Sage; known for efforts to equal Vashistha. Born as warrior Kaushika (Name for Vishwamitra, since he was Kusa s son. (Glossary of the Vahinis)), who by the power of Gayatri transformed himself spiritually. Early counsellor of young Rama. (DhyV, p.125)
Kaushika’s Lineage:
The day’s journey brought (Vishwamitra, Rama, Lakshmana and his disciples) to the bank of the Sona River. They had perforce to spend the night at that place itself. They took their bath in the river and finished the evening ablutions. Then they gathered around the Master eager to listen to his tales. Rama asked: ‘Revered Sir, this region appears rich and prosperous. What is its name and history, I would like to know.’ Vishwamitra replied, ‘Rama! Brahma had a son through sheer Will. He was named Kusa. He was a great ascetic, steadfast and strict in vows, heroic in spiritual adventure, learned in the science of morals. He wedded the daughter of the noble ruler of Vidarbha. The two lived in the awareness and practice of the four ends of human life, Righteousness, Prosperity, Affection, and Liberation. They had four sons—Kusamba, Kusanabha, Asurtharajasa and Vasu—each one, equal to the father in virtue, and highly evolved in righteousness, integrity and other excellences of the warrior caste.
Kusa divided the world into four parts and assigned one part to each of them, directing them thus: ‘Sons! Rule over the part assigned to each of you and prosper!’ Thereafter, they entered upon their new duties and carried out their father’s command. Each of them started constructing a capital city for the kingdom—Kusamba built Kausambi, Kusanabha built Mahodaya, Asurtharajasa built Dharmaranya and Vasu built Girivraja. Rama! This area is part of the kingdom of Vasu. We have all around us five hills, and so, this City is called Girivraja (Collection of Hills). This auspicious Sona river is also known as Sumagadhi, so that this region is named Magadha. The Magadhi flows from east to west here, like a jasmine garland placed among the mountain valleys. The majesty of Vasu has blessed the land on both banks of this river to be ever green and plentiful.
The second son, Kusanabha, was well established in Dharma. He was a pillar of Righteousness. He had a number of daughters, but, no son. He taught them right conduct and behaviour according to the rules and disciplines laid down in the scriptures. He emphasised that forbearance is the grandest gift one can give another. It is the most prolific fruit-bearing Yajna, the most beneficial way of being honest and the root of all right thought and action. He gave them this lesson even from the days when they were fed at the mother’s breast. They were later given in marriage—all of them—to the ruler of Kampilya City, Brahmadatta by name. When they left for that City, his house became empty and barren.
‘Alas,’ he moaned, ‘This house which was so bright and resonant with wit and laughter has today become dark and dumb, dull and deep in gloom. Daughters, however many you may have, have to leave the parental home rendering it drab and dreary. If only I had a son, this calamity would not have overpowered me.’ Thus, He entertained the longing for a son.
Just then, his father, Kusa, happened to visit him and he enquired the reason why he looked sad and full of concern. The son laid bare before him his mind and its anxieties. Kusa chided him for becoming so worried for this particular reason. He blessed him that he get a son soon. And as he blessed, so it happened. The son born was named Gaadhi. He grew up a very devoted virtuous prince. Since he was born in the lineage of Kusa, he was known as Kaushika.
His sisters lost their husbands after some time and as dutiful wives, they immolated themselves and gained heaven. They were born on the Himalayas as sacred rivers which joined together to form the famous Kausiki river. Kaushika was attached very much to the eldest of the sisters, Satyavati by name and so, he took residence on the bank of this river, and established himself at Siddha Ashram, and celebrated the Yajna he had resolved upon with ceremonial rectitude.
Rama! Through your immeasurable heroism, the Yajna I had resolved upon has come to its successful conclusion. It has borne fruit. My rigorous vows have been fulfilled.’
At this, the monks who had gathered around the sage exclaimed, ‘Oh, how wonderful! Really, we are fortunate that we could listen to the story of the hoary ancestors of our Master! Oh, what a great source of joy the story is! The Kusa line is indeed consecrated. Those born in it are equal to Brahma Himself in sanctity. How lucky we are that we have this singular chance to serve the one visible embodiment of all that the line represents the sage Vishwamitra. This chance must be the fruit of merit accumulated through many lives in the past.’ Vishwamitra interrupted them and said, ‘I would not have dwelt on all this, but Rama! your question prompted me to reply. I do not give details regarding this body and its antecedents. It is already night, let us rest. Delay in going to sleep might slacken the speed of our journey tomorrow. Rama! See! The Moon is peeping through the branches of yonder tree to catch a glimpse of you! It sends down cool rays to refresh the earth that has suffered long the hot rays of the sun.’ That night, everyone was ruminating over the tales of the forefathers of the Master. (RKRV Part I, p.127-131)
The story of Kaushika:
Kaushika was originally a king (a Kshatriya). Many, many years ago, he went to the forest for a hunt. He was exhausted after a full day of hunting. He came across a hermitage—Sage Vashistha’s hermitage. He paid his respects to Vashistha. Enthralled by the serenity and natural beauty of the hermitage, Kaushika tarried there, conversing with Vashistha. After some time, he requested Vashistha’s permission to return to his city. Vashistha said, ‘You are the emperor of this land. Under your rule, we ascetics are able to live peacefully in the forest. Through your administrative policies, you are ever attentive to the protection and care of sages. It is our duty to honour our King as a special guest. You must accept my hospitality.’
Kaushika said humbly, ‘Swami! I am not here alone. Thousands of soldiers are with me. If you give me a glass of water or milk, that is sufficient. Please don’t trouble yourself.’ Vashistha said, ‘O King! There is no dearth of anything in this hermitage. Where God’s Grace showers, all-round abundance follows. I am capable of providing hospitality to any number of your soldiers.’ Kaushika was surprised. He wondered, ‘How is this sage planning to provide my entire army with food?’ Kaushika’s arrogance rose and he thought ‘Let me test this sage.’ He agreed to Vashistha’s request.
Vashistha called out lovingly, ‘Shabali, Shabali!’ A cow came there. Vashistha told the cow, ‘Look here, Shabali. The king is our guest today. Please arrange for his comfort and that of his soldiers.’ In the twinkling of an eye, everything appeared! Shabali was a Kamadhenu, a wish-fulfilling cow gifted by Lord Brahma. There was food even for Kaushika’s elephants and horses, what to talk of his soldiers and himself! Kaushika was an emperor. But even his royal kitchens had never produced such delicious food. Arrogance and greed entered Kaushika’s heart. He thought, ‘This miraculous cow must reside with a King, not with a recluse in a forest.’
Kaushika finished eating. Then he told Vashistha, ‘O Sage! I have a small request. Please give me Shabali.’ Vashistha said, ‘That is impossible. Shabali is meant to be with me.’ Kaushika tried to convince him in many ways but Vashistha wouldn’t yield. Kaushika lost his patience, turned to his soldiers and said, ‘Drag this cow to our city.’ The soldiers began dragging Shabali away and she cried out to Vashistha, ‘Guru Ji! What fault have I done? Why do you let them drag me away?’
Vashistha told her, ‘Here is a king who is proud of his physical and intellectual strength, but he has no strength of virtue. How can I reason with a king devoid of virtue?’ He tried advising Kaushika, but to no avail. Now, Kaushika’s army consisted of hundreds of thousands of soldiers. Who could defy such a force? Knowing Shabali’s strength, Vashistha told her, ‘I permit you to deal with them as you wish.’
All of a sudden, Shabali created a divine army of millions out of nowhere, which fell upon Kaushika’s army. Kaushika’s men were annihilated in a matter of minutes. Not a single soldier survived. Even the sons of Kaushika were not spared! The only one left alive was Kaushika himself, who returned home humiliated. Since then, his hatred for Vashistha grew into a raging fire.
Kaushika’s anger and hatred were a curse to him. Vashistha was ever peaceful, even during this incident. Vashistha cautioned him, ‘The angry man cannot succeed. He commits sins and loses his respect. He distances himself from his near and dear ones and is despised by all. This dire enemy, anger, destroys every happiness of man. Your enemy is within you, not outside.’ But Vashistha’s peaceful demeanour and advice would cause Kaushika’s anger to increase even more! (SSB 1995, p.96-99)
From emperor to Brahmarshi
Coming to the Rajasika quality; it is characteristic of persons belonging to the Kshatriya (warrior) caste. Hatred, jealousy, ostentation, egoistic pride, are some of the traits associated with the Rajasika quality. The sage who exemplifies the transformation from the Rajasika to Sattvika quality is Vishwamitra. Vishwamitra, who was steeped in Rajasika tendencies, became a great Rajarshi and later a Brahmarshi. His antipathy to sage Vashistha went to the extent of even contemplating the destruction of the sage. Vishwamitra was hovering near the ashram when he overheard a conversation between Vashistha and his spouse, Arundhati. Arundhati expressed her admiration for the beautiful unblemished light the full moon was shedding that night. Immediately Vashistha observed: ‘Tonight s full moon is shining untainted like the pure penance of Vishwamitra.’
On hearing these words, Vishwamitra realised how mistaken he was regarding Vashistha and rushed into the ashram, fell at the feet of Vashistha and prayed to him to forgive him. Vashistha lifted Vishwamitra and hailed him as Brahmarshi (a sage who has realised the Supreme Self). Vashistha, who had previously described Vishwamitra as a Rajarshi (a royal sage), spontaneously hailed him as a Brahmarshi. Vishwamitra could not contain himself and asked Vashistha on what grounds he was calling Vishwamitra a Brahmarshi. Vashistha said: ‘Vishwamitra! Hitherto you were filled with self-conceit. You are born with ego, grew with ego, and never bowed your head to anyone. Today you put an end to your ego and fell at my feet. This is the significance of egoless-ness. A Brahmarshi is one who is free from egoism, acquisitiveness, pride and arrogance. (SSS Vol.29, pp.195-196)
Vishwamitra also wanted to acquire this name of a Brahmarshi and he himself undertook great penance and then acquired the aspect of Brahman. As a result of his penance, Vishwamitra could have the vision of Brahman and as soon as he had the vision of Brahman, he was addressed as Brahmarshi by Brahma Himself. Vishwamitra was not satisfied by merely being addressed as a Brahmarshi. He said that he wanted to directly experience the Omkara and the vashatkara which the Veda has explained. Vishwamitra understood that by getting merely the name of Brahma rishi he was not going to get the aspect of Brahmarshi. He would truly become rishi only when he grasped the meaning of the sound ‘Om’ and of Veda. Because Vishwamitra had surrendered everything to Brahma, these aspects were taught to Vishwamitra by Brahma Himself. If one is able to get the grace of Brahma, then everything will be under control. If you are far away from the grace of Brahman, all the evil planets will begin to influence you. Vishwamitra was one who had no acquaintance whatsoever with the contents of Veda. In spite of this, Brahman Himself taught him these things because of His grace. ‘Shaktipata’ was given to Vishwamitra by the Lord and we have to examine the meaning of this word. Shaktipata means that the guru hands over in one shower all the capacities to the disciple. This however is not the correct meaning. When we make this statement, it means that there is a guru and there is a disciple to whom the Shakti is being handed over. It is contradiction to the statement ‘Sarvam Brahma mayam.’ This Shaktipata is something that is given only when there is deservedness.
The aspect of Brahman is not something which can be given by one to another. (SSB 1974 p.43-44)
Vishwamitra was the son of Emperor Gaadhi. He enjoyed royal comforts right from his birth. He learnt the mantras associated with using several weapons and arrows, from Krisaswa. Since his father died at an early age, the Ministers, Feudal kings and the Royal Priests nurtured him carefully and crowned him the king. Though he was young at the time of ascending the throne, he ruled his kingdom in a manner that satisfied one and all. (Beacons of Divine Wisdom Part 1, p.103)
Janma Kshatriya to Karma Brahmin
Kaushika was a Kshatriya, that is to say, a person of Rajasika nature. However, as the result of his deeds in the previous lives, Sattvika tendencies attitudes centred his consciousness and went about adhering to truth. He transformed himself and sublimated his consciousness into pure state. The mantra uttered, and which emanated from the level of consciousness is the Gayatri. He is known as Vishwamitra, the mitra of the entire Vishva, for he became the well –wisher of the entire world! Brahmins have accepted and acclaimed that mantra as a Divine Gift; they have revered and recited it and derive immense benefit. Kaushika was therefore a Janma Kshatriya but he became Karma-Brahmin. And he was accepted as such by the Vedas, which emanated from the voice of God. Thus, it is clear that the Vedas proclaim the Path to all mankind without prejudice, partiality or sense of distinction. They pay attention only to the thoughts and acts of the individual. ((SSVahini, pp.128-129)
Knew the divine aspect of Rama:
Sage Vishwamitra was Brahmarshi who experienced the divinity of Sri Rama himself and also made known the truth to the world. He wrote a Smriti (a sacred Text containing moral codes) containing nine chapters. The text is called ‘Vishwamitra Smriti’. (Beacons of Divine Wisdom Part 1, p.103)
On the night when that lagna, that confluence, took place between the Jivatma and Paramatma, Vishwamitra disappeared from the scene. Till that merger took place, Vishwamitra was keeping the divine aspect of Rama a secret. Not only Vishwamitra, but also all the rishis kept it a secret because they wanted the destruction of Ravana to come about with certainty. If, even before the marriage of Sita and before the destruction of Ravana, they told everyone that Rama was an incarnation of God, marriage of Sita would not have taken place; Sita would not have been stolen and the death of Ravana would not have come about. This is the reason why from the very birth of Rama, He was conducting Himself and appearing to people as if He was an ordinary person. At no place, at no moment and in no circumstances did Rama proclaim that He was God in human form. The secret of Divinity is always like this and is hidden until the task, which God undertakes, is completed successfully. When the time comes, when the appropriate situation arises, then the divine strength will also become apparent to the world. Rama and Lakshmana were accompanying Vishwamitra and they came to Mithilapura. King Janaka knew the greatness of Vishwamitra, and he realised that Vishwamitra brought some princes for the sake of handling the Shiva Dhanush, and he gave them a very good reception. Rama was giving the impression that He was an ordinary human being because He came walking from a long distance.
In Mithilapura, He 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, who knew all the time what was happening, 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 own feet!’ Vishwamitra 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. Vishwamitra said that if this is done, then the marriage of Sita will not take place and the destruction of Ravana will not come about. All the rishis, who were really liberated people, had no selfish motives. This kind of conduct on their part was intended to give happiness and prosperity to the people. (SSS 1977, pp.149-150)
Senses and the mind
The senses can do nothing by themselves. They are not independent. If the mind is brought under control the sense too can be controlled. Some peple undergo mere asceticism of the senses, in order to control the mind! They are ignorant of the real discipline necessary.. The real discipline is the destruction of desire. However vigilant the warders may be clever dacoit can still steal in a hundred amazing ways. So too, however skilfully you may try to control senses, the mind will drag them to its side and execute its desires through them. Note how the sage Vishwamitra, in spite of his austerities, fell before the wiles of the Apsaras sent by Indra to tempt him If the outer door is alone closed and the inner door is left un bolted, calamity is certain. But if both the exterior and the interior doors are also safely bolted, you can sleep peacefully; for no thief, however clever, will find it easy to enter and harm. Therefore the Sadhaka should, therefore establish mastery over the external senses then mind, immersed in continuous succession of Vishya, or Subject – object relationship, has to be controlled by means of Shanti and Vairagya.. Equanimity and renunciation. When that is done, one can experience real Ananda. That is why Krishna once told Arjuna, ‘Those who aspire to have mastery over the senses must have full faith in Me.’ ((DhyV, pp.68-69)
He told them, ‘Do not identify yourself with physical body. You are the embodiments of the atma. You are Chaitanya Swarupas. You are endowed with divine power. Always bear in mind. (SSS VOL.36)
Atma is identical with divinity
Vishwamitra recognised that this atma, which is identical with divinity, is present in everyone. It takes the form of prajna in the created form in order to establish the identity between the Jivatma and Paramatma. (SSB 1977, p.136)
Spiritual Strength Is The Real Strength
Sage Vishwamitra wanted to wreak vengeance on Brahma Jnani (one who has realised Brahman, the Supreme Self) Vishwamitra relying upon his physical strength and power. Vashistha, however, relied upon his ‘Brahma Jnana’ (knowledge of the Brahman) alone to fight against Vishwamitra, since that was the only power he possessed. When the fight started, all those arrows discharged by Vishwamitra became powerless, like those directed against a mountain. All the weapons broke into pieces. Seeing this, Vishwamitra realised the truth that regal power and physical power crumbled before the Brahma Bala (the power of Brahman). After realising this truth, Vishwamitra did great penance to become a Brahma Jnani like Vashistha, and ultimately, he succeeded. (BhaG, pp. 121-122)
The three stage of Vishwamitra:
While taking Rama and Lakshmana to Mithilapura, he also undertook the task of getting Rama to remove the curse on Ahalya. After reaching Mithilapura, he gets Ramachandra to break Shiva Bow and marry Sita. After the marriage of Sita, Vishwamitra disappeared that very night and was not seen thereafter. Thus, we see that the story of Vishwamitra 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 Dasharatha, he was in the first stage. When he taught the mantras Bala and Atibala to Rama and Lakshmana, he took the form of Taijasa When he undertook to perform the marriage between Sita the jivatma with Rama the Paramatma, he took the form of Prajna.
When we look at these three stages of Vishwamitra, we understand that one can live without being dependent, to some extent, on material creation around him. At the time he is in the first stage, which is described as Vishva (relating to the physical body). Later, when we can acquire faith in the Divinity, then, we transform into the next higher stage described as Taijasa (relating to the subtle body). If we do not stop at this stage, and if we develop the next stage and identify ourselves with atma, that can be described as Prajna. Because Vishwamitra reached that stage of Prajna, he could realise that Rama was an incarnation of Narayana Himself, and in that context he was in contact with Rama. In this stage of Prajna (relating to the causal body), there will be a commendable determination to fulfil a task. That determination is permanent and unwavering. In this stage Vishwamitra developed some kind of enmity with Vashistha because Vashistha was being described as Brahmarshi while he himself was described as Rajarshi. He was determined to see that he was be addressed as a Brahmarshi by Vashistha himself. Withstanding all kinds of difficulty and never wavering from his determination, Vishwamitra went into 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 Brahmarshi by Vashistha 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. Vishwamitra demonstrated such sacred truths. (SSB 1977, pp.136-137)
Human life consists of three stages, viz,. childhood, youth and old age. They are however, changes in time, one lapsing into the other, they are not separate. They are not separate from one another. Sage Vishwamitra was one who has realised the underlying unity in the Prajnana Tattva (constant integrated awareness) that is present in all the three stages. He also made use of this Prajnana to create a new world (Trishanku Swarga). (Beacons of Divine Wisdom Part 1, pp.106-107)
A guide must free himself from hate and malice
Vashistha explained that be could not be styled Brahmarshi, so long as the ego persisted in him. When the swelling of the head disappeared and he fell at the feet of his rival, he became entitled for the honour he no longer coveted, and so deserved. He who aspires to be a guide of the people must first free himself of selfish propensities, of hate and malice. His words must be sweet to the ear and food to the spirit. They must be valued by all men as the panacea they need. If one is not capable of this high poetry, one must try to reach that height by purifying one s nature and clarifying one s outlook on this world and the next. (SSS Vol.5, p. 97)
Vishwamitra was no ordinary Sage. As his name implies, he was a friend to the whole world. How did he achieve this status? By giving humanity the priceless gift of the Gayatri Mantra. This great Vishwamitra widely reputed for his intense penance, who possessed extraordinary spiritual powers, and who was the guru of so many, was now taking the young Royal Princes Rama and Lakshmana to the forest. The party penetrated deep into the jungle and approached the river Sarayu. It was evening time, and the sage told the Princes, ‘Offer your evening prayers now.’ After Rama and Lakshmana did so, Vishwamitra pointed across the river and said, ‘We are going over there. That is where I shall be performing the yaga. It is becoming dark, and You will see terrible demons there. To ensure that You do not get frightened, I shall teach You two mantras: Bala and Atibala. Come and sit near me and receive the instruction.’ The sage taught the two mantras. You see how illusion blankets clear thinking! Here is the great sage who, in the Court of Dasharatha, emphatically declared and hailed Rama as God Incarnate. But now in the forest, that feeling has gone. He is imagining Rama to be a tender young prince, likely to be frightened by demons. This shows that no matter how evolved, when one has bodily relations, doubts can and do arise about Incarnations. Such doubts are the result of delusion. Bhrama (delusion) can eclipse Brahman (God)! Delusion is born of tendencies accumulated over many births. Divine feelings and the ability to recognise God in human form, on the other hand, is the result of sacred actions performed. What an ocean of difference separates bhrama and Brahman! Even a great sage like Vishwamitra could come under the grip of bhrama! (SSB 2000, pp. 215-216)
Rama and Lakshmana chanted these mantras and consequently had no hunger, thirst or sleep during their stay in the Siddhashram. When the Yajna was in progress, there came a thunderous noise. Rama asked Vishwamitra, ‘Swami, what is this noise? It sounds as though mountains are falling apart.’ Vishwamitra said, ‘It has nothing to do with mountains. It is the voice of demoness Thataki. She makes everyone tremble with her ferocity. Be prepared to face her. She is coming.’ Rama had a doubt whether it was proper for a Kshatriya to kill a woman. Vishwamitra said, ‘Rama, when it comes to protecting a Yajna, you do not need to observe any difference between a man and a woman. Your main duty is to drive away all demons who come to disrupt it.’ As this was the command of the Guru, Rama implicitly obeyed him and killed the ogress. But she was not the one to be killed easily.
A fierce battle ensued. Maricha and Subahu also came with their army of demons to disrupt the Yajna but Rama killed Subahu with one arrow and with another threw away Maricha at a long distance. Thereafter, peace prevailed in Siddhashram. There were rejoicings all around. Even gods of heaven showered flowers from the sky. The Yajna was completed successfully. (SSS Vol.35, pp.116-117)
Vashistha and Vishwamitra:
Vishwamitra was a powerful king, proud of his might and the vastness of his kingdom. He wished to defeat the Sage Vashistha but could not succeed. Thus, he learnt the lesson that material, physical or mental powers are too weak to win over Divine Power. So, he entered upon spiritual sadhana (effort) to rid his mind of anger, greed and envy. As a result, he himself became a sage. (SSS Vol.14 p.285)
Vishwamitra, who had as a result of severe thapas for years, earned the power even to create another Heaven amenable to his will. His ego made him intensely passionate and short tempered (Rajasika). So, he was known as Raja-Yogi and Rajarshi. He was jealous of the sage Vashistha who was adored as a Brahmarshi and sought that title for himself. This made him even more Rajasika. The wilder his desire, the higher rose the ego flames. (SSS Vol.15, p.166)
Vishwamitra was not an ordinary sage. Earlier he was a great emperor. He wanted to take away Shabali, the wish-fulfilling cow from the ashram of Vashistha by force. A fierce battle ensued between the army of Vishwamitra and the army created by the cow. Vishwamitra was defeated in the battle and all his sons were dead. Realizing that material wealth and power was no match to spiritual splendour and wealth, he became an ascetic. (SSB 2002, p.79)
All the great people and great saints, who understood Rama’s divine aspect, took care to hide it from general public. Vishwamitra and Vashistha were not ordinary people. They were great saints. They were people with great courage and strength. In fact they acquired proficiency in all the different aspects of learning and wisdom. It is not as if Vishwamitra was unable to protect his own Yajna. He told Dasharatha, ‘It is not as if I do not have the strength to protect my Yajna but I have come to you with a specific purpose of letting the world know that great Rama, your son, and of spreading His reputation and your reputation.’ Vishwamitra is not taking Rama just for the protection of his yagna. We should see him only as an instrument for a higher purpose. He has no doubt prepared the ground for the destruction of the various demons, but he has also prepared the ground for the marriage of Rama and Sita. Having done all that, at a crucial time, Vishwamitra goes out of the scene. Not only this, the situation then was such that we cannot easily determine whether Rama is truly divine or is an ordinary human being with great qualities. (SSB 1977 p.4-5)
Vishwamitra was upset that, in spite of years of asceticism, his great rival, Vashistha, addressed him only as Rajarshi, and not by the coveted appellation, Brahmarshi; so, he crouched stealthily behind the seat of Vashistha one moonlight night, when he was teaching a group of disciples, determined to kill him with the sharp sword he had taken with him. He sat unseen amidst the bushes for a moment to listen to what Vashistha was telling them. What was his surprise when he heard Vashistha describing the charming moonlight and comparing it to the heart of Vishwamitra, cool, bright, curative, heavenly, universal, all-pleasing! The sword fell from his grasp. He ran forward and prostrating at the feet of his rival, he held the feet. Vashistha recognised Vishwamitra and accosting him, ‘O Brahmarshi, rise up’, he lifted him on to his own seat. (SSS Vol.5, pp.96-97)