Sage Vishvamitra narrates the birth, marriage and curse of demoness Tataka, and bids Rama to eliminate her menace without any hesitation of killing a female, for she is atrocious towards the society.
अथ तस्याप्रमेयस्य मुनेर्वचनमुत्तमम् |
श्रुत्वा पुरुषशार्दूलः प्रत्युवाच शुभां गिरम् || १-२५-१
1. aprameyasya = with inestimable power; tasya muneH uttamam vachanam shrutvaa = on hearing worthy words of that sage; puruSashaarduulaH = tigerly man - Rama; tataH = then; shubhaam giram = with estimable, words; pratyuvaacha = in turn said - replied.
On hearing the worthy words of that sage with inestimable power, then the tigerly man Rama replied him with estimable words. [1-25-1]
अल्पवीर्या यदा यक्षी श्रूयते मुनिपुङ्गव |
कथं नागसहस्रस्य धारयत्यबला बलम् || १-२५-२
2. munipungava = oh the eminent sage; yakShii [yakShaaH] alpaviiryaa = female-yakshii [all yaksha-s,] trivial in strength; yadaa shruuyate [shruuyante] = while, we hear so - it is said; abalaa = without strength - woman frail by nature; naagasahasrasya balam = strength of thousands of elephants; katham dhaarayati = how, she exerts.
"It is said that yaksha's strength is trivial, and this is an yakshii, more so a female, how then this yakshii frail by her femineity can exert the strength of a thousand elephants? [1-25-2]
इत्युक्तं वचनं श्रुत्वा राघवस्यामितोजसा |
हर्षयन् श्लक्ष्णया वाचा सलक्ष्मणमरिन्दमम् || १-२५-३
विश्वामित्रोऽब्रवीद्वाक्यं शृणु येन बलोत्कटा |
वरदानकृतं वीर्यं धारयत्यबला बलम् || १-२५-४
3, 4. iti uktvaa = thus, one who is spoken -Vishvamitra; amitojasaa raaghavasya = one with illimitable dynamism, of Raghava; vacanam shrutvaa = sentence, on hearing; Vishvamitra; harSayan = cheering them up; abraviit vaakyam = said, sentence; arindamam salakShmaNam = to enemy-subduer [Rama,] along with Lakshmana; shlakShNayaa vaacaa = with pleasant, words; abalaa = female; yena balotkaTaa = by which, [as to how] outstanding by strength; shruNu = you listen; varadaanakR^itam viiryam = made - obtained by bestowal of boon; balam dhaarayati = strength, she assumes.
On hearing the sentence of Raghava with illimitable dynamism, Vishvamitra said this sentence to the enemy subduer Rama along with Lakshmana, cheering them up with his pleasant words, "Listen by which a female became outstanding by her strength... she assumes strength by the bestowal of a boon. [1-25-3, 4]
पूर्वमासीन्महायक्षः सुकेतुर्नाम वीर्यवान् |
अनपत्यः शुभाचारः स च तेपे महत्तपः || १-२५-५
5. puurvam = once upon a time; sukethuH naama viiryavaan = Suketu, named, formidable one; mahaayakshaH aasiit = great yaksha, was there; anapatyaH saH childless, he; subhaachaaraH = with devout conduct; mahat tapaH tepe = great, ascesis, he performed.
"Once there was a formidable yaksha named Suketu, but he was childless, and he who had devout conduct performed a great ascesis. [1-25-5]
पितामहस्तु सुप्रीतस्तस्य यक्षपतेस्तदा |
कन्यारत्नं ददौ राम ताटकां नाम नामतः || १-२५-६
6. Rama; tadaa = then; pitaamahaH supriitaH = Forefather Brahma, is gladdened; tasya yakShapateH = to him, yaksha's lord; naamataH taaTakaam nama = by name renowned as Tataka; kanyaaratnam dadau = gave gemlike girl.
"Gladdening at his ascesis, Rama, then the Forefather Brahma gave him a gemlike daughter who is renowned by the name of Tataka. [1-25-6]
ददौ नागसहस्रस्य बलं चास्याः पितामहः |
न त्वेव पुत्रं यक्षाय ददौ ब्रह्मा महायशाः || १-२५-७
7. pitaamahaH = Forefather Brahma; asyaaH = to her; naagasahasrasya balam cha = strength of thousand elephants, also; dadau = gave; brahmaa mahaayashaaH = highly remarkable Brahma; asau yakShaaya putram tu = to that, yaksha, son, but; na eva dadau ca = not, that way, given, also; [as male child will be more hazardous.]
"Forefather Brahma also gave the strength of a thousand elephants to her, but he that highly remarkable Brahma did not give a son to that yaksha, anticipating male to be more hazardous. [1-25-7]
तां तु बालां विवर्धन्तीं रूपयौवनशालिनीम् |
जंभपुत्राय सुन्दाय ददौ भार्यां यशस्विनीम् || १-२५-८
8. baalaam vivardhantiim = girl, well growing up; ruupayauvanashaaliniim = one having beauty and youth; yashasviniim = bright one; taam = her; jambhaputraaya = to Jambha's son; sundaaya = to Sunda; bhaaryaam dadau = as wife, [her father Suketu] gave.
"When that bright girl is growing up into a youthful beauty her father Suketu gave her to Jambha's son Sunda as wife. [1-25-8]
कस्यचित्त्वथ कालस्य यक्षी पुत्रं व्यजायत |
मारीचं नाम दुर्धर्षं यः शापाद्राक्षसोऽभवत् ||१-२५-९
9. atha kasyachit kaalasya = then, after some time; yakShii = that yakshii, Tataka; maariicam naama putram = Mareecha, named, son; durdharSam = indomitable one; vyajaayata = delivered; yaH shaapaat raakShasaH abhavat = who became demon by curse.
"Then after sometime that yakshii Tataka delivered an indomitable son named Mareecha, who by curse became a demon. [1-25-9]
सुन्दे तु निहते राम सागस्त्यमृषिसत्तमम् |
ताटका सह पुत्रेण प्रधर्षयितुमिच्छति || १-२५-१०
3. sunde tu nihate = when Sunda is eliminated; raama = oh Rama; saa taaTakaa saha putreNa = she Tataka along with son; agasthyam R^iSisattamam = the eminent sage Agastya; pradharSayitum icChati = wishes to retaliate.
"But when Sunda is eliminated by sage Agastya's curse, she that Tataka wished to retaliate that eminent sage along with her son Mareecha. [1-25-10]
भक्षार्थं जातसंरम्भा गर्जन्ती साभ्यधावत |
आपतन्तीं तु तां दृष्ट्वा अगस्त्यो भगवानृषिः || १-२५-११
राक्षसत्वं भजस्वेति मारीचं व्याजहार सः |
11, 12a. saa garjantii = she, roaring; jaatasamrambhaa = caused hastiness - with brewing desperation; bhakShaartham abhyadhaavata = she rushed towards [sage] aiming [as though] to eat away; bhagavaan R^iSiH agastyaH = godly, saint, Agastya; aapatantiim = coming and falling upon - rushing to attack; taam dR^iSTvaa = on seeing her; raakShasatvam bhajasva = you attain demon-hood; iti saH mariicham vyaajahaara = thus, he said to Mareecha.
"With desperation brewing in her she roaringly rushed towards the sage as though to eat him away, and on seeing her rushing along with her son Mareecha towards him, the godly saint Agastya firstly cursed Mareecha saying, 'you will attain demon-hood.' [1-25-11, 12a]
अगस्त्यः परमामर्षस्ताटकामपि शप्तवान् || १-२५-१२
पुरुषादी महायक्षी विरूपा विकृतानना |
इदं रूपं विहायाशु दारुणं रूपमस्तु ते || १-२५-१३
12b, 13. paramaamarSaH agastyaH = highly infuriated, Agastya; taaTakaam api shaptavaan = even cursed Tataka; aashu idam ruupam vihaaya = forthwith, divested of this form; viruupaa = with distorted form; vikR^itaananaa = with contorted faced; puruSaadii = one who eats man; mahaayakShii = oh great yakshii; te daaruNam ruupam astu = monstrous form shall be to you.
"Highly infuriated sage Agastya even cursed Tataka saying, 'forthwith divested of this form of a beautiful female, oh, great yakshii, you shall become a man eater with your form distorted, face contorted, and shape monstrous.' [1-25-12b, 13]
सैषा शापकृतामर्षा ताटका क्रोधमूर्च्छिता |
देशमुत्सादयत्येनमगस्त्याचरितं शुभम् || १-२५-१४
14. shaapakR^itaamarSaa = frenzy caused by curse; saa eSaa = she, thus; that Tataka; krodhamuurcChitaa = convulsed in fury; agastyaacharitam = sage Agastya, sauntered; shubham enam desham = this auspicious province; utsaadayati = is vandalizing.
"Frenzied by the curse and convulsed in fury she that Tataka is thus vandalising this auspicious province, in which sage Agastya once sauntered. [1-25-14]
एनां राघवदुर्वृत्तां यक्षीं परमदारुणाम् |
गोब्राह्मणहितार्थाय जहि दुष्टपराक्रमाम् || १-२५-१५
15. Raghava; durvR^ittaam = one with horrific behaviour; paramadaaruNaam = highly atrocious one; duSTaparaakramaam = one with malefic valour; enaam yakShiim = this, yakshii be; gobraahmaNahitaarthaaya = for welfare of cows and Brahmins; jahi = you eliminate [her.]
"She that highly atrocious one is with horrific behaviour and malefic valour, hence you shall eliminate this yakshii for the welfare of Brahmans and cows. [1-25-15]
न ह्येनां शापसंसृष्टां कश्चिदुत्सहते पुमान् |
निहन्तुं त्रिषु लोकेषु त्वामृते रघुनन्दन || १-२५-१६
16. raghunandana = oh Raghu's legatee; shaapasamsR^iSTaam = sheathed - indomitable in curse; enaam nihantum = to completely eliminate her; tvaam R^ite = you, excepting; kashchit pumaan = some man; triSu lokeSu = in three, worlds; na utsahate hi = not, braves her, indeed - possibly.
"Excepting you there is none to eliminate her who is indomitably sheathed in a curse, oh, Raghu's legatee, and none in the three worlds can possibly brave her. [1-25-16]
न हि ते स्त्रीवधकृते घृणा कार्या नरोत्तम |
चातुर्वर्ण्यहितार्थाय कर्तव्यम् राजसूनुना || १-२५-१७
17. narottama = the best among men, Rama; striivadhakR^ite = regarding female killing; ghR^iNaa = compassion; na kaaryaa = no, to be done not, germane; raajasuununa = by king's son; chaaturvarNyahitaarthaaya = intending welfare of four caste-system; kartavyam = is to be done effectuated.
"Compassion regarding the elimination of a female is ungermane, oh, best one among men, since a prince has to effectuate it intending the welfare of four categories of society. [1-25-17]
नृशंसमनृशंसं वा प्रजारक्षणकारणात् |
पातकं वा सदोषं वा कर्तव्यं रक्षता सदा || १-२५-१८
18. rakShataa = [to a king] who is protector [of subjects]; prajaarakShaNakaaraNaat = for the reason of guarding people; nR^ishamsam vaa = ruthless, either; anR^ishamsam vaa = humane, or; paatakam vaa = sinful, or; sadoSam vaa = with vilification, or; that deed; sadaa kartavyam = always, is to be done.
"For the reason of protecting people, a protector always has to execute such deed, either it is ruthless or humane, sinful or vilifying. [1-25-18]
राज्यभारनियुक्तानामेष धर्मः सनातनः |
अधर्म्यां जहि काकुत्स्थ धर्मो ह्यस्यां न विद्यते || १-२५-१९
19. raajyabhaaraniyuktaanaam = to those that are nominated to bear the burde of kingdom; eSaH sanaatanaH dharmaH = this is, age-old, duty; kaakutstha = Rama; adharmyaam jahi = eliminate the one with infamy; asyaam dharmaH na vidyate hi = goodness not evident in her, isn't it.
"To the nominee who bears the burden of kingdom this is the age-old duty, and hence oh, Rama, the legatee of Kakutstha, eliminate this infamy, as goodness is inevident in her, isn't it. [1-25-19]
श्रूयते हि पुरा शक्रो विरोचनसुतां नृप |
पृथिवीं हन्तुमिच्छन्तीं मन्थरामभ्यसूदयत् || १-२५-२०
20. nR^ipa = oh protector of people; puraa pR^ithiviim hantum icChantiim = once, she who wished to annihilate the Earth; virochanasutaam mantharaam = Virochana's daughter, Manthara [namesake of this epic's Manthara]; shakraH abhyasuudayat = Indra, eliminated; shruuyate hi = thus heard, isn't it.
"Oh, Rama, the protector of people, we have heard that Indra once eliminated Manthara, the daughter of Virochana, when she wished to annihilate earth, haven't we. [1-25-20]
विष्णुना च पुरा राम भृगुपत्नी पतिव्रता |
अनिन्द्रं लोकमिच्छन्ती काव्यमाता निषूदिता || १-२५-२१
21. Rama; puraa = once; lokam = world; anindram = without Indra; icChantii = she who wished; pativrataa bR^rigupatnii = husband-devote, sage Bhrigu's wife; kaavyamaataa api = sage Shukra's mother, even; viSNunaa niShuuditaa = she is wiped out by Vishnu.
"And Rama, once Vishnu wiped out even the wife of sage Bhrigu and sage Shukracarya's mother when she wished the world to become one without a governing factor, namely Indra. [1-25-21]
एतैरन्यैश्च बहुभी राजपुत्रैर्महात्मभिः |
अधर्मसहिता नार्यो हताः पुरुषसत्तमैः |
तस्मादेनां घृणां त्यक्त्वा जहि मच्छासनान्नृप || १-२५-२२
22. raajaputraiH = by princes; etaiH mahaatmabhiH = by these, great souls; anyaiH cha = by others, also; puruSasattamaiH = by celebrated personalities ; bahubhiH adharmasahitaaH naaryaH = many of the females having unrighteousness ; hataaH = were eliminated; tasmaat = therefore; nR^ipa = oh people protector; mat shaasanaat = by my, decree; ghR^iNaam tyaktvaa = leaving off compassion; enaam jahi = you eliminate her.
"Oh, prince, these great souls and many other celebrated personalities have eliminated females who deported themselves with unrighteousness, and hence, oh, Rama, the protector of people, by my decree you leave off compassion and eliminate her." Thus said sage Vishvamitra to Rama regarding Tataka's elimination. [1-25-22]
.
Elimination of females - right or wrong
This is a much discussed topic in Ramayana. Rama's adventures start with the killing of a female. While scriptures say that killing a female is sinful, is this killing of a female righteous or wrongful is the topic for discussion. It is said in answer that there is no harm to dharma since unrighteousness is eliminable though existing in the form of a female. duShTastriivadhe doSho naastiiti shaastreNa na anyena - dharmaakuutam ||
And ViShNu Purana says that eliminating one evildoer for the sake of many innocent is neither sin nor a crime of course, to the kings and rulers: yasmin atra nidhanam praapte duShTakaariNi | bahuunaam bhavati kShemaH tasya puNyaprado vadhaH || - viShNu puraana 1-13-73-74
For the sake many, that too defenceless rural people, it is the duty of the king to eliminate whether it is a male or a female if involved in atrocities: dharmaarthapuurvakam taaTakaavadhe doSho naasti - -- puNyam eva bhaviShyati iti taatparyeNa maharShivishvaamitreNa uktam | idaaniimtanairapi bahuunaam kShemaartham ekasya hanane doSho naasti iti j~neyam | visheShitaH raaj~naa janapadarakShaNadiikShitena avadhyavadho api kartavyaH ityapi suucitam || --- dharmaakuutam
इति वाल्मीकिरामायणे आदिकाव्ये बालकाण्डे पंचविंशः सर्गः ||
© 2001, Desiraju Hanumanta Rao [Revised : May 04]
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