Bala Kanda, Sarga 65

Meaning

“Leaving the northern quarter in which stand the Himālayas, Viśwāmitra (the eminent sage) now sought the eastern quarter and began to practise most severe austerities again. (1)

Meaning

“Undertaking the supreme vow of rigid silence extending over a period of one thousand years, O Rāma, he embarked on a course of austerities which was most difficult to prosecute and had no parallel. (2)

Meaning

“Even at the end of full one thousand years anger did not overpower the great sage, who remained stiff as wood (not even making any signs or gestures), even though he was in the meantime buffeted by many obstacles; for he had embarked on this course of austerities after making an unalterable resolution, O Rāma ! On his vow of prosecuting the austerities for a thousand years being completed, Viśwāmitra, who had taken that great vow, proceeded to take his food. Appearing at the nick of time in the guise of a Brāhmaṇa, O scion of Raghu, Indra begged of him the cooked food that had been served before him. (3—5)

Meaning

“Having unhesitatingly given all the cooked food to the Brāhmaṇa, and remaining without food, the whole stock having been exhausted, the great ascetic, possessed as he was of extraordinary power, did not speak a word to the Brāhmaṇa, firm as he was in his vow of silence. He became silent once more even as before and also suspended his breath: so the tradition goes. (6-7)

Meaning

“Viśwāmitra, the foremost of ascetics, did not resume his respiration for another thousand years. While he kept his respiration suspended, there issued from his head a smoke by which all the three worlds were thrown into confusion and felt heated as it were. Bewildered by his askesis and overshadowed by his glory, nay, stricken with agony, all the gods, Ṛṣis and Gandharvas as well as the Nāgas, serpents and ogres thereupon sought the presence of and prayed to Brahmā, the creator, as follows : (8—10)

Meaning

“Though tempted and provoked to anger through many causes, O lord, the great sage Viśwāmitra is rising more and more by virtue of his asceticism. (11)

Meaning

“Not even a minute flaw of any description can be seen in him. If, however, that which is keenly sought after by his mind is not granted to him, he is sure to destroy all the three worlds including the animate and inanimate creation by the fire of his askesis. Nay, all the quarters are enveloped in darkness and nothing is clearly visible. (12-13)

Meaning

“All the oceans are turbulent and mountains are being riven. The earth is quaking and the wind is blowing violently at this time. (14)

Meaning

“We are at a loss to discover its remedy, O holy Sir ! Like unbelievers people are giving up their sacred duties. With their mind deeply agitated all the three worlds are puzzled. (15)

Meaning

“Nay, the sun stands totally eclipsed by the glory of that great Ṛṣi. The great sage Viśwāmitra, who is fire personified, endowed as he is with unique splendour, O venerable Sir, deserves to be propitiated before he sets his mind on wholesale destruction. Even as all the three worlds were consumed by the fire of universal destruction in the past (at the time of universal dissolution), they may likewise be burnt by him. Therefore, let that very boon be vouchsafed to him, on which his mind is set, even if he seeks to rule over the gods.” Thereupon all the hosts of gods with Brahmā (the progenitor of the entire creation) at their head called on and addressed the following sweet words to the high-souled Viśwāmitra : “Hail to you, O Brāhmaṇa Ṛṣi ! We are highly pleased with your asceticism. (16—19)

Meaning

“You have attained Brahmanhood by virtue of your severe austerities, O son of Kuśika ! Accompanied by hosts of gods, O holy Brāhmaṇa, I further confer longevity on you. (20)

Meaning

“Enjoy blessedness and deport according to your pleasure. May good betide you !” Pleased to hear the benediction of Brahmā and offering salutation to all the gods (lit., denizens of heaven), the great sage Viśwāmitra said, “If Brahmanhood as well as long life has been secured by me, let the mystic syllable OṀ (the key to Self-Knowledge), the sacred word ‘Vaṣaṭ’ (which is used after the name of the deity to whom an oblation is made at a sacrifice, while pouring an oblation into the sacrificial fire) and the Vedas, which furnish us with details of Self-Knowledge as well as of ritual acts, seek me of their own accord. Let Vasiṣṭha, a mind-born son of Brahmā, the creator, the foremost among the masters of the science of archery etc., (the sciences mastered by the Kṣatriyas) as well as of those mastered by the Brāhmaṇas (viz., the four Vedas, including the Upaniṣads, that treat of Brāhma, the Infinite), call me as such a Brāhmaṇa, O gods ! If this supreme desire of mine is granted by you, depart then, O jewels among gods !” (21—24)

Meaning

Conciliated by the gods, Vasiṣṭha, a Brāhmaṇa sage, the foremost among ascetics, thereupon made friends with Viśwāmitra and said, “Amen !” (25)

Meaning

“You are a Brāhmaṇa seer no doubt. Every desire of your’s stands fulfilled !” Saying so, the gods too returned each to his own abode in heaven as they had come. (26)

Meaning

Having attained the highest status of a Brāhmaṇa, the pious Viśwāmitra too paid his homage to Vasiṣṭha, a Brāhmaṇa sage and the foremost among ascetics. (27)

Meaning

“Having realized his ambition of being recognized as a Brāhmaṇa and remaining devoted to his austerities, he traversed the entire globe. In this way, O Rāma, was Brahmanhood actually attained (in this very birth without changing his body) by the high-minded Viśwāmitra. (28)

Meaning

“He is the foremost amongst sages, O Rāma ! He is asceticism incarnate. He is supreme virtue personified; nay, he is the highest and perennial abode of prowess.” (29)

Meaning

Saying so, the highly glorious Śatānanda, the foremost among Brāhmaṇas, became silent. Hearing the narration of Śatānanda, King Janaka spoke to Viśwāmitra (son of Kuśika) with folded-hands in the presence of Śrī Rāma and Lakṣmaṇa as follows : “I am blessed and stand beholden to you, O jewel among sages, in that you have paid a visit to my sacrifice alongwith Śrī Rāma and Lakṣmaṇa (the two scions of Kakutstha), O son of Kuśika ! I stand hallowed, O holy Brāhmaṇa, by your sight, O great sage ! (30—32)

Meaning

“Manifold benefits have been derived by me through your sight at close quarters, inasmuch as on joining this sacrificial assembly with my counsellors today the story of your many great austerities as well as an account of your many virtues, as being told at length by Śatānanda, has been heard by me, O highly glorious Brāhmaṇa, as well as by the high-souled Śrī Rāma. (33-34)

Meaning

“Unfathomable is your asceticism and immeasurable is your strength. And ever incalculable indeed are your excellences, O son of Kuśika ! (35)

Meaning

“I find no satiety in hearing your marvellous stories, O powerful sage ! The hour of religious rites to be gone through at dusk, however, is drawing near; the sun is setting, O jewel among sages ! (36)

Meaning

“Tomorrow morning, O highly glorious sage, be pleased to meet me again. Welcome is your advent to my capital, O jewel among ascetics ! Kindly grant me leave to depart.” (37)

Meaning

Viśwāmitra, the foremost of sages, felt delighted in his mind on that occasion when addressed in these words. Extolling Janaka, who was all love, he soon allowed that jewel among men to go. (38)

Meaning

Having addressed Viśwāmitra (the foremost of sages) as aforesaid, King Janaka (of the Videha dynasty), the ruler of Mithilā, alongwith his family priest and relations quickly went round him clockwise and departed. (39)

Meaning

Accompanied by Śrī Rāma and Lakṣmaṇa, Viśwāmitra, whose mind is ever given to piety, retired to his camp, being extolled even as he went by the exalted souls (that had followed him). (40)