Rama receives divine weapons from sage Vishwamitra, encountering mystical deities. As they journey, Rama senses danger and prepares to protect a sacred sacrifice from demonic forces. 

Rama Receives Divine Weapons (Shlokas 1.28.1 - 1.28.10)

After performing the purification rites, Rama (Kakutstha, a descendant of King Kakutstha) received the celestial weapons (astras, divine weapons with supernatural powers) with a cheerful face. As they continued their journey, Rama addressed Vishwamitra:

"Venerable sage, now that I have received these weapons, I have become unassailable even by the celestials. O best of ascetics, I wish to learn how to withdraw these weapons."

Hearing Rama's words, the great sage Vishwamitra, known for his patience, excellent vows, and purity, began to teach Rama the withdrawal mantra for the weapons.

Vishwamitra then presented Rama with a series of powerful weapons, each with unique properties. These weapons were divided into several categories:

1. Truth and Fame:

   • Satyavanta and Satyakirti

2. Strength and Speed:

   • Dhrishta and Rabhasa

3. Defense and Misdirection:

   • Pratiharatara

   • Paranmukha and Avanmukha

4. Precision and Unpredictability:

   • Lakshaksha and Vishama

5. Stability and Brilliance:

   • Drudhanabha and Sunabha

6. Multi-faceted Weapons:

   • Dashaaksha and Shatavaktra

   • Dashasheersha and Shatodara

7. Divine Essence:

   • Padmanabha and Mahanabha

   • Dundunabha and Sunabhaka

8. Celestial Powers:

   • Jyotisha and Krushana

   • Nairashya and Vimala

9. Mystical Forces:

   • Yogandhara and Haridra

   • Daitya and Prashamana

10. Radiance and Virtue:

    • Sarchirmali, Dhriti, and Mali

    • Vrittiman and Ruchira

11. Ancestral Blessings:

    • Pitrusaumanasa

12. Transformation and Abundance:

    • Vidhuta and Makara

    • Karaveerakara

    • Dhana and Dhanya

13. Desire and Illusion:

    • Kaamarupa and Kaamaruchi

    • Moha and Avarana

14. Universal Powers:

    • Jrumbhaka

    • Sarvanabha

    • Santhana and Varuna

After presenting these weapons, Vishwamitra said to Rama, "O descendant of Raghu, receive these effulgent weapons, the sons of Bhrusashva, capable of changing forms at will. You are worthy of them. May they bring you prosperity."

The Divine Weapons Manifest (Shlokas 1.28.11 - 1.28.22)

Rama (Kakutstha), with a delighted heart, accepted the weapons saying, "Certainly, I shall do so." Then, a remarkable sight unfolded before him:

The divine weapons manifested in corporeal forms, each with distinct appearances:

• Some were black as coal

• Others resembled smoke

• A few shone like the sun and moon

These weapon deities, with their radiant divine bodies, stood before Rama. They bowed with folded palms and addressed him in gentle voices:

"O tiger among men (a term of respect for a great warrior), we are at your service. What shall we do for you?"

Rama, demonstrating his wisdom and leadership, replied to the weapon deities:

"Reside in my mind and assist me in times of need. You may now depart as you wish."

The weapon deities, acknowledging Rama's command, said, "So be it." They then circumambulated Rama (a gesture of respect) and returned to their respective abodes.

After this extraordinary encounter, Rama turned his attention back to their journey. As they walked, he addressed the great sage Vishwamitra in soft and gentle words:

"Venerable sage, I see something intriguing not far from this mountain. It appears to be a collection of trees resembling clouds. The area looks beautiful, teeming with animals and adorned with various birds singing sweetly. What could this be? I'm very curious to know.

I believe we have emerged from that hair-raising forest (romaharshana, a forest that causes one's hair to stand on end due to its fearsome nature), as I can sense the pleasant atmosphere of this region. Whose hermitage is this? O revered one, please tell me everything about it.

O great ascetic, venerable Brahmin, where are those sinful beings - the slayers of Brahmins, the doers of cruel acts, the wicked-minded ones - who arrive to create obstacles for your sacrifice?

Where is that sacrificial place that I am required to protect? Where are these rakshasas (demons with supernatural powers) that need to be slain?

O best among ascetics, O lord, I wish to hear all about this."

Thus ends the twenty eighth sarga (chapter) of Balakanda (The Book of Youth) of the holy Ramayana, the first epic composed by sage Valmiki.