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विश्वामित्र

   { viśvāmitrḥ, viśvāmitra(m), viśvāmitra }
Script: Devanagari

विश्वामित्र     

Puranic Encyclopaedia  | English  English
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] .
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.

विश्वामित्र     

हिन्दी (hindi) WN | Hindi  Hindi
noun  एक ऋषि जो राजा दशरथ से राम और लक्ष्मण को माँग कर वन में ले गए थे   Ex. विश्वामित्र ने अपने तपोबल के कारण त्रिशंकु को सशरीर स्वर्ग में भेजना चाहा ।
ONTOLOGY:
पौराणिक जीव (Mythological Character)जन्तु (Fauna)सजीव (Animate)संज्ञा (Noun)
SYNONYM:
गाधिज गाधेय कौशिक विश्वरथ गाधिसुत
Wordnet:
benবিশ্বামিত্র
gujવિશ્વામિત્ર
kasوِشوامِترٕٛ
kokविश्वमित्र
malവിശ്വാമിത്ര മഹര്ഷി
marविश्वामित्र
oriବିଶ୍ୱାମିତ୍ର
panਵਿਸ਼ਵਾਮਿੱਤਰ
sanविश्वामित्रः
tamவிசுவாமித்திரர்
telవిశ్వామిత్రుడు
urdوشوامتر , گادِھج , گادھے , وِشورتھ

विश्वामित्र     

विश्वामित्र n.  (सो. अमा.) एक सुविख्यात ऋषि, जो अपने युयुत्सु, विजिगिषु एवं युगप्रवर्तक व्यक्तित्व के कारण, वैदिक एवं पौराणिक साहित्य में अमर हो चुका है । कान्यकुब्ज देश के कुशिक नामक सुविख्यात क्षत्रियकुल में उत्पन्न हुआ विश्र्वामित्र, ज्ञानोपासना एवं तपःसामर्थ्य के कारण, एक श्रेष्ठततम ऋषि एवं वैदिक सूक्तद्रष्टा आचार्य बन गया। इस कार्य में देवराज वसिष्ठ जैसे परंपरागत ब्राह्मण आचार्यों से इसे आमरण संघर्ष करना पड़ा। अंत में इस संघर्ष में पुरी तरह से यशस्वी हो कर, यह एवं इसके वंश के लोग सर्वश्रेष्ठ ब्राह्मण मानने जाने लगे, जो इसके जीवन की सब से बड़ी फलरुति कही जा सकती है ।
विश्वामित्र n.  इसके ‘विश्र्वामित्र’ नाम की व्युत्पत्ति आरण्यक ग्रंथों में ‘विश्र्व का मित्र’ शब्दों में दी गयी है [ऐ. आ. १.२.२] । व्याकरणशास्त्रीय दृष्टि से ‘विश्र्वामित्र’ एक अनियमित रूप है । पाणिनि के अनुसार ‘मित्र’ शब्द के पहले जब ‘विश्र्व’ शब्द का उपयोग होता है, एवं उस शब्द का अर्थ ऋषि होता है, तब उक्त शब्द ‘विश्र्वामित्र’ नही, बल्कि ‘विश्र्वामित्र’ बनता है [पा. सू. ६.३.१३०]
विश्वामित्र n.  विश्र्वामित्र का जन्म कान्यकुब्ज देश के सुविख्यात अमावसु वंश में हुआ था, एवं यह कुशिक राजा का पौत्र, एवं गाथिन् (गाधि) राजा का पुत्र था । इसका जन्मनाम विश्र्वरथ था । विश्र्वामित्र यह नाम इसे ब्राह्मण होने के पश्र्चात् प्राप्त हुआ। वेदार्थ दीपिका में विश्र्वामित्र के जन्म के संबंध में निम्न कथा प्राप्त है । इसका पितामह कुशिक स्वयं एक अत्यंत बलाढ्य राजा था, एवं अपने पिता इषीरथ के समान प्रजाहितदक्ष था । इंद्र के समान तेजस्वी पुत्र प्राप्त होने के लिए कुशिक ने तपस्या की। उस समय स्वयं इंद्र ने ही गाथिन् नाम धारण कर, कुशिक-पुत्र के रूप में जन्म लिया, एवं इसी गाधिन्रूपधारी इंद्र से विश्र्वामित्र का जन्म हुआ। इस प्रकार विश्र्वामित्र का वंशक्रम निम्नप्रकार कहा जा सकता हैः- इषीरथ--कुशिक--गाथिन् (इंद्र)---विश्र्वामित्र [वेदार्थ. ३.१] । वाल्मीकि रामायण में विश्र्वामित्र का वंशक्रम निम्नप्रकार दिया गया हैः-- प्रजापति--कुश--कुशनाभ--गाथिन्--विश्र्वामित्र [वा. रा. बा. ५१]
विश्वामित्र n.  विश्र्वामित्र के पितामह कुशिक की पत्नी का नाम पौरुकुत्सी था, जो अयोध्या के पुरुकुत्स राजा की कन्या थी । इसकी बहन का नाम सत्यवती था, जिसका विवाह ऋचीक भार्गव ऋषि से हुआ था । सत्यवती के पुत्र का नाम जमदग्नि था । इस प्रकार जमदग्नि ऋषि एवं उसका पुत्र परशुराम जामदग्न्य ये दोनों विश्र्वामित्र के समवर्ती एवं निकट के रिश्तेदार थे ।
विश्वामित्र n.  अपने पिता के पश्र्चात् विश्र्वामित्र कान्यकुब्ज देश का राजा बन गया। पुराणों में इसका निर्देश कुशिक एवं गाथिन् राजाओं का ‘दायाद’ (उत्तर कालीन राजा) नाम से किया गया है । आगे चल कर, इसने क्षत्रियधर्म का त्याग कर ब्राह्मण बनने का निश्र्चय किया, एवं यह सरस्वती नदी के किनारे ‘रूपंगु-तीर्थ’ पर तपस्या करने चला गया [म. श. ३८.२२-३४, ४१.२३०७] ;[वा. रा. बा. ५१-५६] । वायु के अनुसार, इसने ‘सागरानूप प्रदेश’ में तपस्या की थी [वायु. ९१.९२-९३] । इन निर्देशों से प्रतीत होता है कि, विश्र्वामित्र का तपस्यास्थान आधुनिक राजपुताना के रेगिस्तान में कहीं था, जो प्रदेश प्राचीन काल में पश्र्चिम समुद्र का तटवर्ती प्रदेश माना जाता था । घोर तपस्या के द्वारा विश्र्वामित्र को ब्राह्मणत्व प्राप्त होने का निर्देश अनेकानेक वैदिक संहिता एवं ब्राह्मण ग्रंथों में प्राप्त है [का. स. १६.१९] ;[मै. सं. २.७.१९] ;[तै. सं. २.२.१.२] ;[ऐ. ब्रा. ६.१८.१] ;[कौ. ब्रा. १५.१] ;[जै. उ. ब्रा. २.३.१३] ;[ऐ. आ. २.२.३] ;[बृ. उ. २.२.४] । इससे प्रतीत होता है कि, विश्र्वामित्र का यह वर्णांतर प्राचीन काल में एक अत्यंत महत्त्वपूर्ण घटना मानी गयी थी ।
विश्वामित्र n.  विश्र्वामित्र को क्षत्रियधर्म छोड़ कर ब्राह्मण बनने की इच्छा क्यों हुई, इस संबंध में एक कल्पनारम्य कथा महाभारत एवं वाल्मीकि रामायण में प्राप्त है । एक बार यह वसिष्ठ ऋषि के आश्रम में अतिथि के नाते गया, जहाँ वसिष्ठ ने अपनी नंदिनी नामक कामधेनु की सहाय्यता से इसका उत्तम आदरातिथ्य किया। अनेकानेकदैवी गुणों से युक्त नंदिनी कामधेनु को देख कर, यह अत्यधिक प्रसन्न हुआ, एवं इसने उस धेनु की माँग वसिष्ठ से की। वसिष्ठ ने उसका इन्कार करने पर, यह उस धेनु की प्राप्ति के लिए अपना सारा राज्य देने के लिए सिद्ध हुआ। फिर भी वसिष्ठ ने इसे नंदिनी न दी। पश्र्चात् इसने अपने सैन्यबल से नंदिनी का हरण करना चाहा। किंतु उस धेनु से उत्पन्न हुए शक, यवन, पह्लव, बर्बर, किरात आदि लोगों ने विश्र्वामित्र की सेना को परास्त किया, एवं इस प्रकार नंदिनी का हरण करने का इसका प्रयत्न असफल ही रहा। तदुपरांत वसिष्ठ का पराजय करने के लिए इसने अनेकानेक प्रकार के अस्त्र संपादन करने के लिए, इसने अनेकानेक प्रकार के अस्त्र संपादन करने का निश्र्चय किया, एवं उस हेतु अत्यंत कठोर तपस्या भी की! किंतु अस्त्रप्राप्ति के पश्र्चात् भी वसिष्ठ अजेय ही रहा, एवं इसे जीवन में सर्वप्रथम ही साक्षात्कार हुआ कि, क्षत्रबल से ब्रह्मबल अधिक श्रेष्ठ है । पश्र्चात् वसिष्ठ के समान ब्रह्मबल प्राप्त करने के हेतु इसने स्वयंब्राह्मण बनने का निश्र्चय किया, एवं तत्प्रीत्यर्थ कौशिकी नदी और ‘रुषंगु तीर्थ’ पर घोर तपस्या करके यह ब्राह्मण बन गया [म. व. ८५.९,१२] ;[वा, रा. बा. ५१-५६] । महाभारत में प्राप्त उपर्युक्त कथा कालदृष्टि से विसंगत प्रतीत होती है । नंदिनी गाय का पालकर्ता वसिष्ठ ऋषि ‘वसिष्ठ देवराज’ न हो कर ‘वसिष्ठ अथर्वनिधि’ था, जो विश्र्वामित्र से काफ़ी पूर्वकालीन था (वसिष्ठ अथर्वनिधि देखिये) । फिर भी महाभारत में विश्र्वामित्र ऋषि के समकालीन देवराज वसिष्ठ को नंदिनी का पालनकर्ता चित्रित किया गया है । अतएव विश्र्वामित्र-वसिष्ठ संघर्ष की कारणपरंपरा बतानेवाली महाभारत में प्राप्त उपर्युक्त सारी कथा अनैतिहासिक प्रतीत होती है ।
विश्वामित्र n.  ब्राह्मणपद प्राप्त होने के पश्र्चात्, विश्र्वामित्र ने अपनी पत्नी एवं पुत्र कोसल देश में स्थित एक आश्रम में रख दीं, एवं यह स्वयं पुनः एक बार सागरानूप तीर्थ पर तपश्र्चर्या करने चला गया। इसकी अनुपस्थिति में कोसल देश में बड़ा भारी अवर्षण आया, एवं विश्र्वामित्र की पत्नी एवं पुत्र भूख के कारण तड़पने लगे। अन्न प्राप्त कराने के लिए अपने एक पुत्र के गले में रस्सी बॉंध कर, उसे खुले बाजार में बेचने का आपत्प्रसंग विश्र्वामित्र ऋषि की पत्नी पर आया, जिस कारण उस पुत्र को ‘गालव’ नाम प्राप्त हुआ।
विश्वामित्र n.  उस समय कोसल देश के त्रैय्यारूण राजा के पुत्र सत्यव्रत (त्रिशंकु) विश्र्वामित्रपत्नी की सहाय्यता की, तथा उसकी एवं विश्र्वामित्र पुत्रों की जान बचायी। त्रिशंकु स्वयं जंगल से शिकार कर के लाता था, एवं वह माँस विश्र्वामित्र के परिवार को खिलाया करता था । इन्हीं दिनों में एक बार त्रिशंकु राजा ने वसिष्ठ ऋषि केनंदिनी नामक गाय का वध कर, उसका मांस विश्र्वामित्र परिवार को खिलाने की कथा पुराणों में प्रतीत है । किन्तु जैसे पहले ही कहा गया है, नंदिनी का पालनकर्ता वसिष्ठ विश्र्वामित्र के समकालीन नहीं था । इसी कारण, यह कथा कल्पनारम्य एवं विश्र्वामित्र वसिष्ठ का शत्रुत्व बढ़ाने के लिए वर्णित की गयी प्रतीत होती है । बारह वर्षो के पश्र्चात् अपनी तपस्या समाप्त कर विश्र्वामित्र कोसल देश को लौट आया वहाँ अपने न होने के काल में त्रिशंकु ने अपने परिवार के लोगों की अच्छी तरह से देखभाल की, यह बात जान कर इसे त्रिशंकु के प्रति काफ़ी कृतज्ञता प्रतीत हुई। देवराज वसिष्ठ के द्वारा अयोध्या के राजगद्दी से पदभ्रष्ट किये गये उस राजकुमार को पुनः राजगद्दी पर बिठाने का आश्वासन इसने दे दिया।
विश्वामित्र n.  आगे चल कर विश्र्वामित्र ने अयोध्या के राजपुरोहित देवराज वसिष्ठ को परास्त कर, त्रिशंकु को अयोध्या के राजगद्दी पर बिठाया। त्रिशंकु ने भी अपने राजपुरोहित देवराज वसिष्ठ को हटा कर उसके स्थान पर विश्र्वामित्र की नियुक्ति की, एवं इस प्रकार ब्राह्मण बन कर वसिष्ठतुल्य राजपुरोहित बनने की विश्र्वामित्र की आकांक्षा पूर्ण हो गयी।
विश्वामित्र n.  आगे चल कर विश्र्वामित्र ने त्रिशंकु के अनेकानेक यज्ञों का अयोजन किया। यही नहीं, सदेह स्वर्गारोहण करने की उस राजा की इच्छा भी अपनी भी अपने तपःसामर्थ्य से पूरी की। इस संबंध में अपने पुराने शत्रु देवराज वसिष्ठ से इसे अत्यंत कठोर संघर्ष करना पड़ा। देवराज इंद्र के द्वारा त्रिशंकु के स्वर्गारोहण के लिए विरोध किये जाने पर, इसे उससे भी घोर संग्राम करना पड़ा। किन्तु अन्त में यह अपने कार्य में यशस्वी हो कर ही रहा (त्रिशंकु देखिये) । पार्गिटर के अनुसार, त्रिशंकु के स्वर्गारोहण की पुराणों में प्राप्त सारी कथा कल्पनारम्य प्रतीत होती है । आकाश में स्थित ग्रहों में से एक ग्रहसमूह को विश्र्वामित्र ने त्रिशंकु का नाम दिलवाया, यही इस कथा का तादृश अर्थ है । वाल्मीकि रामायण में भी, त्रिशंकु का वर्णन चंद्रमार्ग पर स्थित एक ग्रह के नाते गुरु, बुध, मंगल आदि अन्य ग्रहों के साथ किया गया है [वा. रा. अयो. ४१.१०] । उपर्युक्त कथा में वर्णित इंद्र-विश्र्वामित्र संघर्ष भी कल्पनारम्य प्रतीत होता है, एवं देवराज वसिष्ठ से विश्र्वामित्र के द्वारा किये गये संघर्ष का वर्णन वहाँ देवराज इंद्र के संघर्ष में परिवर्धित किया गया है ।
विश्वामित्र n.  विश्वामित्र के द्वारा त्रिशंकु को पुनः राज्य प्राप्त होने की घटना, अयोध्या के इक्ष्वाकु राजवंश के इतिहास में महत्त्वपूर्ण घटना मानी जाती है । अयोध्या के पुरातन इक्ष्वाकु राजवंश को दूर हटा कर वहाँ अपना स्वयं का राज्य स्थापन करने का प्रयत्न देवराज वसिष्ठ कर रहा था । उसे असफल बना कर, इक्ष्वाकु राजवंश का अधिराज्य अबाधित रखने का कार्य विश्वामित्र ने किया। इस प्रकार, ‘त्रिशंकु-वसिष्ठ-विश्वामित्र’ आख्यान का वास्तव नायक इक्ष्वाकुराज त्रिशंकु ही है । उसे गौण स्थान प्रदान कर, विश्वामित्र एवं वसिष्ठ का जो संघर्ष रामायण महाभारतादि ग्रन्थों में सविस्तृत रूप में वर्णित किया गया है, वह अनैतिहासिक प्रतीत होता है ।
विश्वामित्र n.  सत्यव्रत त्रिशंकु के राज्य काल में शुरू हुआ इसका एवं देवराज वसिष्ठ का संघर्ष सत्यव्रत के पुत्र हरिश्र्चंद्र, एवं पौत्र रोहित के राज्यकाल में चालु ही रहा। सत्यव्रत के सदेह स्वर्गारोहण के पश्र्चात्, उसके पुत्र हरिश्र्चंद्र ने विश्वामित्र को अपना पुरोहित नियुक्त किया। किन्तु उस के राजसूय यज्ञ में बाधा उत्पन्न कर, वसिष्ठ ने अपना पौरोहित्यपद पुनः प्राप्त किया। सत्यव्रत के विजनवास में, उसका पुत्र हरिश्र्चंद्र वसिष्ठ के ही मार्गदर्शन में पालपोस कर बड़ा हुआ था । अयोध्या के ब्राह्मण लोग भी पहले से ही विश्वामित्र के विरूद्ध थे । इन दोनों घटनाओं की परिणिति हरिश्र्चंद्र के राजसूय यज्ञ के समय हुई, जहॉं हरिश्र्चंद्र ने विश्वामित्र को दक्षिणा देने से इन्कार कर दिया। इस अपमान के कारण रुष्ट हो कर इसने अयोध्या का पुरोहितपद छोड़ दिया, एवं यह पुष्करतीर्थ में तपस्या करने के लिए चला गया।
विश्वामित्र n.  इस संदर्भ में मार्कंडेय-पुराण में वसिष्ठ एवं विश्वामित्र के संघर्ष की, अनेकानेक कल्पनारम्य कथाएँ प्राप्त है, जहाँ विश्र्वामित्र के द्वारा हरिश्र्चंद्र राजा को दक्षिणा प्राप्ति के लिए त्रस्त करने की, इसने एक पक्षी बन कर वसिष्ठ पर आक्रमण करने का, एवं वसिष्ठ के सौ पुत्रों का वध करने का निर्देश प्राप्त है [मार्क. ८-९] । इन तीनों कथाओं में से पहली दो कथाएँ संपूर्णतः कल्पनारम्य है, एवं तीसरी हरिश्र्चंद्रकालीन विश्वामित्र की न हो कर, सुदासकालीन विश्वामित्र की प्रतीत होती है (विश्वामित्र ४ देखिये) । हरिश्र्चंद्र के ही राज्यपाल में उसके पुत्र रोहित को यज्ञ में बलि देने का, एवं इक्ष्वाकु राजवंश को निर्वेश करने का षड्यंत्र वसिष्ठ के द्वारा रचाया गया था । किन्तु विश्वामित्र ने रोहित की, एवं तत्पश्र्चात् उसके स्थान पर बलि जानेवाले अपने भतीजे शुनःशेप की रक्षा कर, इक्ष्वाकु राजवंश का पुनः एक बार रक्षण किया। तदुपरांत विश्वामित्र ने शुनःशेप को अपना पुत्र मान कर, उसका नाम देवरात रख दिया [ऐ. ब्रा. ७.१६] ;[सां. श्रो. १५.१७] ; शुनःशेप देखिये ।
विश्वामित्र n.  क्षत्रिय विश्र्वामित्र को ब्रह्मर्षिपद कैसे प्राप्त हुआ, इसकी कथाएँ वाल्मीकि रामायण एवं पुराणों में प्राप्त है । रुषंगु-तीर्थ पर तपस्या करने के कारण यह ब्राह्मण बना गया। शुनःशेप का संरक्षण करने के कारण, ब्रह्मर्षिपद प्राप्त हुआ। इतना होते हुए भी, क्रोध, मोह आदि विकार काबू में न रख सकता था । इसी कारण अपने तपस्या का भंग करने के लिए आयी हुई रंभा को इसने शिला बनाया था । पश्र्चात् काम क्रोध पर विजय पाने के लिए इसने पुनः एक बार तपस्या की, जिस कारण इसे जितेंद्रियत्व एव ब्रह्मर्षिपद प्राप्त हुआ [वा. रा. बा. ६२-६६] ;[स्कंद. ६.१.१६७-१६८] । ब्रह्मर्षिपद प्राप्त होने के पश्र्चात्, इसे इंद्र के साथ सोंपान करने का सन्मान प्राप्त हुआ [म. आ. ६९.५०] । इंद्र के कृपापात्र व्यक्ति के रूप में आरण्यक ग्रंथों में इसका निर्देश प्राप्त है [ऐ. आ. २.२.३] ;[सां. आ. १.५]
विश्वामित्र n.  विश्र्वामित्र को ब्रह्मर्षिपद कैसे प्राप्त हुआ, इस संबंध में एक कथा महाभारत में प्राप्त है । एक बार धर्म ऋषि इसके पास आया एवं इसके पास भोजन माँगने लगा। धर्म के लिए चावल पकाने लगा, जितने में वह चला गया। पश्र्चात् यह सौ वर्षों तक धर्मऋषि की राह देखते वैसा ही खड़ा रहा। इतने दीर्घकाल तक खड़े रह कर भी इसने अपनी मनःशांति नही छोड़ी, जिस कारण धर्म ने इसकी अत्यधिक प्रशंसा की, एवं इसे ब्रह्मर्षि-पद प्रदान किया [म. उ. १०४.७-१८] । महाभारत में अन्यत्र त्रिशंकु-आख्यान, रंभा को शाप, विश्र्वामित्र के द्वारा कुत्ते का माँसभक्षण आदि इसके जीवन से संबंधित कथाएँ एकत्र रूप दी गयी है । भविष्यपुराण के अनुसार, ब्रह्मा को अत्यंत प्रिय ‘प्रतिपदा’ का व्रत करने के कारण, इसे देहान्तर न करते हुए भी ब्राह्मणत्व की प्राप्ति हो गयी [भवि. ब्राह्म. १६] । मृत्यु के पश्र्चात् यह शिवलोक गया, जो फल इसे हिरण्या नदी के संगम पर स्नान करने के कारण प्राप्त हुआ था [पद्म. उ. १४०]
विश्वामित्र n.  विश्र्वामित्र का आश्रम कुरुक्षेत्र में सरस्वती तीर नदी के पश्र्चिम तट पर स्थाणु-तीर्थ के सम्मुख था [म. श. ४१.४-३७] । इस आश्रम के समीप, सरस्वती नदी पर स्थित रुषंगु-आश्रम में विश्वामित्र ने ब्राह्मणत्व प्राप्त किया था [म. शा. ३८.२२-३२] । विश्वामित्र का अन्य एक आश्रम आधुनिक बक्सार में ‘ताटका-वन’ के समीप था । महाभारत के अनुसार, इसका आश्रम कौशिकी नदी (उत्तर बिहार की आधुनिक कोशी नदी) के तट पर स्थित था एवं उस नदी का ‘कौशिकी’ नाम भी इसीके ‘कौशिक’ पैतृक नाम से प्राप्त हुआ था [म. आ. ६५.३०] । यह वही पुण्य स्थान था, जहाँ पूर्वकाल में वामन ने बलि वैरोचन से त्रिपाद भूमि की माँग की थी । यही स्थानमहात्म्य जान कर इसने ‘सिद्धाश्रम’ में अपना आश्रम बनाया था [वा. रा. बा. २७-२९] । संभवतः यह आश्रम आद्य विश्वामित्र ऋषि का न हो कर, रामायणकालीन विश्र्वामित्र महर्षि का होगा। इनके अतिरिक्त इसके देवकुण्ड (वेदगर्भपुरी), एवं विश्वामित्री नदी के तट पर स्थित अन्य दो आश्रमों का निर्देश भी प्राप्त है ।
विश्वामित्र n.  विश्र्वामित्र के कुल एक सौ एक पुत्र थे, जिनमें से मँझले (इक्कावनवे) पुत्र का नाम मधुच्छन्दस् था । अपने भतिजे शुनःशेप को पुत्र मान लेने पर, विश्र्वामित्र ने उसे ‘देवरात’ नाम प्रदान कर, अपना ज्येष्ठ पुत्र नियुक्त किया, एवं अपने बाकी सारे पुत्रों को उसका ‘ज्येष्ठपद ’ मानने की आज्ञा दी। विश्र्वामित्रपुत्रों में से पहले पचास पुत्रों ने विश्र्वामित्र की यह आज्ञा अमान्य कर दी, जिस कारण इसने उन्हें म्लेंच्छ बनने का शाप दिया। ऐतरेय ब्राह्मण के अनुसार, अपने इन पुत्रों को इसने अन्ध्र, पुण्ड्र, शबर, पुलिंद, मूतिब आदि अन्त्य जाति के लोग बनने का शाप दिया [ऐ. ब्रा. ७.१८] ; रैभ्य एवं ऋषभ याज्ञतुर देखिये । मधुच्छंदस् एवं अन्य पचास कनिष्ठ पुत्रों ने विश्र्वामित्र की आज्ञा मान ली, जिस कारण इसने उन्हें अनेकानेक आशीर्वाद प्रदान किये। विश्र्वामित्र के उपर्युक्त शाप के कारण, इसके पुत्रों की एवं वंशजों की निम्नलिखित दो शाखाएँ बन गयीः-१. कुशिक शाखा,---जो विश्र्वामित्र के कृपापात्र पुत्रों से उत्पन्न हुयी, जिनमें देवरात प्रवर आता है [भा. ९.१६.२८-३७] ; २. विश्र्वामित्र शाखा,---जो विश्र्वामित्र के शाप के कारण हीनकुलीन बन गये थे ।
विश्वामित्र n.  विश्र्वामित्र की पत्नीयाँ, एवं उनसे उत्पन्न इसके पुत्रों की जानकारी ब्रह्म, हरिवंश, वायु, ब्रह्मांड आदि पुराणों में प्राप्त है, जो संक्षेपरूप में नीचे दी गयी है :---
पत्नी का नाम - १ रेणु
पुत्रों के नाम - रेणु, सांकृति, गालव, मधुच्छंदस्‍, जय, देवल, कच्छप, हरित, अष्टक ।
पत्नी का नाम - २. शालावती
पुत्रों के नाम - हिरण्याक्ष, देवश्रवस्‍, कति ।
पत्नी का नाम - ३. सांकृति
पुत्रों के नाम - मौद्गल्य, गालव ।
पत्नी का नाम - ४. माधवी
पुत्रों के नाम - अष्टक ।
पत्नी का नाम - ५. दृषद्वती
पुत्रों के नाम - कृत, ध्रुव, पूरण । वायु में दृषद्वती का पुत्र केवल अष्टक ही बताया गया है ।
[ह.वं. १.३२] ;[ब्रह्म. १०] ;[वायु. ९१.९९-१०३]
विश्वामित्र n.  विश्र्वामित्र के पुत्रों की नामावली महाभारत, वाल्मीकि रामायण एवं विभिन्न पुराणों में प्राप्त है, जो निम्न दी गयी हैः- (१) महाभारत में---अक्षीण, अंभोरुद, अरालि, आंध्रिक, आश्रलायन, आसुरायण, उज्जयन, उदापेक्षिन्, उपगहन, उलूक, ऊर्जयोनि, कपिल, करीष, कालपथ, कूर्चांमुख, गार्ग्य, गार्दभि, गालव, चक्रक, चांपेय, चारुमत्स्य, जंगारि, जाबालि, तंतु, ताडकायन, देवरात (शुनःशेप), नवतंतु, नाचिक, नारद, नारदिन्, नैकदृश, पर, पर्णजंघ (वल्गुजंघ), पौरव, बकनख, बभ्रु, बाभ्रवायणि, भूति, मधुच्छंदस् मारुतंतव्य, मार्दम, मुसल, यति, यमदूत, याज्ञवल्क्य, लीलाढ्य, वक्षोग्रीव, वज्र, वातघ्न, वादुलि, विभूति, शकुन्त, शिरीशिन्, शिलायूप, शुचि, श्यामायन, संश्रुत्य, सालंकायन, सित, सुरकृत्, सुश्रुत, सूत, सेयन, सैंधवायन, स्थूण, हिरण्याक्ष [म. अनु. ४.४९-५९] । इन पुत्रों में से हिरण्याक्ष को छः पुत्र उत्पन्न हुए थे । (२) रामायण में---दृढनेत्र, मधुष्पंद, महारथि एवं हविष्पंद [वा. रा. बा. ५७] । विश्र्वामित्र के ये सारे पुत्र ब्राह्मणवंशविवर्धक एवं गोत्रकार माने जाते है । (3) हरिवंश एवं पद्म में.---कवि, क्रोधन, स्वसृम (स्वसृप), पितृवति (पितृवर्तिन्), पिशुन, वाग्दुष्ट, हिंस्त्र [ह. वं. १.२१.५] ;[पद्म. सृ. १०] । (४) अन्य ग्रंथों में---हिरण्याक्ष, देवश्रवस्, (देवरात, शुनःशेप), कति, रेणु (रेणुक, रेणुमत्), सांकृति, गालव, मधुच्छन्दस्, जय (नय), देवल (देव), कच्छप, हरित (हारित), अष्टक, कृत, ध्रुव, पूरण। इनमें से काति एवं अष्टक को क्रमशः कात्यायन एवं लौहि नामक पुत्र उत्पन्न हुए थे । (५) वायु एवं ब्रह्मांड में---मधुच्छन्दस्, नय एवं देव [वायु. ९१.९६] ;[ब्रह्मांड. ३.६६] । (६) ब्रह्म में---मौंद्रल्य, गालव, कात्यायन [ब्रह्म. १०.१३]
विश्वामित्र n.  विश्र्वामित्रकुल में उत्पन्न निम्नलिखित गोत्रों की नामावलि महाभारत एवं पुराणों में दी गयी है---१. उदुंबर, २. कारूषक (करीषय, कारीपव, कारिषि); ३. कौशिक (कुशिक); ४. गालव; ५. चांद्रव (यममुंचत); ६. जाबाल; ७. तालकायन (तारक, तारकायन); ८. देवरात; ९. देवल. १०. ध्यानजाप्य; ११. पणिन (पाणिन्, पाणिनि); १२. पार्थिव; १३. बभ्रु; 14. बादर; १५. बाष्कल (वास्कल); १६. मधुच्छंदस्; १७. यमदूत (यामदूत, यामभूत); १८. याज्ञवल्क्य; १९. रेणव; २०. लालाक्य (ददाति); २१. लौहित (लोहित, लोहिण्य); २२. वाताड्य (उदुम्लान); २३. शालंकायन; २४. श्यामायन (शालावत्य); २५. समर्षण; २६. सांकृत (स्यंकृत); २७. सैंधवायन; २८. सौश्रव (सोश्रुत, सोश्रुम); २९. हिरण्याक्ष [म. अनु. ४.५०-६०] ;[वायु. ९१.९७-१०२] ;[ब्रह्मांड. ३.६६.६९-७४] ;[ह. वं. २७.१४६३-१४६९] ;[ब्रह्म. १०.६१-६३, १३] । उपर्युक्त नामावलि में से १०-२६ नाम ब्रह्म के तेरहवें अध्याय में, एवं १२-२६ नाम ब्रह्म के दसवें अध्याय में अप्राप्य है ।
विश्वामित्र n.  इन गोत्रकारों के त्रिप्रवरान्वित (तीन प्रवरोंवाले) एवं द्विप्रवरान्वित (दो प्रवरोंवाले) ऐसे दो प्रमुख प्रकार है -- (१) त्रिप्रवरान्वित गोत्रकार---विश्र्वामित्रकुल के बहुसंख्य गोत्रकार ‘तीन प्रवरोंवाले’ ही हैं, किंतु प्रवरभेद के अनुसार उनके अनेक उपविभाग हैं, जिनकी जानकारी नीचे दी गयी हैः -- (अ) उद्दल, देवरात एवं विश्र्वामित्र प्रवरों के गोत्रकार---अभय, आयतायन, उलूप (ग, उल्लप), औपहाव (ग), करीष (ग), खरवाच, जनपादप (ग), जाबाल (ग), देवरात, पयोद (ग), बाभ्रव्य (ग), याज्ञवल्क्य (ग), वतंड, वास्तुकौशिक (ग), विश्र्वामित्र, वैकृतिगालव (वैकलिनायन), शलंक, श्यामायन (ग), संश्रुत (ग), संश्रुत्य (ग), साधित (ग), हलयम (ग) । (ब) वैश्र्वामित्र, दैवश्रवस, दैवरात प्रवरों के गोत्रकार---कारुकायण ( कामुकायन, ग), कुशिक, देवश्रवस, वैदेहरात, वैदेहनात, वैदेवराज (ग), सुजातेय, सौमुक (तौसुक) । (क) वैश्र्वामित्र माधुच्छंदस, आज (आद्य) प्रवरों के गोत्रकार---कपर्देय, धनंजय, परिकूट, पाणिनि। (ड) अघमर्षण, मधुच्छंदस् एवं विश्र्वामित्र प्रवरों के गोत्रकार---आद्य, माधुच्छंदस्, विश्र्वामित्र। (इ) आश्मरथ्य, वंजुलि, एवं वैश्र्वामित्र प्रवरों के गोत्रकार---अश्मरथ्य (ग), कामलयनिज, वंजुलि। (ई) ऋणवत् गतिन् एवं विश्र्वामित्र प्रवरों के गोत्रकार---उदरेणु, विश्र्वामि, उदाहि, क्रथक। (उ) खिलिखिलि, आज (विद्य) एवं वैश्र्वामित्र प्रवरों के गोत्रकार---उदुंबर, कारीराशिन्, त्राक्षायणि, मौंजायनि (कौब्जायनि), लावकि, शाठ्यायनि (कात्यायनि), शालंकायनि, सैपिरिटि। इन गोत्रकारों के लिए खिलि, क्षितिमुखाविद्ध, एवं विश्वामित्र ये प्रवर भी कई पुराणों में प्राप्त है । (२) द्विप्रवरान्वित गोत्रकार---विश्र्वामित्र, एवं पूरण दो प्रवरों के गोत्रकार---अष्टक, पूरण, लोहित [मत्स्य. १९८]
विश्वामित्र II. n.  एक ऋषि, जिसे ऊर्वशी अप्सरा से शकुंतला नामक कन्या उत्पन्न हुई थी [भा. ९.१६.२८-३७] । यह ऋषि पूरुवंशीय दुष्यंत एवं भरत राजाओं का समकालीन था । इस प्रकार, अयोध्या के त्रिशंकु, हरिश्र्चंद्र आदि राजाओं से यह काफ़ी उत्तरकालीन था ।
विश्वामित्र III. n.  एक ऋषि, जिसने अयोध्या के राम दशरथि के द्वारा ताटका राक्षसी, एवं मारीच, सुबाहु आदि राक्षसों का वध करवाया था [वा. रा. बा. २४-२७] ; राम दशरथि देखिये । यह साक्षात् धर्म का अवतार था, एवं इसके समान पराक्रमी एवं विद्यावान् सारे संसार में दूसरा कोई न था [वा. रा. बा. २१]
विश्वामित्र IV. n.  एक ऋषि, जो उत्तर पंचाल देश के पैजवन सुदास राजा का पुरोहित था [ऋ. ३.५३, ७.१२] । ऋग्वेद के तृतीय मंडल के प्रणयन का श्रेय इसे एवं इसके वंश में उत्पन्न ऋषियों को दिया गया है । ऋग्वेद में इसने स्वयं को ‘कुशिक’ का वंशज कलहाया है [ऋ. ३.५३.५] । इसी कारण इसका निर्देश ‘कुशिक’ नाम से भी प्राप्त है [ऋ. ३.३३.५] । इसके परिवारा के लोगों को भी ‘कुशिकाः’ कहा गया है । इसके परिवार के लोगों को ‘विश्र्वामित्र’ उपाधि भी प्राप्त है [ऋ. ३.५३.१३, १०.८९.१७]
विश्वामित्र IV. n.  विश्वामित्र ‘गाथिन्’ राज का वंशज था, जिस कारण इसे ‘गाथिन्’ पैतृक नाम प्राप्त है । विश्र्वामित्र गाथिन के द्वारा विरचित अनेक सूक्त ऋग्वेद में प्राप्त हैं [ऋ. ३.१-१२, २४, २५, २६[१-६,८, ९]२७ -३२, ३३[१-३,५,७,९,११-१३],३४, ३५, ३६ [१-९, ११], ३७-५,५७-६२, ९.६७.१३-१५, १०.१३७.५,१६७]
विश्वामित्र IV. n.  इसके द्वारा विरचित एक सूक्त में विपाश् एवं शुतुद्री (आधुनिक बियास् एवं सतलज नदियाँ) नदियों की संगम पर राह देने के लिए प्रार्थना की गयी है [ऋ. ३.३३] । अभ्यासकों का कहना है, कि, इस सूक्त के प्रणयन के समय विश्र्वामित्र पैजवन सुदास राजा का पुरोहित था, एवं पंजाब के संवरण राजा पर आक्रमण करनेवाली सुदास की विजयी सेना को मार्ग प्राप्त कराने के लिए इसने इस ‘नदीसूक्त’ की रचना की थी [गेल्डनर, वेदिशे स्टूडियन. ३.१५२] । सायण के अनुसार, सुदास राजा से विपुल धनसंपत्ति प्राप्त करने के पश्र्चात्, विश्र्वामित्र के कई विपक्षियों ने इसका पीछा करना शुरू किया। उस समय भागते हुए विश्र्वामित्र ने इस नदीसूक्त की रचना थी [ऋ. ३.३३, सायणभाष्य] । किन्तु सायण का यह मत अयोग्य प्रतीत होता है । स्वयं यास्क भी सायण के इस मत से असहमत है [नि. २.२४]
विश्वामित्र IV. n.  ऋग्वेद में प्राप्त निर्देशों से प्रतीत होता है कि, यह शुरू में सुदास राजा का पुरोहित था [ऋ. ३.५३] । किन्तु इसके इस पदसे भ्रष्ट होने के पश्र्चात्, वसिष्ठ सुदास का पुरोहित बन गया। तदुपरांत यह सुदास के शत्रुपक्ष में शामिल हुआ, एवं इसने सुदास के विरूद्ध दाशराज्ञ-युद्ध में भाग लिया (वसिष्ठ देखिये) । इसी संदर्भ में इसने ‘वसिष्ठ-द्वैषिण्यः’ नामक कई ऋचाओं की रचना की, जो शौनक के काल से सुविख्यात है । वसिष्ठगोत्र में उत्पन्न लोग आज भी इन ऋचाओं का पठन नही करते। ऋग्वेद का एक भाष्यकार दुर्गाचार्य ने स्वयं वसिष्ठगोत्रीय होने के कारण, इन ऋचाओं पर भाष्य नही लिखा है [ऋ. ३.५३.२०-२४] ;[नि. १०.१४]
विश्वामित्र IV. n.  वसिष्ठ ऋषि के पुत्र शक्ति से विश्र्वामित्र के द्वारा किये गये संघर्ष का निर्देश भी ऋग्वेद में प्राप्त है । सुदास राजा के यज्ञ के समय हुए वादविवाद में शक्ति ने इसे परास्त किया। फिर विश्र्वामित्र ने जमदग्नि ऋषि से ‘ससर्परी’ विद्या प्राप्त कर, शक्ति को परास्त किया [ऋ. ३.५३.१५-१६, वेदार्थदीपिका] । आगे चल कर इसने सुदास के सेवकों के द्वारा शक्ति का वध करवाया [तै. सं. ७.४.७.१] ;[ऋ. सर्वानुक्रमणी ७.३२] । शक्ति ऋषि से हुए वादविवाद में इसने कथन की हुई ऋचाएँ ‘मौनी विश्र्वामित्र’ की ऋचाएँ नाम से प्रसिद्ध है, जिनमें इसने कहा है, ‘आप लोग इस ‘अन्तक’ (विश्र्वामित्र) के पराक्रम को नही जानते। इसी कारण मुझे वादविवाद में स्तब्ध देख कर आप हँस रहे है । किंतु आप नहीं जानते, कि विश्र्वामित्र अपने शत्रु से लड़ना ही जानता है । शत्रु से शरणागति उसे मंजुर नहीं है’ [ऋ. ३.५३.२३-२४] । ब्राह्मण ग्रंथों में निम्नलिखित वैदिक मंत्रों के प्रणयन का श्रेय भी विश्र्वामित्र को दिया गया हैः-- १. संपात ऋचाएँ---जिनका प्रणयन एवं प्रचार क्रमशः विश्र्वामित्र एवं वामदेव ऋषियों ने किया [ऐ. ब्रा. ६.१८] ; २. रोहित-कूलीय साममंत्र---जिनका प्रणयन सौदन्ति लोगों से मिलने के लिए जानेवाले विश्र्वामित्र ने नदी को लाँधते समय किया था [पं. ब्रा. १४.३.१३]
विश्वामित्र IX. n.  ब्रह्मराक्षसों का एक समूह, जो ‘रात्रिराक्षसों’ के चार समूहों में से एक माना जाता है [ब्रह्मांड. ३.८.५९-६१] । इन्हें ‘कौशिक’ नामान्तर भी प्राप्त था ।
विश्वामित्र V. n.  एक धर्मशास्त्रकार, जिसका निर्देश, ‘वृद्धयाज्ञवल्क्य स्मृति’ में प्राप्त है । ‘अपरार्क’, ‘स्मृतिचंद्रिका’, जीमूतवाहनकृत ‘कालविवेक’ आदि धर्मशास्त्रविषयक ग्रंथों में विश्र्वामित्र के निम्नलिखित विषयों से संबंधित अभिमत उद्धृत किये हैः-- व्यवहार, पंचमहापातक श्राद्ध, प्रायश्र्चित् आदि। इसके द्वारा विरचित नौ अध्यायों की ‘विश्र्वामित्रस्मृति’ मद्रास राज्य के द्वारा प्रकाशित की गयी है [मद्रास राज्य कृत पाण्डुलिपियों की सृचि पृ. १९८५, क्रमांक २७१७]
विश्वामित्र VI. n.  एक ऋषि, जो रैभ्य नामक ऋषि का पिता, एवं अर्वावसु एवं परावसु ऋषियों का पितामह था । यह चेदि देश का राजा वसु एवं बृहद्युम्न राजाओं का समकालीन था (यवक्रीत एवं भरद्वाज देखिये) ।
विश्वामित्र VII. n.  वैवस्वत मन्वन्तर का एक ऋषि, जो युधिष्ठिर के राजसूय यज्ञ में उपस्थित था [भा. ८.१३.५, १०.७४.८] । यह स्यमंतपंचक क्षेत्र में श्रीकृष्ण से मिलने आया था, एवं कृष्ण के द्वारा किये गये यज्ञ का यह पुरोहित था [भा. १०.८४.३, ११.१.१२]
विश्वामित्र VIII. n.  एक ऋषि, जो फाल्गुन माह के सूर्य के साथ घूमता है [विष्णु. २.१०.१८]

विश्वामित्र     

A dictionary, Marathi and English | Marathi  English
A famous saint, the early preceptor and counselor of Ráma. 2 Applied to a great tormentor or teaser.

विश्वामित्र     

मराठी (Marathi) WN | Marathi  Marathi
noun  एक ऋषी   Ex. विश्वामित्राचा स्वभाव रागीट होता.
ONTOLOGY:
पौराणिक जीव (Mythological Character)जन्तु (Fauna)सजीव (Animate)संज्ञा (Noun)
Wordnet:
benবিশ্বামিত্র
gujવિશ્વામિત્ર
hinविश्वामित्र
kasوِشوامِترٕٛ
kokविश्वमित्र
malവിശ്വാമിത്ര മഹര്ഷി
oriବିଶ୍ୱାମିତ୍ର
panਵਿਸ਼ਵਾਮਿੱਤਰ
sanविश्वामित्रः
tamவிசுவாமித்திரர்
telవిశ్వామిత్రుడు
urdوشوامتر , گادِھج , گادھے , وِشورتھ

विश्वामित्र     

 पु. १ एक प्रसिध्द ऋषि ; श्रीरामाचा गुरु . २ ( संकेतानें ) अत्यंत त्रासदायक , पीडाकारक मनुष्य . [ सं . ]
०सृष्टि  स्त्री. विश्वामित्रानें उत्पन्न केलेल्या वस्तू . ब्रह्मदेवाशीं स्पर्धा करून विश्वामित्रानें प्रतिसृष्टि निर्माण केली अशी कथा आहे त्यापैकीं मनुष्याच्या डोक्यासारखा नारळ , गाईऐवजीं म्हैस , घोडयाऐवजीं गाढव हीं उदाहरणें देतात . विश्वामित्री - स्त्री . म्हैस ( विश्वामित्र सृष्टींतील म्हणून संकेतानें ). विश्वामित्री पोटीं तयाचा अवतार । नांव महाखर चांडाळाचें । - तुगा २८४५ .

विश्वामित्र     

A Sanskrit English Dictionary | Sanskrit  English
विश्वा—मित्र   a See below.
ROOTS:
विश्वा मित्र
विश्वा-मित्र  m. bm. (prob.) ‘friend of all’, N. of a celebrated ऋषि or Sage (having the patr.गाथिन, गाधेय, and जाह्नव; he was at first a functionary, together with वसिष्ठ, of सु-दास्, king of the तृत्सुs; seeing preferred by the king, he went over to the भरतs, but could not prevent their being defeated by सु-दास्, although he caused the waters of the rivers विपाश् and शुतुद्री to retire and so give the भरतs free passage, [RV. iii, 33] ; he was born as a क्षत्रिय, deriving his lineage from an ancestor of कुशिक, named पुरू-रवस्, of the lunar race of kings, and himself sovereign of कन्या-कुब्ज or Kanoj; his fame rests chiefly on his contests with the great Brāhmanवसिष्ठ, and his success in elevating himself. though a क्षत्रिय, to the rank of a Brāhman See, [Manu vii, 42] : the रामायण, which makes him a companion and counsellor of the young राम-चन्द्र, records [i, 51-65] how विश्वामित्र, on his accession to the throne, visited वसिष्ठ'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 क्षत्रिय and Brāhmanical classes], which ended in the defeat of विश्वामित्र, 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 मेनका and had by her a daughter, शकुन्तला], gradually increasing the rigour of his mortification through thousands of years, till he successively earned the titles of राजर्षि, ऋषि, महर्षि, and finally ब्रह्मर्षि; he is supposed to be the author of nearly the whole of [RV. iii, and of ix, 67, 1315;  x, 137, 5;  167] ; moreover, a law-book, a धनुर्वेद, and a medical wk. are attributed to him), [RV.] &c. &c.
ROOTS:
विश्वा मित्र
विश्वामित्रस्य संजयः   a partic.चतुर्-अह (= ), [PañcavBr.] ; KātyŚr.
विश्वामित्रस्यानुवाकः   a partic.अनुवाक (= ), [Pat.]
pl. the family of विश्वामित्र, [RV.] ; [AV.]

विश्वामित्र     

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.).

विश्वामित्र     

Shabda-Sagara | Sanskrit  English
विश्वामित्र  m.  (-त्रः) A Muni, the son of GĀDHĪ, originally of the [Page675-a+ 60] 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 .
ROOTS:
विश्व मित्र विश्वमित्र .

Related Words

विश्वामित्र   विश्वमित्र   विश्वामित्र सृष्टि   وِشوامِترٕٛ   বিশ্বামিত্র   ବିଶ୍ୱାମିତ୍ର   વિશ્વામિત્ર   ਵਿਸ਼ਵਾਮਿੱਤਰ   विश्वामित्रः   விசுவாமித்திரர்   విశ్వామిత్రుడు   വിശ്വാമിത്ര മഹര്ഷി   गाधिसुत   इषरिथ   उदरेणु   चंचुलि   सौमुक   जनपादप   त्राक्षायणि   नारादिन्   जाह्रव   नैकदृश्   कामकायन   आश्वल   अयतायन   क्रथक   सालंकायन   हविष्पंद   रामदुर्ग   परपौरवतन्तव   पर्णजंघ   पशुमेढ्र   अंभोद   आंघ्रिक   उदापेक्षिन्   वाहुलि   सूरकृत्   बाभ्रव्यायणि   मार्गमर्षि   चांपेय   विश्वामित्रजमदग्नि   मधुष्पंद   ऊर्जयोनि   सेयन   कारुकायण   उदवहि   अराणि   हविष्यन्द   मारुतंतव्य   तादकायन   जंघारि   नाचिक   विश्वामित्रप्रिय   शिरीषिन्   आडिबक   उपगहन   वादुलि   वाल्मिक   सोदन्ति   लीलाढय   बकनख   नवतन्तु   विश्वरथ   पयोदः   साकमश्र्व   वल्गुजङ्घ   अरालि   सुरकृत्   सैन्धवायन   रेणुमत्   अश्वरथ   कारीषि   मार्दमर्षि   दृढ़नेत्र   सयन   शालावती   शिलायूप   वक्षोग्रीव   गाधिज   गाधेय   कामली   कारुचि   उज्जयन   प्रमंधु   मूतिव   चारुमत्स्य   चुंचुंल   निमाजमत   लौहि   अक्षीण   उपस्मृति   अमावासु वंश   स्थूण   सांकृति   संश्रुत्य   असुरायण   गाथिन   गाथिन्   कालपथ   उदल   
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