Vishwamitra
Every question on the site tagged Vishwamitra, each answered from a timestamped source rather than a summary written from memory.
A sage born a Kshatriya who rose to Brahmarishi status through his own austerities, and recurs across Puranic narratives.
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Durvasa, Kamadeva, Gautama, Harishchandra and Vishwamitra each lost spouse, children or kingdom for this offense, and each found release only through worship of Shiva
Sage Durvasa, Kamadeva and Brihaspati, Sage Gautama and Chandra, and King Harishchandra and Sage Vishwamitra all suffered separation from spouse, children, or kingdom for this offense — and every one of them found release only through devout worship of Lord Shiva.
Why did Sage Vishwamitra become Lord Kartikeya's priest despite being born a Kshatriya?
When the newborn Skanda (Kartikeya) asked Vishwamitra — a Kshatriya by birth, son of King Gadhi — to perform his Vedic rites and become his priest, Kartikeya declared him a Brahmarishi by divine decree, and later imparted him divine knowledge, elevating him among the foremost of Brahmins.
What are apsaras, really?
Asked which kriyas and sadhanas are done before apsara sadhana, the speaker first says that, in the way listeners are understanding it, apsara sadhana does not happen at all. Apsaras are the very form of Jagadamba, he says; their origin is held to be at the time of the samudra manthan, by the grace of Nar and Narayan. So how could such an apsara be made siddh in this manner by an ordinary man?
Why did Rishi Vashishtha enter the field of tantra?
The speaker gives this as his standing pauranik example: Rishi Vashishtha, who was earlier on the Vedic marga alone, came down into the field of tantra for the sadhana of Bhagavati Ugratara, Tara, Ekjata and Bhagavati Kamarupa Kamakhya. The greatest reason behind his entering the tantric process was the tantric prayogas performed by Rishi Vishwamitra and the harm he suffered from them; he came into this field afterwards for the sake of pratikara.
How does shraap vimochan differ in Tara tantra from the usual formula?
Ordinarily, when we do shraap vimochan, Brahma, Vashishtha and Vishwamitra do it. But when one goes into the Tara tantra — when a paath is samputit with the mool beej mantras and the rest of Bhagavati Tara, especially the complete tantrokta paath — then in it, instead of saying Brahma, Vashishtha, Vishwamitra, the prayoga of shraap vimochan is done in relation to Vashishtha ji alone in particular.
Vishwamitra had that much capacity, and after pratyaksha nothing stays the same
The attainment of grace and blessing is a different matter, he says. Vishwamitra himself had that much capacity within him, and it was then that an apsara was obtained by him. Within you and me — to speak, to become famous on YouTube, we too can say this thing, that they become pratyaksha; they simply do not become pratyaksha. And after becoming pratyaksha, your condition and mine would not remain such that we could go on speaking in this way after their grace had come.
Can one speak with the rishis of one's own parampara?
Asked what there is in tantra that is not, he answers that whether it be speaking with Vashishtha ji or Vishwamitra ji, or with anyone else whose guru parampara it has been, one can certainly speak with one's chief gurus through one's divya sadhanas. The foremost rishi of the Vindhya kshetra, foremost in the kula parampara, is Maharshi Agastya.
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