Thrice a day dvijas are expected to perform Gayatri Mantra and during the Invocatory and Viniyogas or attributions of Gayatri / Shiro Mantras state: Tatsavituriti Vishwamitra Rishih Gayatri chaandah Savitaa Devataa Apojyotiriti Sirasah Pajapatirishi yajuschhando Brahmagni Vaayu Suryaa Devataah/ Brahmarshi ‘Vishva Mitra’credited as the unique reviver of Gayatri Mantra vide Rigveda’s Third Mandala.
A RAJARSHI TURNED BRAHMARSHI
Part I
Vishvamitra was originally a dharmatma king yet the suppressor of all evil energies on earth and a merciful king with ‘prajaakshema’ as the principal responsibility. He was the famed son of Gaadhi who was the son of Kushnaabha. The maha tejasvi King Vishvamitra reigned for over thousand years. One historic day he proceed on a hunting extravaganza along with an akshouhini of his sena crossing cities, kingdoms, rivers, huge mountains, forests for hunting animals and birds for fun; he also visited several ashrams of rishis deepy engaged in agni karyaas, vaalakhilyas of short stature hanging down huge tree branches engossed in deep meditations and finally landed on the famed ‘ashram’ of the renowned Vashishtha Maharshi.Vashishtha Maharshi welcomed King Vishwamitra and formaly offered fresh fruits and ground grown tubular vegetables and enquired of the happiness and general welfare of his subjects. Similarly the King enquired of the welfare of the Sage, and the inmates of the ashram.. Then Vasishtha smilingly stated: Maharaja! May I offer appropriate lunch to you and your several follower armymen, as my duty is to provide ‘atithya’ as behoved of a King and followers. The King responded stating that the honours as from an ashram have been more than fulfilled already; more so it was time for his departure. But as the host insisted the King Vishvamitra as per the insistence of Vasishtha Muni replied that he ought to obey the instruction of Maharshi Vasishtha. Then Vasishtha asked his ‘mind born homa dhenu’ named Shabali the celestial cow and requested that she might provide such food as would behove of a famed King and his countless followers. ‘Divya Kamadhenu’! entreated Vasishtha, ‘ please get ready with ‘shadrasa bhojana’ of ‘ bhakshya-bhojya- lehya-choshya-paaneeya paramaannas’ at the earliest.As per Maharshi Vasishtha’s request, Kamadhenu Shabala arranged the pancha bhaksyas aplenty and afresh. Maharshi Vasishtha thus served excellent food to the King along with his entire army and retinue of queens and others too to their complete contentment, King Vishvamitra addressed Maharshi Vasishtha! Maharshi! Do accept the charity from my kingdom about a lakh of prize cows yielding barrels of fresh and sweet milk due to my being the overall king of my subjects. It is out of the same authority of my being the King of this kingdom again, let me exchange Shabala as per the established principle of kingship.[ Aachaara khanda of Manu Smriti is quoted in this context:‘ He is the ideal King who is truthfully wedded to the principles of virue and nyaaya, modest and ideal earnings for the Self and dependents besides spare for charity, and controlled and regulated by moderate and just desires ] Vasishtha replied : Just as a dharmika parayana could never be severed from his inner consciousness, I too could never be aloof from me since my ‘havya-kavya kaaryas’ in my daily routine would certainly get affected severely. My routine of agnihotra-bali-homa- swaaha- vashatkaara and all the practice of related vidyas should get adversely disturbed too in her absence. In short, my very existence is my possession of Shabala. King Vishvamitra then offered fourteen thousand elephants, eight hundred golden chariots each of which adorned with four each of mighty horses of excellent nativity, in addition to which eleven thousand horses of the best possible parts of the contemporary kingdoms too, apart fron one crore cows of sweet milk bearing breed. Maharshi Vasishta declared: King Vishvamitra! I will not part with Shabala as this is my jewel, my prosperity, my life and my totality! . Vasishtha’s firm resolution never to part with Shabala Kama Dhenu, but the King and his mighty men sought to forcibly hurl it away, even as the Sacred Cow felt that as to which big mistake had been done by her that the Maharshi Vasishtha let his devout follower had let her be taken away forcefully! Having deeply felt agitated thus, Shabala with all her strength suddenly kicked off the grip of the strong soldiers and ran back with airborne speed and cryingly stated: Maharshi! why had you allowed those monstrous soldiers to let me be tied and forcibly taken away! Vasishtha replied: ‘ how indeed could you ever imagine that I had allowed you to be discarded! Vishvamitra is not only a mighty kshatriya king with vast army, chariots, elephants, horses, and of fame, where as I am a brahmana practising agni karyas and swadhyaayaas’. Shabala replied: Maharshi! The might of Kshatriyas from their physical strength is nothing before from the spiritual prowess of Brahmanas and likewise the material energy of Kshatriyas pales into insignificance vis-à-vis th excellence of Maharshis. Maha Tejasvi Maharshi! do bestow a modicum of your spiritual vigor to me so that I could generate the force that would desrtoy and teach a lesson to the so caaked mighty King Vishvamitra! Then Vasishtha Maharshi asked Shabala to manifest the prowess of such ‘sena’ to turn to the opponents to pulp. King Vishvamitra was agitated and angered like fire and utilised several ‘astras’ but the kamadhenu retaliated by creating ‘humkaara shabda’ even as several more thousands of defenders were generated. Even as his sena was thus fast getting scarcer by the minutes, the King utilised rather light and low voltage ‘mantrik astras’ which generated thousands of yavana-shaka warriors with golden hued bodies with swords and ‘tri shulas’. As the yavana shaka army was thus generated, Maharshi Vasishtha asked the Kama Dhenu to implement its ‘Yoga bala’ and create yet another band of warriors. Kamadhenu made another ‘humkaara’which resulted in the generation of ‘kambojas’ of Surya Deva’s radiance, from the ‘stanaas’ came out ‘barbaraas’, from the ‘yoni’ pradesha Yavanas , from the ‘gobara sthaana the ‘shakas’, and from the kamadhenu’s body hairs the ‘mlecchhas’ and ‘kiraataas’. Countless pores of the body of Kama Dhenu were sprouted veera-dheera-sena of elephants, horses, and chatiots. The youthful sons of King Vishwamitra then arrived but they had to soon retreat and died too. King Vishwamitra saw for himself the devastation and total defeat of the remnant army and the tragic death of two of his three sons and was put to great shame. His haughty temper like the roarings of oceans had dropped to lowest ebbs. It looked that his strong and speedy wings on high skies were cut as of a powerful Kite which dropped to earth as of death itself! His army got decimated and two of his powerful sons died too. Only one son remained and having declared him as the next king to sustain the ‘kshatriyatva’ proceeded to the sideways of Himalayas, which were dominated by naagaas and kinnaraas for Tapasya to Maha Deva. Pursuant to persistent and severe tapasya, Maha Deva appeared and asked for the essence of ‘dhanur vidya’ since apparently he carried revengeful thoughts against Vasishtha! Maha Deva! as you have appeared in person being satisfied by my tapasya and asked me for a boon, may I seek to learn the secrets of Dhanur Vidya in totality, which Deva-Danava-Maharshi- Gandharva, Yaksha, Raakshasaas too be aware of; Maha Deva granted the boon and disappeared. Having been blessed by Maha Deva, King Vishvamitra moved forward to Maharshi Vasishtha’s ashram, and having experimented various astraas, burnt off the entire forset in which Vasishtaashram too existed. The latter alerted the ashrama vaashis of his own and others too not to get concerned at the challenging escapades of King Vishvamitra. Maharshi Vasishtha shouted at King Vishvamitra: Vishvamitra! You have destroyed the ashrams in which the greenery, trees with fruits, and the entire peaceful surroundings prevailing for ages and appear to have gone mad not realising the consequences! So saying angrily, Vasishtha picked up a big stick akin to Yama danda facing the King Vishvamitra. The angry Vasishtha since the devastation of his and other ashramas by the wanton King Vishvamitra shouted asserting: kva ca te kṣatriyabalaṁ kva ca brahmabalaṁ mahat, paśya brahma balaṁ divyaṁ mama kṣatriyapāṁsana/ Kshatriyakula kalangka Vishavamitra! Where is your kshaatra bala or the might of Kshatriyas and what is Brahma bala or the superiotity of braahmana shakti! As Vishvamitra despatched Agneyastra, Vasishtha faced it with Brahmastra wich instantly got dismissed with heavy water falls. Then in retalliation, the King rained a series of astras viz. Maanava-Mohana-Gandharva-Svaapana-Jrumbhana-Maadana- Santaapana-Vilaapana- Shoshana-Vidaarana- Vajraastra-Brahma paasha- Kaala paasha-Vaaruna paasha- Pinaakaastra-ashani- Dandaastra-Paishaachaastra-Krounchaastra-Dharma chakra-Vishnu chakra-Vaayavyaastra- Manthanaastra- Hayashira- Dvi Shakti- Kankaala- Bhayankara Trishulaastra-Kaapaalaastra- and Kankanaashtra. As all these astras failed to stoop Vasishtha, Vishvamitra finally resorted to Brahmastra. On visioning the Brahmastra, Deva-Devarshi- Gandharva- Maha Naagas were stunned and trilokas got rattled. As Brahmastra was released by King Vishvamitra thus, by the vitrue of Maharshi’s own excellence of Brahma Teja, his hand stick terminated and cooled down the Brahmastra released by King Vishvamitra! As the Brahmastra got cooled down, the face and profile assumed such roudra swarupa that trilokas were flustered and shocked with fear as though three were fiery blasts emerged from the skin pores of his body. As he raised his handstick he looked that he was carrying ‘yama danda’ or ‘brahma danda’ with the fierce ‘Kaalaagni’. All the groups of Maharshis raised their arms with raised heads in admiration shouting slogans that brahmatva be vindicated vis a vis kshatratva! Then King Vishvamitra finally decided to attain ‘braahmanatva’ by self control and ‘tapasya’and became a Maharshi. Brahmarshi Vishvamitra’s ultimate decision to attain ‘brahmanatva’ from his erstwhile traits of ‘kshatriyatva’. He had made soul searching for long, left the kingdom for good, moved forward with his wife moved south of Bharata, controlled the shad vargas of desire, anger, narrow mindedness, arrogance, infatuation and selfishness and adopted a truthful family life and was blessed with four sons of ‘dharmatva’. His modest life, regular agni karmas, restrained food intake, down to earth living manner and spotless peaceful tapsya regularly attracted Brahma especially the sea change in his attitude and appeared in his vision to state: ‘Kushakanandana! Your transformation as of now secures the status of a ‘Rajarshi’ already lest the univesre might not feel that your transformation had not been well recognised despite consistent tapsya! ‘ Thus having been blessed by Brahma earnestly, Vishvamitra has implicitly attained the universal acclamation of Brahmarshi!
This being so, it was at that time, there was an Ikshvaku Vamsheeya King of a truthful practioner of Kshatra Dharma of ‘Shishta Rakshana and Dushta shikshana’ named Trishanku. The King once enquired of Maharshi Vasishtha the traditional ‘asthaana purohita’ of Ikshvaaku Royalties:. Raja Trishanku asked Vasishtha whether he could possibly perform such yagjna that could facilitate him to secure swarga by his own mortal body! Vasishtha gave a curt reply that it was impossible to do so and walked off southward of Bharata in disgust as the King could have such absurd and fanciful ideas of ambition.! The King got humiliated with the anger of Vasishtha at his seemingly fanciful but genuine desire. Then it occurred to the King that perhaps Vasishtha Kumaras who were engrossed in long tapsya not far off might help fulfill his wish. The King then prostrated before the Kumaras: Guru Putras! May I seek your help as your father Maharshi Vasishtha has not agreed to the performance of one yagjna kaarya; may I request you to take up the same as it is my duty now to approach the Guru Putras indeed! Vasishtha’s refusal to perform such yagna to enable King Trishanku to reach swarga in mortal form and the King’s approach to Vasishtha kumaras to take up the yagna. Vasishtha Kumaras politely declined stating that once Vasishtha Maharshi refuses then his capability should not be discounted and they too could not take up the yagjna. Then the King became insistent and rather arrogantly replied: Vasishtha Maharshi had not agreed and you as his worthy sons too are nor obliging; ‘then I have no other recourse but to look for another purohita then!’
As King Trishanku had thus replied to Vashishtha Kumaras, the latter could not control their anger and cursed the King to turn into a ‘chandala’ the worst of species far be below the human level and left away. Then as a chandala, his skin turned blue, his body and body parts turned blue, and even his clothes turned iron blue too. As the King thus got affected by his arrogance, his ministers, courtiers, and the public were frightened and none dared to go near him. In that miserable state of chandalatva, the King was kept aloof by the society for days and nights in disgusting solitude and finally decided to offer himself to flames and as an ultimate resort approached Maharshi Vishvamitra.The Maharshi saw the King Trishanku on the miserable form of chandala and felt melted in his heart; the King narrated the happenings of Visishtha and his sons were responsible for that state of his; Trishanku further repentently said albeit assertingly: Muneeshvara! My life long ambition of reaching heaven with my mortal body to swarga has been not only shattered but turned me to this form of a chandala! I had taken the vow of kshatriya dharma by undergoing various critical situations; I had never in my life lied and openly conveyed my life ambition with frankness publicly and shall continue to do so even now in this critical state; I have had successfully performed several yagjna karyas and pleased my Gurus and Devas too consistently and all my efforts lifelong had been for the sake of dharma and service to my public. But now I realise that Daivatva is omnipotent and my fate is inevitable; you are now my singular hope in my life as you could only be the instrument for reviving my life ambition. Maha Muni! Having lost all of my strong belief in being frank all along my life, now I have the conviction to reach my ambition with your singular support to reverse my misfotunes to reality!Vishvamitra took pity on the King Trishanku in the form of chandala and gave an assurance that he should most certainly reach swarga with his mortal body.Then he instructed his disciples to collect and arrange for the required material for yagjna kaarya. He further asked them to invite co-brahmanas to join the yagjna including Vasishtha kumaras who heckled Trishanku and cursed him to become a chandala. Vishvamitra shisyaas likewise invited all, but Vasishtha Sishyaas were reported to have stated angrily as follows: ‘A Chandala desires to perform the yagjna and a Kshatriya would be the Aacharya. In such yagjna, how could pure brahmanas consume the ‘havishaanna’! Be that as it may, how indeed a kshatriya turned chandala be despatched to swarga by another kshatriya turned brahmana, that too with the chandaala’s mortal body’!’ Having heard this insinuating remarks of Vasishtha Kumaras, Vishvamitra fumed like fire and declared: I am right now in severe tapasya and am expected to be peaceful without anger and such mental aberrations; yet I am constrained to say that whosoever evil minded invitees to my yagnja talked disparagingly about me and the yagjna being proposed be surely be converted as heaps of human ash sooner or later; further in their following births, they should be born as chandalas and roam around begging with frightening forms. Having stated thus Vishvamitra could state nothing more and kept quiet! Vishvamitra took pity on the King Trishanku in the form of chandala and gave an assurance that he should most certainly reach swarga with his mortal body.Then he instructed his disciples to collect and arrange for the required material for yagjna kaarya. He further asked them to invite co-brahmanas to join the yagjna including Vasishtha kumaras who heckled Trishanku and cursed him to become a chandala. Vishvamitra shisyaas likewise invited all, but Vasishtha Sishyaas were reported to have stated angrily as follows: ‘A Chandala desires to perform the yagjna and a Kshatriya would be the Aacharya. In such yagjna, how could pure brahmanas consume the ‘havishaanna’! Be that as it may, how indeed a kshatriya turned chandala be despatched to swarga by another kshatriya turned brahmana, that too with the chandaala’s mortal body’!’ Having heard this insinuating remarks of Vasishtha Kumaras, Vishvamitra fumed like fire and declared: I am right now in severe tapasya and am expected to be peaceful without anger and such mental aberrations; yet I am constrained to say that whosoever evil minded invitees to my yagnja talked disparagingly about me and the yagjna being proposed be surely be converted as heaps of human ash sooner or later; further in their following births, they should be born as chandalas and roam around begging with frightening forms. Having stated thus Vishvamitra could state nothing more and kept quiet!
As Vishvamitra created a new swarga, the sages attending the Yagna were alerted by Vishvamitra not to disperse in the southern direction as that might not be auspicious but any other direction might be preferable. In fact, the western direction should be good as there were three Pushkaras of Brahma Deva and those would be truly fruitful and well suited for tapsya. As the sages as per Vishvamitra’s advice proceeded westward and found that King Ambarisha of Ikshvaaku Vamsha was organasing a maha yagjnya at Pushkara. At this Yagjna, Indra stole away the ‘Yagjna Pashu’. The Purohita raised an alarm to the King that the fact of the Yagjna Pashu was certainly not a good augury for the Yagjna and hence there ciuld be only two alternatives, either to some how recover and restore the yagjna pashu within a reasonable week’s time or else to secure a ‘Nara Pashu’ or a Sacrificial Human Being, for the sin of which there could be a ‘praayaschitta’ or atonement! Then King Ambarisha declared an offer of thousand cows to secure a ‘nara pashu’. By advertising this offer, both the King accompanied by his queen visited in several town ships and villages of his and neighbouring kingdoms too. In the process, they reached the ‘ashram’ of Muni Rucheeka. The latter having heard the predicament of the Rajarshi King Ambarisha suggested that a nara pashu might be possible to be secured if the offer could be for a lakh of cows in which case the Maharshi could perhaps spare one his three sons; the King and the Queen jumped with joy and readily agreed. Then Muni Rucheeka declared: Raja! We have three sons, but since the eldest being the ‘vamshoddhaaraka’ I am certainly not agreeble to be spared. Then the wife of the Muni assreted: Oh King! Just as the father refuses to spare the eldest, I am of the firm resolve never to spare my youngest son in any case! Then the middle son stated: pitā jyeṣṭham avikreyaṁ mātā cāha kanīyasam, vikrītaṁ madhyamaṁ manye rājan putraṁ nayasva mām/ My father could not spare the eldest son and my mother refuses to sell off the youngest; hence you may take me named the unfortunate Shunashepa away as the ‘Nara Pashu’! Ambarisha readily enhanced the emolument several fold and took away greatly relieved!
King Ambarisha arrived at noon time at the Pushkara Tirtha along with the boy Shunahshepa and rested for a while. While the King was resting, Shunahshepa loitered on the banks of Pushkara and while witnessing severl Munis engrossedin tapasya, happened to accidentally met his uncle Maharshi Vishvamitra. As the boy was looking extremely worried and lonely, Vishvamitra cajoled the boy who looked unfed, dippressed, and lost, Vishvamitra took him on his lap as the boy said: na me’sti mātā na pitā jñātayo bāndhavāḥ kutaḥ, trātum arhasi māṁ saumya dharmeṇa munipuṁgava/ trātā tvaṁ hi muniśreṣṭha sarveṣāṁ tvaṁ hi bhāvanaḥ, rājā ca kr̥takāryaḥ syād ahaṁ dīrghāyur avyaya/ svarga lokam upāśnīyāṁ tapas taptvā hy anuttamam, sa me nātho hy anāthasya bhava bhavyena cetasā, piteva putraṁ dharmātmaṁs trātum arhasi kilbiṣāt/ Maharshi! I now have a mother, or father or a relative. You only could save me as King Ambarisha be fulfilled of his desire and I could be too sent to heaven and be blessed with everlong life. As the boy was crying away out of helplessness, Vishvamitra then addressed the Munis around and said : ‘ it is most unfotunate that the era ended now as fathers longing for such sons who could save them after their own deaths! This helpless boy seeks protection from me!’ Then Vishvamitra addressed the young brahmachari boys busy with their duties and said that this boy would seek my protection and therefore come forward to save him by becoming martyrs in becoming Yagjna pashus and offer yourself to flames of fires and make the Yagjna of theKing a grand success as several Devas would be satiated with the Sacrifice! As Vishvamitra was addressing the Maharshis , one of them viz. Madhcchhanda Maharshi the famed composer of Rigveda hymns and a few other supporters of Nara Pashu Yagjna tauntingly and sarcastically retorted to Vishvamitra stating ‘Sir! How come that you could have allowed to be killed your own sons in Shabala Kamadhenu battle with you, but now you wish to save this Shunahshepa now! Just as one might get incensed while dog’s meat is served , the same way one ought to have reacted as your own sons were killed; but then why somebody else’s son was being sacrificed, you are getting worked up!’ Then Vishvamitra got terribly worked up with red eyes and replied:‘You the Maharshis supporting Vasishtha Putras to have had the audacity be blame me not to have been able to save my sons from being killed; now my shaap to you all of you the supporters of Vishvamitra’s sons as well as to Vasishtha’s sons too to become instantly as dog meat eating ‘mushtikas’or beggars for thousand years on earth!’ Subsequently, Munikumara Shunahshepa was tied to the pole as the ‘yagjna pashu’ with red flowered garnands, as the mantras relevant to Indra and Vishnu; the Munikumara requested the King Ambarisha not to delay further even as the co-ritvijas too sought to proceed faster, and having taken the approval of the audience completed the sacrifice. Lord Indra seemed to have blessed the ‘yagjna pashu’ with thousand long subsequent life! Maharshi Vishvamitra continued his severe tapasya at the pushkara tirtha itself.
As Vishvamitra’s thousand years of tapasya concluded, groups of Devas arrived to bless him and stated that from kshatriyatva, Vishvamitra had now been upgrated as Maharshi . Having heard that encouraging outcome, Maharshi Vishvamitra continued for the next status and resolved to yet another thousand years of tapasya. As he had thus initiated the next phase of tapasya, Apsara Menaka arrived at the pushkara tirtha redeadying herself to take her sacred bath. Vishvamitra was mentally imbalanced at her alluring body figure and flashy appearance, and invited her to stay in his ashram. As he was unable to lose his self control, both lived together for some months together. But having realised subsequently, he felt anguished that Devas were still unkind to him and they were still testing his self control; he chided Menaka too and having sent her off shifted to the northern heights of Himalayas and took to the severemost tapasya , even as Devas were flustered and approached Brahma. In turn, Brahma Deva was pleased to bless him and stated: Welcome Vishvamitra! I am very pleased to grant you the status of the foremost of Maharshis. Vishvamitra then greeting Brahma with prostrations made an appeal that in case the latter was truly happy with my taspasya then he might bless Vishvamitra with the Title of Brahmarshi. Then Brahma repied: ‘Muni shreshtha! You have still not yet ripe as a ‘Jitendriya’ and should have to resort to further tapasya. As per Brahma Deva’s instructions, Maharshi Vishvamitra further continued ruthless and far more rigorous tapasya, and Indra accompanied by Marudganas convened a conference with apsaraas.
Indra at his conference with apsaras addressed pointedly to Rambha who blushed and replied with folded hands that Maharshi Vishvamitra had proved himself as a frightful personality and as such be kindly excused for the onerous task. Indra accorded encouragement and said that she could kindly be requested than being instructed and with all her abilities of physical and psychological nature, Vishvamitra be veered around and subdued. As Rambha then approached him, Vishvamitra recognised Rambhas’s voice which was sonorous like of a cuckoo bird and instantly realised the vicious planning of Indra in despatching Rambha. He adderessed her: Hey Rambhe the most unfortunate! You desire that I be allured and get attracted to you! For this mean act of seeking me enthralled, may you be cursed by me to become a stone for thousand years. Vishvamitra further said: Rambhe! Once you might be relieved of my curse, a mahe brahmana of unparalleled tapomahima – Vasishtha would be pleased to relieve and racover my curse. Meanwhile, Indra and followers slipped away along with Manmadha desirous of encouraging and assisting the accursed Rambha. Vasishtha then continued his tapasya for thousand years as already resolved by him.
Even as Vishavamitra resorted to the severest possible tapasya he nodoubt got awefully thinned down in body and energy while countless hurdles were faced but his short temper still persisted. As thus the tapasya reached the thousand year mark, Indra approached him as a brahmana medicant soliciting for readily cooked food meant for Vishvamitra himself. Despite his ‘mouna vrata’ of keeping silence for years, Vishvamitra gave away the entire food to the brahmana. He continued to even stopping his normal breathing and resultantly from his head emerged smokes of fume.This had created havoc in trilokas and Devata-Rishi-Gandharva-Naaga-Rakshasas got shaken with fright.They made a frantic appeal to Brahma Deva and described that the severity was getting further and further momentum. Ocean waters were raised higher and higher, mountains were getting broken down and earthquakes were hastened repeatedly. Then Maharshi Vishvamitra was of the form of sky high flames and one might imagine that ‘pralaya’ time had almost arrived nearby. It was at that critical juncture, Brahma Deva arrived before Vishvamitra and said sweetly: Brahman! I have arrived now with Maruganas and am totally contented with your tapasya and bless you to accomplish the glory and name of being a Brahmarshi henceforth. Addressing the Deva ganas headed by Indra, Vishvamitra stated: ‘As Brahma Himself blessed me with the unique title and status of Brahmarshi, may Omkara-Vashatkaara (or Seers with intution- independent judgment-charm- vision-enligtenment-conviction- and equanimity) and Chatur Veda jnaana; besides, dhanur veda-brahma veda- to be within my reach. Most essentially, Vasishtha Maharshi himself should on his own appear and concede my superiority! Then Indraadi Deva blessed the Brahmarshi acknowledged with ‘tathaastu’ and disappeared. Maharshi Vasishtha then appeared on his own and congratulated the Brahmarshi.
VISHVAMITRA AND SHRI RAMA LAKSHMANAS
Part Two
One fine day, the King Dasharatha of Ayodhya called up a meeting of purohitas, his queens, and close relatives broached the topic of wedding to the sons. Mean while Maharshi Vishvamitra too arrived. The Maharshi sent a message to the King about his arrival as the Koushika Vamsha Gaadhiputra Vishvamitra. The King was rather nonplussed about Vishvamitra’s sudden arrival. Yet as accompanied by purohita Vasishtha Maharshi he welcomed the Brahmarshiso heartily as Indra would to Brahma Deva himself! Maharshi Vishvamitra informed the King that he was planning for a rigorous ‘Vrata’ with ‘agni karyas’ and then enquired of the King’s welfare, the plumpness of th kingdom’s treasury, the control and intactness of the Kingdom’s boundaries, the welfare of his family and associates, and contentment of his Subjects. Later on Vishvamitra enquired of the wellbeing of Vashishta Maharshi and co Rishi- Brahmana ganaas too in the Conference as well.Now having the Guest been seated comfortably, the King made his introductory welcome remarks stating that the visit of Vishvamitra was pleasurable and he would be too happy to assist for the successful completion of the Great Yagjna proposed. The visiting Maharshi became too happy at the King’s generosity as the latter expressed.
Maharshi Vishvamitra then addressed King Dasharatha: ‘On hearing my earnest request, you must swearingly assure me that it should be indeed fulfilled. Maharshi continued to state:’King Dasharatha! The maximum part of the Yagjnamaharshuna is over but now am concerned of the attacks of Rakshasaas. As you are aware, I am bound by the principles of shanti- mouna-shama- and dama and hence would not be able to get irritated and angered . The Rakshasaas tend to pour rains of blood and minced meat and all my earlier endeavors would get to nought. Indeed, I feel tempted to get angry and giva ‘shaap’ to the rakshasaas but by doing so then what all had been achieved would net negated. That is why :Kindly allow as per your own promise your magnificent Shri Rama the Kaakutsa vamsha dhaari, satya parakrami, shuravera and your eldest son. He should indeed be able to uproot the Rakshasa groups with ease and instantly. This would eventually earn name and fame as the proud son of yours in trilokas! The principal raakshasaas named Mareecha and Subahu could never ever dare to face him and that should also send a warning to the rest of rakshasaas too. Maha Raja! never imagine Rama as your affection and attachment worthy feeling of a son only but I should be able to swear that the two Rakshasas should soon met their logical conclusions of death and fright! Maharshi Vasishtha and all other Rishis present here are fully aware of Shri Rama’s ‘satyaparakrama’ or of truthful gallantry and heroism. In case, if virtue and truthfulness are to be sustained on Earth, do allow the unique hero to accompany me. Surely, Vashishtha and other Maharshis present here should vindicated my stand asserted Vishvamitra. Katutstha nandana Dasharatha! Do therefore spare Shri Rama for ten days to let him prove his heriosm worldwide and wirthout further procrastination, do supress your affection for now so that any further delay would very adversely thwart my timings of my yajgna karya. As Maharshi Vishvamitra pleaded so vociferously, King Dasharatha had lost his balance of body and mind and fell unconscious. On gradual rcovery from his unconsciousness, King Dasharatha addressed Maharshi Vishvamitra that the lotus eyed lad of hardly sixteen years of age being asked to battle with treacherous groups of Rakshasaas was unnatural and unheard of. ‘I have the sena of akshouhinis and I myself should be able to destroy them all in no time. But even to think of Rama facing the Rakshasaas would be fanciful. Rama is yet to be aware of the nuances of battles against Mayavi Rakshasaas. If insisted, then I too might at the most allow him to accompany me but by any fair way of aksing him to face the evil knowingly might not be a consrtuctive proposition. Kushika nandana Vishvamitra Maharshi! I am now of 60000 years of ripe age and do mercifully not insist Shri Rama only. My four sons are the structures of virtue and Rama is the foremost of them all and that is precisely why that he be not made to face the evil Rakshasaas! Where and what are they and where is a lad of Rama! Allow me myself to safeguard the Yagjna!’ As King Dasharatha argued with him thus, albeit politely and seemingly convincingly, Maharshi Vishvamitra replied: Maha Raja! Ravana is a notorious Rakshasa, born in the Maharshi Pulastya. He had tahen a boon from Brahma Himself and as such had bemome a huge menace to Trilokas and thus invincible;[ the boon was that only a renowned human of the ‘amsha’ of Vishnu himself]. It is learnt that Ravana was the cousin brother of Kubera himself as the latter was born to Maharshi Vishva himself. That being the background of Ravanaasura, the latter was encouraging the rakshasa duo named Maricha and Subahu to create troubles wantonly in my yagjna. Unfotunately the hint that Vishmamitra gave could not be digested by King Dasharatha. But kept on insisting that he would still intend to protect the Maharshi’s Yagjna by killng Maricha- Subahu rakshasas all by himself! Despite Maharshi’s request that Shri Rama be asked to save his yagjna as he could terminate the Rakshasaas even after the subtle message about the invincibility of Ravanasura as per Brahma’s boon, the King kept up his adamancy and the Maharshi angrily stated that even after the King’s initial assertion that he could do anything to preserve the glory of his ancestry , ‘ may the King be happy that he had gone back on his- fake -assertions! As Maharshi Vishvamitra was rattled with anger, it looked that Earth might not be shaken and even Deva ganaas witnessing the proceedings were in panic. To avert the crisis, Maharshi Vasishtha intervened: ‘King Dasharatha! You are the symbol of Ikshvaku Vamasha and of its sustained glory. You are the famed torch bearer of the clan and should not allow any scope for its infringment now.May your assertion to Vishvamitra that his yagjna would be concluded successfully be so honoured truthfully without inhibitions of ‘ifs and buts’ and accordingly let the famed Maharshi with outstanding foresight be pleased to let Shri Rama accompany him most certainly! Whether Shri Rama was well conversant with ‘Astra Vidya’ or of the full knowledge of archery or not would be irrelevant, but one reality was definite that no Rakshasa in the universal creation could face him never ever! As the fierce fires should keep the pot of Amrit in steady position, Maharshi Vishvamitra should safeguard Shri Rama and no mighty rakshasa could ever dare to go anywhere near him. Shri Rama himself as also Maharshi Vishvamitra are the symbols of Dharma, knowledge and intense concentration. King Dasharatha! The Maharshi was steeped in the knowledge Astra-Shastra Vidya unparalleled. Deva-Rishi-Raakshasa-Gandharva-Yaksha- Kinnara- Maha Naagas too were disabled too to realise their magnificence. Probably Prajapati Kushaasva was in the past was aware of the niceties of the astra-shastra vidya and his son Vishvamitra then a King had inherited it.Raghunandana Dasharatha! That is precisely why the finesse of Vishvamitra turned a Maharshi from an outstanding expert in archery! Indeed he as a Maharshi now is steeped in the knowledge of the past-present and the future. That is why you should never hesitate even for a moment to let Rama happily accompany the Maharshi! As Brahmarshi Vasishtha assured King Dasharatha about Shri Rama’s safety in safeguarding the Vishvamitra Yagjna, the King was satisfied and allowed Shri Rama to accompany Vishvamitra even as Lakshmana followed Shri Rama. Then the King and queen Koushalya recited ‘mantras’ of auspicious -ness and blessed the depating sons. Dasharadha touched the forehead of Rama with affectionate snd off and handed over to the Maharshi. As cool breezes of winds were passing, it looked that Devas were shovering flowers from the skies while tuneful songs and farewell dances were generating send off music by the crowded onlookers on the way. The boys with a container of arrows on their backs and a ‘dhanush’ on the shoulders proceeded with smiling composure behind the Maharshi as though Ashvikni Kumars were accompanying Brahma Deva. Both Rama and Lakshmana were dressed illustriously and wearing glittering ornaments appropriately, along with a sharp knife hanging around a waist belt. In fact the scene was that of Maha Deva being accompanied by Agni Kumara Skanda and Vishakha. As the threesome proceeded towards the banks of the Sacred River Sarayu, then the Kumaras were asked to have a quick ‘aachamana’ and ‘prokshana’ in the river soon to return. Vishvamitra explained that these are two potent mantras named Bala and Atibala, and by their recitations they would be never fatigued but fortified with energy, fitness and alertness, conquering illnesses or diseases of any kind whatsoever and of hunger and thirst too. Now, Raghu nandanas! By practising these two mantras, none indeed could ever face you as being Singular and Invincible. Be it well understood that these two mantras of magnificence are the dear and radiant daughters of Brahma Deva Himself! Brahmarshi stated with emphatic selflessness that he himself accomplished Bala and Ati Bala Mantras by his own long and uninterrupted tapsya of several years and blessed Shri Rama: Thereafter the threesome had comfortable rest for the night. Early morning as Rama Lakshmana Vishvamitras had comfortable night sleep, the Maharshi addresed Rama! As Maharshi explained about the origin of the ferocious Forest which was in the ancient ages was of Indra’s blessed villages of Nalada and Kurusha, there appeared a rakshasi which Vishwamitra named as Tataka of mountain like form as of several elephants was the wife of Sunda; her son was Mareecha with round shoulders and huge head with open and extended mouth of giant form . They had been frightening and constatly tormenting the villagers of Malada and Karupa. These Rakshasaas had been in the regular habit of distressing the passers by for a spell of ten to fifteen miles and the entire forest had the notoriety of Tataka Vana . Vishvamitra then declared: Rama! My instruction to you should revive back this forest back to normalcy and worthy of beings moving around freely and fearlessly by throwing away this rakshasi Tataki and company, lest your dutiful loyalty and faithfulness would not be fulfilled. Shri Rama replied to Mahatma Vishvamitra that this Rakshasi being basically a woman as an ‘Abala’ or without physical strength as per normal usage yet is stated as one with the stature and strength coupled with severe trait of cruelty and courage. Then smilingly, the Maharshi replied that the background of Tataki was that of an yakshini married off by her father viz. Yaksha Suketaki. The latter was bound by dharma but was issueless and hence resorted to severe tapasya. Brahma Deva was pleased and the resultant boon got fructified as of the form of Tataki with a massive physical form and of the might of thousand elephants. In course of time, the girl Tataki became youthful and attractive and the father married her off to Sunda the son of Jambha. Tataki gave birth to Mareecha. Mareecha on becoming youthful played pranks with Agastya Maharshi while in deep tapasya and the Muni cursed that Mareecha would turn out as a Rakshasa. As Sunda protested violently, Agastya Muni killed Sunda too. Picking up the dead body of Sunda, both Taataki and Maricha now turned a Rakshasa roared and broke into the ashram of Agastya. Agastyaḥ paramakruddhas tāṭakām api śaptavān, puruṣādī mahāyakṣī virūpā vikr̥tānanā, idaṁ rūpam apahāya dāruṇaṁ rūpam astu te/Then Agastya gave a curse to Tataki to turn out at once as a frightful faced ‘Nara bhakshini Rakshasi’ or a human devourer rakshasi thus the yakshini since turned as a rakshasi. Shri Rama! Now that I have given the background of the Rakshasi, kill her off at once as you are the singular human warrior capable of destroying her. Nara Shreshtha! Do not for a moment get concerned of the established principle of dharma that ‘stree hatya’ be not resorted to since indeed the general concept of Raja dharma would be hardly applicable in this context. Prajapalaka Naresha ought to uphold the golden duty of being cruel and even sinful as a responsibility in the exceptionl instances and hence the instruction in this specific context. Tataka was a maha paapi and had no scruples of dharama and nyaya even bit and therefore richly deserved of straaghtaway being killed mercilessly. In the remote past, Devi Mandhara the daughter of Virochana desired to destroy the earth in entirety and that was why Lord Indra decided and killed her. Similarly the mother of Shukracharya and Maharshi Bhrigu’s wife desired to destroy Indra Deva and Lord Vishnu himself killed them mercilessly. Now, follow my instructions Rama! Obey them and kill Tataki, affirmed Vishvamitra! On hearing the spirited appeal to Rama to kill Rakshasi Surpanakha, the former politely greeted the Sage with folded hands and recalled his father’s earnest advice to him to follow the Maharshi’s advice as a command and as such he ought to follow the advice undoubtedly.So saying Rama lifted his dhanush and with strong fists and straightened it as a thunderous sound reverberated in the entire forest. On hearing the sound, Tataka wondered as to what was that about and stood up at once angrily and ran towards the direction as to where the deafening sound emerged from. As she was too tall and frightening, her figure could be seen and Rama told Lakshmana that her figure was indeed ferocious and furious and normal human beings could easily get frightened even to death! As she was a ‘mayavi’ possesive of evil energies she could assume several forms: Lakshmana! Now watch and witness as to how I would snip off her ears and nose so that she would scream loud and run away! As she was of the nature of woman that she could get saved as other wise I should have her disabled even to walk let alone run away by snipping off her legs and feet! By stating so Rama jumped forward with his uncharaceristic fury ran near her, while Maharshi blessed Rama Lakshmanas raising his voice saying: May there be an auspicious victory to the Princes ushering success of glory! As soon as they jumped forward thus, there appeared a hurricane with dust and fury as the princes were suddely taken aback but swiftly realised the play of ‘maya’ even she sought to hurl heavy stones and boulders towards them. The angry Rama Lakshmanas swiftly cracked them to pieces with rains of their arrows, approached her huge figure jumping up on her shoulders and with their knives readily hanging on their waist belts snipped off her ears and nose while she roared and roared repeatedly. In that condition, she apeared in several forms of make belief and finally disappeared. Vishvamitra exclaimed to Rama that it was a sheer waste of kindness towards the Rakshasi who had been always seeking to break up yagjnas and should be able to soon recover and repeat her ruthless deeds again and again. Vishvamitra reemphasised that she ought to be killed even now, before the fall of dusk as rakshasis recover and revive themselves at the ‘asura sandhya’. In response to what the Maharshi emphasised, Rama Lakshmanas sent rains of arrows to totally disable the rakshasi. She roared ferociously and attacked the brothers while in response she fell down on earth unconsciously terminated. Indraadi Devatas felt so thrilled and applaused especially congratulating Vishvamitra for constantly exhorting the brothers for their heriosm. The groups of Devas entreated the Maharshi to methodically teach Rama Lakshmanas the complete nuances of of Dhanur Vidya as they would have to face innumerable challenges of battles to be encounted in times ahead. Prompted by what Devas advised, Brahmarshi Vishvamitra touched the heads and foreheads of Rama Lakshmanas and advised them to rest for the night in the Tataka freed forest itself and then return to the ashram next early morning. Having rested in the Tataka vana itself overnight, Vishvamitra addressed Shri Rama smilingly and expressed his great satisfation at the Tataki samhara and initiated his teachings of applied astra vidya.
Vishvamitra stated that initially he would teach the celestial missiles of danda chakra, dharma chakra, kaala chakra, vishnu chakra, and the most powerful Aindra chakra. Then the Sage instructed the arts of application and throwing away of Indra’s Vajrastra, Shiva Deva’s trishula praharana, and Brahma’s granted Aishikastra and Shira -cchedana astra. Then the Maharshi taught the boys of the magnificent vidya of ‘gadaa praharana’ or the art of battling with maces like ‘modaki’- ‘prahari’- shikhari of forcible applications of mace strokings, throwings and mace head rubbings. Then Vishmamitra taught the astras of ‘dharma paasha-kaala paasha-and varuna paasha’. Subsequently they wer taught two kinds of dry and wet rounded applications of astras viz. ‘ashani- pinaka-narayanaastras’. Then Rama Lakshmanas were taught Agneyastra fond of Agni Deva resulting in fierce flames of fire renouned as Shikharaastra- Vayavyastra which sweeps ay the opponent with virulent sweeps away. Then the Maharshi teaches the Kakutsa nandanaas of ‘Hayashira Astra’- ‘Krounchana Astra’ and ‘Shakti Dvayaastra’ or of high potent twin astras attacking the opponent with doubled up potency. The Maharshi was pleased to instruct Rama Lakshmanas the astras named ‘kankala’-the devastating ‘musala’- and the destructive ‘Kapaala’ and ‘Kinkini’ and such astras which could lift up and throw the opponents forcefully. Then in the series were taught the famed ‘Nandana Astra’ of Vidyadharas as well as the associated mace of fame. The ‘Gandharva Priya’ astras of ‘Sammohana’ for relapsing into senselessness like ‘ Prastaavana- Prashamana-and Soumya’ were taught too, besides the ‘Mohanaastras’ suca as for varshana-shoshana-santaapana-vilaapana-maadana which was the beloved of Kama Deva Manmadha himself , and the Gandharvapriya ‘Maanava astra’, besides the Pishacha priya ‘Mohanastra’. Brahmarshi Vishvamitra then instructed the Astras named ‘Taamasa-Soumana-Samvarta-Durjaya- Mousala-Satya-and Mayamayaastras too. Then the Maharshi imparted to Rama Lakshmanas the glorious ‘Surya prabha Astra’ which when once released as an arrow would destroy the enemies to ashes. Simultaneously, the Maharshi conferred ‘Shishira naamaka Chandraastra’, ‘Tvashta ( Vishvakarma) naamaka ‘Daarunaastra’, Bhaga Deva namaka ‘Bhayankaraashtra’ and ‘Sheetoshna’ naamaka Astra of Manu Deva. Thus with facing the able disciples of Rama Lakshmanas, the Maharshi Vishwamitra was pleased to bestow the ‘astra vidya’ of his entire learning. He then addressed Rama most endearingly and affirmed: ‘we the sages are all your guides and followers alike as the earlier teachings of mine were not so much of teachings but for the enhancement of knowledge of the contemporary and following public. Shri Rama along with Lakshmana prostrated with reverence and gratitude and got readied to follow the Maharshi of the next steps forward. .
Brahmarshi Vishvamitra as was approached by Rama Lakshmanas explained to them vividly as to how and when the Rakshasaas were in the habit of destroying the yagjni karyas of the tapasvees in the ashrama. Then the ashramavaasi rishis near Vishvamitra replied that Maharshi Vishvamitra had already assumed ‘mouna vrata’ for six days,and thus Rama Lakshmanas would need to be extremely vigilant for six nights long and safeguard from the attacks of the ‘nishaacharaas’. Accordingly Rama Lakshmanas being alert ‘dhanurdharaas’ had been vigilant standing just by the side of the Maharshi. As ‘agni jvalaas’ came up initiated by ‘Upaadhyaaya’ or of the role of Brahma- ‘Purohita’ of the role of Upadrashtha, the flames went up too high as a forewarning indicators of the enrty of the rakshasaas. Then Vishvamitra along with the Ritvijas initiated the ‘aahananeeyaagni’ [Panchaagnis being described as Garhapatya- Aahavaneeya- Dakshinaagni-Sabyha and Avasatya representing Heaven-Clouds-Earth- Man and Woman vide Kathopa -nishad]. Mantravac ca yathānyāyaṁ yajño ’sau saṁpravartate, ākāśe ca mahāñ śabdaḥ prādur āsīd bhayānakaḥ/ āvārya gaganaṁ megho yathā prāvr̥ṣi nirgataḥ, tathā māyāṁ vikurvāṇau rākṣasāv abhyadhāvatām/ mārīcaś ca subāhuś ca tayor anucarās tathā, āgamya bhīmasaṁkāśā rudhiraughān avāsr̥jan/ As the resonance of the mantras recited in a pitch increased, there came up the high sounds on the sky with reverberations and dark clouds reflected the massive figures of rakshasaas named Maareecha and Subaahu and initiated pourings of blood from the high skies, even as groups of other rakshasaas started yelling and joined the task of pouring blood. Rama then addressed Lakshmana and stated that the rakshasaas had now arrived and both the Kumaras pitched up their arrows reciting the relevant mantras of ‘Maanavaastra’. The arrow from Shri Rama was shot at and pierced Maricha’s chest and the latter was farflung by hundred yojanas into the depths of the Sea. Smilingly, Rama told Lakshmana that this Mantra of ‘Manavasatra’ had only helped to faint and farflung Maricha but now let ‘agneyastra’ be released so that the other mighty Subaahu be killed for good! So saying as Subahu was killed, the rest of the raakshasas fled away for good never ever to return. This was how Raghunandana Shri Rama got rid of all the rakshasa elements of evil energies wantonly spoiling the dharmic duties of yagjna karyas by Munis for a very long time. The grateful indwellers of the Ashram praised Rama Lakshmanas under the supreme leadership of Brahmarshi Vishvamitra himself.
Proceeding further Rama Lakshmanas accompanied Brahmarshi Vishvamitra to King Janaka. Then Vishvamitra conveyed that Rama and Lakshmanas being outstanding heros desired to know about and glance at the famed Shiva Dhanush. King Janaka then gave the background of the widely reputed dhanush. In the days of yore, King Nimi was gifted a ‘Shiva Dhanush’ at the time of the wedding of his son Devaraata, and they could lift up this famed dhanush comfortably. King Janaka continued that this ‘dhanush’ was believed to have been that of Parama Shiva Himself. At the time of Daksha Yagjna Vidhvamsa , Bhagavan Shankara playfully materialised this Dhanush and angrily addressed various Devas who attended Daksha Yagjna that they had the audacity of participating the proceedings although they were well aware that Parama Shiva himself was not invited to the Yagjna and therefore he would like to break their heads. Devas who were present got frightened and tried to mitigate the anger of Shiva with prayers and as a sign of excusing them gave away this dhanush to them all. Devas in turn gifted this invaluable gift at the wedding of King Nimi’s son Devarata and that indeed was the background of this Shiva Dhanush. As King Janaka was performing ‘Bhumi Yagjna’ by tilling the land with formal mantras in praise and invocation of ‘bhu devi’, the top of the ‘hala’ or the tiller digging the bhumi was dragging with screeching sound as though some matter was hit as being hidden underneath the ground.; Kshetram shodhayataa labdhva naamnaa Seeteti vishrita, bhutalaad utthhitaam saa tu vardhat mamatmaja/ Thus Devi Sita was called ‘ayonija’ or unborn to a woman. Then and there, the King readily resolved to marry her off only to such a ‘Veerya shukla’ or a person of mighty semen who could lift up and get it readied for action. As Devi Sita gradually came of age, several suitors aspired for her hand but were told assertivlely:
teṣāṁ varayatāṁ kanyāṁ sarveṣāṁ pr̥thivīkṣitām, vīryaśulketi bhagavan na dadāmi sutām aham/ Only those valiant and virtuous princes who could truly manouver and straigten the Shiva dhanush would be the eligible youth. Following this announcement, none indeed could do this brave act so far. Several princes of near and far kingdoms in groups became angry and even threatened King Janaka of dire consequences. King Janaka recalled that as my tension increased in view of my predicament, Devas helped me in manifesting ‘chaturanga sena’ of strong foot soldiers, hores and horsemen, chariots and chatioteers, elephants and elephant men which kept the enemies far and near. Then King Janaka thus having narrated his experiences, stated that this being the background of the Shiva Dhanush, he should be pleased to show the Shiva Dhanush reiterating: Yady asya dhanuṣo rāmaḥ kuryād āropaṇaṁ mune, sutām ayonijāṁ sītāṁ dadyāṁ dāśarather aham/King Janaka then addressed Brahmarshi Vishvamitra: In the event of Shri Rama being able to fulfill my ‘pratigjna’ to the avowed statement that who ever could possibly negotiate this Shiva Dhanush should be eligible for Devi Sita’s hand in auspicious wedding with grarititude and respectfulness! On hearing the assertive statements of King Janaka, Brahmarshi Vishvamitra coolly replied:’ King Janaka! Could you please show the Shiva Dhanush to Shri Rama! Then the King instructed his minister to have the Shiva Dhanush brought over there; then he described that the dhanush had been kept stored in a heavy steel box of eight strong layers on a mobile platform which could be pushed by five thousand persons of extraordinary body strength. Once vizualised the heaviness and hugeness, the Raja Kumaras could certainly guage and appreciate the splendour and grandeur of the Dhanush. King Janaka having shown the Shiva Dhanush, continued: ‘ To this wonder striking Dhanush, the generation of Kings of Mithila had been – and so always in generations – performing daily worship. Brahmarshi! Be this known that all the devas, asura- rakshasaas, gandharvas, yaksha kinnnara, maha nagas too had miseralby failed to lift it , let alone to negotiate this dhanush. As the dhanush was brought near, Bahmarshi addressed Shri Rama to have a look at it. Rama replied: Idaṁ dhanurvaraṁ brahman saṁspr̥śāmīha pāṇinā, yatnavāṁś ca bhaviṣyāmi tolane pūraṇe ’pi vā/ Now, I keep my hand on the shiva dhanush and shall endeavour to lift it up and straighten it too. Having thus stated: Shri Rama lifted up the Shiva Dhanush as if it were a toy, straightened it with great ease, held the middle part, and as though of a child play broke into two pieces. That breaking resulted in earthshaking like reverberations and the masses of persons, animals and all other living beings, near and far way too collapsed in unconciousness and solid structures fell down to pieces. For quite some time, the King and followers were dazed into unconsciousness and on gradual recovery exclaimed and addressed Brahmarshi Vishvamitra as follows: Brahmarshi! To day with my own eyes I have witnessed the most unbelievable act of Dasharatha nandana Shri Rama. To lift up, straighten, control and finally break it is simply an act of amazement, disbelief, and magnificence. Once wedded to Shri Rama, my daughter ought to be proud to his life partner and bring in unimaginable glory to her father and the Janaka vamsha! Devi Sita my heartthrob from now onward is dedicated to Shri Rama as his ‘sahadhamacharini’! With your kind approval and complaince, may we have the privilege of despatching my minister and senapati to Ayodhya to intimate about the act of incredibilty here and request King Dasharatha , his queens and the entire ‘parivaara’ to very kindly visit Mithila for the auspicious wedding. Brahmarshi asserted: ‘tathaastu’ or be it so! [ Valmiki Ramayana]
VISHVAMITRA AND HASCHNDRA
Part Three
King Harishchandra on a hunting expedition, he heard the cries of a woman asking for help. Armed with a bow and arrow, he went in the direction of the sound. The sound was an illusion created by Vighnaraja, the Lord of the obstacles. Vighnaraja was trying to disturb the tapasya of Vishvamitra and entered the body of Harishchandra who in turn started abusing Vishwamitra. This disturbed Vishwamitra’s tapasya even as Harishchandra came to his senses and realized that the Sage was extremely angry with him, and apologized. Then commenced the ‘Agni Pareeksha’ Harischandra who was renowned for his outstanding Truthfulness. As though Ganesha prompted Vishvamitra by testing the tenacity of Vishvamitra and the glory of Truthfullness of the King alike, the episode of Satya Harischandra got initiated. The King promised to fulfill any of the Vishvamitra’s desires to get rid of his guilt. The King requested to perform Rajasuya Yagna. There after, when Harischandra offered ‘dakshina’ to Vishvamitra, the latter surprised the King and demanded his entire kingdom and all his possessions excepting him, his wife Devi Chandramati and son Rohitasya and left the palace. Vishvamitra further demanded another dakshina when Harischandra sold off himself, his wife and son too. The Sage maltreated them all and Harischandra decided to leave for Kashi in utter poverty. Viswamitra reached there too and reminded about the dues of Dakshina since a month passed meanwhile. Harischandra’s wife offered that she could be sold off to pay for the Dakshina.The King fainted at her proposal and she fainted too. But since the Sage gave an ultimatum to pay off at least a part payment by that evening, the couple decided that she was sold in an open market place as a slave of any taker. A Brahmana came forward to buy her and some amount was paid to Viswamitra, but the young son Rohit did not leave his mother and she begged the Brahmana, who already started insulting and even beating her in the presence of her husband and the Public, finally agreed to allow the son to stay along with her in his home. A few days later, Viswamitra appeared in the form of ‘Kaal’ (Mrityu/ the Deity of Death) and demanded that atleast another instalment of the payment due to him at once; Harischandra had no other option to sell himself to a Chandala, even while reminiscing his past stature and the absence of his virtuous wife and the dear son. The Chandala gave him the duty of holding a stick to burn off dead bodies and be loyal to the Master and carry out his meanest errands The Great Harischandra finally got rid of Viswamitra even if he had to perform the most wretched and heinous duties; he lost his identity and carried on with past memories which also faded away with the passage of time and led a mechanical and handful existence.One fateful day, a woman arrived at the burial ground with a dead body of her son, stated to have been dead as a result of a snake bite.The crying woman recognised the person with his stick with which he was used to burn off dead bodies for years now, and even as he had a dishvelled and ugly hair and beard, with depressed cheeks and hollow eyes. The former Queen- the wife of King Harischandra was herself half clad and hardly identifiable, with her dead son on her lap; she had tired eyes after incessant cries and was looking completely exhausted and hysteric. A man called Harischandra- a non-entity-vaguely felt he saw her somewhere! At last, he recognised her and their dead son and hugged her and the son’s body, arranged the dead son on a huge pyre and was about to consign to flames. His wife decided to immolate herself but Harischandra felt that he was not free even to do so without his Master’s permission.Finally he decided to join his wife’s immolation even if he were to go to hell and the couple performed their last prayers to Almighty. Just at that nick of time several Deities headed by Dharma made their appearance; they included Sadhyaganas, Vishvadeva, Marutganas, Lokapalas, Nagamani, Siddhaganas, Gandharvas, Rudraganas, the two Ashvani Kumaras, Sage Viswamitra and Lord Indra too.The dead Rohit was revived and presented himself in a Prince’s attire Harischandra and his wife were blessed and were invited to reach Heaven but the King hesitated as he did not secure his Master’s permission; Dharmaraja declared that he himself was the Chandala and approved of the Royal Couple to fly by the Pushpak Vimana to Swarga. Lord Indra stated that all the Deities were extremely happy with the Values of Dharma, Sacrifice, Dedication and Truthfulness that were amply demonstrated by the King, his wife and their son and as such the three were fully entitled to Swarga. Indra sprinkled ‘Apamrutyu vinaashaka Amrit’/ the Ambrosia that negated death on the Pyre where the dead body of Rahul was kept and the various Deities showered fresh fragrant flowers and Indra personally invited the Threesome to Swarga; .but Harischandra hesitated and said that the Citizens of Ayodhya were highly anguished at our misfortune and hence the King and family alone could not depart to Swarga committing betrayal; the sins of Brahmahatya, Guruhatya, Gohatya, Streehatya are as deplorable as Bhaktahatya; therefore Bhagavan Indra! Kindly return to Swarga, since the pleasure of visiting that Place would not accord as much happiness of our reaching Swarga as our staying in this ‘Bhu Naraka’ along with our Bhaktas! Thus our resolve is to stay back with our own well-wishers ony.Lord Indra was taken aback by the decision of Harischandra and did concur with his proposal as an.unusual and exceptional occurrence! Sage Sukracharya commended the example of Harischandra and stated as follows: Harischandrasamo Raja na bhuto na Bhavishyati!
VISHVAMITRA- VASHISHTHA RIVALRY
Part Four
After emerging from his penance under water for twelve long years, the Guru of the King Harischandra, Sage Vasishtha, came to learn that Viswamitra tormented the King and his family to such unendurable limits as taking away their Kingdom, freedom of existence, and near extinction of their lives. It was due to the enduring capacity of the King that even Deities like Indra, Dharma and Dikpalakaas complemented him and his family as was so felt by Vasishtha too.. Quite incensed by the deplorable acts of Viswamithra, he gave a Curse saying: Tasmadduraatma Brahmadvida yajvinaamavatopakah macchhapahato moodhaha sa bakatvamavaapsyati (Due to this reason, that evil-minded stupid who is a hater of Brahmanas and who seeks to spoil Yagnas being performed by them be cursed to become a stork!). But Viswamitra came to know of the curse and gave a return curse to Vasishtha to say: Twamaadi bhavasvet (You become a Partridge!). By virtue of their mutual curses, both the Sages turned out to be birds and kept on quarrelling with each other screeching and shrieking and becoming a nuisance in the surroundings. Brahma himself, as accompannied by Devas heaed by Indra ities sought to bring about truce to the fighting Baka (Stork) and Aaadi (Partridge) but to no effect. Finally, Lord Brahma over-ruled the mutual curses of the Sages and restored their original forms.Vasishtha and Viswamitra felt ashamed of them; Brahma explained to Vasishtha that the extreme actions taken by Sage Viswamitra against Harischandra and family were only to put them to test but not out of spite or jealousy; even Dharma Raja was an actor in the drama that was initiated by Maha Ganapati Himself! Harischandra and family as also the great illustrious Well-wisher Subjects of Ayodhya were amply rewarded at the end thus explained Lord Brahma.
Conclusion:
Brahmarshi Vishwamitra sought to initiate New Creation, a new artronomical system!!He sought to ceate a mid air Trishanku Svarga; Bramha smiled and so did Parama Shiva as the odd request of an affectionate , stubborn persistence of a child for a passing time period!
Svarga is stated as of the third in the series of seven lokas Bhuloka, Bhuvar loka, Svarga loka (Indraloka), Maharloka, Janaloka, Taparloka, Satya Loka beyond there exist Goloka, Manidveepa and there beyond.Svarga Loka is a set of heavenly worlds located on and above Mount Meru. Swarga is stated as a transitory place for righteous souls who have performed good deeds in their lives but are not yet ready to attain ‘Paramaradha’.The capital of Svarga is Amaravati, guarded by Airavata, presided by Indra Deva called the Paradise inhabited by Gandharvas and Apsaras. While ‘bhuloka’ the Earth perceived through the Panchendiayas or five senses, ‘bhuvarloka’ – the Space between Earth and Sun, as inhabited by semi-divine beings being the areal region, or the atmosphere- ‘svarloka’ or the region between the Sun and Polar Star- the Maharloka’ – the abode of Maharshis- then Brahmaloka or Karanaloka .’ The spiritual universe of ‘janaloka’or creative plane Abode of the Brahma putras, while ‘ taparloka’ the plane of austerity and the bode of tapas, and ‘satyaloka’ the plane of reality Abode of Truth or of Brahma, where atman are released from the necessity of rebirth.
[Maha Bhagavata Purana is quoted providing a hazy idea as follows: Lokaloka is the border beyond which are the three other Lokas, viz.Bhurloka, Bhuvarloka, and Swarloka. On the top of Lokaloka, there are four Gajapaties controlling the planetary system on the four directions;They are Rishabha, Pushkara Chuda, Vamana and Aparajita. The distance from Lokaloka to Bhuvarloka is as much distance as from Meru to Lokaloka. That is a billion miles further.This space is named Aloka Varsha. Lord Sun is situated in Anthariksha in between Bhurlok and the Bhuvarlok. It is the Sun Planet which reveals the entire Universe from various directions and is thus the centre. Sun is the potent energy who is seen and felt to normal human beings and indeed the super indicator to all parts of the Universe, including the sky, the World, the higher planets and the lower planets. The entire Universe has a diameter of fifty crore yojanas or 4 billion miles. Like the grain of wheat, the lower part of the Universe topping the Earth is sliced half way of the upper part with Antariksha or the outer space as the divider. The Planet Of Sun is situated in the outer space moving forward from north to south (Dakshiyahana) and from south to north again (Uttarayana), emanating tremendous heat and light.The setting of Dakshinayana to Uttrayana is considered to be of significane as it heralds the six monthly movement influencing the trend of fortunes.As per the movement of Sun through the ecuador, or beneath it or above and from Tropic of Capricorn (Makara) to that of Cancer (Karkataka) and back, the zodiac signs are passed through too in a systematic manner and the duration of day and night too are short, equal or different.When Sun passes through Aries (Mesha ) and Libra ( Tula), days and night are equal. As Sun passes through the five Signs headed by Taurus (Vrishabha), the duration of day increases till Cancer and thereafter decreases by half an hour a day each month till Capricorn (Karkataka) in Libra, when day and night are equal again.When Sun passes through the Five Signs beginning from Vrisckica, the duration of days decreases compared to nights until Capricon and gradually increases month after month till they are equal in Aries. As a rule, till Sun travels north the nights become longer and when Sun travels south the days become longer. Sun travels around Manasottara Mountain in a circle. On the Mountain to the east of Sumeru is the Devadhani, the residence of Indra, the King of Gods; to the South is Samyami, the Abode of Yama Raja, God of Death; the West is Nimkolani of Varuna, the God of Rains/Water; and the north is Vibhavari the abode of Moon. Thrayimaya, named as the Chariot of Sun visits all the abodes of Indra, Yama, Varuna and Moon traverses all the Residences of these Gods covering the words ‘Bhur Bhuva Swaha’at a speed of 27 million miles approx in one muhurta (30 muhurtas a day)! Interestingly, the Chariot of Sun God is 28 million miles long and seven million miles wide! Arunadeva, the Charioteer, controls the horses and sits in front of the Sun God, but looks backward to Sun. It is said that there might be thousands of rays of Sun, but the important ones are only seven, representing Seven Planets, Viz.Sun, Moon, Mars, Mercury, Jupiter, Venus, and Saturn. Moon travels faster than Sun.The distance between Sun and Moon is 100,000 yojanas( 800,000 miles). In two lunar fortnights, Moon passes through a period of a Samvatsara or a year. In two and quarter days, Moon passes through a month of the Sun, or in one day, it passes through a fortnight of the Sun. Hence, the divergence of Solar and Lunar calculations and Calendars. As the Moon is waxing, it is a day for Gods and a night for Pitru Devatas.The waxing fortnight gradually diminishes the shine till the Moon-fall day (Amavasya) and the waning Moon picks up the shine day by day till Moon-rise day( Pournami). Moon is known as ‘Jeeva’ ( life-provider), or ‘Manomaya’ (mind-alerter) or ‘Annamaya’ ( potency provider from herbs and plants), ‘Amritamaya’ ( source of life to all) and ‘ Sarvamaya’ ( all pervading). From Moon to the Group of Stars, the distance is 200,000 yojanas (16 00, 000 miles). Headed by Abhijit, there are twenty eight Stars revolving on their own axis. Above the Group of Stars is the Planet of Venus (Sukra) almost of the distance from the Moon to the Group of Stars. It is a benevelont planet, especially as a provider of good rains and prosperity and moves at the same pace as Sun God. Mercury (Budha), the son of Moon is situated from Venus ( 16,00,000 miles) or 72,00,000 miles from Earth and this Planet too is benevolent excepting when not moving along with Sun, thus causing cyclones, excess or no rainfall and dusty storms. Equidistant from Mercury or 80,80,000 miles above Earth, is the Planet of Mars (Mangal), which is generally not considered favourable, travelling along with other planets every three fortnights and creates tensions. The Planet of Jupiter ( Guru) is away from Earth by some 10,400,000 miles-again 16,00,000 miles away from the planet of Mars- is considered generally benevolent to Brahmins and Universe, unless takes a curved path in conjunction with other planets. Saturn, which is 12 million miles above Earth is also considered generally unhelpful. Normally, each planet is 16,00,000 miles apart from another planet , but the distance from Saturn to the Group of ‘Sapta Rishis’ or the Seven Sages is 8,800,000 miles from Saturn ie.20,800,000 miles from Earth. Indeed, the Seven Sages are always the great well wishers of the entire Universe.The Sapta Rishis, viz.Marichi, Angirasa, Atri, Pulsastya, Pulaha, Krathu, and Vasishtha born in Lord Brahma’s thoughts to help in the act of Creation.(Reference Maha Bharatha; Shanti Parva).The Seven Sage Constellation of the Great Bear ( Ursa Major) is indeed the great well wisher of the entire Universe. The Sapta Rishis circambulate around the Pole Star, or Dhruva Tara, which is as good as the Abode of Supreme Lord Himself and is prayed to by religious mortals and Gods alike. Some 13,00,000 yojanas ( 10,400,000 miles) above the ‘Great Bear’ shines high the Pole Star and the‘Sisumara System’ or the Great Machine, comprising the Stars and Planets, resembling a Dolphin in water. Scholars of the Science of Astronomy compare the Formation as an Illustration or an Image of The Supreme Almighty Vasudava Himself, as this ‘Jyothi anekam’( Multi-Splendour par excellence) or ‘Sisumara Samsthanam’(The Grand Wheel Establishment) is clearly visible on the Sky, and as the The Supreme Almighty is invisible anyway! In other words, it would never be possible to comprehend the Portrait of ‘Virat Purusha’, let alone by human beings but by Sages and even by Gods or Trinity too, but one could visualise the similarity of God- Head with the Sisumara and be contented with it atleast. The various planets and a multitude of Stars revolve around the Pole Star or the Dhruva Star, each moving around in theier own Orbits at their own heights and are not clustered due to law of gravity.The body of Dolphin-like Sisumara Chakra is coiled with its head downward, the Pole Star (Dhruva) at its tail, on the body of its tail are the Planets of demi-Gods viz.Prajapati, Agni, Indra and Dharma; the base of the tail are the Planets of Dhata and Vidhata; at the hip position are the Sapta Rishis; the right side of the Sisumara Chakra are the Constellations of fourteen Stars beginning from Abijit to Punarvasu; on the left side of the coiled body are the Stars of Pushya to Uttarashadha, thus balancing the body with equal weight of the Stars; on the back side of the body is the Group of Stars known as Ajaviti and on the abdomen flows the Ganges that flows in the Sky (the Milky Way Galaxy), which is the home of Solar System with an estimated 400 billion Stars and planets and thousands of clusters and nebulae); on the upper chin of Sisumara is Agasti; on the lower chin Yamaraja; on its mouth Mars; Genitals Saturn; on the back of its neck Jupiter; on its chest the Sun and the core of heart Narayana Himself; within its mind the Moon; navel the Venus; breasts Aswini Kumars; within its life-air or Pranapana is Mecury; neck Rahu; all over body the comets and pores innumerable Stars. Thus Sisumara Chakra is a mini version of the Supreme Almighty Himself.]
