Introduction
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.
Verse 1
अथ तस्याप्रमेयस्य मुनेर्वचनमुत्तमम् |
श्रुत्वा पुरुषशार्दूलः प्रत्युवाच शुभां गिरम् || १-२५-१
On hearing the worthy words of that sage with inestimable power, then the tigerly man Rama replied him with estimable words. [1-25-1]
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.
Verse 2
अल्पवीर्या यदा यक्षी श्रूयते मुनिपुङ्गव |
कथं नागसहस्रस्य धारयत्यबला बलम् || १-२५-२
“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]
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.
Verse 3 & 4
इत्युक्तं वचनं श्रुत्वा राघवस्यामितोजसा |
हर्षयन् श्लक्ष्णया वाचा सलक्ष्मणमरिन्दमम् || १-२५-३
विश्वामित्रोऽब्रवीद्वाक्यं शृणु येन बलोत्कटा |
वरदानकृतं वीर्यं धारयत्यबला बलम् || १-२५-४
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]
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.
Verse 5
पूर्वमासीन्महायक्षः सुकेतुर्नाम वीर्यवान् |
अनपत्यः शुभाचारः स च तेपे महत्तपः || १-२५-५
“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]
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.
Verse 6
पितामहस्तु सुप्रीतस्तस्य यक्षपतेस्तदा |
कन्यारत्नं ददौ राम ताटकां नाम नामतः || १-२५-६\
“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]
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.
Verse 7
ददौ नागसहस्रस्य बलं चास्याः पितामहः |
न त्वेव पुत्रं यक्षाय ददौ ब्रह्मा महायशाः || १-२५-७
“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]
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.]
Verse 8
तां तु बालां विवर्धन्तीं रूपयौवनशालिनीम् |
जंभपुत्राय सुन्दाय ददौ भार्यां यशस्विनीम् || १-२५-८\
“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]
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.
Verse 9
कस्यचित्त्वथ कालस्य यक्षी पुत्रं व्यजायत |
मारीचं नाम दुर्धर्षं यः शापाद्राक्षसोऽभवत् ||१-२५-९
“Then after sometime that yakshii Tataka delivered an indomitable son named Mareecha, who by curse became a demon. [1-25-9]
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.
Verse 10
सुन्दे तु निहते राम सागस्त्यमृषिसत्तमम् |
ताटका सह पुत्रेण प्रधर्षयितुमिच्छति || १-२५-१०
“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]
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.
Verse 11 & 12a
भक्षार्थं जातसंरम्भा गर्जन्ती साभ्यधावत |
आपतन्तीं तु तां दृष्ट्वा अगस्त्यो भगवानृषिः || १-२५-११
राक्षसत्वं भजस्वेति मारीचं व्याजहार सः |
“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]
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.
Verse 12b & 13
अगस्त्यः परमामर्षस्ताटकामपि शप्तवान् || १-२५-१२
पुरुषादी महायक्षी विरूपा विकृतानना |
इदं रूपं विहायाशु दारुणं रूपमस्तु ते || १-२५-१३
“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]
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.
Verse 14
सैषा शापकृतामर्षा ताटका क्रोधमूर्च्छिता |
देशमुत्सादयत्येनमगस्त्याचरितं शुभम् || १-२५-१४
“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]
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.
Verse 15
एनां राघवदुर्वृत्तां यक्षीं परमदारुणाम् |
गोब्राह्मणहितार्थाय जहि दुष्टपराक्रमाम् || १-२५-१५
“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]
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.]
Verse 16
न ह्येनां शापसंसृष्टां कश्चिदुत्सहते पुमान् |
निहन्तुं त्रिषु लोकेषु त्वामृते रघुनन्दन || १-२५-१६
“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]
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.
Verse 17
न हि ते स्त्रीवधकृते घृणा कार्या नरोत्तम |
चातुर्वर्ण्यहितार्थाय कर्तव्यम् राजसूनुना || १-२५-१७
“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]
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.
Verse 18
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]
Verse 19
राज्यभारनियुक्तानामेष धर्मः सनातनः |
अधर्म्यां जहि काकुत्स्थ धर्मो ह्यस्यां न विद्यते || १-२५-१९
“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]
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.
Verse 20
श्रूयते हि पुरा शक्रो विरोचनसुतां नृप |
पृथिवीं हन्तुमिच्छन्तीं मन्थरामभ्यसूदयत् || १-२५-२०
“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]
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.
Verse 21
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]
Verse 22
एतैरन्यैश्च बहुभी राजपुत्रैर्महात्मभिः |
अधर्मसहिता नार्यो हताः पुरुषसत्तमैः |
तस्मादेनां घृणां त्यक्त्वा जहि मच्छासनान्नृप || १-२५-२२
“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]
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.
