Vishvamitra before the Altar of Fire after igniting >>>>> Simplified and faithful rendering of the Adi Kavya-15 : Vanam Jwala Narasimha Rao

 Vishvamitra before the Altar of Fire after igniting

Simplified and faithful rendering of the Adi Kavya-15

Vanam Jwala Narasimha Rao

March 24, 2026

Vishvamitra continued, followed by Rama and Lakshmana, the sojourn of divine preparation and briefed them the complete and remaining story of Bali, Kashyap, and Vamana and the linkage to Siddha Ashram. He told them that, when Bali conducted a ‘Grand Unsurpassed Vedic Ritual,’ half-way-through, Gods approached Vishnu in this hermitage, and briefed him about the benefits that might accrue to Bali on completion of the ritual. They suggested Vishnu, to exhibit his illusory power, Vishnu Maya, and on assuming the form of a dwarf to deal with Emperor Bali, by making the best use of Bali’s magnanimity of donations. Strategy in service of balance, is an enduring lesson about using wisdom rather than brute force.

While this was so, said Vishvamitra to Rama that, the Godly Sage Kashyap on completing his asceticism along with Lady Aditi started to eulogize Vishnu. Kashyap praising Vishnu said that, in his physique he was seeing this entire universe, without a beginning and indefinable, and in that Lord Vishnu, he was taking shelter. (This is the concept of Vishva Rupa, Physique of the Universes, which Krishna had shown to Arjuna in Maha Bharata in Kurukshetra War at the time of imparting Bhavad Gita). The vision of the cosmic form invites readers to think beyond narrow identities toward universal responsibility.

Vishnu was pleased and offered Kashyap to seek a boon of his choice. Kashyap requested Vishnu to attain the sonship of Aditi and himself, to render help to gods who were tortured owing to the predominance of Emperor Bali. Kashyap also requested to grace the Hermitage where his austerities were accomplished, to be renowned by the name Siddha Ashram or the Hermitage of Accomplishment, and arise from there to become their (Aditi-Kashyap) son. Thus, said Vishvamitra that, this hermitage was an Accomplished one for gods, for sages, and for Supreme Divinities, in taking a foothold to eliminate the evil on earth. Devotion and vows aimed at common welfare are recurring themes that speak to civic responsibility today.

Vishnu then adopted a resemblance of a dwarf, emerged from Aditi, and the ascetic boy Vamana approached Emperor Bali. He begged and received a space that can be covered in three strides, but strode all the three worlds in those three steps for the purpose of saving worlds, as he was interested in the welfare of all the worlds. Vishnu gave the earth back to Indra restraining Emperor Bali with his vitality, and hence, the three worlds came under the control of Indra again. The legend was that Vamana begs Bali for a space enough to place his three foot-steps. Bali promptly recognized who the boy was, though none present there could. Bali accorded that much space to the boy. The story teaches humility and the far-reaching effects of seemingly small promises.

First foot was placed on the globe covering it entirely, for the second as shown by Bali it was placed on all the heavenly worlds covering all of them. For the third foot, despite cautioning by Shukracharya, the Demon's Chief Priest, Bali had shown his head and Vamana by placing it crushed him to ‘Under the Ground World or the Patala Loka’ as it was called.

When Shukracharya mischievously entered the outlet of the water pot, so that, the bestowment water would not fall into the hands of Vamana, He, comprehending it, pierced the nozzle with a Darbha, the sacred grass-blade, resulting in one eye of Sage Shankaracharya blind, from when he became to be known as one-eyed sage. Vamana thus freed the three worlds from Bali’s rule. Vishnu became Trivikrama. Myths encode consequences, and acts of deception and haste carry lasting results.

Emperor Bali did not perform sacrifices to gratify Indra or any other gods. He was an ardent devotee of Vishnu and Vishnu alone, one who never worshipped any deity with desire for reward except Him. Whatever acts of worship Bali performed were, in essence, forms of Vishnu Adoration. The deity he invoked was Vishnu, even if the mantras uttered bore the names of other gods. A sacrificial rite offered for the pleasure of specific deities through oblations of ‘Swaha to Indra, Swaha to Varuna’ were technically called a Yajna. Hence, Bali’s performance of the Yajna was not improper. For a devoted worshipper of Vishnu, invoking the names of other gods becomes a way of worshipping Narayana (Lord Vishnu) Himself, because to his mind the word he uttered was addressed only to his chosen Deity.

One might wonder why Vishnu wished to restrain Bali, who was His unwavering devotee. The Lord, however, rejoices not merely in those who love Him, but even more in those who cherish His devotees. He does not delight in a devotee who harms other devotees; He guides such a person back onto the righteous path, even by way of corrective punishment if necessary. To receive the grace of Vishnu, one must first ensure that the devotees of Vishnu are not distressed. Even if one does not worship Vishnu directly, revering His devotees brings divine favor and fulfils cherished aspirations. Although Emperor Bali was indeed a devotee, he had afflicted the gods, who were themselves devotees of the Lord, and thus the Lord could not refrain from chastising him. No matter how exalted a devotee may be, he must never cause suffering to other devotees.

In discussing the creation of the universe, two philosophical positions emerge: the doctrine of Parinama (real transformation) and the doctrine of Vivarta (apparent transformation). Just as the lump of clay truly becomes a pot, Parinama asserts that the subtle presence of the Divine within the fine particles of consciousness evolves into the gross form of the cosmos, both subtle and gross being essentially the same, differing only in minuteness and magnitude. According to this view, both states are real. Vivarta, however, holds that the world is ultimately illusory and only Brahman is real.

Just as a young boy naturally grows into a youth, the subtle form of Vamana expanded to pervade the three worlds and became Trivikrama. Because both forms belong to the same Reality and are equally true, the Vamana incarnation firmly upholds the principle of Parinama. This was known as the doctrine of Vamana Trivikrama Nyaya. Some argue that the purpose of the Vamana incarnation was merely to beg, and therefore he was born to Kashyapa, whose life was characterized by mendicancy (beggary). Such interpretations miss the essence. In Vamana’s act of seeking charities, there was no flaw; his request was solely for the sake of the guru, for the gods, and for the welfare of the worlds.

On briefing about Siddha Ashram, Vishvamitra told Rama and Lakshmana that, the hermitage was an eradicator of stress and strain, either caused by the evil on earth or going through the cycle of birth and death, and thus it was an accorded one of salvation. The Sage said that, he himself was benefited with the same hermitage owing to his devotion to Vamana. ‘Demons who were causing obstacles by arriving here with evil pursuit were to be eliminated,’ said Vishvamitra. He led Rama and Lakshmana into the hermitage, assuring them that it also belonged to them. A place of inner stillness can empower corrective action when the need arises.

On seeing the arrival of them, the inhabitant sages there, reverenced Vishvamitra and offered hospitality to Rama and Lakshmana, who later briefly took rest. Then Rama requested Vishvamitra to undertake the ritual of solemnity, traditionally to be undertaken prior to the main ritual, to enable them to eradicate the vice become true and the word of the Sage given to Dasharatha in fetching him to this place come true. Vishvamitra, thereupon conscientiously undertook the vow of ritual controlling his senses.

Rama and Lakshmana on spending that night vigilantly got up with the sunrise. On finishing morning prayers, meditation on Gayatri in its regularity, they addressed themselves to sage Vishvamitra, who by now has ignited the ritual fire and sat before the Altar of Fire. The closing scene underscores preparation, vigilance, and adherence to promise, the qualities of responsible leadership.

The episode of Rama receiving Astras from Vishvamitra is more than a mythic account of acquiring celestial weaponry. It is a metaphor for the preparation every individual undergoes before embracing life’s larger responsibilities. For today’s youth, especially those growing up outside India and even in the country lacking the opportunity of study of Indian Ancient Literature for understandable reasons, this story becomes an anchor, reminding them of the strength found in mentorship, humility, discipline, and moral clarity.

As the world grows more complex, these ancient lessons gently urge everyone to cultivate inner weaponry: wisdom, compassion, restraint, and resolve. In presenting this retelling, the aim is not only to preserve Valmiki’s Essence but to make the narrative touch contemporary minds, reaffirming that the Ramayana is not merely a story of the past, but a living guide for the present and the future.

(PHOTOGRAPHS COURTESY RAMA BHAKTA VIJAYA RAGHAVA DASU)