Maharshi Vishvamitra (महर्षिः विश्वामित्रः)

Maharshi Vishvamitra (Samskrit: महर्षिः विश्वामित्रः) was a great seer known from the Rigvedic times. He is the seer who gave the Gayatri Mantra to the world. Out of the innumerable number of sages that Bharatavarsha has ever produced, there are a few who appear so towering in spiritual attainments, known for his perseverance, austerity and mystic powers. He was also one of those who tried to stop the Kuruksetra war. Vishvamitra was also known for his excellence in Dhanurveda, wielding all types of weapons.

Introduction

A child in the Sanatana Dharma, undergoes the sacred Upanayana samskara, to becomes a Dvija and initiated into the sublime and powerful Savitr mantra or Gayatri mantra after the famous Gayatri chandas or metre it is composed in. This Veda mantra has been passed down in the Indian traditions for thousands of years. The rishi in whose mind this mantra was first revealed was Vishvamitra. The Savitr mantra's purifying and obstacle destroying potential has been tasted by millions of adherents through a hoary religious tradition. He was a Maharaja, who ruled the lands and then became a Rajarshi, a royal sage, subsequently, a Brahmarshi or the best among sages. He appears in all ancient texts spanning from the Vedas to Itihasas and Puranas. His prowess was on par with that of Vasishta.

He was the son of Gadhi (गाधिः), a powerful king of the province of Kanyakubja (Kannauj of Uttar Pradesh), therefore known as Gadhisuta. As a maharaja, he ruled his subjects wisely. Although he was a kshatriya by birth, he became a brahmana in the very same body by the power of his adhyatmik achievements.

Lineage

There was a king named Kusha, a son of Prajaapati, and Kusha's son was the powerful and verily righteous Kushanaabha. One who is highly renowned by the name Gaadhi was the son of Kushanaabha, and Gadhi's son is this great-sage of great resplendence, Vishvamitra.

प्रजापतिसुतस्त्वासीत् कुशो नाम महीपतिः | कुशस्य पुत्रो बलवान् कुशनाभः सुधार्मिकः || १-५१-१८

कुशनाभसुतस्त्वासीद्गाधिरित्येव विश्रुतः | गाधेः पुत्रो महातेजा विश्वामित्रो महामुनिः || १-५१-१९ (Valm. Rama. Balakanda, 51.18-19)

prajāpatisutastvāsīt kuśo nāma mahīpatiḥ | kuśasya putro balavān kuśanābhaḥ sudhārmikaḥ || 1-51-18

kuśanābhasutastvāsīdgādhirityeva viśrutaḥ | gādheḥ putro mahātejā viśvāmitro mahāmuniḥ || 1-51-19

Puranic Encyclopedia lists the genealogy as follows

Brahma — Atri — Candra — Budha — Pururavas — Vijaya — Hotraka — Jahnu — Puru — Balaka — Ajaka — Kusa — Kusanabha — Gadhi — Visvamitra

As Vishvamitra was born in the family of the famous king Kusa, Visvamitra got the name Kaushika.

Sons of Vishvamitra

Visvamitra had 101 sons, of whom the middle one was known as Madhucchanda. Fifty were older than Madhucchanda and fifty younger. In relation to him, all the other sons were celebrated as the Madhucchandas. Visvamitra accepted the son of Ajigarta known as Sunahsepha, who was born in the Bhrgu dynasty and was also known as Devarata, as one of his own sons. When requested by their father to accept Sunahsepha as the eldest son, the elder fifty of the Madhucchandas, the sons of Visvamitra, did not agree. Therefore Visvamitra, being angry, cursed them. "May all of you bad sons become mlecchas," he said, "being opposed to the principles of Vedic culture. Thus the younger Madhucchandas accepted Sunahsepha as their eldest brother and told him, "We shall follow your orders." Visvamitra then said to his obedient sons, "Because you have accepted Sunahsepha as your eldest brother, I am very satisfied. By accepting my order, you have made me a father of worthy sons, and therefore I bless all of you to become the fathers of sons also." Visvamitra cursed some of his sons and blessed the others, and he also adopted a son. Thus there were varieties in the Kausika dynasty, but among all the sons, Devarata was considered the eldest.

Valmiki Ramayana, refers to Vishvamitras's hundred sons who perished in his fight with Vasishta. Then he had fours sons,

हविष्यन्दो मधुष्यन्दो दृढनेत्रो महारथ:।।1.57.3।।

haviṣyandō madhuṣyandō dr̥ḍhanētrō mahāratha:||1.57.3||

After some time, four sons, Havishyanda, Madhushyanda, Drudhanetra and Maharatha, where practicing truth and dharma where born to him.

Visvamitra had other sons also, amongst whom the most celebrated were Madhuchhandas, Kritajaya, Devadeva, Aṣṭaka, Kachchapa, and Haarita; these founded many families, all of whom were known by the name of Kaushikas, and intermarried with the families of various Ṛṣis.

Vishvamitra in the Vedas

Rig Veda - 3rd Mandala

The Rigveda, the oldest texts ever known to mankind, mentions this great rishi Vishvamitra (and his disciples) as the seer of the third Mandala. It is said that when some sages made Vishvamitra break a vow of silence, these eternal mantras were revealed by him.

वसिष्ठविश्वामित्रश्च ॥ Vasishta and Vishvamitra

Once Visvamitra, a kshatriya was on a hunting expedition, when he and his army were sumptuously entertained by Maharshi Vasishta. Wondering how a hermit could procure so much delicious food at such short notice, he discovered the great sage Vasishta's wish-fulfilling cow, the Sabala (similar to Kamadhenu), which tried to take away forcibly but could not succeed. Vishvamitra and his soldiers were defeated by the adhyatmik strength of Vasishta and Sabala. He realized that physical power was no match for the spiritual power, he decided to become a brahmana by practicing meditation and penances. In this way there was always a disagreement between the two of them. Then Vishvamitra went to the Himalayas and devoted himself to the most rigorous austerities to gain spiritual parity with his rival sage Vasishta and got the titles Rajarṣi, Ṛṣi, Maharṣi and Brahmarṣi. Finally, a reconciliation was brought about and was acknowledged by Vasishta who paid him homage.

शबला ॥ Sabala (Kamadhenu) Cow as the cause of enmity

When Vishvamitra visited the hermitage of Vasistha, he was given a royal reception. The king was surprised how can a mendicant be so opulent. He came to know that there is a cow Kamadhenu, who is protecting herself and others, and providing for all the necessities of the sage. Vishvamitra said give me this cow as I am the king, and the king has a right on jewels, and it but Vasistha refused to deliver it.

गवां शतसहस्रेण दीयतां शबला मम। रत्नं हि भगवन्नेतद्रत्नहारी च प्रार्थिव:।।1.53.9।।

तस्मान्मे शबलां देहि ममैषा धर्मतो द्विज। (Valm. Rama. 1.53.9)

gavāṁ śatasahasrēṇa dīyatāṁ śabalā mama| ratnaṁ hi bhagavannētadratnahārī ca prārthiva:||1.53.9||

tasmānmē śabalāṁ dēhi mamaiṣā dharmatō dvija ।

"I shall give you a hundred thousand cows in exchange for Sabala. O Respectable one this cow is a gem. A king (along) has a right on jewels, O Brahmin, for that reason, Sabala rightfully belongs to me. Therefore, give this cow".

The king insisted that such noble and superior things in the country belonged to the king and are to be used for the benefit of the people. He offered to give a crore cows in exchange for Sabala. The sage said this cow represents all our piety, prosperity, tapasya and its milk is offered to the deities and pitrs in the daily yajnas, hence you cannot take her away.

अस्यां हव्यं च कव्यं च प्राणयात्रा तथैव च। आयत्तमग्निहोत्रं च बलिर्होमस्तथैव च।।1.53.13।।

asyāṃ havyaṃ ca kavyaṃ ca prāṇayātrā tathaiva ca| āyattamagnihotraṃ ca balirhomastathaiva ca||1.53.13||

For havyam (oblations to gods) and kavyam (oblations to ancestors), for fulfilling the necessities of life, maintenance of the sacred fire and offering oblations to all spirits of created beings, and for offerings made to the Agnihotra I depend on this cow.

When Vasishta refused, he forcefully tried to take the cow away, and thus there was a quarrel between the Vasishta and the King. Vasistha engaged in a battle with astras and eventually told to the cow, "I am not capable of protecting you, please protect yourself." Many soldiers (Paplavas, Sakas, Yavanas etc.) became manifest out of her, and fought off Visvamitra’s soldiers. Seeing the army destroyed by the powerful Vasishta, one hundred sons of Vishvamitra, rushed towards Vasishta, but the great sage reduced them to ashes with a 'humkara' (the loud 'hum' sound). With shame, defeated he went back to his kingdom and handed over the administration to his remaining son and went north towards Himavat parvatas to perform a severe penance to propitiate Mahadeva or Shiva.

यदि तुष्टो महादेव धनुर्वेदो ममानघ। साङ्गोपाङ्गोपनिषदस्सरहस्य: प्रदीयताम्।।1.55.16।।

yadi tuṣṭō mahādēva dhanurvēdō mamānagha| sāṅgōpāṅgōpaniṣadassarahasya: pradīyatām||1.55.16||

O Irreproachable one O Mahadeva if you are pleased with me, make me an expert in Dhanurveda, the science of archery with all it secrets, angas (branches), upangas (subdivisions) and Upanishads.

Thus, Vishvamitra, and sought the power of the weapons to defeat Vasishta. Vishvamitra then further attacked Vasishta who defended himself by using his brahmadanda.

ब्रह्मदण्डं समुत्क्षिप्य कालदण्डमिवाऽपरम्। वसिष्ठो भगवान् क्रोधादिदं वचनमब्रवीत्।।1.56.2।।

brahmadaṇḍaṁ samutkṣipya kāladaṇḍamivā’param| vasiṣṭhō bhagavān krōdhādidaṁ vacanamabravīt||1.56.2||

Venerable Vasishta, in fury lifted the Brahmadanda which was like another rod of death, and then spoke.

Viswamitra employed weapons like manava, mohana, gandharva, swapana, jrimbhana, madana, santapana, vilapana, shoshana, darana, vajra weapons, Brahma, kala and varuna pasas and many more astras, at last even the Brahmastra against Vasishta, who swallowed all those weapons with his brahmadanda. Ashamed and humiliated Vishvamitra said,

धिग्बलं क्षत्रियबलं ब्रह्मतेजो बलं बलम्। एकेन ब्रह्मदण्डेन सर्वास्त्राणि हतानि मे।।1.56.23।।

dhigbalaṁ kṣatriyabalaṁ brahmatējō balaṁ balam| ēkēna brahmadaṇḍēna sarvāstrāṇi hatāni mē||1.56.23||

Fie! upon the might of a kshatriya! The tejas (lustrous strength) of a brahmin is the real energy. The staff of Brahma (brahmadanda) has singly destroyed all my weapons.

Having thus realized, Vishvamitra resolved to perform intense penance to earn brahmattva or brahminhood. Viswamitra recollecting the disgrace and repeatedly sighing with a distressed heart went with his eldest wife towards southern quarter to perform rigorous penance. Pleased Brahma appeared before him and conferred the title of Rajarshi to him. But dissatisfied with the title accorded he continued his penance.

त्रिशङ्कु: ॥ Trishanku of Ikshvaku Dynasty

The next confrontation between the two seers was due to the king Trisanku of the Ikshvaku (Solar) dynasty. At this time there lived a celebrated king, renowned in the Ikshvakus race, named Trisanku, who was truthful and self restrained, but wanted to enter the svargaloka with his earthly bodily form. Satyavrata was the son of Trayyaruna, the Ikshvaku king. But he earned the name Trishanku when Vasishta cursed him thus "You will from today become a candala. Three sankus (sins) namely wrath of a father, abduction of another man's wife and consumption of cow's flesh will give you life-long trouble and thus you will earn a name, Trisanku (Three Sankus). Instantly Satyavrata became a candala and started roaming about the streets. Later after being crowned, he ruled the country piously. But soon Trishanku desired to bodily attain svarga or heaven.

तस्य बुद्धिस्समुत्पन्ना यजेयमिति राघव । गच्छेयं स्वशरीरेण देवानां परमां गतिम्।।1.57.11।।

tasya buddhissamutpannā yajēyamiti rāghava | gacchēyaṁ svaśarīrēṇa dēvānāṁ paramāṁ gatim||1.57.11||

"O Son of the Raghus (Rama) a thought arose in his mind to enter svargaloka with his physical body by performing a sacrifice.

Vasistha, as the Guru of the Ikshvaku dynasty refused to his desire and tried to discourage the king. Disappointed Trishanku approached the sons of Vasistha who were angered when he told them of his queer desire. Trisanku became angry and left them saying "O Men endowed with the wealth of asceticism I was rejected by my guru and now by his sons. I shall seek another way. Farewell to you." Those arrogant words annoyed Vasistha's sons and they cursed him to be a candala again. Then he approached Vishvamitra. Visvamitra began to perform a yajna to lift up the king bodily to svarga, and Trisanku began to rise up higher and higher.

देवलोकगतं दृष्ट्वा त्रिशङ्कुं पाकशासन:।।1.60.16।। dēvalōkagataṁ dr̥ṣṭvā triśaṅkuṁ pākaśāsana:||1.60.16||

सह सर्वैस्सुरगणैरिदं वचनमब्रवीत्। त्रिशङ्को गच्छ भूयस्त्वं नासि स्वर्गकृतालय:।।1.60.17।।

saha sarvaissuragaṇairidaṁ vacanamabravīt| triśaṅkō gaccha bhūyastvaṁ nāsi svargakr̥tālaya:||1.60.17||

गुरुशापहतो मूढ पत भूमिमवाक्छिरा:।

guruśāpahatō mūḍha pata bhūmimavākchirā:|

On ascending to heaven Trisanku saw Indra (destroyer of Paka) along with hosts of gods. Indra said to him: "O Trisanku you are not fit to inhabit heaven. Go back, you fool Doomed by the curse of your spiritual preceptor, fall on earth, head down".

At last Visvamitra, by the power of his penance created an artificial heaven midway between the heaven and the earth and placed Trishanku in that new place in the zodiac, the Trisanku svarga. (Sargas 57 to 59, Balakanda, Valmiki Ramayana, 7th Skandha, Devi Bhagavata; 9th Skandha, Bhagavata; Chapter 13, Harivamsa; Sundara Kanda, Kamba Ramayana; Chapter 71, Adi Parva; Chapter 12, Sabha Parva) Thereafter, Viswamitra reached Pushkara in the western region where living on fruits and roots, he carried out intense, unsurpassable, austerities.

शुन:शेफ: ॥ Sunasshepha

The legend of Sunasshepha has a few versions, here the version given in Ramayana is being presented. At this time Ambarisha, a well known king of Ayodhya, launched preparations for a yajna. While he was performing the sacrifice Indra stole away the yajnapashu or the animal to be offered in the yajna. The priest immediately asked Ambarisha to bring a beast or man for fulfilling the yajna. Ambarisha saw rishi Richika in the Bhrigutunda mountain sitting with his sons and wife. He offered to sell his son for the yajna in exchange for a hundred thousand cows. Richika immediately refused to part with his eldest son, while his wife refused to give him the youngest son, their middle son Sunasshepha hearing their words offered himself to Ambarisha. (Valm. Rama. 1.61.21). On the way back, Ambarisha rested at Pushkara teertha, while Sunasshepha, very much distressed, happened to see his maternal uncle Viswamitra in the company of other sages performing austerities there. Pitying him, Vishvamitra asked one of his own sons to take the place of Sunasshepha to become the yajnapashu. Madhuchanda and other son's of Vishvamitra said that protecting other's son by abandoning one's own is like partaking the flesh of a dog, hence not a good act. Hearing their words, enraged Vishvamitra curses his own children to live on earth feeding on the flesh of the dogs. Then Vishvamitra gives two mantras to Sunasshepha, to be chanted in Ambarisha's yajna, when he is tied to the yupa (यूपम्) or post, to propitiate Indra.

सबद्धो वाग्भिरग्य्राभिरभितुष्टाव वै सुरौ। इन्द्रमिन्द्रानुजं चैव यथावन्मुनिपुत्रक:।।1.62.25।।

sabaddhō vāgbhiragyrābhirabhituṣṭāva vai surau| indramindrānujaṁ caiva yathāvanmuniputraka:||1.62.25||

Thus bound, the son of the sage praised the two devatas, Indra and Upendra with moving words.

In due time, Sunasshepha chants the mantras during the yajna and wins the favour of Indra and Upendra, who grant him a long life and rewarded Ambarisha with the fruits of the yajna.

After saving Sunasshepha, Vishvamitra continued his austerities at Pushkara tirtha for thousands of years. Brahma then approached him to give him the title of Rishi, earned through his sacred tapas.

मेनका रम्भा च ॥ Menaka and Rambha

Vishvamitra continued his austerities further at Pushkara tirtha, when Menaka, the apsara, visited the tirtha. Even in the stage of rishihood, Vishvamitra became a victim of the senses and under infatuation cohabited with the heavenly dancer Menaka. The mind, although ceasing to think of sensual activities at present, remembers past sensual activities from the subconscious status and thus disturbs one from self-realization. While with her he fathered a child who is universally celebrated as Sakuntala. As the happy period passed, Visvamitra the mighty ascetic was filled with grief, anxiety and remorse for being deviated from his austerities. Soon Menaka left him and Visvamitra took a vow of celibacy in order to control his senses. And performed rigid austerities on reaching the bank of river Kausiki. He was performing rigorous tapas on the northern mountains, when Brahma, the celestial deities and other sages conferred the eminent rank of Maharshi to Vishvamitra, but Brahma declared that he had not conquered his senses yet.

Visvamitra performs intense austerities by subsisting on air, amidst the five fires (पञ्चतपा:) in summer, under the open sky in monsoon, and immersed in water night and day in winter. Seeing his mighty resolve, the devatas were perturbed and send Rambha, another apsara to disturb his penance. Though she feared Vishvamitra's wrath, Rambha was ordered by Indra to approach Vishvamitra and captivate him with her beauty. Visvamitra noticing the seasonal change and the arrival of Rambha, realized that it was the work of Indra, but instead he was seized with anger and cursed her to become a rock and remain so for ten thousand years.

यन्मां लोभयसे रम्भे कामक्रोधजयैषिणम्। दशवर्षसहस्राणि शैली स्थास्यसि दुर्भगे ।।1.64.12।। yanmāṁ lōbhayasē rambhē kāmakrōdhajayaiṣiṇam| daśavarṣasahasrāṇi śailī sthāsyasi durbhagē ||1.64.12||

Visvamitra, the great ascetic, now experienced remorse for his inability to contain anger. He had no peace of mind for his inability to control his senses. Having been deprived of his ascetic merit, he resolved not to lose his temper nor ever breathe a word.

ब्रह्मर्षि-विश्वामित्रः ॥ Brahmarishi Vishvamitra

Vishvamitra, strengthened his resolve further to regain his ascetic merit and strictly control his senses without eating and even inhaling until he attains brahminhood (ब्राह्मण्यम्)

तावद्यावद्धि मे प्राप्तं ब्राह्मण्यं तपसाऽऽर्जितम्। अनुच्छवसन्नभुञ्जान स्तिष्ठेयं शाश्वतीस्समा:।।1.64.19।।

न हि मे तप्यमानस्य क्षयं यास्यन्ति मूर्तय:। (Val. Rama. 1.64.19)

tāvadyāvaddhi me prāptaṃ brāhmaṇyaṃ tapasā’’rjitam| anucchavasannabhuñjāna stiṣṭheyaṃ śāśvatīssamā:||1.64.19||

na hi me tapyamānasya kṣayaṃ yāsyanti mūrtaya:|

Until brahminhood is obtained by my austerities, I shall stay without breathing or eating for innumerable years. While performing penance, my limbs shall not undergo deterioration.

Abandoning the north of the Himavat mountain, Vishvamitra reached the eastern quarter and performed rigorous austerities along with a unique vow of silence. After completion of a thousand years the great ascetic became a piece of wood. In spite of many impediments, he was unshaken, anger did not enter into his mind. After the vow, Vishvamitra, began to partake cooked rice. At that moment Indra assumed the guise of brahmin and asked him for the rice. Visvamitra went without food but did not utter a single word to the brahmin. Thereafter the distinguished ascetic practiced austerities for another period of thousand years, his breath suspended. For his intense penance, the heat emanated threatening to engulf all the worlds. Thereafter, with Brahma in the forefront, the gods spoke to Viswamitra in pleasing words:

ब्रह्मर्षे स्वागतं तेऽस्तु तपसा स्म सुतोषिता:। ब्राह्मण्यं तपसोग्रेण प्राप्तवानसि कौशिक ।।1.65.19।।

brahmarṣē svāgataṁ tē’stu tapasā sma sutōṣitā:| brāhmaṇyaṁ tapasōgrēṇa prāptavānasi kauśika ||1.65.19||

"Welcome, O Brahmarshi. We are immensely pleased with your austerities. O Kausika you have attained brahminhood by means of your intense penance.

Vishvamitra then requests that Vasishta should address him as Brahmarshi. Thereupon, pleased by the gods, Vasishta, the best among ascetics, lovingly said to Viswamitra "You are a Brahmarshi, let it be so".

With all the enmity forgotten, virtuous Viswamitra also, having attained excellent brahminhood, worshipped Brahmarshi Vasishta who was the best of those who recite prayers.

विश्वामित्रः रामस्य गुरुः॥ Vishvamitra, Sri Rama's Guru

Visvamitra once initiated a yajna for the welfare of the beings. Obstructed by Marichi and Subahu rakshasas, he sought the help of Dasaratha, the king of Ayodhya. He informs Dasaratha about his wish to take the princes Rama and Lakshmana to the forest for his cause. When Dasaratha refuses to send his sons to the forest, Vasishta counsels him and they are sent to the forest. In the forest Vishvamitra wakes up SriRama in the morning citing the famous words given below.

कौसल्या सुप्रजा राम पूर्वा संध्या प्रवर्तते | उत्तिष्ठ नर शार्दूल कर्तव्यम् दैवमाह्निकम् || (Valm. Rama. 1.23.2)

kausalyā suprajā rāma pūrvā saṁdhyā pravartatē | uttiṣṭha nara śārdūla kartavyam daivamāhnikam ||

"O beloved son of Kausalya, O Rama the day dawns. O best among men, awake, oblations to gods and other sacred rites are required to be performed".

Some acaryas regard this verse as good as the Gayatri mantra. These are the opening words of the Sri Venkateswara Suprabhatam to awaken Venkateswara (Balaji). This is the first sloka rhymed while the temple doors are opened everyday morning for awakening ceremony at Tirumala.

Vishvamitra taught the princes the oral traditions of the land, Bala and Atibala mantras to ward off hunger and thirst, and gave them his knowledge of Dhanurveda. At the place of yajna, Rama and Lakshmana, successfully ward of the perils caused due to the rakshasas and helps Visvamitra complete the yajna. Then he takes the princes to Mithila, the kingdom of Janaka where Sri Rama won the hand of Sita, Janaka's daughter.

Harishcandra

Harishchandra, to keep his word and for the sake of truth he gave away the whole of his kingdom to Visvamitra. When that was not sufficient he cleared his debts to Visvamitra with the money got by selling his wife, Chandramati, his son, Rohitasva and finally himself. And, he earned his livelihood with the wages he got for cremating corpses, himself doing duties as guard at a burning ghat and as the slave to a Chandala. Ultimately the Trimurtis (Brahma, Visnu and Siva) appeared and heaped on him all the boons he desired and rewarded him with high honours.

Once Harishcandra performed a yajna for which Visvamitra was the priest, but Visvamitra, being angry at Harishcandra, took away all his possessions, claiming them as a contribution of daksina. Vasistha, however, did not like this, and therefore a fight arose between Vasistha and Visvamitra. The fighting became so severe that each of them cursed the other. One of them said, "May you become a bird," and the other said, "May you become a duck." Thus both of them became birds and continued fighting for many years because of Harishcandra.

Scriptural learnings

Apad-dharma

In the scriptures there is mention of äpad-dharma, or occupational duty at times of extraordinary happenings. It is said that the great sage Vishvamitra went to a candala’s house to eat the dog's meat in a extraordinary dangerous situation (during a drought which lasted 12 years). Candala tells Visvamitra that one should not give up his dharma even if one lost his life. Visvamitra then relates to him by saying that I can digest the flesh and the karma (sinful reaction) also. However, at that time Indra showered the rain from above.

The principle is that in cases of emergency, one may be allowed to live on the flesh of animals of all description, but there was never a time in vedic age when there was encouragement by the state for maintenance of regular slaughterhouses, where numerous animals are murdered mercilessly.

Exceptions are not general rule

From the history of Parasurama it is seen that although Parasurama belonged to the brahminical group, he circumstantially had to work as a kshatriya. Later, after finishing his work as a kshatriya, he again became a brahmana and returned to Mahendra-parvata. Similarly, it is seen although Vishvamitra was born in a kshatriya family, by austerities and penances he achieved the position of a brahmana. This exceptions in sastras can never be regarded as a general rule for others to implement. Prescribed duties are duties enjoined according to one's psychophysical condition, and one can live more naturally if one sticks to those.

Such practice is not encouraged by Lord Krishna also in Bhagavad Gita wherein He says - It is far better to discharge one's prescribed duties, even though faultily, than another's duties perfectly. Destruction in the course of performing one's own duty is better than engaging in another's duties, for to follow another's path is dangerous.