Rama and Lakshmana: The Journey with Vishvamitra
Rama Being Prepared to
Eliminate Tataka
SIMPLIFIED AND FAITHFUL
RENDERING OF THE ADI KAVYA-12
Vanam Jwala Narasimha Rao
King Dasharatha,
following persuasion by Vasishta, called for Rama and Lakshmana to travel with
Sage Vishwamitra. Mother Kausalya, father Dasharatha, and Chief Priest
Vashishta blessed them that included Vedic Hymns for a Victorious Journey.
Then, Dasharatha kissed good-bye on his son's forehead and entrusted him to
Vishwamitra. Thus, eventually, Dasharatha sent Rama and Lakshmana with
Vishwamitra heralding not merely accompanying the Sage from Ayodhya to the
forest, ostensibly to protect his Rituals, but the unfolding of a cosmic design
for the Great ‘Rama Ravana War’ in future.
In fact, even today,
parents often hesitate to let their children step into the unknown, whether it
be a foreign land, a new career, or a spiritual quest. Like Dasharatha, every
parent must learn to trust destiny (Though failed to do so in the beginning) when
it calls their child toward a larger purpose. What appears as a simple journey
may actually mark the beginning of greatness. Rama and Lakshmana, the superbly
magnificent, promising, and unblameable ones, followed Vishvamitra, with their
bows in their hands, bedecked with ornaments, fingers covered with leather
gloves, and with their swords.
Vishvamitra revered by
Rama and Lakshmana, after going one and half yojana distance reached the
riverbank of Sarayu. There Vishvamitra told Rama to take waters without any
lapse of time. The image of the two young princes, graceful, disciplined, and
obedient, mirrors the kind of ideal youth every society aspires for. In times
when distractions abound, the humility of Rama and Lakshmana before their Guru
reminds that discipline and reverence to teachers remain timeless virtues.
Then Vishvamitra
further said that he was going to teach Rama a group of hymns and thereby he
will receive ‘Bala and Atibala,’ the mothers of all knowledge, to ensure no
tiredness, no feverishness either, nor his personality will misshapen by
practicing them. ‘Not in your sleep or in an unvigilant state, the demons dare
not wish to annoy you. By your shoulder strength none whosoever on earth can
equal you by reciting these hymns. Hunger and thirst will not be there to you,’
assured Vishvamitra.
In today’s world, when
physical stamina and mental endurance are sought through modern science, the
symbolic ‘Bala and Atibala’ represent holistic balance, the strength of the
body and the calm of the mind. Every generation needs its own ‘Bala and Atibala,’
perhaps in the form of mindfulness, ethics, or yoga, to counter the fatigue of
modern living. Then Rama touching waters, received those teachings from the
sage. On obtaining those teachings, Rama reflected like Lord Sun, and became
resplendent.
Later, all the three
stayed that night there on the riverbank of Sarayu very happily. For Rama and
Lakshmana, the ‘Grass Bed’ became pleasant with the well nestling words of
Vishwamitra, and pleasant was that night. Learning, when approached with
humility and gratitude, transforms the learner. The serenity of that night by
the Sarayu reminds that true comfort does not always lie in luxury but in peace
born of purpose and good company.
At dawn after that
night, Vishvamitra addressed Rama as: ‘Kausalya Supraja Rama, Purva Sandhya
Pravartate, Uthishta Nara Shardoola’ meaning ‘O Rama, the auspicious son of
Kausalya, The eastern twilight is appearing indicating it was dawn, Wake up, O
lion among men, It is time to perform the divine daily rituals.’ Sage
Vishwamitra uttered this verse to wake Lord Rama at dawn for the start of their
journey, urging him to perform his morning rituals. On hearing the benign words
of the sage, Rama offered water oblation, meditated upon the supreme hymn
Gayatri, and presented himself before Vishvamitra for further journey.
In fact, the verse is a
powerful call to action, not just for Rama, but also for devotees, encouraging
them to wake up and perform their daily duties with the dawn. Generations
later, this verse continues to echo in Hindu Homes during dawn prayers. Its
message transcends religion, a call for every human being to rise each day with
purpose, purity, and renewed enthusiasm for one’s duties.
On travelling some
distance, they saw the River Ganga that courses in three ways at the auspicious
confluence of River Sarayu. There, when Rama and Lakshmana saw the merited
hermitage of sages, Rama enquired Vishvamitra as to whose hermitage it was. The
curiosity of Rama to learn about every sacred place mirrors the inquisitiveness
of a true seeker. In today’s context, our journeys, whether through nature or
history, must also become opportunities for learning and spiritual reflection.
Responding to the
query, Vishvamitra started to narrate. ‘At this place, that Love-God Kama
(Manmatha), with his naughty intent confronted Lord Shiva, who was returning
after his marriage along with Wind-Gods, and as a retaliation the wrathful
third-eye of Shiva destroyed all his limbs to fall down from his body.
Consequently, the body of Love-God was faded which was burnt down by Shiva,
rendered as bodiless entity known as ‘Anang’ and the place where his body was
given up became famous as Anga province.
‘This hermitage belongs
to Shiva and the sages here are his disciples at one time,’ concluded
Vishvamitra. Every legend in the Ramayana, like this tale of Kama, conveys a
moral dimension: that unchecked desire, when it challenges divine order, leads
to dissolution. In an age driven by material temptations, the episode reminds
of the need for inner restraint and respect for sacred boundaries. Vishvamitra
desired to stay there for that night with Rama and Lakshmana, in the hermitage
situated between Ganga and Sarayu Rivers, and to cross over the River Ganga the
next morning.
As ordained by the
sage, all three had their bath, performed meditations, offered daily oblations,
before entering the hermitage for stay. Gladdened sages of that hermitage
offered water for hands and feet wash, and then offered hospitality and
reception to Vishvamitra, Rama, and Lakshmana. They entertained Rama and
Lakshmana with myths, legends, and delightful stories in the night, before
sleep. Hospitality, reverence, and storytelling, three pillars of Indian
Culture, are beautifully reflected here. The sharing of stories by sages
parallels how today’s families and teachers must pass on wisdom, ethics, and
cultural memory to younger generations.
Next day morning, Rama
and Lakshmana walked to the riverbank of Ganga with Vishvamitra leading them.
Sages of Kama's hermitage arranged a ferryboat within the reach in the river.
Thanking them, Vishvamitra voyaged the river that itself was journeying towards
the ocean, along with both the princes. On coming to the midstream of water,
Rama and Lakshmana heard an unusual and increasing noise of gushy waters, and
desired to know its significance, asked Vishvamitra about the turbulent sound
as though slashing water.
The Ganga here becomes
a comparison for life itself, ever-flowing, converging, and merging into the
vastness of existence. Every generation, especially those living away from
their homeland, may see in this voyage the journey from roots to destiny and from
faith to realization. Answering his inquisitive query, Vishvamitra told Rama
that, ‘On Mount Kailash, Brahma created a great lake at his will, called
Maanasa Lake. River Sarayu flows out of this. Because it flows from Brahma's
Manasa Lake it is a Deserved River.
The remarkable noise of
Sarayu River in its coursing towards River Ganga was generated by the collision
of their waters’ and advised the brothers to offer regards to the rivers
respectfully. On doing as advised by the Sage, they proceeded further on reaching
the southern riverbank and entered the dreadful and abandoned forest. The
reverence shown to rivers is symbolic of the Indian ecological ethos, where
nature is divine and worthy of worship. For today’s readers, it is a gentle
reminder that protecting our environment is not just duty but devotion.
On the request of Rama,
Sage Vishvamitra began to explain the background of that uninhibited forest,
the once vast provinces, designed by gods and known as Malada and Karusha. He
said that ‘Once upon a time, the mortal impurities of filth and starvation completely
blemished Indra when he killed demon Vritra, not knowing that he was a Brahmin.
The companion gods then attempted to cleanse Indra with their handy vessels for
the riddance of his desecration. This resulted in Indra leaving the filth and
hunger emerged out of his body at this place.’
The myth of Indra’s
purification reflects the moral truth that even the mightiest are not above
ethical law. It invites reflection on how purification today lies not in
rituals alone, but in ethical conduct and responsibility.
‘Delighted about this
place Indra gave it an unexcelled boon that, these provinces that bear the
impurity of his body shall become resourceful and they shall attain renown in
world as Malada (that which abolishes excreta, but not filth itself) and Karusha
(remover of hunger). For a long time, these habitations were affluent, and
people were happy. Subsequently, a Yaksha female (Tataka) who is a guise
changer at her wish with thousand elephants’ strength, and wife of Sunda (son
of Jamba) came here. Her son is Mareecha (brother Subahu), the one equal to
Indra in his bravery.’
Vishvamitra continued
further and said: ‘Mareecha is round-shouldered, huge-headed, hollow-mouthed,
and massive-bodied Demon. Along with him malicious Tataka has been terrifying
the people, and destroying the inhabitations at Malada and Karusha. Tataka lives
about one and half yojana distance from here, and hence known as Tataka Forest.
None is able to enter this place, destroyed by Tataka, the hazardous and
invincible unearthly being who turned into a demoness.’
Even the most blessed
lands can fall into ruin when evil arises. The transformation from prosperity
to fear caused by Tataka mirrors the way unchecked greed and violence can
corrupt societies today. Every age has its own Tatakas, forces of ignorance,
arrogance, or hatred that destroy harmony. The challenge for today’s generation
is to recognize and overcome them through knowledge, courage, and compassion
rather than fear.
Vishvamitra thus
revealed the ambushing nature of demoness Tataka and prepared Rama to eliminate
her, which would be the first step of the Vishnu Incarnation in the form of
Rama to establish Righteousness, notwithstanding the unhappy beginning by
killing a woman first. The slaying of Tataka a little later would be symbolic,
not of gendered violence but of the inevitable moral choice between good and
evil. It reminds that righteousness often begins with difficult decisions, and
true strength lies in moral clarity, not cruelty.
In this episode, we
witness the awakening of Rama’s divine mission, a journey that begins not with
victory, but with learning, reflection, and courage. For readers of today,
especially those far from their cultural roots, this story stands as an
invitation to rediscover timeless values in modern forms, devotion to purpose,
respect for nature, humility before knowledge, and readiness to act for the
greater good.
(PHOTOGRAPHS COURTESY AN ANONYMOUS RAMA BHAKTA)
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