Shloka 1.24.25
गङ्गा–सरयू-सङ्गमः, मलद–करूश-देशकथा, ताटकावनप्रवेशोपदेशः (The Confluence of Gaṅgā and Sarayū; the Tale of Malada–Karūśa; Counsel on Tātakā’s Forest)
कस्यचित्त्वथ कालस्य यक्षी वै कामरूपिणी।बलं नागसहस्रस्य धारयन्ती तदा ह्यभूत्।।1.24.25।। ताटका नाम भद्रं ते भार्या सुन्दस्य धीमत:। 2मारीचो राक्षस: पुत्रो यस्याश्शक्रपराक्रम:।।1.24.26।।
kasyacit tv atha kālasya yakṣī vai kāmarūpiṇī |
balaṃ nāgasahasrasya dhārayantī tadā hy abhūt || 1.24.25 ||
tāṭakā nāma bhadraṃ te bhāryā sundasya dhīmataḥ |
mārīco rākṣasaḥ putro yasyāḥ śakraparākramaḥ || 1.24.26 ||
After some time, there arose a yakṣī who could assume forms at will, bearing the strength of a thousand elephants. She was named Tāṭakā—may auspiciousness be yours—the wife of the wise Sunda, and the mother of the rākṣasa Mārīca, whose prowess was like that of Śakra.
Then, after a lapse of several years, O gentle one! a terrible yakshini by name Tataka,wife of intelligent Sunda, capable of assuming different forms at will, possessed of the strength of a thousand elephants and mother of a rakshasa known as Maricha armed with the power of Indra took possession of this place.
Dharma requires recognizing sources of social harm: extraordinary power without righteousness becomes a threat, and naming/identifying the agent of disruption is the first step toward restoring order.
The text introduces Tāṭakā—her nature, power, family ties (Sunda, Mārīca)—as the looming cause of the region’s later terror and the immediate challenge for Rāma.
Discernment (viveka) in leadership: understanding who threatens the people and why becomes necessary before decisive, dharmic action can be taken.