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.
मुनेर्वचनमक्लीबं श्रुत्वा नरवरात्मजः |
राघवः प्राञ्जलिर्भूत्वा प्रत्युवाच दृढव्रतः || १-२६-१
1. dhR^iDhavrataH = one who has firm vows [Rama]; naravaraatmajaH = sun of the best one among people; Raghava; akliibam = without fear - unfaltering; muneH vachanam shrutvaa = on hearing sage's words; 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]
पितुर्वचननिर्देशात् पितुर्वचनगौरवात् |
वचनं कौशिकस्येति कर्तव्यमविशङ्कया || १-२६-२
2. pituH vachananirdeshaat = [by my] father's, words of order; pituH vachanagauravaat = honour to [my] father's words; kaushikasya vachanam iti = sage's son [Vishvamitra,] word, thus as [deeming this as my mentor's word]; avishankaya = 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 gurushaasane sati avishankayaadharmyam api tad uktam avashyam kartavyam iti suucitam - dharmaakuutam hence, Rama cannot be heedless of the words of both his father and teacher.
अनुशिष्टोऽस्म्ययोध्यायां गुरुमध्ये महात्मना |
पित्रा दशरथेनाहं नावज्ञेयं च तद्वचः || १-२६-३
"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.
सोऽहं पितुर्वचः श्रुत्वा शासनाद्ब्रह्मवादिनः |
करिष्यामि न संदेहस्ताटकावधमुत्तमम् || १-२६-४
4. saH aham pituH vachaH shrutvaa = such as I am, having heard father's words ? as a follower; brahmavaadinaH = Brahma scholar ? such as you are; shaasanaat = by your instruction; uttamam taaTakaavadham kariSyaami = I wish to undertake best [primary duty] Tataka's elimination; 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 - kaushiko yad vadati tat kartavyam - iti anushiSTo raamaH ekasya gurorvacanam anullanghaniiyam - gurudvayaanushiSTam vacaH katham parihartum shakyata iti - striivadhaniSedhe satyapi taaDakaavadham angiikR^itavaan - dharmaakuutam
गोब्राह्मणहितार्थाय देशस्यास्य हिताय च |
तव चैवाप्रमेयस्य वचनं कर्तुमुद्यतः || १-२६-५
5. gobraahmaNahitaarthaaya = for welfare of cows and Brahmans; asya deshasya hitaaya cha = for advantage of this province, also; aprameyasya = one who has inestimable power [Vishvamitra]; tava vachanam kartum = to effectuate your word [bidding]; 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]
एवमुक्त्वा धनुर्मध्ये बध्वा मुष्टिमरिन्दमः |
ज्याघोषमकरोत्तीव्रं दिशः शब्देन नादयन् || १-२६-६
6. arindamaH = enemy-destroyer, Rama; evam uktvaa = thus, on saying; dhanuH madhye muSTim badhvaa = clenching his fist at bow's middle [on handgrip] ; shabdena dishaH naadayan = make directions blast by sound ; tiivram jyaaghoSam akarot = made thunderous bowstring's sound.
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 वित्रस्तास्ताटकावनवासिनः |
ताटका च सुसंक्रुद्धा तेन शब्देन मोहिता || १-२६-७
7. taaTakaavanavaasinaH = inhabitants of Tataka forest; tena shabdena vitrastaaH = startled by that sound; taaTakaa cha = Tataka is, even; tena shabdena mohitaa = stupefied by that sound; susamkruddhaa = 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]
तं शब्दमभिनिध्याय राक्षसी क्रोधमूर्च्छिता |
श्रुत्वा चाभ्यद्रवत् क्रुद्धा यतः शब्दो विनिस्सृतः || १-२६-८
8. raakShasii = demoness; tam shabdam shrutvaa = on hearing that sound ; krodhamuurcChitaa = convulsed in anger; abhinidhyaaya = thinking awhile - giving attention to the pathway it emerged; yataH shabdaH vinissrutaH = from where, sound, emerged; in that way; kruddhaa abhyadravat = 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]
तां दृष्ट्वा राघवः क्रुद्धां विकृतां विकृताननाम् |
प्रमाणेनातिवृद्धां च लक्ष्मणं सोऽभ्यभाषत || १-२६-९
9. saH = he; that Raaghava; vikR^itaam = monstrous one; vikR^itaananam = with distorted faced; pramaaNena ativR^iddhaam cha = by proportions, very gigantic, also; kR^iddhaam = infuriated one; taam dR^iSTvaa = her, on seeing; lakshmaNam abhyabhaaShata = 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 भैरवं दारुणं वपुः |
भिद्येरन् दर्शनादस्या भीरूणां हृदयानि च || १-२६-१०
10. lakshmana = Lakshmana; pashya = see; yakShiNyaaH bhairavam daaruNam vapuH = yakshii's, grisly, ghastly, physique; asyaaH 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]
एतां पश्य दुराधर्षां मायाबलसमन्विताम् |
विनिवृत्तां करोम्यद्य हृतकर्णाग्रनासिकाम् || १-२६-११
11. duraadharSaam = unstoppable one; maayaabalasamanvitaam = having magical powers; etaam = her; hR^itakarNaagranaasikaam = taking away [lopping off] [her] ears and tip of the nose; vinivR^ittaam = [made to] ready retreat; adya karomi = now, I will make; pashya = 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 ह्येनामुत्सहे हन्तुं स्त्रीस्वभावेन रक्षिताम् |
वीर्यं चास्या गतिं चापि हन्यतामिति मे मतिः || १-२६-१२
12. striisvabhaavena rakShitaam = [she is] protected by virtue of female ? femininess ; enaam hantum na utsahe hi = i do not really attempt to eliminate her ; asya viiryam gatim cha api = her, impudence, mobility, also, even; hanyataam iti me matiH = be terminated, thus is, my, intention.
"As it is her femininess 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]
एवं ब्रुवाणे रामे तु ताटका क्रोधमूर्च्छिता |
उद्यम्य बाहू गर्जन्ती राममेवाभ्यधावत || १-२६-१३
13. raame evam bruvaaNe = while saying this way by Rama; Tataka; krodhamuurcChitaa = convulsed in anger; baahuu udyamya = arms, upraising - swinging arms; garjantii = roaringly; raamam eva abhyadhaavata = rushed towards Rama alone.
While Rama is still speaking that way, convulsed in anger Tataka roaringly rushed towards Rama alone, swinging her arms. [1-26-13]
विश्वामित्रस्तु ब्रह्मर्षिर्हुंकारेणाभिभर्त्स्य ताम् |
स्वस्ति राघवयोरस्तु जयं चैवाभ्यभाषत || १-२६-१४
14. brahmarSiH vishvaamitraH tu = Brahma-sage, Vishvamitra, but; taam humkaareNa abhibhartsya = daunted her by sounding off; 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]
उद्धुन्वाना रजो घोरं ताटका राघवावुभौ |
रजो मेघेन महता मुहूर्तं सा व्यमोहयत् || १-२६-१५
15. saa = she that Tataka; ghoram rajaH uddhunvaanaa = up flinging dreadful dust; raaghavau ubhau = two of them on Raghava-s; muhuurtam = 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 मायां समास्थाय शिलावर्षेण राघवौ |
अवाकिरत् सुमहता ततश्चुक्रोध राघवः || १-२६-१६
16. tataH maayaam samaasthaaya = then taking hold of witchery; sumahataa shilaavarsheNa = 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]
शिलावर्षं महत्तस्याः शरवर्षेण राघवः |
प्रतिवार्योपधावन्त्याः करौ चिच्छेद पत्रिभिः || १-२६-१७
17. raaghavaH = Rama; tasyaaH mahat shilaavarSham = her, effusive, stones storming; sharavarSheNa prativaarya = forestalled by arrow storms; upadhaavantyaaH = she who is rushing towards; karau patribhiH chicCheda = mutilated both arms by arrows.
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]
ततश्च्छिन्नभुजां श्रान्तामभ्याशे परिगर्जतीम् |
सौमित्रिरकरोत् क्रोधाद् हृतकर्णाग्रनासिकाम् || १-२६-१८
18. Chinnabhujaam shraantaam = severed arms, fatigued one; abhyaashe parigarjatiim = nearby, extremely roaring; tataH = then; saumitriH krodhaat = Soumitri, provoked; hR^itakarNaagranaasikaam = to loose ears and 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]
कामरूपधरा सा तु कृत्वा रूपाण्यनेकशः |
अन्तर्धानं गता यक्षी मोहयन्ती स्वमायया || १-२६-१९
अश्मवर्षं विमुंचन्ती भैरवं विचचार सा ||
19, 20a. saa kaamaruupadharaa tu = she, guise changer by wish, but; anekashaH ruupaaNi kR^itvaa = variously, on making her forms - altering; antardhaanam gataa = on going into disappearance; mohayantii svamaayayaa = baffling, with her illusoriness; ashmavarSham vimunchantii = while discharging stone storm; bhairavam saa vichachaara = 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]
ततस्तावश्मवर्षेण कीर्यमाणौ समन्ततः || १-२६-२०
दृष्ट्वा गाधिसुतः श्रीमानिदं वचनमब्रवीत् |
20b, 21a. samantataH ashmavarSheNa kiiryamaanau = all-over overspread by stones storms ; tau = then, them Rama, Lakshmana; dR^iSTvaa = on seeing; tataH = then; sriimaan gaadhisutaH = illustrious one, Gadhi's son [Vishvamitra]; idam vachanam abraviit = spoke this sentence.
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]
अलं ते घृणया राम पापैषा दुष्टचारिणी || १-२६-२१
यज्ञविघ्नकरी यक्षी पुरा वर्धेत मायया |
21b, 22a. te ghR^iNayaa alam = enough with your compassion; Rama; paapaa = sinister; duSTachaariNii = behaviourally malevolent; yaj~navighnakarii = one who causes hindrance to the ritual; 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]
वध्यतां तावदेवैषा पुरा संध्या प्रवर्तते || १-२६-२२
रक्षांसि संध्याकाले तु दुर्धर्षाणि भवन्ति हि |
22b, 23a. sandhyaa puraa pravartate = sun sets in short time; taavat eva = before that, alone; eSaa vadhyataam = she, be destroyed; sandhyaakaale = at sunset time; rakShaamsi durdharShaaNi bhavanti hi = demons become unassailable, 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]
इत्युक्तस्स तु तां यक्षीमश्मवृष्ट्याभिवर्षिणीम् || १-२६-२३
दर्शयन् शब्दवेधित्वं तां रुरोध स सायकैः |
23b, 24a. iti uktaH saH = thus, spoken, he that Rama; taam yakShiim = her, that yakshii; shabdavedhitvam darshayan = displaying [his capacity] sonic archery ; ashmavR^iSTyaa abhivarSiNiim = storming with stones storms; 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 बाणजालेन मायाबलसमन्विता || १-२६-२४
अभिदुद्राव काकुत्स्थं लक्षमणं च विनेषुदी ||
24b, 25a. baaNajaalena ruddhaa = obstructed by array of arrows; maayaabalasamanvitaa = possessing with illusional power; saa = she; vineSudii = stridently blaring; kaakutstham laxamaNam cha = to Rama, Lakshmana also; abhidudraava = 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]
तामापतन्तीं वेगेन विक्रान्तामशनीमिव || १-२६-२५
शरेणोरसि विव्याध सा पपात ममार च |
25b, 26a. vikraantaam = one who is invading; ashaniim iva = thunderbolt, like; vegena = speedily; aapatantiim = she who is coming and falling ? swooping down; taam shareNa urasi vivyaadha = struck her with arrow in chest; saa papaata = she, readily fell; mamaara 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]
तां हतां भीमसंकाशां दृष्ट्वा सुरपतिस्तदा || १-२६-२६
साधु साध्विति काकुत्स्थं सुराश्चाप्यभिपूजयन् |
26b, 27a. surapatiH suraaH cha = king of gods[Indra], gods, also; hataam bhiimasankaashaam = annihilated, horrendous in shape; taam dR^iSTvaa tadaa = then on seeing her; saadhu saadhu iti = admirable, admirable, thus [this act of felling her]; kaakutstham abhipuujayan = highly esteemed at Rama.
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 परमप्रीतः सहस्राक्षः पुरन्दरः || १-२६-२७
सुराश्च सर्वे संहृष्टा विश्वामित्रमथाब्रुवन् |
27b, 28a. sahasraakShaH = thousand-eyed one - Indra; purandaraH = enemy's citadel-destroyer - Indra; paramapriitaH atha uvaacha = highly satisfied, then, spoke; sarve suraaH samhR^iSTaaH cha = all, gods, gladdened, also [spoke]; abruvan vishwaamitram = 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 भद्रं ते सेन्द्राः सर्वे मरुद्गणाः || १-२६-२८
तोषिताः कर्मणानेन स्नेहं दर्शय राघवे |
28b, 29a. mune kaushika = oh sage Vishwamitra; te bhadram = safety will be to you; sendraaH = with Indra; sarve marudgaNaaH = all, groups of wind-god; anena karmaNaa toShitaaH = pleased by this act; raaghave sneham darshaya = you show concern to Raghava.
"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 पुत्रान्सत्यपराक्रमान् || १-२६-२९
तपोबलभृतो ब्रह्मन् राघवाय निवेदय |
29b, 30a. brahman = oh Brahman; prajaapateH kR^ishaashvasya putraan = children of Krishaashva Prajaapati; satyaparaakramaan = virtue valiant ones; tapobalabhR^itaH = ascetically strength possessors [missiles]; raaghavaaya nivedaya = be offered to Raghava.
"The sons of Prajapati Krishasva who are valiant by their virtue and who possess ascetic strength, oh, Brahman, they may be offered to Raghava. [1-26-29b, 30a]
These are the sons like missiles of Krishaashva Prajaapati. About them, the divine weaponry and their birth, c.f. 21st sarga/chapter, verse 10 to 20.
पात्रभूतश्च ते ब्रह्मंस्तवानुगमने रतः || १-२६-३०
कर्तव्यं सुमहत्कर्म सुराणां राजसूनुना |
30b, 31a. brahman = oh Brahman; tava anugamane rataH = your, going in tow - following, steadfast Rama [follower of your assignments]; te paatrabhuutaH = befitting one to you - worthy receiver; raajasuununaa = by son of king; suraaNaam sumahat 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]
एवमुक्त्वा सुराः सर्वे जग्मुर्हृष्टा विहायसम् || १-२६-३१
विश्वामित्रं पूजयन्तस्ततः संध्या प्रवर्तते |
31b, 32a. evam uktvaa = thus, saying; suraaH sarve = gods, all; vishvamitram puujayan = Vishwamitra, on extolling; hR^iSTaaH = 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 प्रीतस्ताटकावधतोषितः || १-२६-३२
मूर्ध्नि राममुपाघ्राय इदं वचनमब्रवीत् |
32b, 33a. munivaraH = the best sage; priitaH = satisfied; taaTakaavadhatoSitaH = gladdened by Tataka's eradication; raamam muurdhni upaaghraaya = nearby smelling [kissing] forehead of Rama; 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]
इहाद्य रजनीं राम वसेम शुभदर्शन || १-२६-३३
श्वः प्रभाते गमिष्यामस्तदाश्रमपदं मम |
33b, 34a. shubhadarshana = oh august one to gaze at, Rama; adya rajaniim = today's, night; iha vasema = here, we stay; shvaH prabhaate = tomorrow, morning; mama tat aashramapadam gamiSyaamaH = we will proceed to that hermitage of mine.
"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]
विश्वामित्रवचः श्रुत्वा हृष्टो दशरथात्मजः || १-२६-३४
उवास रजनीं तत्र ताटकाया वने सुखम् |
34b, 35a. vishwaamitravachaH shrutvaa = on listening words of Vishwaamitra; dasharathaatmajaH = Dasharatha's son; hR^iSTaH = gladdened; tatra taaTakaayaaH 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]
मुक्तशापं वनं तच्च तस्मिन्नेव तदाहनि |
रमणीयं विबभ्राज यथा चैत्ररथं वनम् || १-२६-३५
35b, c. tasmin tat aahani eva = on that very, day, only; tat vanam cha = that, forest, too; muktashaapam = released from curse; yathaa chaitraratham vanam = as with, [heavenly] Chaitra Ratha, garden; ramaNiiyam vibabhraaja = 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 तां यक्षसुतां स रामः
प्रशस्यमानः सुरसिद्धसङ्घैः |
उवास तस्मिन्मुनिना सहैव
प्रभातवेलां प्रतिबोध्यमानः || १-२६-३६
36. saH raamaH = he, that Rama; taam yakShasutaam = her, yaksha's daughter; nihatya = on completely destroying; surasiddhasanghaiH = by celestials, liberated Souls and their groups; prashasyamaanaH = being eulogised; muninaa saha = along with sage; tasmin eva = there, only; prabhaatavelaam = at dawning time; pratibodhyamaanaH = 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.
striivadhaH sahasaa na kartavyaH viruupakaraNaadi striidaNDanam 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 वाल्मीकिरामायणे आदिकाव्ये बालकाण्डे षड्विंशः सर्गः
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