Ramayana — Bala Kanda, Sarga 24, Shloka 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 ||
过了一段时日，出现了一位能随意变形的夜叉女（yakṣī），具备千象之力。她名为塔塔卡（Tāṭakā）——愿你吉祥——是智者孙达（Sunda）之妻，也是罗刹玛利遮（Mārīca）之母；其勇武堪比因陀罗（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.
FAQs
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.