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64
Secondary Tales of the two Great Epics
credit of the self-made saint Viśvamitra, who, by dint of his achievement, had inspired the people with a reverential awe. The world was amazed at his powers of making or unmaking it. It was not much wonder that he could as well be one of the founders of Brāhmaṇ tribes as it were and hence an inspirer of a tradition by itself; a veritable sampradāya-pravartaka.”164
We have quoted Dr. Hariyappa rather extensively for a number of reasons. His deductions are based on an almost complete survey of the Vasiştha-Viśvāmitra tales of both the epics, and have therefore much relevance to our study. Again, his deductions regarding the total impression of the tales of these two sages set a proper viewpoint for the Viśvāmitra-story-group of BK also; the Viśvāmitra-story-cycle of BK begins by sowing the seed of desire for Brahmrşi-pada in the mind of Viśvāmitra and depicts his steadfast endeavour to achieve it through a number of obstacles till he succeeds. Thirdly, Dr. Hariyappa's excellent and eloquent exposition seems to cover up the fact that the tone of his interpretation appears to be more cultural than factual. For example, he is silent on the point that the arithor of BK omits the famous story of Saudāsa Kālmāșapāda. Finally, he mentions Viśvāmitra as one of the four Gotra - establishers and justifies it. 165
The scholars are prone to show that there is no evidence in Rgveda to show the fainous animosity between Viśvāmitra and Vasiştha.166 But we can point out that, at least, the potentials are there. Vasiştha is in special favour of god Varuņa, Viśvāmitra of Indra. Varuna is slowly receding into background and Indra is seen as the most important god of the Vedic Pantheon. Varuņa is the famous Lord of ķta, and Vasiştha is called Brahmarsi - the Seer of Brahman of which Rta is the most important aspect. Indra, on the other hand, is the warrior god and the fiery nature of his protége Viśvāmitra is in keeping. Now when the principle of Rta gradually develops into the principle of Brahman, the sage Vasiştha is bound to stand there as a symbol, though by the very nature of the development of the principle, any god as such - even Varuņa - is bound to vanish. If Brahman is the highest principle, then Viśvāmitra also would be shown to try to attain to it; according to his nature, however, (or rather that of his Lord Indra) he would be shown fighting even for Brahman, is it rather a contradiction in itself ?) striving hard to win it, and finally succeed. But Indra the fighter of numerous battles, and, lover of wine and women, cannot reach there. He is left out, all gods for that matter, are left on a lower plane it is Viśvāmitra who, through steadfast efforts, surpasses even his Lord, stands superior to him and attains the status of the Seer of Braha an. Not outer but inner fight should be won there. Our study of Rgveda is not enough to permit us to say whether Varuņa
164 ibid. p. 312. 165 Visvamitra (in the Vedic, Epic and the Pūrapic Literature, Saradār Patel University, Vallabh
Vidya Nagar. First Edition, 1971) has also been studied by Dr. B. H. Kapadia but he
hardly has anything significant to say on the subject. 166 Geldner, Vedische Studien, 2, 130. See Vedic Index, II, p. 275. See also Hariyappa, op. cit.,
pp, 256-7.
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