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विश्वामित्र (vizvAmitra)

 
शब्दसागरः
English
विश्वामित्र
m.
 (-त्रः) A Muni, the son of GĀDHĪ, originally of the
military order, but who became by long and painful austerities a
Brahmarshi, in which character he appears in the RĀMĀYAṆA,
as the early preceptor and counsellor of RĀMA.
E.
 विश्व all, मित्र
the friend, and the vowel of the prefix made long in this sense
if attributively used, the compound is विश्वमित्र ।
Capeller Eng
English
विश्वा॑मित्र
m.
N.
 of a celebrated Ṛṣi,
pl.
 his race.
Yates
English
विश्वा-मित्र (त्रः) 1.
m.
 A sage so named.
Apte
English
विश्वामित्रः [viśvāmitrḥ], [विश्वं मित्रं यस्य, विश्वस्य मित्रं वा पूर्वपददीर्घः
P.
 VI.3.13]
N.
 of a celebrated sage. [He was originally a Kṣatriya, being the king of Kānyakubja and son of Gādhi. One day while out hunting, he went to the hermitage of the great sage Vasiṣṭha, and seeing there the cow of plenty, offered him untold treasures in exchange for it, but being refused he tried to take it by force. A long contest thereupon ensued, in which king Viśvāmitra was signally defeated
and so great was his vexation, and withal so greatly was he impressed with the power inherent in Brāhmanism that he devoted himself to the most rigorous austerities till he successively got the titles Rājarṣi, Riṣi, Maharṣi, and Brahmarṣi, but he was not contented till Vasiṣṭha himself called him by the nameBrahmarṣi, which, however, took place after several thousands of years. Viśvāmitra several times tried to excite Vasiṣṭha for example by killing his one hundred sonsbut the great sage was not in the least perturbed. His power, even before he finally became a Brahmarśi, was very great, as was seen in his transporting Triśaṅku to the skies, in saving Sunah- śepa from the hands of Indra, in creating things after the style of Brahman
&c.
&c.
 He was the companion and counsellor of young Rāma to whom he gave several miraculous missiles.]
Comp.
 -प्रियः Cocoanut (tree and fruit)
L.
 D. B. -सृष्टिः the thing created by विश्वामित्र (these are several as Palmyra, buffalo, ass
&c.
 ).
Apte 1890
English
विश्वामित्रः [विश्वं मित्रं यस्य, विश्वस्य मित्रं वा पूर्वपददीर्घः
P. VI. 3. 130] N. of a celebrated sage. [He was originally a Kṣatriya, being the king of Kanyakubja and son of Gādhi. One day while out hunting, he went to the hermitage of the great sage Vasiṣṭha, and seeing there the cow of plenty, offered him untold treasures in exchange for it, but being refused he tried to take it by force. A long contest thereupon ensued, in which king Viśvāmitra was signally defeated
and so great was his vexation, and withal so greatly was he impressed with the power inherent in Brāhmanism that he devoted himself to the most rigorous austerities till he successively got the titles Rājarṣi, Ṛṣi, Maharṣi, and Brahmarṣi, but he was not contented till Vasiṣṭha himself called him by the name Brahmarṣi, which, however, took place after several thousands of years. Viśvāmitra several times tried to excite Vasiṣṭha-for example by killing his one hundred sons-but the great sage was not in the least perturbed. His power, even before he finally became a Brahmarṣi, was very great, as was seen in his transporting Triśanku to the skies, in saving Śunahśepha from the hands of Indra, in creating things after the style of Brahman &c. &c. He was the companion and counsellor of young Rāma to whom he gave several miraculous missiles].
Monier Williams Cologne
English
विश्वा—मित्र a See below.
विश्वा॑-मित्र b
m.
 (prob.) ‘friend of all’,
N.
 of a celebrated Ṛṣi or Sage (having the patr. Gāthina, Gādheya, and Jāhnava
he was at first a functionary, together with Vasiṣṭha, of Su-dās, king of the Tṛtsus
seeing V° preferred by the king, he went over to the Bharatas, but could not prevent their being defeated by Su-dās, although he caused the waters of the rivers Vipāś and Śutudrī to retire and so give the Bharatas free passage,
RV.
 iii, 33
he was born as a Kṣatriya, deriving his lineage from an ancestor of Kuśika, named Purū-ravas, of the lunar race of kings, and himself sovereign of Kanyā-kubja or Kanoj
his fame rests chiefly on his contests with the great Brāhman Vasiṣṭha, and his success in elevating himself. though a Kṣatriya, to the rank of a Brāhman See Manu. vii, 42 : the Rāmāyaṇa, which makes him a companion and counsellor of the young Rāma-candra, records [i, 51-65] how Viśvāmitra, on his accession to the throne, visited Vasiṣṭha's hermitage, and seeing there the cow of plenty [probably typical of गो, ‘the earth’], offered him untold treasures in exchange for it, but being refused, prepared to take it by force
a long contest ensued between the king and the saint [symbolical of the struggles between the Kṣatriya and Brāhmanical classes], which ended in the defeat of Viśvāmitra, whose vexation was such that, in order to become a Brāhman and thus conquer his rival, he devoted himself to intense austerities [during which he was seduced by the nymph Menakā and had by her a daughter, Śakuntalā], gradually increasing the rigour of his mortification through thousands of years, till he successively earned the titles of Rājarṣi, Ṛṣi, Maharṣi, and finally Brahmarṣi
he is supposed to be the author of nearly the whole of
RV.
 iii, and of ix, 67, 13-15
x, 137, 5
167
moreover, a law-book, a Dhanurveda, and a medical wk. are attributed to him),
RV.
&c.
&c.
a partic. Catur-aha (= विश्वामित्रस्य संजयः),
PañcavBr.
KātyŚr.
a partic. Anuvāka (= विश्वामित्रस्यानुवाकः),
Pat.
pl.
 the family of Viśvāmitra,
RV.
AV.
Benfey
English
विश्वामित्र विश्वामित्र, i. e. विश्व
-मित्र,
m.
 The name of a Muni,
Johns. Sel. 23, 118.
Hindi
Hindi
vishvAmitra है
Apte Hindi
Hindi
विश्वामित्रः
स्त्री*
 - "विश्व + मित्रः, विश्वमेव मित्रं यस्य ब* स*, पूर्वपदस्याकारस्य दीर्घः"
एक विख्यात ऋषि का नाम
L R Vaidya
English
viSvAmitra {% m. %} name of a celebrated sage. (See App. II.)
Aufrecht Catalogus Catalogorum
English
+विश्वामित्र
Rāhucāra jy.
As a medical authority he is quoted in Bhāva-
prakāśa Oxf. 311^b.
विश्वामित्र father of Raghunātha (Kārtavīryārjunadīpadā-
napaddhati).
Edgerton Buddhist Hybrid
English
Viśvāmitra,
(1) n. of a teacher of writing in the school attended by the Bodhisattva: LV 〔124.9〕
〔145.21〕
〔146.2〕
Gv 〔447.20〕
〔448.2, 9〕
(2) n. of a Bodhisattva: Gv 〔442.23〕
(3) n. of a ṛṣi (= Skt. id.?): Divy 〔321.4〕. Cf. Viśvamitra.
Schmidt Nachtrage zum Sanskrit Worterbuch
German
विश्वामित्र m. N. des Sohnes eines °पुरोहित, S II, 283, 20/1.
अभिधानचिन्तामणिः
Sanskrit
--source--
त्रिशङ्कुयाजी गाधेयो विश्वामित्रश्च कौशिकः ।
-wordlist-
त्रिशङ्कुयाजिन् (पुं), गाधेय (पुं), विश्वामित्र (पुं), कौशिक (पुं)
Mahabharata
English
Viśvāmitra, a ṛshi, son of Gādhi. § 5 (Anukram.): I, 1, 220 bis (in Nārada's enumeration of departed kings).--§ 134 (cf. Śakuntalop.): V. had deprived Vasishṭha of his children
though born as a kshatriya he became a brahman through his penances, and created the river Kauśikī for his ablutions
there, his wife, during a famine, was maintained by the rājarshi Mataṅga, who was living as a hunter
therefore, when the famine was over, V. changed the name of the river into Pārā and performed a sacrifice for Mataṅga, and Indra himself, from fear, came there to drink soma. V., in anger, created another world and a series of nakshatras, beginning with Pratiśravaṇa (differently BR. sub voce), and gave protection to Triśaṅku, who was cursed by his guru
he could burn the three worlds by his splendour, and by a kick cause the earth to quake
he could sever Meru, and hurl it away at any distance
he could go round the earth in a moment, and Yama, Soma, the maharshis, the Sādhyas, the Viśvas, and the Vālakhilyas are afraid of his prowess. To him Indra sent the Apsaras Menakā, who, assisted by Vāya and Manmatha, disturbed his penances (I, 71). V. begat on Menakā a daughter, whom she abandoned on the banks of the Mālinī in the valleys of Himavat. Vultures protected the child from Rākshasas and carnivorous animals, until she was found and reared by Kaṇva, who called her Śakuntalā, because she had been protected by the birds (śakuntaiḥ): I, 71, 2914, 2917, 2918
72, 2938, 2941.--§ 135 (Śakuntalop.): I, 74, 3056 (Menakā bore Śakuntalā from V.), 3662 (pitā tava, i.e. Śakuntalā's).--§ 191 (Arjuna): I, 123, 4807 (among the seven maharshis present at the birth of Arjuna).--§ 208 (Astradarśana): I, 137, 5432 (kshatriyebhyaś ca ye jātā brāhmaṇās te ca te śrutāḥ/Vºprabhṛtayaḥ prāptā brahmatvam avyayaṃ).--§ 223 (Vāsishṭha): I, 174, 6639 (ºāparādhena), 6640 (ºvināśāya)
175, 6649 (vairaṃ Vº-Vasishṭhayoḥ), 6652 (son of Gādhi), 6655, (6666), 6669, 6672, 6673 (ºbhaya-), 6674 (ºbalaiḥ), 6680 (ºsya…sainyaṃ), 6688, 6689 (sainikāḥ…Vºsya), 6690 (ºsya tat sainyaṃ), 6692 (the hostility between V. and Vasishṭha).--§ 224 (Kalmāshapāda): I, 176, 6699, 6710 (º-Vasishṭhayoḥ/ vairaṃ), 6711, 6713, 6715, 6717, 6736 (V. caused a Rākshasa to possess Kalmāshapāda, who then devoured the sons of Vasishṭha).--§ 225 (Vāsishṭha): I, 176, 6738 (ghātitān… Vºena, sc. the sons of Vasishṭha, cf. § 224).--§ 228 (Aurvop.): I, 181, 6881 (all. to § 224).--§ 366 (Tīrthayātrāp.): III, 83, 7009 (ºsya…tīrthaṃ, bathing there, one becomes a brahman).--§ 370 (do.): III, 84, 8121 (Kauśikaḥ, obtained high success at Kauśikasya muner hradaṃ on the Kauśikī).-§ 376 (do.): III, 85, 8263 (among the ṛshis who expect Yudhishṭhira on his tīrthayātrā).--§ 377 (Dhaumyatīrthak.): III, 87, 8309 (on the Kauśikī V. became a brahman), 8311 (Kauśikaḥ, performed sacrifices at Utpalāvana), 8312.--§ 390c (Kauśikī): III, 110, 9988 (performed austerities on the Kauśikī).--§ 390 (Tīrthayātrāp.): III, 110, 9990 (ºāśramaḥ, on the Kauśikī, visited by Yudhishṭhira, etc.).--§ 497 (Skandotpatti): III, 226, 14348 (had seen how Skanda was begotten by Agni on Svāhā), 14350 (performed the thirteen rites of childhood for Skanda), 14353.--§ 565 (Gālavacarita): V, 106, 3721, 3723, 3724, 3729, 3731, 3732, 3734, 3737, 3738, 3739 (in the shape of Vasishṭha, Dharma put V. to the test
V. then became a brahman
from his disciple Gālava V. asked 800 horses for his fee)
107, 3741
113, 3891, 3894
114, 3907 (ºsya śishyaḥ, i.e. Gālava), 3911
[117, 3972 (reme…yathā… Haimavatyāñ ca Kauśikaḥ)]
119, 4011, 4012, 4016, 4019 (begot Ashṭaka on Mādhavī).--§ 599 (Jayadrathavadhap.): VII, 94, 3453 (mentioned in a blessing to Duryodhana).-§ 602 (Droṇavadhap.): VII, 190, 8727.--§ 615 (Baladevatīrthayātrā): IX, 39, 2271 (mahāmuniḥ, had become a brahman), 2283
40, 2286.--§ 615n (do.): The great kshatriya Gādhi Kauśika became a great ascetic
having resolved to give up his body, he installed his son Viśvāmitra on the throne, notwithstanding the solicitations of his subjects, and went to heaven. V., however, could not protect the earth even with his best exertions. He then heard of a great fear of Rākshasas, and went out with his army. In the hermitage of Vasishṭha his troops caused much mischief
when the brahman Vasishṭha came to his hermitage, he became angry and commanded his cow to create many terrible Śabaras, who, encountering the army of V., caused a great carnage, and the troops fied away. V. then set his heart on ascetic austerities, and in this tīrtha of the Sarasvatī he began to emaciate his own body (description), although the gods repeatedly attempted to interrupt him. Brahmán (Pitāmaha) granted him the boon that he should become a brahman. Then he wandered over the whole earth like a celestial: IX, 40, 2296 (son of Gādhi), 2297, 2300, 230{??} (Gādhijaḥ), 2311.--§ 615p (Vasishṭhāpavāha): IX, 42, 2360, 2361, 2365, 2366 (º-Vasishṭhau), 2367, 2370, 2372, 2378, 2381, 2391 (ºāśramaḥ), 2395, 2396
43, 2400 (V. ordered the Sarasvatī to bring Vasishṭha into his presence that he might slay him
Sarasvatī, however, carried him back and was therefore cursed by V.).--[§ 637 (Rājadh.): XII, 47, 1594 (Kauśikena, among the ṛshis who surrounded Bhīshma)].--§ 638b (Rāmopākhyāna): XII, 49, 1745 (son of Gādhi, the story of V.'s being born with the attributes of a brahman, cf. § 721b), 1771 (ºsya pautras tu Raibhyaputraḥ, i.e. Parāvasu).--§ 649 (Āpaddh.): XII, 141, 5330 (ºsya saṃvādaṃ Cāṇḍālasya ca), 5344, 5351, 5360, 5364, 5365, 5368, 5379, (†5387), (5389), (5391), (5393), (†5395), (†5397), (5400), (5402), (†5404), (†5406), (†5408), 5410, 5416 (discourse between V. and a Cāṇḍāla).--§ 665 (Mokshadh.): XII, 208, 7599 (Kauśikaḥ, one of the ṛshis of the north).-§ 702 (do.): XII, 293, 10759 (ºsya putratvam Ṛcīkatanayo --i.e. Śunaḥśepha--'gamat, cf. XIII, 187), (), 10762.-[§ 717b (Nārāyaṇīya): XII, 343, II), ††13205 (Kauśika-º, cursed by Kauśika, i.e. V., Indra lost his testicles, which afterwards were substituted with those of a ram)].--§ 721 (Ānuśāsanik.): XIII, 3, 182 (became a brahman, etc.), 187 (v. Śunaḥśepha), 190 (enumeration of the feats of V.)
4, 200.--§ 721 (Viśvāmitrop.): XIII, 4, 246 (read brahmarshiṃ brahmavādinaṃ), 247 (brāhmaṇatāṃ yātaḥ, the wife of Gādhi bore a son V., who afterwards became a brahman and founder of a race of brahmans), 259 (ºātmajāḥ, enumeration of the sons of V.), 261.--§ 730 (Ānuśāsanik.): XIII, 18, 1311 (had, by the grace of Śiva, become a brahman), 1349 (preceptor of Gālava).--§ 734 (do.): XIII, 26, 1762 (among the ṛshis who came to see Bhīshma).-§ 736 (do.): XIII, 30, 1941 (ºeṇa ca purā brāhmaṇyaṃ prāptaṃ).--§ 745 (do.): XIII, 52, 2720.--§ 745c (CyavanaKuśikasaṃv.): XIII, [55, 2897 (Kauśiko dvijaḥ, the third in descent from Kuśika will become a brahman)]
56, 2915 (kshatriyaṃ viprakarmāṇaṃ…Gādheḥ putraṃ), 2925 (janma…muner Vºsya, all. to § 721b).--§ 750b (Bisastainyop.): XIII, 93, 4416 (4443), (4463), (4493), 4493 (etymology), (4525).--§ 751b (Śapathavidhi): XIII, 94, †4550, (4579).--§ 759 (Ānuśāsanik.): XIII, 106, 5199 (became a brahman by confining himself to one meal a day during 1, 000 celestial years).--§ 766 (do.): XIII, 126, (6039).--§ 770 (do.): XIII, 151, 7116 (Kauśikaḥ, one of the seven Dhaneśvarasya guravaḥ).--§ 775 (do.): XIII, 166, 7670 (one of the ṛshis of the north).--§ 782 (Anugītāp.): XIV, 35, 961.--§ 786 (do.): XIV, 91, 2842 (ºādayo nṛpāḥ), 2843 (attained to high success).--§ 793 (Mausalap.): XVI, 1, 15 (cursed Śāmba, etc.). Cf. Brahmarshi, Gādhija, Gādhinandana, Kauśika, Viprarshi.
पुराणम्
English
विश्वामित्र / VIŚVĀMITRA. A royal hermit of immense attainments.1) Genealogy. Descended from brahmā in the following order brahmā--atri--candra--budha--purūravas -vijaya--Hotraka--jahnu--puru--balāka--ajaka-kuśa--kuśanābha--gādhi--viśvāmitra.2) Birth. Six beautiful daughters were born to kuśanābha the son of King kuśa. The hermit brahmadatta married them. After this a son named gādhi was born to kuśanābha. Two children named satyavatī and viśvāmitra were born to gādhi. satyavatī was married to ṛcīka
As he was born in the family of the famous king kuśa, viśvāmitra got the name kauśika also. His kingdom was Kānyakubja. (vālmīki rāmāyaṇa, Bāla Kāṇḍa, sarga 34).3) Becoming a hermit. viśvāmitra and vasiṣṭha were two hermits who were hostile to each other throughout their lives. A quarrel with vasiṣṭha, persuaded viśvāmitra to become a hermit.
(vālmīki rāmāyaṇa, Bāla Kāṇḍa, sarga 51).
The hermit vasiṣṭha erected his hermitage and did penance in the country of viśvāmitra. Once, while engaged in hunting viśvāmitra saw nandinī in the hermitage of vasiṣṭha, and wanted to have her. In the battle which ensued between vasiṣṭha and viśvāmitra, the hermit vasiṣṭha came out victorious. The ashamed viśvāmitra gave up his kingdom and went to forest to do penance. viśvāmitra became a royal hermit of great attainments. There were constant confrontations between the Rājarṣi and the Brahmarṣi (King-hermit and Brahmin-hermit). (For the detailed story of the quarrels between viśvāmitra and vasiṣṭha see under vasiṣṭha, para 2).4) viśvāmitra and hariścandra. The histories of viśvāmitra, vasiṣṭha and hariścandra are intertwined as a triple string. viśvāmitra made hariścandra, the most renowned of the men of veracity, go begging.
hariścandra and viśvāmitra. Their history begins from King triśaṅku of the Solar dynasty.
Formerly the name of triśaṅku was satyavrata. aruṇa was the father of satyavrata. When aruṇa was reigning the prince satyavrata was leading a wicked life. He once entered the wedding hall of a Brahmin and carried away the bride by force. When the king knew this, he expelled the prince from the palace. vasiṣṭha, as the family priest, was behind the cruelty on the part of the king towards his son. It was because of this that viśvāmitra crossed the path of satyavrata.
satyavrata went to the forest and lived like a low-caste man. King aruṇa repented his rashness. Entrusting his kingdom to vasiṣṭha, aruṇa went to the forest to do penance. For twelve years there was no rain in the country. Famine broke out. Viśvāmitra's wife and three children were in great difficulty. The hermit had been engaged in penance. So the wife of the hermit decided to sell the middle son for the sake of maintaining the rest and started for the market with her children. On the way satyavrata met them and learned the whole story. He told her not to sell the child. He agreed to give them food till the arrival of viśvāmitra. The agreement was that he would tie the meat, obtained by hunting, to a tree outside the hermitage, every day. satyavrata carried out the promise. One day he did not get anything from hunting. He caught hold of Vasiṣṭha's cow which had been grazing in the forest and killed it and gave its flesh to the family of viśvāmitra. On coming to know this vasiṣṭha cursed him and changed his form into that of a caṇḍāla (low-caste). Moreover, as he had incurred three sins such as stealing of a bride, anger of father and cow-slaughter, he came to be called triśaṅku from that day onwards. Weighed down by these sins, he tried to commit suicide. devī appeared before him and gave him back his original form and his kingdom.
After the death of aruṇa, triśaṅku assumed the reign. hariścandra was his son. After giving the country to his son, triśaṅku requested vasiṣṭha to perform the sacrifice to send him to heaven bodily. vasiṣṭha said that it was impossible for him. Vasiṣṭha's enemy viśvāmitra took up the task. He lifted triśaṅku bodily, up to heaven. But he was denied admittance in heaven and so viśvāmitra created an artificial heaven between the earth and heaven and made triśaṅku stay there.
viśvāmitra was keeping up hostile attitude towards the kings of the Solar dynasty. In reality it was not the hostility towards the Solar dynasty, but it was his enmity against vasiṣṭha. viśvāmitra did not like Vasiṣṭha's being the family-priest of the kings of the Solar dynasty. So viśvāmitra kept up an attitude of antipathy towards them. This is the background of the quarrel between hariścandra and viśvāmitra.
hariścandra took candramatī, the daughter of śibi, as his first wife. Besides her, he had ninetynine wives. But they had no children. At last according to the advice of vasiṣṭha he went to the basin of the Ganges and did penance before varuṇa. viśvāmitra did not like this. varuṇa appeared and said that hariścandra would get a son. The king had promised that he would give his son as a sacrificial animal to varuṇa.
candramatī became pregnant and delivered a son. He was named rohitāśva. Even after the lapse of a month, the son was not given to varuṇa. On several occasions varuṇa demanded the child
and hariścandra would give some excuses. Finally the king agreed to hand him over to varuṇa at the age of eleven after his Upanayana (investiture with the brahma string). The boy completed his tenth year. Preparations were being made in the palace, for Upanayana, when varuṇa arrived. The prince, who was aware of the fact that his father would sacrifice him after his Upanayana, ran away from the palace at night. varuṇa asked the king to hand over the boy to him. The king was in great perplexity. varuṇa cursed the king that he would catch the disease called Jalodara (dropsy). Thus the king became a sick man. rohitāśva heard from travellers that his father was ill. On many occasions he wanted to return to the palace. But indra appeared before him in the form of a Brahmin and dissuaded him from going to the palace.
hariścandra called vasiṣṭha and asked him to suggest a remedy for this woe and misery. vasiṣṭha advised him to fulfil somehow or other, the promise made to varuṇa. The hermit continued. “Sons are of ten types. A son bought for price also is included in this. So it is enough if a son is bought for price and is sacrificed. Some Brahmin may be found, who will be willing to sell his son. If you please varuṇa thus, you will be cured.”
The King was delighted to hear this. He instructed his minister to find out any Brahmin who was willing to sell his son. A greedy Brahmin was found out. His name was ajīgarta. He had three sons. He was prepared to sell the second son, śunaśśepha. The minister agreed to give him hundred cows in return.
Up to this time viśvāmitra had been waging only a shadow war against the Kings of the Solar dynasty. From this moment he entered the scene of war. The minister bought śunaśśepha and brought him to the palace. viśvāmitra also arrived at the palace. He sympathised with śunaśśepha who was crying pitiably. He asked the King to release the boy, and gave a warning that if the boy was not set free, the sacrifice would be obstructed. The King said that he was doing so to get recovery from illness, that he would give viśvāmitra a good deal of wealth, and requested him not to cause any hindrance to the sacrifice. These words and the misery of the boy kindled the anger of viśvāmitra. He called śunaśśepha and taught him Varuṇamantra (spell) and told him to repeat the mantra when he was lying on the slaughter-stone and that he would escape death. śunaśśepha did as he was told. varuṇa became pleased with him and appearing before the King said, “Leave śunaśśepha and perform the sacrifice. You will get recovery.” Saying so varuṇa disappeared. Immediately the King was cured of his disease. At the order of the King śunaśśepha was set free. The sound ‘Jaya Jaya’ (victory) reverberated in the sacrificial hall. śunaśśepha got up and asked. “Oh great men. Who is my father now? Some said that it was ajīgarta. Some others argued that it was hariścandra. Some said that it was varuṇa.” At this time vasiṣṭha stood up and said. “Oh, great men, please stop arguing. I shall give reply in accordance with the convention of Vedas. When he bargained on the price of his son and received the cost ajīgarta lost his paternity. Thenceforward hariścandra who bought the boy became his father. From the moment he had issued orders to bind the boy and place him on the slaughter-stone, he also had lost his paternity. The claim of varuṇa to his paternity, because the boy had been saved from death by him, does not hold good. Any god will be pleased, when praised and glorified with great laudatory mantras and will confer upon the supplicant wealth, life, cow, land, salvation etc. There is nothing unusual in this. But it was viśvāmitra who taught him the varuṇa-spell in his pitiable and dangerous situation. So viśvāmitra alone has claim to the boy's paternity.”
Those who were present, accepted this decision. Immediately viśvāmitra took śunaśśepha with him and went to his hermitage. Hearing about the recovery of the King, rohitāśva returned to the palace from the forest. hariścandra received him with tears of joy. The King, with his wife and son led a happy life and ruled over his subjects with justice and truth. At this time, hariścandra (of Kakutstha's family) accepting vasiṣṭha as the main priest performed the famous sacrifice of rājasūya (Royal) consecration with ceremonies and festivities. With this the fame of hariścandra spread far and wide.
At this point begins the next stage of confrontation between viśvāmitra and hariścandra. vasiṣṭha once reached heaven. viśvāmitra also reached there at the same time. The devas greeted both honourably. But viśvāmitra saw that vasiṣṭha was shown some partiality. This was unpalatable to viśvāmitra, who asked vasiṣṭha. “What excellence have you, more than I?” vasiṣṭha replied. ‘Have you not heard about hariścandra, the King of the Solar dynasty? It is the noblest dynasty in the world. The familypriesthood of this dynasty also is laudable. My disciple hariścandra of that royal family has recently performed the sacrifice of rājasūya. I was the Supreme priest of the function. This is a covetable position not attainable to many. Moreover, there is none in the world, more truthful, firm of character, more charitable and more liberal than hariścandra. This is a fact.”
viśvāmitra got up angrily and aruged that hariścandra was not truthful. He staked all the fruits of his penance to prove this. From that day onwards viśvāmitra began to make moves to instigate hariścandra to deviate from the path of truth.
Once hariścandra, while he was hunting, met a lonely woman in the forest. She was moaning. The King asked why she was lamenting. She replied. “Oh King. I am Siddhirūpiṇī (a goddess who helps people to attain anything). viśvāmitra is doing penance to possess me. I request you to protect me.” The King promised her to see that she was not subjected to the molestation of viśvāmitra any longer. After that hariścandra went to the hermitage of viśvāmitra and made an enquiry. He then asked the hermit to stop penance, as his severe, intense, penance was harmful to many people in the country. The King returned to the palace. viśvāmitra got angry and stood up. Up to this time only a cold war existed between them. Hostility became open now.
viśvāmitra began to make moves against hariścandra quickly. He changed a fierce asura into a hog and sent it to the garden of hariścandra. The hog destroyed the garden. All the attempts made by the guards to drive the hog away ended in failure. They informed the King. The King mounted on a horse and with weapons started for the garden. Without paying any heed to the arrows of the King, the hog ran away. The King began to chase it. The hog seemed to be near. Then it was away, then in front of the King and suddenly it appeared behind him. Then it would disappear instantly. In this manner the hog played around the King. After a while, the King was separated from his army and was entrapped, all alone, in a thick forest. He did not find any way out. He lost his way in the forest. As he was thus walking slowly, he saw a stream of pure water in front of him. Both the King and the horse drank from the stream. As he was standing thus without knowing the way to return home, viśvāmitra went to him in the guise of an old Brahmin.
The King honoured the old man, and told him that he was hariścandra, the King of ayodhyā, and that by chasing a hog which destroyed his garden, he had reached the forest. He continued telling the old Brahmin who had helped him. “You might have heard that hariścandra, the King of ayodhyā, had performed the sacrifice rājasūya. I am that same King. It is my vow to give anybody what he asks for. If you want money or anything for sacrifice or for any other purpose, just come to ayodhyā. I will give you whatever you want.” The old man was pleased. He told the King that the jungle-stream flowed through a holy place and that it would be better to offer the gift after taking a bath in the river. The King purified himself by bathing in the river and then said. “Sir, I am ready to offer gifts. State your needs. It is my vow to give what is requested. At the time of the rājasūya I acted so towards all of you and took a vow that I would do so in future also. I am glad because I have met you on the bank of this holy stream. So tell me quickly what you want.”
Brahmin:--“Oh King, I have heard about your fame. Moreover there is nobody in the world equal to hariścandra, born of the Solar dynasty, the son of triśaṅku in liberality. Such is the opinion of hermit vasiṣṭha. There is nothing more to know about you, oh, King, who is such a man of liberality. I have only one desire. The marriage of my son is being conducted. I do not possess enough money for the marriage. I want only a help for the same.” The King thought it to be a very simple request, and promised to give the required amount. viśvāmitra by illusion customary to Gandharvas created a young man and a young woman, and showed them to the King saying that they were his son and daughter. Then the Brahmin who was delighted by the promise, showed the King the way to the palace. After making all arrangements for the marriage, viśvāmitra approached King hariścandra. The King asked him what amount he required. “Give me your kingdom with all the elephants, horses, chariots, jewels and wealth in it”, said viśvāmitra. The King who had been led to this deception by viśvāmitra, having no go, agreed. Thus viśvāmitra obtained the kingdom and everything that hariścandra possessed. It is conventional that whenever a gift is given to Brahmins, a dakṣiṇā (monetary gift) also should be given along with it. Otherwise the gift will be futile. The King asked the Brahmin what he wanted as dakṣiṇā. He demanded two and a half Bhāras of gold as dakṣiṇā. The King agreed to give that also. But where to get this amount from, since he had lost his kingdom and everything? Having sunk deep in misery due to the deceit of viśvāmitra, the King sat on the soil, cursing his fate. Seeing this, the queen ran to him and cried. While he was telling his wife every thing, viśvāmitra came there and said:
viśvāmitra:--“Hariscandra! According to the gift hand over your country and everything instantly. I must have the dakṣiṇā of two and a half Bhāras of gold also just now.”
hariścandra:--“Sir! According to my promise receive everything now. We are leaving the country instantly. But since I have given you everything that I had, how can I give you dakṣiṇā? Everything I had, has become yours. The amount for dakṣiṇā has yet to be procured. So receive the gift now. The dakṣiṇā shall be given as early as possible.”
After giving everything to the hermit, the King left the country with only the cloth he had been wearing. His wife and child followed him. The hermit also followed the King compelling him to give him the dakṣiṇā. The King told him that only after paying this debt would he eat any food, and that he would pay the amount within a month. viśvāmitra, unwillingly agreed to this.
With his wife candramatī and his young son, hariścandra reached kāśī. After a month viśvāmitra came to kāśī for the amount of dakṣiṇā. Finding no go, candramatī said to her husband. “My Lord! sell me to some one and clear off this debt.” The King with tears agreed to this proposal. Because of their woe and misery, both fell on the ground and fainted. The child sat near them hungry and crying. viśvāmitra stood near them compelling them to pay the amount. When hariścandra came to himself, he sold his beloved wife to a Brahmin in the village close by. The Brahmin who bought candramatī was viśvāmitra. hariścandra was not aware of this. After counting out a crore of gold pieces in a cloth and placing it on the ground viśvāmitra caught hold of candramatī by her hair and dragged her away. He bought the crying child also paying its price. The Brahmin led the mother and the child, beating and dragging them along, like animals. They disappeared from the sight of the King.
viśvāmitra again came before hariścandra and asked for the money. hariścandra gave viśvāmitra, all the money he got. The hermit was not satisfied. viśvāmitra said that the money given, was not an adequate amount as dakṣiṇā when the importance of the great sacrifice rājasūya was considered and that if he was to get the full benefit of the sacrifice he had to satisfy him by giving him the requisite amount. The King accepted everything the hermit said without any objection. viśvāmitra compelled him for payment. The King requested for time. viśvāmitra allowed time till sunset that day.
As soon as viśvāmitra had gone hariścandra walked on with bent head, calling out. “Does anybody want me? Will anybody buy me for price?” Instantly Yamadharma came there as an outcaste and bought hariścandra. The name of the outcaste was pravīra. He bought hariścandra to guard the funeral ground and to collect tax on dead bodies. viśvāmitra quickly ran to the place. The outcaste gave viśvāmitra ten yojanas of land which yielded jewels, in the region of prayāga and severed his connection. viśvāmitra went on his way. The outcaste King took hariścandra to the funeral ground. Day and night hariścandra had to guard the entrance of the funeral ground.
At this juncture Hariścandra's son died of snake bite, while he was playing with other children on the bank of the Ganges. His mother candramatī fainted and fell down, the moment she heard about it. As soon as she recovered, she lamented over the death of her son for a long time. Then she requested her master for permission to go and see the dead body of her son. But she was not given permission. She repeatedly pleaded crying all the while. Then the Brahmin, her master, got angry and said. “You slave! If your son it dead, let him be dead. Is it any loss to you? It is my money that is lost. You go and do your work. If not I will operate this whip well on you. Remember that. You know the biting pain of this whip. Stop wailing and lamenting.”
candramatī persisted in her request to allow her to go and see the dead body of her son. Not only did he refuse to allow her to see the dead body of her son, but also beat her. With tears she turned to her duties. It was night. The Brahmin took his meals and lay down to sleep. candramatī was sitting at his feet massaging his legs. When it was nearly midnight that stone-hearted old Brahmin said. “Now you may go. Complete the funeral and return before dawn. Your usual work in the morning should not be left undone. If so, you know the consequences.”
Hearing these words, candramatī ran to the place where the dead body of her son lay. The son lay on the grass dead and stiff, with the face and body turned blue due to poison. She saw that face in the flash of a lightning. She cried aloud. Hearing the cry people of the neighbouring houses ran to the spot. candramatī did not give any reply to their questions Some thought her to be a ghost. Some wanted to kill her. Some caught her by the hair. Some struck at her. At last they tied her with a rope and dragged her to the funeral place. They asked hariścandra who was standing there, to cut her into pieces. He refused to kill a woman. The outcaste King came there and giving hariścandra a big sword asked him again and again to cut her into pieces. candramatī and hariścandra did not recognize each other. At last, finding it difficult to disobey his master, hariścandra raised the sword to cut her.
Then candramatī shouted. “You outcaste. My son is lying dead on the bank of the Ganges near this town. Let me bring his body and cremate it. Allow me this much time. After that I will come and sit here to be cut into pieces by you.” hariścandra agreed to it. Crying all the way candramatī went to the bank of the Ganges and brought the dead body of her son to the cremation place. Seeing her pitiable condition hariścandra went close to the dead body and removing the shroud looked at the corpse. Because of poison the body of the child was blue and ugly and as hariścandra and candramatī had undergone so thorough a change they did not recognize each other. But from her lamentation and talk, he understood that the woman was his wife candramatī. He also cried aloud. candramatī recognized her husband. Still hariścandra said that if the child was cremated without collecting the usual fee, it would be deceiving his master. At last both of them decided to commit suicide before the night ended.
Without loss of time hariścandra gathered half-burned fire-wood, and built a pile big enough to burn the child's body and for them to jump into it. He laid the child on it and set fire to it. hariścandra and candramatī stood with closed eyes ready to jump into the burning fire. Then brahmā appeared there and prevented them from jumping into the fire. indra and the devas showered Amṛta (Ambrosia). The child came to life and got out of the fire. The King and the queen regained their shining bodies and royal garments and ornaments. The outcaste who was the master of hariścandra was really, Dharmadeva. All the devas blessed hariścandra and viśvāmitra returned the kingdom to the truthful hariścandra. Their subjects were overjoyed at the return of their King and queen. After that rohita was anointed as the King of ayodhyā and the devas went with hariścandra to heaven. (devī bhāgavata, skandha 7).6) viśvāmitra and the brothers rāma and lakṣmaṇa. See under rāma, Paras 5, 6, 7 and 8.7) Weapon Training. viśvāmitra had proficiency in wielding all types of weapons. He taught rāma and lakṣmaṇa all that he knew about weapons. See under astra.8) Cursing rambhā. Once viśvāmitra was doing very severe penance. indra feared him. So wishing to hinder the penance of viśvāmitra somehow indra called rambhā to him and said to her. “Rambhā, you dress well and dance before viśvāmitra. Somehow his penance must be hindered. I shall take the form of a cuckoo, and help you by singing.”
indra and rambhā reached the forest of penance. The cuckoo began to sing and there was the atmosphere of spring season. rambhā danced before viśvāmitra. The concentration of the hermit was broken. The hermit got angry and cursed rambhā and changed her into a rock. She entreated for redemption from the curse. The hermit told her that after ten thousand years a Brahmin named bhūritejas would touch the rock, by which touch she would get her original form. (vālmīki rāmāyaṇa, Bālakāṇḍa, sarga 64).9) viśvāmitra and triśaṅku. See under triśaṅku.10) viśvāmitra and menakā. See under śakuntalā and Kadalīgarbhā.11) Cursing vidyutprabhā. Once viśvāmitra did penance to obtain the position of kubera, who employed the celestial maid vidyutprabhā to obstruct the penance of viśvāmitra. She came to the forest in which viśvāmitra was doing penance and tried to entice the hermit by her beauty. But when she saw that her beauty did not attract the hermit, she assumed a fearful form. Seeing this form, the hermit cursed her. “You shall retain this fearful form and live like a giantess.” She requested for redemption. The hermit said that when śrīdatta, the son of kālanemi, touched her hair she would be redeemed from the curse.
After many years kālanemi was born in the country of mālava as the son of a brahmin named yajñasena. A son named śrīdatta was born to this kālanemi. Once śrīdatta happened to see this giantess in a forest and caught hold of her by the hair. Instantly she got her original form. (kathāsaritsāgara, Kathāmukhalambaka, Taraṅga 2).12) Stealing the flesh of a dog. Once, at the end of Tretā yuga and the beginning of dvāpara yuga, there was no rain for twelve years. Famine prevailed every-where. The people were in utter want and misery. Hermits left their hermitages and wandered about. In a crowd viśvāmitra lost his wife and children and entered a forest and travelled all alone. He entered the hut of a low-caste (Paraya) and begged for food. But none of them even talked to him. He again requested for something to eat. Nobody cared for him. The hermit fell on the veranda due to weakness.
viśvāmitra saw in the hut some decayed flesh and intestine of a dog placed in a corner of the kitchen. He decided to steal some of it to appease his hunger. The Caṇḍālas slept when the night advanced. But the lord of the house lay pretending to sleep. viśvāmitra slowly entered the kitchen, and opened the pot in which the intestine of the dog was kept. The owner of the house asked, “Who is that?” viśvāmitra replied that he had stolen because of his hunger. The eyes of the caṇḍāla were filled with tears because of pity. He said:“Dog is lower than jackal,
That is what men say,
Of all the parts of its body,
the lowest is its posterior.”
Though he said so, he felt glad since he had given viśvāmitra food. (M.B. śānti Parva, Chapter 141).13) Cursing the river sarasvatī. See under vasiṣṭha, para 2, sub-para 5.14) Sons. viśvāmitra had many sons. Their names are given in Chapter 4, anuśāsana parva.15) viśvāmitra and ṛgveda. ṛgveda, Maṇdala 5, was composed by the viśvāmitra-family. Variations are observed in the two versions of statements about viśvāmitra, occurring in ṛgveda and the Purāṇas. The confrontations between vasiṣṭha and viśvāmitra occur in ṛgveda also. The last four sections of Sūkta 15 of ṛgveda, Maṇḍala 3, Anuvāka 4, are meant to scold vasiṣṭha. Here viśvāmitra curses Vasiṣṭha's family in various ways. In the ‘Annotations of Sāyaṇa’, mention is made that the disciples of vasiṣṭha freed viśvāmitra from the vow of silence, and that instantly these mantras (chants) dawned in his mind. Though the enmity between vasiṣṭha and viśvāmitra is seen in ṛgveda, such elaborate stories as seen in the Purāṇas do not occur in ṛgveda. But viśvāmitra procured a prominent place in ṛgveda because this hermit rescued sudāsa from danger and forded him across rivers, and took śunaśśepha as his son. Of these two incidents the first is not given much importance in the Purāṇas. Though the second one occurs in the Purāṇas, the version is different from that of ṛgveda. From this it is presumed that the stories taken from ṛgveda underwent a thorough change before they appeared in the Purāṇas.16) Other details. (i) The famous hermit gālava was the son and disciple of viśvāmitra. (For further details see under gālava).(ii) It was viśvāmitra who lighted the torch for kalmāṣapāda in his quarrel with vasiṣṭha. (See under kalmāṣapāda).(iii) viśvāmitra earned Brahminhood by tapas (penance). (M.B. śalya Parva, Chapter 40, Stanza 12).(iv) Mention is made in mahābhārata, Ādi Parva, Chapter 122, Stanza 51, that viśvāmitra was present at the birth festival of arjuna.(v) kalmāṣapāda killed all the sons of vasiṣṭha because of the persuasion of viśvāmitra. (M.B. Ādi Parva, Chapter 175, Stanza 41).(vi) It was at a place on the bank of the river Kauśikī that viśvāmitra got Brahminhood. (M.B. Vana Parva, Chapter 87, Stanza 13).(vii) viśvāmitra and his sons once performed a sacrifice at the forest Utpala. (M.B. Vana Parva, Chapter 87, Stanza 15).(viii) viśvāmitra once drank soma (a liquor) with indra at a place called Kanyākubja. After that it was proclaimed that viśvāmitra was no longer a kṣatriya but a Brahmin. (M.B. Vana Parva, Chapter 87, Stanza 17).(ix) Once Dharmadeva came in the guise of vasiṣṭha and tested viśvāmitra, who remained there with food on his head for hundred years. (See under gālava, para 3)(x) During the time of the bhārata-battle viśvāmitra entered the battle-field and compelled droṇa to stop the battle forthwith. (M.B. droṇa parva, Chapter 190, Stanza 35).(xi) viśvāmitra was considered the most prominent of the hermits of the Northern countries. (M.B. śānti Parva, Chapter 208, Stanza 33).(xii) viśvāmitra was one of the hermits who visited bhīṣma on his bed of arrows. (M.B. anuśāsana parva, Chapter 26, Stanza 5).(xiii) Once viśvāmitra talked about the dangers of bribery to vṛṣādarbhi. (M.B. anuśāsana parva, Chapter 93, Stanza 43).(xiv) Once viśvāmitra explained the secrets of duty. (M.B. anuśāsana parva, Chapter 126, Stanza 35).(xv) viśvāmitra was one of the hermits who cursed sāmba to give birth to an iron pestle, when the end of the vṛṣṇi dynasty drew near. (M.B. Mausala Parva, Chapter 1, Stanza 15).
विश्वामित्रम् / VIŚVĀMITRA(M). A holy place situated on the boundary of kurukṣetra. It is mentioned in mahābhārata, Vana Parva, Chapter 83, Stanza 131, that those who bathe in this holy place will get the status of a brāhmaṇa.
Vedic Reference
English
Viśvā-mitra (‘friend of all’) is the name of a Ṛṣi who is
mentioned in the Rigveda, ^1 and to whom the third Maṇḍala is
attributed by tradition. In one hymn^2 which appears to be his
own composition, he praises the rivers Vipāś (Beas) and
Śutudrī (Sutlej). There he calls himself the son of Kuśika,
and seems unquestionably to be the helper of the Bharatas,
whom he mentions. The tribe, engaged in a raid, apparently
came to the rivers from the east.^4 Anxious to cross them, they
^3 Rv. iii. 33, 5.
found them in high flood, but Viśvāmitra by prayer induced
the waters to subside. The same feat appears to be referred
to in another passage of the same book of the Rigveda.^5
Curiously enough, Sāyaṇa^6 quite misunderstands the situation:
according to him, Viśvāmitra having obtained wealth by the
exercise of his office, went off with it to the rivers, pur-
sued by others. Yāska's^7 version of the tale merely seems
to mean that the king paid Viśvāmitra to act as his Puro-
hita, or domestic priest. For the relations of Viśvāmitra
to Vasiṣṭha connected with their service of Sudās, see
Vasiṣṭha.
The Viśvāmitras are mentioned in several other passages of
the Rigveda, ^8 and are also designated as a family by the term
Kuśikas.^9
In the later literature Viśvāmitra becomes, like Vasiṣṭha, a
mythical sage, usually^10 mentioned in connection with Jamad-
agni
he was Hotṛ priest at the sacrifice of Śunaḥśepa, whom
he adopted, and to whom he gave the name of Devarāta.^11 He
was a protégé of Indra, with whom he had an interview
according to the Rigveda Āraṇyakas.^12 He is also often
mentioned as a Ṛṣi.^13
In the Epic^14 Viśvāmitra is represented as a king, who
becomes a Brahmin. There is no trace of his kingship in the
Rigveda, but the Nirukta^15 calls his father, Kuśika, a king
the
Aitareya Brāhmaṇa^16 refers to Śunaḥśepa as succeeding to
the lordship of the Jahnus, as well as the ‘divine lore’ (daiva
veda) of the Gāthins
and the Pañcaviṃśa Brāhmaṇa^17
mentions Viśvāmitra as a king. But there is no real-trace of
this kingship of Viśvāmitra: it may probably be dismissed as a
mere legend, with no more foundation at most than that Viśvā-
mitra was of a family which once had been royal. But even
this is doubtful.
1) As son of Kuśika in Rv. iii. 33, 5
as Viśvāmitra in iii. 53, 7, 12.
2) iii. 33. Ludwig, Translation of the
Rigveda, 3, 121, thinks the hymn too
poetical to be a real composition of the
reputed author.
4) So Geldner, Vedische Studien, 3, 152.
Zimmer, Altindisches Leben, 127, 128,
takes a different view: with Roth, Zur
Litteratur und Geschichte des Weda, 90,
he assumes that the Bharatas were
different from the Tṛtsus, and that they
came under Viśvāmitra from the West,
but were defeated (see Rv. vii. 33, 6).
But see Weber, Episches im vedischen
Ritual, 34, n. 1
Pischel, Vedische
Studien, 2, 136. Bloomfield, Journal of
the American Oriental Society, 16, 41, 42,
still defends Roth's view.
5) iii. 53, 9-11. This hymn is prob-
ably later.
6) Sāyaṇa on Rv. iii. 33.
7) Nirukta, ii. 24.
8) iii. 1, 21
18, 4
53, 13
x. 89,
17
Av. xviii. 3, 6
4, 54
Jaiminīya
Upaniṣad Brāhmaṇa, iii. 15, 1.
9) Rv. iii. 26, 1. 3
29, 15
30, 20
42, 9
53, 9. 10.
10) Cf. Rv. iii. 53, 15. 16
Ṣaḍguru-
śiṣya in Macdonell's edition of the Sar-
vānukramaṇī, p. 107
Weber, Indische
Studien, 1, 117
Muir, Sanskrit Texts,
1^2, 343
Geldner, Vedische Studien, 3,
158 et seq.
11) Aitareya Brāhmaṇa, vii. 16 et seq.
Śāṅkhāyana Śrauta Sūtra, xv. 17 et seq.
12) Aitareya Āraṇyaka. ii. 2, 3
Śāṅkh-
āyana Āraṇyaka, i. 5.
13) Aitareya Āraṇyaka, ii. 2, 1
Ait-
areya Brāhmaṇa, vi. 18, 1
20, 3
Tait-
tirīya Saṃhitā, ii. 2, 1, 2
iii. 1, 7, 3
v. 2, 3, 4, etc.
Kāṭhaka Saṃhitā, xvi.
19
xx. 9
Maitrāyaṇī Saṃhitā, ii. 7, 19
Kauṣītaki Brāhmaṇa, xv. 1
xxvi. 14
xxviii. 1. 2
xxix. 3
Pañcaviṃśa Brāh-
maṇa, xiv. 3, 12
Bṛhadāraṇyaka Upani-
ṣad, ii. 2, 4
Jaiminīya Upaniṣad
Brāhmaṇa, iii. 3, 13
15, 1, etc.
Jamadagni is often associated with
him, Av. iv. 29, 5, etc.
14) Muir, Sanskrit Texts, 1^2, 388 et seq.
15) ii. 24.
16) vii. 18, 9. But the Śāṅkhāyana
Śrauta Sūtra, xv. 27, has a completely
different version, which Weber, Episches
im vedischen Ritual, 16, n. 3, prefers,
and which omits all allusion to the
‘lordship’ of the Jahnus. This shows
how little stress can-be laid on this
late tradition.
17) xxi. 12, 2.
Cf. Ludwig, Translation of the Rig-
veda, 3, 121
Oldenberg, Zeitschrift der
Deutschen Morgenländischen Gesellschaft,
42, 209, 210
Muir, Sanskrit Texts, 1^2,
337 et seq.
Weber, op. cit., 16 et seq.
Indian Literature, 31, 37, 38, 53, etc.
अमरकोशः
Sanskrit
Word: विश्वामित्रः
Root: विश्वामित्र
Gender: पुं
Number: all
Meaning(s):
⇒ friend of all
⇒ particular anuvAka
⇒ particular caturaha
Shloka(s):
2|7|36|3 ► वाल्मीकिश्चाथ गाधेयो विश्वामित्रश्च कौशिकः। (ब्रह्मवर्गः)
Synonym(s):
➠ 2|7|36|3 ⇢ गाधेयः (गाधेय) (पुं)
➠ 2|7|36|3 ⇢ विश्वामित्रः (विश्वामित्र) (पुं) ⇒ friend of all, particular anuvAka, particular caturaha
➠ 2|7|36|3 ⇢ कौशिकः (कौशिक) (पुं) ⇒ owl, love, marrow, silken, passion, sheathed, having paws, kind of seed, an ichneumon, lexicographer, name of gAdhi, coming from an owl, relating to kuzika, interpolation after, forming a receptacle, name of bhadrazarman, one who catches snakes, one who is versed in dictionaries, shala tree [ Shorea robusta - Bot. ], fragrant resin of Guggul tree [Commiphora wightii - Bot.]
Related word(s):
परा_अपरासंबन्धः ➡ संन्यासी
जातिः ➡ ऋषिः
शब्दकल्पद्रुमः
Sanskrit
विश्वामित्रः,
पुं,
 (विश्वमेव मित्रमस्य । “मित्त्रेचर्षौ ।” ६ । ३ । १३० । इति विश्वस्य दीर्घः ।)ब्रह्मर्षिविशेषः । तत्पर्य्यायः । गाधिजः २ ।इति त्रिकाण्डशेषः ॥
त्रिशङ्कुयाजी ३ गाधेयः ४कौशिकः ५ । इति हेमचन्द्रः ॥
गाधिभूः ६ ।इति शब्दरत्नावली ॥
तस्योत्पत्तिर्यथा, --“कृतदारं सुतं श्रुत्वा द्रष्टुं पुत्त्रं स्वकं भृगुः ।अथाजगाम मतिमान् स्नुषां दृष्ट्वा ननन्द च ॥
दम्पती तं समासीनं भृगुं देवगणार्च्चितम् ।पूजयित्वा समासीनं तस्थतुस्तौ कृताञ्जली ॥
ततो भृगुः स्नुषां स्वीयां सुप्रीत इदमब्रवीत् ।वरं वृणीष्व दास्यामि वाञ्छितं वरवर्णिनि ।अदेयं दुष्करं वापि यत्र ते वर्त्तते स्पृहा ॥
ततः सत्यवती पुत्त्रं तपस्याम्नायपारगम् ।मातुश्च वीरमतुलं पुत्त्रं वरमयाचत ॥
स चैवमस्त्वित्युक्त्वैव भूत्वा ध्यानपरस्तदा ।विश्वमावर्त्त्य मनसा यत्नात् श्वासं ससर्ज्ज सः ॥
तस्य निश्वासवातात्तु निःसृतं वै चरुद्वयम् ।तस्यै तत् द्वितयं दत्त्वा भृगुस्तामिदमब्रवीत् ॥
चरुद्वयं गृहाण त्वं स्नुषे सत्यवति स्वयम् ।स्नात्वा ऋतौ ऋतौ माता तदा त्वञ्च करिष्यथः ।आलिङ्ग्याश्वत्थवृक्षं ते माता पुंसवनाय वै ।चरुमारक्तकं चेमं सा भोक्ष्यति सुतस्ततः ॥
त्वचौडुम्बरवृक्षन्तु समालिङ्ग्य सितं चरुम् ।भोक्ष्यस्येतेन पुत्त्रस्ते भविष्यति सनातनः ॥
एवमुक्त्वा भृगुर्यातो यथेच्छं सापि संमुदम् ।अवाप मात्रा सहिता भर्त्रा पित्रा च भाविनी ।अथ स्नानदिनेऽश्वत्थमालिङ्ग्यारक्तकं चरुम् ।अद्यात् सत्यवती तस्या माता फल्गुं सितंचरुम् ॥
परिवर्त्तन्तु तं ध्यात्वा दिव्यध्यानो भृगुर्म्मुनिः ।अथागत्य स्नुषां तान्तु वचनञ्चेदमब्रवीत् ॥
विपर्य्ययस्त्वया भद्रे वृक्षालिङ्गनकर्म्मणि ।तथा चरुप्राशने च तत्रेदन्ते भविष्यति ॥
ब्राह्मणः क्षत्त्रियाचारस्तव पुत्त्रो भविष्यति ।क्षत्त्रियो प्राह्मणाचारो मातुस्ते भविता सुतः ॥
इत्युक्ता भृगुणा साध्वी तदा सत्यवती भृगुम् ।पुनः प्रसादयामास पौत्त्रो मेऽस्त्विति तादृशः ।एवमस्त्विति प्रोक्त्वा स तत्रैवान्तर्द्दधे भृगुः ॥
अथ काले सुतं दीप्तं यमदग्निञ्च गाधिजा ।सुषुवे जननी तस्या विश्वामित्रं तपोनिधिम् ॥
यमदग्निस्ततो वेदान् चतुरः प्राप माचिरम् ।प्रादुरासद्धनुर्व्वेदः स्वयं तस्मिन् महात्मनि ॥
विश्वामित्रोऽपि सकलान् वेदानपि तथाचिरात् ।धनुर्व्वेदं तथा कृत्स्नं विप्रश्चाभूत्तपोधनः ॥
जाज्वल्यमानस्तेजस्वी यमदग्निर्म्महातपाः ।वेदैस्तपोभिः स मुनीनत्यक्रामच्च सूर्य्यवत् ॥
”इति कालिकापुराणे ८४ अध्यायः ॥
(आयुर्व्वेदपारदर्शी सुश्रुतोऽस्य पुत्त्रः । यथा, --“अथ ज्ञानदृशा विश्वामित्रप्रभृतयोऽविदन् ।अयं धन्वन्तरिः काश्यां काशिराजोऽयमुच्यते ॥
विश्वामित्रो मुनिस्तेषु पुत्त्रं सुश्रुतमुक्तवान् ।वत्स ! वारानसीं गच्छ त्वं विश्वेश्वरवल्लभाम् ॥
तत्र नाम्ना दिवोदासः काशिराजोऽस्तिबाहुजः ।स हि धन्वन्तरिः साक्षादायुर्व्वेदविदांवरः ॥
आयुर्व्वेदं ततोऽधीत्य लोकोपकृतिहेतवे ।सर्व्वप्राणिदयातीर्थमुपकारो महामखः ॥
पितुर्व्वचनमाकर्ण्य सुश्रुतः काशिकां गतः ।तेन सार्द्धं समध्येषु मुनिसूनुशतं ययौ ॥
”इति भावप्रकारशस्य पूर्व्वखण्डे प्रथमे भागे ॥
“विश्वामित्रसुतः श्रीमान् सुश्रुतः परिपृच्छति ॥
”इत्युत्तरतन्त्रे षट्षष्टितमेऽध्याये सुश्रुतेनोक्तम् ॥
विश्वस्मिन्नास्तिमित्रं यस्मात् । परममित्रम् । यथा, “जनकेनाभिरामाय ददौ राज्यमकण्टकम् ।मिश्वामित्रं पुरस्कृत्य वनवासं ततो ययौ ॥
”इत्युद्भटः ॥
)
वाचस्पत्यम्
Sanskrit
विश्वामित्र
पु०
 विश्वं मित्रमस्य पूर्वपददीर्घः । गाधिसुतेनृपे ब्रह्मर्षिभेदे हरिवं० २८ अ० ।
Capeller
German
विश्वा॑मित्र
m.
 N. eines Rishi, Pl. seines
Geschlechts.
Grassman
German
viśvā́-mitra, m. [ursprünglich „alle zu Freunden habend“], Eigenname eines Dichters, dem namentlich die meisten Lieder des dritten Buches zugeschrieben werden
pl., Geschlecht dieses Dichters.
-āya {287, 7}.
-asya bhráhma‿idám {287, 12}.
-ās {287, 13}
{915, 17}.
-ebhis {235, 21}.
-eṣu {252, 4}.
viśvā́-mitra:
*-as {287, 9}.