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The Tales in Rāmāyaṇa
he would be a much happier choice for training Räma, the great warrior in the making,in arms. And such a person is Visvamitra. First, he had been a great king; he had perfected the quality of Rajas as Hariyappa would put it; then realising the more enduring quality of Sattva he resolved to perfect that quality also and achieved his purpose by a steadfast endeavour. By attaining to the status of Brahmarşi, he has proved himelf equal of Vasistha. If, in the popular mind, a brahmin is more proper as a teacher, he is a brahmin in the real sense of the word, Again, he has, by steady penance, learnt to control the passion of anger which is a week point of Parasurama, then whom, therefore, he proves himself better. And, basically, he is a Ksatriya. He is the only sage combining the good qualities of both Vasistha and Parasurama, and eliminating their weaknesses. And though he is a Brahmarsi, a great brähuin-seer, to call him a 'brahmarsi" itself is to break the brahmin monopoly of brähminical superiority, for even Ksatriyas. by steady endeavour can achieve that position.
It should be noted that the final episode of BK has a clear affinity with the incarnation story referred to above. Parasurama recognises Rama to be the lord of gods himself.19 He says: "It should not be a matter of shame for me that I am defeated by the lord of the three worlds."180 This reveals a knowledge and confirmation of the incarnation theme. The sectarian overtones are also clear. That, after breaking the Saiva bow, Rama is presented with the Vaisnava bow is a repetition of motif. But the significant difference of detail is that Rama breaks the Saiva bow, but the Vaisnava bow, he only handles easily and fixes an arrow upon it, but does not break it. The author is not satisfied merely by hinting at the Vaisnava superiority and narrates an incident of the induced fight between Rudra and Visņu wherein both stand equal, but the gods think of Vişnu's bow highly.
We should also note that the awareness of the hero being an incarnation of Viṣṇu is nearly completely absent in the portions wherein Viśvāmitra is present. The only possible covert hint is in Rama's protecting the sacrifice which is performed in the Siddhasrama in the background of a place where Vamana had prevented Bali from completing the sacrifice. The redemption of Ahalya does not involve any magical act
embrace Aśvattha tree for a valiant son. The ladies, however, changed the pots and the trees. The boon was infallible. Satyavati would give birth to a Brahmin son of Ksatriya character, her mother to a Kṣatriya son of Brahmin character. At repeated entreaties of Satyavati, Bhrgu granted that not her son but the grandson would be of valiant qualities. Thus her son Jamadagni was the father of the famous Rama. The genealogy would be like this:
179 BK. 75.17. 180 BK. 75.19.
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Bhṛgu
Reika
1 Jamadagni
Rama Bhargava.
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(m. Satyavati)
Gadhi 1
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Visvamitra
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