Re: [KeralaIyers] SAGE VASISTHA-Part 1
Rajaram Krishnamurthy
Arundhati: A Character Study (Based on Uttararamacharitam of Bhavabhuti)
In the dramatis personae of Uttararamacharitam, the great Sanskrit drama by Bhavabhuti, no character, excepting the hero and the heroine, was so prominently portrayed as the character of Arundhati. The name of Arundhati, before whom even her husband Sage Vasishta looks small, is an honoured and household name throughout the land of Bharata. Tradition traces her birth and parentage to a family of outcastes, but, by her pativrata (devotion to husband), she carne to be respected as the greatest woman that Vedic India ever produced. Transformed into a star after her pious life on the earth, she became the object of worship for countless brides and bridegrooms all over our holy land. We have no details of the life story of so illustrious a personality, but it is our good fortune that it was left to the powerful pen of a genius like Bhavabhuti to portray her great character in life-like reality.
Arundhati’s role in Uttararamacharitam is that of a peacemaker. In a triangular conflict between Rama, Sita’s father Janaka, and Rama’s subjects, she brought about a happy concord among the conflicting parties, through her tact, sympathy and determination. The new king Rama who was greatly attached to his subjects abandoned his wife Sita, because the people cast reflections on her, and this greatly infuriated Janaka against Rama and his subjects. In such a critical situation there were only two persons, namely Vasishta and his wife, Arundhati, who could act as peacemakers. But, unfortunately, the great Vasishta was disqualified for the task, because it was on his behest to propitiate the people at any cost that Rama banished Sita. Finding that his ill-timed message sent to Rama through Ashtavakra produced a disastrous rift in the family of the Raghus, of which he was the Kulaguru(family priest), Vasishta felt embarrassed and helpless. The only thing he could do to ease the tension was to send a message of hope to the old queen Kausalya, mother of Rama, that all would end well in course of time. For this reason, Bhavabhuti did not bring Vasishta on to the stage for conciliating the conflicting elements.
Bhavabhuti, therefore, employed Vasishta’s wife Arundhati in the task of peacemaking–a task to which she was eminently fitted in virtue of her exalted status. Bhavabhuti declares, in the words of Janaka, that Arundhati was held so sacred that even Vasishta used to consider himself purified by his matrimonial alliance with her. The philosopher-king hails her as triloki maangalya (auspicious to the three worlds) and makes to her a most reverential bow, touching the ground near her feet with his forehead. He also compares Arundhati with the Goddess of Dawn and addresses her as Jagadvandya(respected by the whole Universe) and even the goddesses Vasundhara and Jahnavi later on refer to her by the same respectful honorific. It is, therefore, no wonder that in a situation which made so many hearts to break, no less a person than Arundhati could have intervened, and intervened with success, culminating in the happy reunion of Rama and Sita amidst scenes of universal rejoicing.
When Arundhati heard in the hermitage of Rishyasringa the startling news of Sita’s banishment, she became so angry and grieved that she flatly refused to go to Ayodhya, bereft of Janaki. She, therefore, proceeded straightaway to the hermitage of Sage Valmiki, together with the grief-stricken Kausalya. Arundhati consoled Kausalya with the message of hope sent by Vasista that all would be well in the end. But the sceptical Kshatriya lady, in her despair, put no belief in Vasishta’s words conveyed to her and openly expressed her misgivings about it. This provoked a spirited retort from Arundhati who sternly warned Kausalya never to doubt the great Rishi’s words. Kausalya, taken aat this outburst from the holy Arundhati, kept quiet hoping against hope that after all a miracle might happen as predicted by Vasishta.
Arundhati’s handling of Kausalya was a light affair but the difficult part of her work lay ahead. She knew full well that Janaka was burning with rage at Sita’s banishment and a life-long rupture between Janaka and Rama seemed imminent. A single false step on either side would for ever mar the cordial relationship that so long existed between the Raghus and the Janakas, and it was to prevent such a development that Arundhati was specially deputed by Vasishta. She, therefore, softly persuaded Kausalya to approach Janaka and speak to him first, on his arrival. But, on seeing Kausalya, Janaka taunts her as the mother of prajapalaka(beloved ruler of his subjects) and by enquiring after her health. At this, Arundhati was stung to the quick, but discreetly refrains from speaking a word in defence of Kausalya, lest, in doing so, she (Arundhati) should unwittingly offend Janaka who was already sore at heart. But when, incidentally, Janaka angrily poses the question as to how Agni was competent to test his daughter Sita, Arundhati immediately joins him and proclaims in emphatic tones that Sita is more sacred than Agni himself, and this pacifies the irate father. Then Arundhati slowly brings to the notice of Janaka the pitiable state of the grief-stricken Kausalya, who swoons at the mention of Sita’s plight, and the noble-minded Janaka, repentant for his rude behaviour towards the wife of his late revered friend Dasaratha, busies himself in bringing her to consciousness, and sadly recounts, in a reminiscent mood, the happy times spent by them in bygone days. Thus Arundhiiti succeeds in bringing together Kausalya and Janaka as desired by Vasishta.
But, soon afterwards, Kusa and Lava, the twin sons of Sita, make their appearance on the scene, and their handsome features which bear a striking resemblance to the features of Sita, open fresh wounds in the mind of Janaka. He gradually becomes so enraged at the monstrous perversity of the people and the outrageous haste of Rama that he stands up with grim resolve to destroy both Rama and his subjects outright, either with a bow and arrow or with a curse. Kausalya, terror-stricken at this revengeful mood of Janaka, implores Arundhati to pacify Janaka and avert the impending peril. Arundhati, seeing how explosive the situation is, immediately intervenes and submits to Janaka, in an appealing manner, that Rama is Janaka’s own child and that the people are an ignorant lot and entreats the angry Rajarshi to show mercy on them. At this, Janaka cools down, admitting that Rama is like a son unto him and that the people comprising mostly of Brahmans, old men, women, children and cripples, deserve clemency at his hands.
Arundhati, by now, has completed half of her work, but the remaining half, which is more complicated, has yet to be begun and completed. Kausalya and Janaka were reconciled in their common misfortune and Janaka had no trace of ill-will or anger against Rama, whose action he began to see in its proper perspective. Only the people had to be told, and told convincingly, that Sita is flawless, and until this fact was accepted by the people, there was no question of Sita’s acceptance by Rama. Arundhati, therefore, sets herself the task of convincing the people about Sita’s purity with the help of Sage Valmiki who, by his supernatural powers, arranges a huge conclave of people near his hermitage, to witness a short play of Sita’s banishment composed, by himself and staged by celestial nymphs. When, at the end of the play, Vasundhara and Jahnavi jointly deliver Sita into the hands of Arundhati, that venerable lady raises her powerful voice and addresses the mammoth gathering in a short speech, which breathes the spirit of our own democratic times. Pointing out that Sita has been praised for her purity by goddesses Vasundhara and Jahnavi, Arundhati herself presents Sita to the people as their queen. Re-calling that Sita’s purity was tried and tested by Agni and applauded by the gods, headed by Brahma, in the past, Arundhati exhorts the people to accept Sita unhesitatingly from her (Arundhati’s) hands and, in conclusion, requests the people to express their view in the matter. Arundhati’s speech, which was virtually a proclamation of Sita’s purity to the whole universe, had an electric effect upon the assembled people, who silently bowed their heads to Sita in great reverence and thereby indicated their acceptance of her. Arundhati, then, quietly calls upon Rama, standing stupefied at the turn of events, to accept Sita as his wife, and employ her as his companion in the Ashwamedha sacrifice, which was only half completed by then with the gold idol of Sita by his side. And Rama meekly agrees to do according to Arundhati’s bidding, to the immense relief of Lakshmana and Sita who were anxiously watching to see how Rama would act upon Arundhati’s advice. After that, Arundhati who had no more work to do, leaves the place, making a formal request to Valmiki to perform the, Upanayana ceremony of Kusa and Lava, the sons of Rama and Sita. Thus Arundhati ably fulfils the delicate mission of peacemaking entrusted to her by her husband Vasishta, who was precluded by force of circumstances from undertaking the mission himself.
This portraiture of Arundhati by Bhavabhuti, conceived and developed out of the small nucleus in the Ramayana of Valmiki, has no parallel in the whole range of Sanskrit literature.
II Vasiṣṭha (वसिष्ठ) is mentioned as one of the seven mind-born sons of Brahmā, also known as the seven prajāpatis, or the seven brahmās, according to the first chapter of the Brahma-purāṇa (on the origin of Devas and Asuras). Accordingly, “Desirous of evolving creation befitting these, he created Prajāpatis (Lords of subjects) viz. Marīci, Atri, Aṅgiras, Pulastya, Pulaha, Kratu and Vasiṣṭha. Thus the lord of great refulgence created seven mental sons. In the Purāṇas these are known as the seven Brahmās”. The Brahmapurāṇa (mentioning Atri) is one the eighteen mahāpurāṇas originally composed of over 10,000 verses. The first three books of the extant edition contains a diverse amount of topics such as creation theory, cosmology, mythology, philosophy and genealogy. The fourth and last part represents pilgrimage’s travel guide (māhātmya) and narrates the legends surrounding numerous holy spots (tīrtha) around the Godāvarī region in India.
III Vasiṣṭha (वसिष्ठ) is the purohita (royal chaplain) and Guru of the Sūryavaṃśa, according to the Kālidāsa’s Raghuvaṃśa.—Vasiṣṭha’s timely interventions help the continuance of the [Sūrya] dynasty throughout the whole epic.—A legend in theTaittirīya Saṃhitā tells us that among the sages it was Vasiṣṭha alone who could see Indra. The god taught him the Stomabhāgas with the charge that any king who had him as purohita would thereby flourish if Vasiṣṭha did not tell the Stomabhāgas to other sages. “Therefore—teaches the text—one should have a descendant of Vasiṣṭha (a Vāsiṣṭha) as one’s Brahman priest”. The Brahman was the priest who silently monitored the ritual. He was associated with the Atharvaveda and with the office of the family priest, the purohita of the patron of the sacrifice, the yajamāna. We may connect with these Vedic passages the tradition that Vasiṣṭha or several Vasiṣṭhas were the purohitas of the kings of Ayodhyā, the members of the Ikṣvāku—or Sūryavaṃśa. Pargiter (1922, 203ff.) distinguished seven Vasiṣṭhas in the legends, but, as he pointed out, these Vasiṣṭhas merged into one person.
IV Vasiṣṭhas in the Ṛgveda-Saṃhitā
Chapter 2 - The Seers of the sixth and seventh Maṇḍalas of the Ṛgveda-saṃhitā
[Full title: Vasiṣṭha, the seer of the seventh maṇḍala (1) Vasiṣṭhas in the Ṛgveda-Saṃhitā]
Vasiṣṭha, the famous Ṛgvedic seer is traditionally regarded as having seen the entire seventh maṇḍala of the Ṛgveda.[ saptamaṃ maṇḍalaṃ vasiṣṭhaḥ apaśyaditi uktatvāt maṇḍaladraṣṭā vasiṣṭha ṛṣiḥ / Sāyaṇa on Ṛgveda ,VII.1] The word Vasiṣṭha in a wider sense also includes the other members of his family, who are the descendants of Vasiṣṭha. Among the family maṇḍalas of the Ṛgveda, the seventh maṇḍala is the most voluminous with 841 verses distributed into 104 hymns. The seers and their hymns of this maṇḍala are given below—
Hymns Seers
1-31 Vasiṣṭha
32 Vasiṣṭha or Śakti
33 (Verses 1-9) Vasiṣṭha
(Verses 10-14) son of Vasiṣṭha
34-100 Vasiṣṭha
101-102 Kumāra or Vasiṣṭha
103-104 Vasiṣṭha
From the above table it is clear that out of 104 hymns, entirely 100 hymns are revealed by the seer Vasiṣṭha himself. Sāyaṇācārya points out places where a different seership is traditionally recorded. The Ṛgveda VII.32.26 indra kratuṃ naḥ is ascribed either to Śakti, the son of Vasiṣṭha or to Vasiṣṭha.[ ‘indra kratuṃ naḥ’ iti pragāthasyārdhacarsya ca vasiṣṭhaputraḥ śaktirvasiṣṭho vā / Sāyana on Ṛgveda ,VII.32] Similarly in Ṛgveda VI.33, Sāyaṇa[ādito navānāṃ vasiṣṭhaṛṣiḥ / vasiṣṭhaputrāṇaṃ stūyamānatvāttadevadevatā/ ‘vidyotojyotiḥ’ ityādibhidaśabhyādibhiḥ svaputrairvasiṣṭhaḥ stuyate / ato vasiṣṭho devatā / te eva ṛṣȧyaḥ / Sāyaṇa on ibid.,VII.33] mentions joint seership as verses 1-9 are ascribed to Vasiṣṭha while 10-14 are ascribed to the sons of Vasiṣṭha, but no specific names are mentioned for them. Moreover, we find Sāyaṇācārya remarking that the two hymns 101 and 102 are the revelation of the seers Kumāra or Vasiṣṭha.
It is remarkable that the name of the great sage is found with two different spellings, viz., Vasiṣṭha and Vaśiṣṭha. In the former the first sa letter is dental (dantya) and in the later the first sa letter is palatal (tālavya). But in the entire Vedic literature, only the first spelling is found. This word is derived from the root vas meaning ‘to dwell’. In Nirukta, Yāska has not mentioned the etymology of the word Vasiṣṭha but Maharṣi Dayānanda explains the word Vasiṣṭha in this way-(i) atiśayena vaso-the superlative of vasu, the dweller or extreme place of residing. (ii) atiśayena dhanāḍḥya-exceedingly rich or opulent. (iii) atiśayena vasuḥ-possessor of excessive wealth. (iv) atiśayena vidyāsu kṛtavāsaḥs upreme place of knowledge. (v) atiśayena vasumān-best possessor of wealth. In the Bṛhaddevatā, Śaunaka interprets the word Vasiṣṭha in this way-“His name arose, with reference to his virtue, from the root vas expressive of preeminence, because once upon a time he by means of austerity, saw Indra who was invisible to other seers.” In several places of the Ṛgveda-Saṃhitā, Sāyaṇa speaks of Vasiṣṭha as ‘the most excellent’. Moreover, Sāyaṇācārya in his commentary on Rigveda II.9.1, uses the term Vasiṣṭha as an appellation of Agni.
Ṛgveda , VII.1.8 , VII.9., VII.18 VII.26.5
,VII.33.12 nāmāsya guṇato jajñe vasateḥ śresthyakarmanaḥ / adṛśysmṛṣibhirhindraṃ śo’pasyattapasā purā // Bṛhaddevatā VI.156
‘vasiṣṭha śreṣṭha’, Sāyaṇa on Ṛgveda ,VII.1.8
kāma krodhābūbhau yasya caraṇau saṃvavāhatuḥ / indriyāṇaṃ vaśakaro vasiṣṭha iti cocyate // Mahābhārata I.174.6
He mentions that Agni is Vasiṣṭha, the best dweller or protector and one whose preference is always for harmless rites. Though this word is spelt with first sa letter as dental in the Mahābhārata but here, Vasiṣṭha is described as one having the senses under control.
Vasiṣṭhas in the Ṛgveda-Saṃhitā:—In the Ṛgveda-Saṃhitā, the word vasiṣṭha occurs more than fifty times both in singular and plural.
These are as follows—
Vasiṣṭha—VII. 1. 8; VII. 23. 1; VII. 30. 10, 11; VII. 86. 1; VII. 88. 1.
Vasiṣṭham—I. 112. 9; VII. 33. 13; VII. 70. 6; VII. 86. 5; VII. 88. 4.
Vasiṣṭhasya—VII. 33. 5
Vasiṣṭhaḥ—II. 9. 1; VII. 9. 6; VII. 18. 4; VII. 18. 21; VII. 22. 3; VII. 26. 5; VII. 33. 6; VII. 33. 12; VII. 33. 14; VII. 42. 6; VII. 59. 3; VII. 73. 3; VII. 95. 6; X. 65. 15; X. 66.15; X. 95.17; X. 150.5; X. 181. 1.
Vasiṣṭhāḥ—VII.7.7; VII.8.7; VII.12.3; VII.33.1; VII.33.3; VII.33.4; VII.33.7; VII.33.8; VII.33.9; VII.37.4; VII.76.6; VII.77.6; VII.80.1; VII.90.7; VII.91.7; X.15.8; X.122.8.
Vasiṣṭhāsaḥ—VII. 23. 6; X. 66. 14
Vasiṣṭhān—VII. 33. 2.
Vasiṣṭhaiḥ—VII. 39. 7; VII. 40. 7; VII. 76. 7.
Vasiṣṭhavat—VII. 88. 4; VII. 96. 3.
From the above mentioned table, it can be clearly said that most of the references occur in the seventh maṇḍala and the rests are found in the first, second, and tenth maṇḍalas. After going through the verses where the word Vasiṣṭha occurs in the singular number, it is found that the word stands for the personal name of the great seer as well as an adjective denoting ‘the best’, ‘the richest’, ‘the most excellent’ etc. The references in plural like Vasiṣṭhāḥ, Vasiṣṭhāsaḥ, Vasiṣṭhān, Vasiṣṭhaiḥ appear to refer the members of the Vasiṣṭha family in general.
K Rajaram IRS 17226
--SAGE VASISTHA-Part 1
Dear friends,
This posting about sage VASISTHA is compiled from Google search by asking many questions curious to me and posted in my style which is desired by a few members than as QA posting. Information relevant from Wikipedia is also included.
This posting is least intended to all knowing and criticizing and fault finding members.
Hope the postings will be interesting and informative to many of my friends. Since the information is more it is posted in parts. This is first part of the posting about Sage Vasistha.
Gopalakrishnan 17-02-2026
Introduction
Vashistha (Vasiṣṭha) is one of the oldest and revered Vedic rishis or sages, and one of the Saptarishis (seven great Rishis). Vashistha is credited as the chief author of Mandala 7 of the Rig Veda. Vasishtha and his family are mentioned in Rig Vedic verse 10.167.4 and other Rig Vedic mandalas and in many Vedic texts.
His ideas have been influential and he was called the first sage of the Vedanta school of Hindu philosophy by Adi Shankara.
The Yoga Vasishtha, Vasishtha Samhita, as well as some versions of the Agni Purana and Vishnu Purana are attributed to him.
He is the subject of many stories, such as him being in possession of the divine cow Kamadhenu and Nandini her child, who could grant anything to their owners.
He is famous in Hindu stories for his legendary conflicts with sage Vishvamitra.
In the Ramayana, he is the family priest of the Raghu dynasty and teacher of Rama and his brothers.
History
Historically, Vasishtha was a Rig Vedic poet and chief of the Bharata tribe. In Rig Vedic hymn 7.33.9, Vasishtha is described as a scholar who moved across the Sarasvati river to establish his school. In later Hindu texts, Viśvāmitra and Vasishtha had a long-standing feud, and scholars have stated they historically had a feud regarding the position of the Bharata purohita.
He was married to Arundhati, and therefore he was also called Arundhati Natha, meaning the husband of Arundhati. He is typically described in ancient and medieval Hindu texts as a sage with long flowing hair neatly tied into a bun that is coiled with a tuft to the right, a beard, a handlebar moustache and a tilak on his forehead.
Ideas
Vasishtha is the author of the seventh book of the Rigveda, one of its "family books" and among the oldest layer of hymns in the Vedic scriptures of Hinduism. The hymns composed by Vasishtha are dedicated to Agni, Indra and other gods. These hymns declare two gods, Indra and Varuna, as equally great.
In another hymn, particularly the Rig Vedic verse 7.83.9, Vasishtha teaches that the Vedic gods Indra and Varuna are complementary and equally important because one vanquishes the evil by the defeat of enemies in battles, while other sustains the good during peace through socio-ethical laws.
The seventh mandala of the Rig-Veda by Vasishtha is a metaphorical treatise. Vasishtha reappears as a character in Hindu texts, through its history, that explore conciliation between conflicting or opposing ideologies.
Attributed texts
Practise righteousness (dharma), not unrighteousness.
Speak the truth, not an untruth.
Look at what is distant, not what's near at hand.
Look at the highest, not at what's less than highest.
— Vasishtha Dharmasutra 30.1[32]
Some treatises named after him or attributed to him include:
Vasishtha Samhita is a medieval era Yoga text.[34] There is an Agama as well with the same title.
Vashishta Dharmasutra, an ancient text, and one of the few Dharma-related treatises which has survived into the modern era. This Dharmasūtra (300–100 BCE) forms an independent text and other parts of the Kalpasūtra, that is Shrauta- and Grihya-sutras are missing.
Yoga Vasishtha is a syncretic medieval era text that presents Vedanta and Yoga philosophies. It is written in the form of a dialogue between Vasishtha and prince Rama from the Ramayana. It is about the nature of life, human suffering, choices as the nature of life, free will, human creative power and spiritual liberation.
Yoga Vasishtha teachings are structured as stories and fables, with a philosophical foundation similar to those found in Advaita Vedanta
Agni Purana is attributed to Vasishtha. Vishnu Purana is attributed to Vasishtha along with Rishi Pulatsya. He has also contributed to many Vedic hymns.
Legend about Birth
According to Mandala 7 of the Rig Veda the gods Mitra-Varuna and the apsara Urvashi are mentioned as his parents. In the story, Mitra and Varuna are performing a yajna (fire-sacrifice), when they see Urvasi and become sexually aroused. They ejaculate their semen into a pitcher, from which Vasishtha is born after a few days.
Vasishtha's birth story is retold in many later Hindu scriptures. The Puranas state that he has/had three births.
In the first, he is a manasaputra (mind-born son) created by the god Brahma.
After the destruction of the Daksha Yajna, Vasishtha is killed, but is recreated by Brahma.
Vasishtha became the royal guru of Nimi, a king. However, Nimi forgot to invite Vasishtha in a yajna and an enraged Vasishtha cursed Nimi to die soon. Nimi responded by offering him the same curse. Frightened, Vashishtha ran towards his father, Brahma. Brahma suggested him to merge into Varuna and Mitra. When Urvashi was seen by Varuna and Mitra, Vasishtha re-emerged from them.
Family
Family: He was married to Arundhati and is described as a peaceful, wise rishi.
Arundhati (often identified as the daughter of sage Kardama or sister of Narada in different births).
Arundhati is considered the ideal wife, and they are often depicted as the double star system Mizar and Alcor. In Hindu scriptures, Arundhati, the wife of Sage Vasishta, is most commonly identified as one of the nine daughters of Kardama Prajapati and Devahuti. Other traditions describe her as the daughter of Rishi Medhatithi or as the daughter of Kashyapa, making her the sister of Narada.
Key Details Regarding Arundhati's Parentage:
Kardama & Devahuti: Recognized as her parents in the Bhagavatap Purana.
Rishi Medhatithi: Identified in some narratives where she is born of fire.
Kashyapa: Mentioned in some Puranas, noting her as the sister of Narada and Parvata.
Symbolism: She is renowned as an epitome of chastity, devotion, and wifely duty (pativrata)
Based on Hindu scriptural sources and mythological narratives, there is some traditional, allegorical, or narrative basis for the idea that Arundhati, the revered wife of Sage Vashistha, was not born into a traditional upper-caste Brahmin family, although she is celebrated as the epitome of virtue and high status.
Here is the breakdown of the truth behind this claim:
Low-Caste/Previous Birth Reference: According to some interpretations of the Manu Smriti (9-23), Arundhati was born as a low-caste woman named Akshamala.
Elevation in Status: Despite her humble origin, she is described as being elevated to the status of a saintly wife and sage because of her extreme piety, wisdom, and devotion.
Puranic Origin: Other Puranic stories describe her as having a high origin, such as being the daughter of Kardama and Devahuti, or the mind-born daughter of Brahma.
Symbolism of Purity: Regardless of her birth, Arundhati is universally regarded in Hinduism as one of the most chaste and superior women (pativratas). She holds an equal footing with the Saptarishi (seven great sages) in the Mahabharata.
Marriage Symbolism: In Hindu wedding rituals, she is shown to the couple as a symbol of loyalty, purity, and wifely devotion.
Conclusion:
There is a narrative element within Hindu, particularly in certain Puranic and legal texts, which suggests she was of a lower caste origin who achieved the highest, holiest status through her actions and spiritual merit. However, she is rarely, if ever, defined in mainstream discourse by her low-caste birth; she is defined by her absolute, transcendent virtue and status as a divine sage
Key Children:
Seven sons (Citraketu, etc.) and Shakti (father of sage Parashara).
Rajaguru
As the Rajguru (royal priest) to the Suryavanshi Ikshwaku clan, he was the guru to Lord Rama. He is renowned for his immense wisdom, his divine cow Kamadhenu, and his intense, transformative rivalry with Sage Vishwamitra.
He was also the preceptor of Manu, the progenitor of Kshatriyas and Ikshvaku's father. Other characters like Nahusha, Rantideva, lord Rama and Bhishma were his disciples.
When the Bharata king Samvarta lost his kingdom to the Panchalas, he became the disciple of Vasishtha. Under Vasishtha's guidance, Samvarta regained his kingdom and became the ruler of the earth.
I will continue in next part
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