Valmiki Ramayana 1.26.36: Bala Kanda, Sarga 26, Shloka 36
ताटकावधः
The Slaying of Tāṭakā
Setting: Tāṭakā-vanam (forest region near Viśvāmitra’s route)Places named: ताटकावनHalt after slaying Tāṭakā; preparing to resume at dawn
निहत्य तां यक्षसुतां स रामः प्रशस्यमानस्सुरसिद्धसङ्घैः ।
उवास तस्मिन्मुनिना सहैव प्रभातवेलां प्रतिबोध्यमानः ॥३६॥
nihatya tāṃ yakṣasutāṃ sa rāmaḥ praśasyamānas surasiddhasaṅghaiḥ |
uvāsa tasmin muninā sahaiva prabhātavelāṃ pratibodhyamānaḥ ||36||
राम ने उस यक्ष की बेटी को मार दिया। देवता और सिद्ध लोगों ने राम की तारीफ की। वो वही रिशि के पास रुके। सुभ होने पर रिशि ने उन्हे उठाया और आगे निकलने को कहा।
Sandhi Notes
- Sandhi resolved: राम:प्रशस्यमानस् → रामः प्रशस्यमानः
- प्रशस्यमानस्सुरसिद्धसङ्घै: → प्रशस्यमानः सुरसिद्धसङ्घैः
- .उवास → उवास
- tasminmuninā → tasmin muninā
- sahaiva → saha eva
- prabhātavēlāṅ → prabhātavelām
- pratibōdhyamāna: → pratibodhyamānaḥ. Visarga/anusvāra normalized to standard forms
Rama having killed the daughter of yaksha was praised by multitudes of devatas and siddhas. He stayed in the same forest with the sage. At the first glimpse of dawn, he was awakened by the sage (Viswamitra).ityārṣē śrīmadrāmāyaṇē vālmīkīya ādikāvyē bālakāṇḍē ṣaḍviṅśassarga:৷৷7Thus ends the twentysixth sarga of Balakanda of the holy Ramayana the first epic composed by sage Valmiki.
The teaching
Dharmic action, when aligned with guru-guidance and loka-hita, brings inner calm and wider approval; rest follows righteous exertion.
- Ethical theme
- Rāja-dharma / kṣātra-dharma in service of ṛṣi and society
- How it resolves
- Affirmation by cosmic praise; rest and readiness for continued duty
Devotion and practice
Smaraṇa of Rāma as remover of obstacles and restorer of auspicious order; dawn recitation aligns with prātaḥ-smaraṇa.
- Deity praised
- Rāma (as dharma-protector)
- Form of praise
- Stuti (a hymn of praise)
Mood and themes
- Rasa
- Vira (heroism), with Shanta (peace)
- Mood
- Vindicated, calm-after-storm, auspicious
Themes
- Dharma
- Satya
- Itihasa
- Ethics
- Divine approval
- Protection of yajña
Removal of avidyā/obstruction (rākṣasī) enabling yajña and right order; the sattvic dawn as clarity after tamas.
From darkness to light motif (tamaso mā jyotir gamaya) suggested by प्रभात and the end of fear/obstruction.
Prātaḥkāla
Hosts of devas and siddhas praising (surrounding cosmic witness)
- Rama and Tataka
- Hero slays raksasi (yaksa-suta) obstructing yajna-path (hostile)
- Rama and Vishvamitra
- Disciple-protector with guru-guide (reverent)
- Rama and Devas
- Divine approbation/blessing for dharmic act (admiring)
- Rama and Siddhas
- Praise by perfected beings witnessing dharma-restoration (admiring)
Vālmīki Rāmāyaṇa 1.26.1-35 (context: command, bow-twang, encounter, slaying); Vālmīki Rāmāyaṇa 1.27 (post-Tāṭakā onward journey and further instruction)
Vedic yajña-protection ideal (kṣatriya as guardian of ritual order)
Ayodhyākāṇḍa: Rāma’s obedience to paternal command as dharma (echo of pitṛ-vākya); Araṇyakāṇḍa: forest as arena of dharma vs rākṣasa obstruction
Anuṣṭup (śloka)
Narrative
Madhyama-gati with gentle udatta emphasis on प्रशस्यमानः / प्रभातवेलाम्
FAQs
Dharma is validated by higher moral order: righteous protection of the world is praised by the divine, and disciplined continuation of duty begins again at dawn.
The narration closes the Tāṭakā episode: Rāma is praised by celestial beings, stays with Viśvāmitra, and is awakened at dawn to proceed.
Rāma’s steadfastness in duty and Viśvāmitra’s mentorship—guiding action, rest, and timely resumption of the mission.
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