ततः प्रभाते विमले कृतकर्मा नराधिपः।
विश्वामित्रं महात्मानमाजुहाव सराघवम्॥
tataḥ prabhāte vimale kṛta-karmā narādhipaḥ
viśvāmitraṁ mahātmānam ājuhāva sarāghavam
tataḥ prabhāte vimale = the next morning, when it was bright; kṛta-karmā = having completed his duties; nara-adhipaḥ= the king; viśvāmitram = Viśvāmitra; mahā-ātmānam = the great soul; ājuhāva = called for; sa-rāghavam = and the descendants of Raghu.
The next morning, when it was bright, the king, having completed his duties, called for the great soul Viśvāmitra and the descendants of Raghu.
1 Some Vaiṣṇavas distinguish between an uddhāraka-guru and an upakāraka-guru. The former is fully liberated from material existence and can liberate his dependants, while the latter has taken to the process of becoming liberated from material existence. One should be aware of the glory of both types of gurus. That is the important point noted here.
2 “Equal in age” refers to a bride within the same age bracket. It does not literally refer to a bride of equal age, for the Yājñāvalkya-smṛti (1.52) explicitly instructs that one should marry a girl younger to him: avipuluta-brahmacaryo lakṣaṇyāṁ striyam udvahet / ananya-pūrvikāṁ kāntām asapiṇḍāṁ yavīyasīm.
3 Thus it is clear that Lord Rāmacandra taught by His personal behavior that the boy who wants to marry should first of all execute brahmacarya in body and mind and words under the guidance of a bona fide spiritual master and serve him, and also abide by the other rules of civilized behavior.
In remembrance of the benefit bestowed upon his mother by releasing her from a curse, Śatānanda incidentally described the life of Viśvāmitra.
The following should be understood from Viśvāmitra life: One should know of the glory of one’s upakāraka-guru or helping spiritual master.1 Lust and anger are always difficult to be restrained. The best of brāhmaṇas is none other than the one who has conquered lust and anger. Attaining that position of a brāhmaṇa is not easy. An offense to a God-realized soul obstructs all of one’s endeavors. All of this was suggested in that section [of the Rāmāyaṇa].
The Supreme Personality of Godhead had been personally waiting for the opportunity to bestow protection to all creatures of the world. The demigods had surrendered unto Him [in their distress regarding Rāvaṇa] and the Lord used that as a pretext to incarnate to kill Rāvaṇa. He caused the descent of Lakṣmī who had personally resolved to be a subordinate cause for this mission in the form of Vedavatī. Desiring to broadcast the [Vedic] teaching that [in marriage,] one should only accept a virgin girl equal in (1) śīla or character, (2) vayaḥ or age, (3) vṛtta or appearance, and (4) abhijana or family, the Supreme Lord prepared Himself to marry her.2 In order to please her, He had destroyed Tāṭakā, her son and other demons, and followed the rules of civilized behavior by protecting the sacrifice of the son of Kuśika and liberating Ahalyā from her husband’s curse. Thus, He personally endeavored to attain Sītā-devī.3 This is described in this and the next chapter.