Vashista & Vishwamitra
VISWAMITRA
Kausika was a kshatriya that is to say, a person of rajasic nature. However, as a result of his deeds in previous lives satwic tendencies and attitudes entered his consciousness and he went about adhering strictly to truth. He transformed himself and sublimated his consciousness into a pure state. The great mantra that he brought to the world is the Gayathri. He is known as Viswamitra, the mitra of the entire Viswa (Universe) for he became the well wisher of the entire viswa. Brahmins have acclaimed and accepted the Gayathri manthra as a Divine gift, they have revered and recited it and derived immense bliss. Even though Kausika was janana kshatriya, he become a karma brahmana and he was accepted as such by vedas, which emanated from the voice of the God. Thus it is clear that the vedas proclaim a path to all mankind without prejudice, partiality or sense of distinction.
In Tretha Yuga, Vismamitra took the help of Rama to ensure the conduct of the yajna without any hindrance from the demonic forces. His ashram was called Siddhashrama. Actually the heart of every human being is a Siddhashrama. The moment evil thoughts or bad feelings arise in man, that is the beginning of all sins. When the heart is polluted with such sinful thoughts, one should seek the help of "Atma Rama", just as Viswamitra sought the help of Rama to put an end to the rakshasi Thataka. If you think of God and pray to Him with sincere devotion, every deed done by you will be a yajna. The mind is the altar of this yajna. You must offer higher purpose. He had no doubt prepared the ground for the destruction of the various demons, but he had also prepared the ground for the marriage of Rama and Sita.
When Viswamitra was taking Rama and Lakshmana for the purpose of killing Thataki, half way in their journey they heard a big noise. Rama and Lakshmana asked Viswamitra how in a forest where there were not many people, such a big noise could come. Viswamitra told them that in the Himalayas there is a particular mountain called the Kailasha and on that mountain there is a lake by name manasa sarovara. The river sarovara flows out of the Manasasarowar. An ancient king who belonged to the dynasty of Rama was responsible for bringing this river down to the plains and his name was Bhagiratha. Viswamitra stated that Bhagiratha brought down the river Ganges. As the river Sarayu was joining the river Ganges nearby the noise was so loud. Viswamitra had implied a good inner spiritual meaning for his statement. He regarded the word Kailasha as symbolic of the pure mind. Our mind has been compared to the lake manasasarovara. The outflow of several ideas from the pure and clean mind had been compared with the outflow of the river Sarayu from the lake Manasasarovara. He imagined that these ideas are springing as if they had pure white foam in them. When these sacred ideas are emanating from Manasasarovara in the form of Sarayu and when they are touched by the rays of sun, they produce a Sound the primordial sound OM. This sacred sound Om, or the pranava is emanating from the heart of every individual. Viswamitra explained that this is the origin of the noise. You can hear this sound of pranava only in a place which is pure.
After walking some distance, they heard a sound which was not very pleasant. That was causing some fear also. Rama asked Viswamitra, what that fearful sound was? Viswamitra told Rama that the fearful sound was made by Thataki a rakshasi (Ogress) who was causing havoc and trouble to all rishis (Saints) in the forest. He also explained that Rama was brought there to kill Thataki. She was originally a yakshini. Since Rama knew all dharmas and all the secrets of things he asked Viswamitra how a yakshini, which cannot exercise its own will could cause such a harm and suggested that Thataki is only a rakshasi. Viswamitra gave an interesting story in this context. He described the story of Suketa who was a yaksha, who was praying to the Lord because he had no children. As a result of this, he was blessed with a very strong daughter by name Thataki, the rakshasi. This Thataki married a person by name Sangalu and after the marriage she had two sons by name Subahu and Maricha. After some years, the husband died. Unable to bear the death of her husband Sangalu, she became very much excited and in great passion she developed anger and with the help of her two sons, she has been all the time giving pain and trouble to the rishis. Realizing this anger and bad conduct on the part of this woman, Agasthya cursed her and said that she will thereafter conduct herself as a rakshasi.
Viswamitra narrated this story and said that originally she was yakshini but as a result of the curse of Agasthya she became a rakshasi. Now she can exercise her will over human beings. After telling Rama about this power of the yakshini, he took him to Mithilapura. Viswamitra had also been establishing the truth that is contained in the statement that sin is not distinct and unconnected with one’s actions.
Rama was sitting alone in a room and was trying to press his feet and relieve the pain due to walking. The doors of the room were nearly closed, but there was a small opening. Narada came there and looked through the opening in the door and found that Rama was pressing His own feet. He loudly exclaimed, "Oh Paramatma, what has happened? why are you pressing your our feet?" Viswamitra appeared on the scene immediately and told Narada that this secret of the incarnation of Rama must be kept carefully. He requested Narada not to bring about a catastrophe by announcing it openly. Viswamitra said that if this is done, then the marriage of Sita will not take place and the destruction of Ravana will not came about.
Viswamitra recognised that the atma, which is identical with Divinity is present in everyone. It takes the form of pragnana (wisdom) in the created form in order to establish the identity between the Jeevatma and Paramatma. When we look at the story of Ramayana, we find that at a certain point, Viswamitra comes to Dasaratha and requests him to send two of his sons for the specific purpose of protecting his yajnas in the forest. During the journey he taught Rama and Lakshmana two mantras, Bala and Atibala. Not only did he teach these mantras but he also gave them all the weapons that were in his possession and taught them how to use those weapons. After giving them all this training, he took to Mithilapura after the yajna was over. It is not as if these mantras, Bala and Atibala, have something special in them.
While taking them to Mithilapura, he also undertook the task of getting Rama to remove the curse on Ahalya. After reaching Mithilapura, he gets Ramachandra to break Siva’s bow and marry Sita. After the marriage of Sita, Viswamitra disappeared that very night and was not to be seen thereafter. Thus we see that the story of Viswamitra begins with taking Rama and Lakshmana with him and performing the marriage of Sita as the foundation for the ultimate destruction of Ravana. When he came to Dasartha he was in the first stage. When Viswamitra taught the mantras Bala and Atibala to Rama and Lakshmana, he took the form of Taijasa. When he undertook to perform the marriage of between Sita the jeevatma with Rama the Paramathma, he took the form of pragna.
Because Viswamitra reached this sacred stage of Pragna, he could realise that Rama was the incarnation of Narayana himself and in that content he was in contact with Rama. in this stage of Pragna, there will be a commendable determination to fulfil a task. That determination is permanent and unwavering. In this stage Viswamitra developed some kind of enmity with Vasista because Vasista being described as a Brahmarishi while he himself was described only as a Rajarishi. He was determined to see that he was also addressed as a Brahmarishi himself. Withstanding all kinds of difficulty and never wavering from his determination Viswamitra went into a very severe penance. He could withstand all the tests to which he was subjected by God himself. In the end he succeeded in being called a Brahmarishi by Vasista himself. Because he took such a hard and difficult vow and succeeded we call him brahman, Thus if we want to achieve anything we should go into the state of an unwavering mind and a determination without swerving from the objective. Viswamitra demonstrated such a sacred truth.
Among the lessons which Viswamitra gave to the world, Gayatri Mantra is an important one. This mantra teaches that there is equal opportunity of spiritual achievement for all religions, for all people of all countries and people of all communities and all places.
Viswamitra always proclaimed that the two aspects beauty and happiness really come out of our own mind. His great achievements and his courage are indescribable by ordinary words. He had very many potent weapons with him. He never cared for the great weapons which he possessed in his own house. He knew that Narayana Himself had come as a young boy and was born in Dasaratha’s household. So all that Viswamitra did was based on this knowledge.
The sage who exemplifies the transformation from the Rajasic to satvic quality is Viswamitra. His antipathy to sage Vasishta went to the extentt of even contemplating the destruction of the sage. Viswamitra was hovering near the ashram when he overheard a conversation betweeen Vasishta and his spouse Arundhati. Arundhati expressed her admiration for the beautiful unblemished light the full moon was shedding that night. Immediately Vasishta observed, "Tonight’s full moon is shining untainted like the pure penance of Viswamitra." On hearing these words, Viswamitra realised how mistaken he was regarding Vasishta and rushed into the ashram, fell at the feet of Vasishta and prayed to him to forgive him.
Vasishta lifted Viswamitra and hailed him as "Brahmarishi" (a sage who has realised the Supreme Self). Vasishta, who had previously described Viswamitra as a Rajarishi (a royal sage), spontaneously hailed him as a Brahmarishi. Viswamitra could not contain himself and asked Vasishta on what grounds was he called a Brahmarishi. Vasishta said, "Viswamitra!
hitherto you were filled with self-conceit. You were born with ego, grew with ego, and never bowed your head to any one. Today you put an end to your ego and fell at my feet. This is the significance of egolessness. A Brahmarishi is one who is free from egoism, acquisitiveness, pride and arrogance."
