next day?s sunrise. [1-26-36]
Test for Rama?s discipline.
The materialists view this episode as a function of Rama in eradicating natural calamities like dust storms, pellet storms in an uncultivable land, on the line of the episode of Ahalya. In this episode Rama's discipline is also tested. Whether he simply follows what is instructed or whether he uses his own discretion, is the topic here. Rama coupled both and eradicates Tataka, tough he doubts for a while whether to eliminate a female. strii vadha sahasaa na kartavyaH viruupakaaraNaadi strii daNDanam eva prathamataH kriyate – dharmaakuutam
This is required for the endowment of deadly missiles to Rama in coming chapters. Hence Vishvamitra asks Rama to depend upon his own self-confidence to undertake this deed as at 1-24-30b, 31a. On satisfying with the eligibility of Rama to receive missiles with this episode, Vishvamitra accords those deadly weapons later.
इति वाल्मीकि रामायणे आदिकाव्ये बाल काण्डे षड्विंशः सर्गः
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