Vasiṣṭha, the revered sage, spoke with wisdom and conviction to King Daśaratha. He reminded the king that Rāghava—Rāma—was renowned across all three worlds for his unwavering devotion to righteousness. Vasiṣṭha urged Daśaratha to adhere to his own duty, for it was not right to bear the burden of unrighteousness. He warned that anyone who, after promising “I will do it,” fails to fulfill their word, loses the merit of their good deeds. Thus, Vasiṣṭha advised the king to send Rāma with the sage Viśvāmitra. He assured Daśaratha that whether skilled in weapons or not, the Rākṣasas would not be able to harm Rāma, for he would be protected by Viśvāmitra, the son of Kuśika, just as nectar is guarded by fire. Vasiṣṭha described Rāma as the embodiment of righteousness, the foremost among the mighty, surpassing all in knowledge and wholly devoted to austerity. The sage then spoke of Viśvāmitra’s unparalleled mastery over weapons. Among all beings—moving and unmoving—in the three worlds, only Viśvāmitra knew the secrets of these weapons; no other man knew them, nor would any ever come to know. Even gods, sages, immortals, Rākṣasas, Gandharvas, Yakṣas, Kinnaras, and great serpents were ignorant of them. He recounted how all these weapons, whose sons were supremely righteous, had once been given to Kauśika (Viśvāmitra) by Kṛśāśva when he ruled his kingdom. The sons of Kṛśāśva, born of the daughters of Prajāpati, were of diverse forms, great strength, radiant, and victorious. Jayā and Suprabhā, daughters of Dakṣa, gave birth to a hundred shining weapons and missiles. Jayā, blessed with boons, bore fifty sons of immeasurable might, destined to destroy the armies of the Asuras. Suprabhā too bore fifty fierce and unconquerable sons, named the “Destroyers,” mighty and difficult to overcome. Viśvāmitra knew all these weapons intimately and, being learned in righteousness, could create new ones as well. For this foremost sage, knower of righteousness and great-souled, nothing—past or future—was unknown. With such power and renown, the illustrious and radiant Viśvāmitra stood before Daśaratha, and Vasiṣṭha assured the king that he need not doubt Rāma’s departure. Hearing these words, Daśaratha, the foremost of the Raghus, felt his mind ease and rejoiced. Gladly, he approved in his heart of Rāma’s journey with Viśvāmitra. Now begins the twenty-second sarga of the glorious Vālmīki Rāmāyaṇa, Bālakāṇḍa. King Daśaratha, his face beaming with joy, summoned Rāma and Lakṣmaṇa. Rāma received auspicious rites from his mother, his father Daśaratha, and the priest Vasiṣṭha, who pronounced sacred blessings upon him. The king, deeply pleased, embraced his son and, after smelling his head in affection, entrusted him to Viśvāmitra, the son of Kuśika. As Rāma, lotus-eyed, departed with Viśvāmitra, a gentle, dustless breeze began to blow. Flowers showered from above, accompanied by the sound of divine drums; conches and drums resounded as the great-souled Rāma set out. Viśvāmitra walked ahead, followed by the illustrious Rāma with his hair tied in the warrior’s style and carrying his bow. Saumitri (Lakṣmaṇa) followed after him. Both brothers, adorned with quivers and bows in hand, graced all ten directions with their presence, following Viśvāmitra like two serpents with three heads. Youthful and mighty, they followed him as the radiant Aśvins would follow their grandsire, flawless in beauty and splendor. The sons of Daśaratha, bow in hand, splendidly adorned with gauntlets and swords at their sides, followed the son of Kuśika. Rāma and Lakṣmaṇa, youthful and handsome, radiant in their glory, flawless, enhanced the scene as they walked. Like the unthinkable god Sthāṇu or the sons of Fire, the two youths traveled with the sage. After journeying half a yojana, they reached the southern bank of the Sarayū. Viśvāmitra addressed Rāma with gentle words, “Take water, my child, so that the proper time is not lost.” He then imparted to Rāma the collection of mantras—Bala and Atibala. With these, Rāma would never know fatigue, fever, or any change in his appearance. Mischievous spirits would not overpower him, whether asleep or careless, and none on earth would equal him in strength of arms. “In all the three worlds, O Rāma, there will be none your equal as you recite Bala and Atibala, O Rāghava, my son. O sinless one, in good fortune, generosity, wisdom, clarity of intellect, or in answering and replying, there is no equal to you in the world. When this dual knowledge is attained, none shall be your equal; for Bala and Atibala are indeed the mothers of all knowledge. O Rama, best among men, hunger and thirst will not afflict you when you have learned Bala and Atibala, O descendant of Raghu.” Viśvāmitra urged Rāma to take up these two sciences for the protection of all people, assuring him that studying them would bring fame to the earth. These sciences, endowed with brilliance, were indeed the daughters of the grandsire. “O descendant of Kakutstha, you alone are worthy to receive them; indeed, all virtues are present in you—there is no doubt about this. These, gathered through austerity, will manifest in many forms.” Rāma, pure and joyful-faced, touched water and received the knowledge. As the blessed sun shone with a thousand rays, like in autumn, Daśaratha entrusted all duties to Viśvāmitra, and the three spent that night happily on the banks of the Sarayū. The two noble sons of King Daśaratha rested on a simple bed of grass, lovingly attended by the words of Viśvāmitra. That night shone as if it were happiness itself. Now begins the twenty-third chapter in the glorious Vālmīki Rāmāyaṇa, in the Bāla Kāṇḍa.