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Valmiki Ramayana 1.25.11-12: Bala Kanda, Sarga 25, Shlokas 11-12

ताटकावृत्तान्तः · The Account of Tāṭakā and the Royal Duty to Protect

अगस्त्यः परमक्रुद्धस्ताटकामपि शप्तवान् ॥११॥

पुरुषादी महायक्षी विरूपा विकृतानना ।

इदं रूपं विहायाथ दारुणं रूपमस्तु ते ॥१२॥

Recitation with translationValmiki Ramayana 1.25.11-12

agastyaḥ paramakruddhastāṭakāmapi śaptavān ||11||

puruṣādī mahāyakṣī virūpā vikṛtānanā |

idaṃ rūpaṃ vihāyātha dāruṇaṃ rūpamastu te ||12||

अगस्त्य बहुत गुस्सा हो गए। उन्होंने ताटका को श्राप दिया। बोले, अब से तू बड़ी यक्षी नहीं, डरावनी राक्षसी बन जा। जो लोग खाती है, और चेहरा भी बुरा कर दे।

agastyaḥAgastya
agastyaḥ:
Karta (कर्ता)
TypeNoun
Rootagastya (प्रातिपदिक)
FormPuṃliṅga, Prathamā vibhakti Ekavacana
paramakruddhaḥextremely angry
paramakruddhaḥ:
Viśeṣaṇa (विशेषण)
TypeAdjective
Rootparama + kruddha (कृदन्त-प्रातिपदिक)
FormKarmadhāraya-samāsa = parama-kruddha; kruddha (PPP/क्त) from √krudh (क्रुध्); Puṃliṅga, Prathamā vibhakti Ekavacana
tāṭakāmTāṭakā
tāṭakām:
Karma (कर्म/Object)
TypeNoun
Roottāṭakā (प्रातिपदिक)
FormStrīliṅga, Dvitīyā vibhakti Ekavacana
apialso/even
api:
Sambandha (particle)
TypeIndeclinable
Rootapi (अव्यय)
FormAvyaya, Samuccaya/Avadhāraṇa particle (also/even)
śaptavāncursed (having cursed)
śaptavān:
Kriyā-samānādhikaraṇa (क्रियासमानाधिकरण; predicate participle)
TypeVerb
Rootśap (धातु) + śapta-vat (कृदन्त/तद्धित)
FormKṛdanta: Ktavatu (क्तवतु) from √śap (शप्) 'to curse'; Puṃliṅga, Prathamā vibhakti Ekavacana; past agentive 'having cursed'
puruṣādīman-eating/cannibal
puruṣādī:
Viśeṣaṇa (विशेषण)
TypeAdjective
Rootpuruṣa + ādī (प्रातिपदिक)
FormTatpuruṣa-samāsa = puruṣa-ādī ('man-eating'); Strīliṅga, Prathamā vibhakti Ekavacana
mahāyakṣīgreat yakṣī
mahāyakṣī:
Karta (कर्ता; predicate nominative for Tāṭakā)
TypeNoun
Rootmahā + yakṣī (प्रातिपदिक)
FormKarmadhāraya-samāsa = mahā-yakṣī; Strīliṅga, Prathamā vibhakti Ekavacana
virūpāugly/disfigured
virūpā:
Viśeṣaṇa (विशेषण)
TypeAdjective
Rootvirūpā (प्रातिपदिक)
FormStrīliṅga, Prathamā vibhakti Ekavacana
vikṛtānanāwith a distorted face
vikṛtānanā:
Viśeṣaṇa (विशेषण)
TypeAdjective
Rootvikṛta + ānanā (प्रातिपदिक)
FormBahuvrīhi-samāsa = vikṛta-ānanā (one whose face is deformed); Strīliṅga, Prathamā vibhakti Ekavacana
idaṃthis
idaṃ:
Karma (कर्म/Object of vihāya)
TypeNoun
Rootidam (सर्वनाम-प्रातिपदिक)
FormSarvanāma, Napuṃsaka-liṅga, Dvitīyā vibhakti Ekavacana
rūpaṃform
rūpaṃ:
Karma (कर्म/Object of vihāya)
TypeNoun
Rootrūpa (प्रातिपदिक)
FormNapuṃsaka-liṅga, Dvitīyā vibhakti Ekavacana
vihāyahaving abandoned
vihāya:
Pūrvakāla-kriyā (पूर्वकालक्रिया)
TypeVerb
Rootvi + hā (धातु)
FormKtvā-anta (Absolutive/Gerund) from √hā (हा) with upasarga vi-
athathen
atha:
Sambandha (discourse)
TypeIndeclinable
Rootatha (अव्यय)
FormAvyaya, sequence particle
dāruṇaṃterrible
dāruṇaṃ:
Viśeṣaṇa (विशेषण)
TypeAdjective
Rootdāruṇa (प्रातिपदिक)
FormNapuṃsaka-liṅga, Prathamā vibhakti (Nominative) Ekavacana; agrees with rūpam (predicate)
rūpamform
rūpam:
Karta (कर्ता; subject of astu)
TypeNoun
Rootrūpa (प्रातिपदिक)
FormNapuṃsaka-liṅga, Prathamā vibhakti Ekavacana
astulet it be
astu:
Kriyā (क्रिया; injunction)
TypeVerb
Rootas (धातु)
FormLoṭ-lakāra (Imperative/benedictive command/लोट्), Prathama-puruṣa, Ekavacana, Parasmaipada
teto you/for you
te:
Sampradāna (सम्प्रदान/Beneficiary)
TypeNoun
Roottvad (सर्वनाम-प्रातिपदिक)
FormSarvanāma, Ekavacana, Caturthī vibhakti (Dative/चतुर्थी)

Mighty angry, Agastya cursed Tataka saying, 'Abandon this form of a great yakshini and assume the terrible figure of a rakshasi, a cannibal with distorted appearance and a hideous countenance'.

A
Agastya
T
Tataka
M
Maricha
S
Sunda
R
Rama

FAQs

The verse demonstrates the Dharma of righteous wrath against those who threaten the virtuous. Agastya's curse, though severe, serves the cosmic purpose of protecting sages and punishing those who misuse power, showing that consequences follow evil actions and that the righteous must sometimes take strong measures.

After Sunda's death, Tataka and her son Maricha attempted to attack the great sage Agastya. Seeing Tataka rushing to devour him, the enraged sage cursed her to lose her beautiful yakshini form and become a hideous, man-eating rakshasi, transforming her very nature as punishment for her evil intent.

The virtue of protective power exercised by the righteous is emphasized. Agastya, as a guardian of dharma, uses his spiritual authority to neutralize a threat to the sages, demonstrating that true spiritual power includes the capacity to restrain evil when necessary for the protection of the innocent.

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