Bharat: Status Quoism or Dynamism?

 

While examining the Indian nation through the concept of “parampara” (tradition) as articulated by Prof. Ram Shevalkar, the second part traced the traditions of Vashistha and Vishwamitra in the context of the question: the path of knowledge or the path of statecraft?

In this part, we will examine another question, stability or dynamism, that is, “To be Static or to Adopt Dynamism” through the traditions of Bhargava and Narayaniya.

Bhargav or Bhrigu: 

Sage Bhrigu, like Vashistha, is also considered a Manasaputra of Brahma. According to Indian Puranic literature, these sages are born again in different Manvantaras.

According to the Vishnu Purana, in the first Manvantara Bhrigu married Khyati. They had children such as Ayati, Niyati, and Bhargavi (Lakshmi). Among them, Lakshmi was married to Vishnu.

According to the Shiva Purana, after the episode of Daksha Yajna and Sati, Bhrigu received a boon that he would be reborn in the Chakshusha Manvantara. Accordingly, he was reborn and in this birth married Puloma.

The Bhagavata Purana narrates the well-known Trinity episode. During a Yajña (sacrificial ritual), a dispute arose regarding who among Brahma, Vishnu, and Mahesh (Shiva) was supreme. The sages could not reach a conclusion, and the responsibility of deciding the matter was given to Bhrigu.

Bhrigu first went to Satyaloka, to Brahma. To test his own father, he did not offer salutations. Brahma became angry.

Then he went to Kailasa. Shiva came forward warmly to greet his friend, but Bhrigu said, “You are adharmic.” Shiva grew enraged and raised his trishul. The situation was pacified only through the intervention of Parvati.

Finally, Bhrigu went to Vaikuntha. Vishnu was resting with his head on Lakshmi’s lap. Bhrigu kicked Vishnu on the chest. Vishnu and Lakshmi were startled. Bhrigu expected Vishnu to become angry, but instead Vishnu apologized, saying that he had failed to notice Bhrigu’s arrival.

The verdict was clear: Vishnu was the greatest.

Another story appears in the Matsya Purana.

During a war between the Devas and Asuras, the Asuras were defeated and sought refuge with Shukracharya. Shukracharya decided to perform penance to obtain power and boons from Shiva. Until then, the Asuras sought refuge in the ashrama of Bhrigu, where Puloma granted them protection.

The Devas attacked. Under Puloma’s protection they could do nothing. Eventually Vishnu was invoked, and with the Sudarshana Chakra he killed Puloma.

Bhrigu was enraged and cursed Vishnu:

“You have committed the sin of killing a woman. Therefore you shall take birth again and again in the mortal world.” (A Puranic inception point for Dashavtar.)

Among the descendants of Bhrigu and Puloma was Chyavana, and in that lineage later appeared Jamadagni and Parashurama. From here begins the Bhargava tradition relevant to our discussion.

The Pinaka bow of Shiva, which had been given to Parashurama, was entrusted to King Janaka for safekeeping. During Sita’s swayamvara, Shri Rama broke this bow.

If we interpret this episode symbolically, Pinaka represents Sanatana Dharma and its foundational principles. Protecting it was the task of Parashurama, a position of preserving stability. The aim was that the essential principles of dharma and tradition should remain intact.

But the bow was broken.

Therefore, a confrontation occurred between Parashurama and Shri Rama. In that encounter, Parashurama was defeated by Rama. In a symbolic sense, this represents the victory of the Narayaniya tradition, dynamism, over the Bhargava tradition of stability.

Thus, on one side stands the stability-oriented Bhargava tradition, and on the other the dynamic Narayaniya tradition.

Narayaniya:

Yet the seeds of the Narayaniya Parampara are already present in Bhrigu’s curse itself. The idea of repeated births in the mortal world symbolizes dynamism, adaptability, and the capacity to evolve. It is also a symbol of assimilation and integration.

This Parampara manifests itself in many ways across Indian sects and philosophical streams. And because the spirit of assimilation is inherent, the question of accepting only Bhargava (stability) or only Narayaniya (dynamism) does not arise. Coexistence remains constant.

The Matsya, Vishnu, and Bhagavata Puranas further develop the concept of Vishnu’s avatars. A careful examination suggests that these narratives represent an attempt to assimilate diverse communities of the Indian subcontinent who worshipped different animals, forms, and divine powers, integrating them into the broader civilizational framework.

The Ramayana narrates the journey of Shri Rama from Ayodhya to Lanka, a journey that brings into the fold communities such as the Nishada king, Shabari, the Vanaras, and others, integrating them into a shared civilizational ethos.

The Mahabharata describes the journey of Shri Krishna from Dwaraka to Pragjyotishapura and beyond, similarly integrating diverse regions and communities.

The teachings of Tathagata Buddha began spreading across regions even during his lifetime. During the Mauryan period, Buddhism received royal patronage. With this support and the prosperity of trade networks, Buddhist thought spread to Sri Lanka, Burma, and through the Silk Route to Central Asia.

During the same era, India witnessed invasions by Persians, Greeks, Shakas, Kushans, and Huns. Many of them established kingdoms. Yet the Narayaniya tradition exerted its influence, the invaders gradually assimilated and became Indian.

Menander became Milinda.

Shaka rulers adopted names such as Rudradaman.

The Kushan rulers convened a Buddhist council in Kashmir.

With the maritime powers of South India, Buddhist and Hindu ideas together travelled to East and Southeast Asia. There they assimilated with local traditions and cultures. Empires such as Srivijaya and Kambuja emerged. The largest temple complex in the world, Angkor Wat, stands there as testimony.

The Bhargava and Narayaniya traditions can also be found at different stages and in different forms within Indian traditions such as Jainism and Buddhism.

In Buddhism, over time, sectarian distinctions arose, Theravada (the conservative or original school), Mahayana, and Vajrayana.

The Theravada tradition strives to remain faithful to the original teachings of the Buddha. The stupa stands as the symbol of nirvana, knowledge, and the Tathagata.

The Mahayana tradition, however, expands its scope. It presents the Tathagata in human form, creating statues depicting various mudras, Dhyana, Abhaya, Bhumisparsha, Varada, and Vitarka. The Jataka tales, in a sense, parallel the idea of the Dashavatara.

A further development of this is the tantric-influenced Vajrayana tradition seen prominently in Tibet. Similar processes of evolution and variation can also be observed in Jain and other traditions.

However, at a later stage, a militant wave of invasions emerged with a firm theological position: there is only one God - Allah, and Muhammad is his final and only prophet. Whether due to the weakening of the Narayaniya assimilative tradition or the intensity of the invaders’ zeal, this force could not be assimilated. In fact, assimilation was never its intent.

The title “Butshikan” (idol-breaker) was, and remains, a badge of honour for such forces.

In such circumstances, there remains only one path:

To study our Sanatana traditions, ancient, eternal, unbroken, and ever-renewing, from multiple perspectives; to understand the religion and psychology of the aggressors; and to preserve our own civilizational continuity.

While attempting to understand these traditions from the perspective of parampara, I am fully aware that what has been presented here is only a preliminary introduction to these streams. A deeper analysis is necessary and will continue.

For now, I conclude here.

Lekhanseema. 

Bharat: Jñānamārga & Rajamarga

While examining the idea of the Indian nation through the concept of “Parampara” as articulated by Prof. Ram Shevalkar, in the first we part briefly reviewed India as a civilization and culture, and concluded by identifying the Parampara that form its foundation. These Parampara are Vashistha, Vishwamitra, Bhargava, and Narayaniya.

In this part, we shall explore Vashistha and Vishwamitra Parampara with the question: Is the path of the nation guided primarily by the path of knowledge or by the path of statecraft and power?

Vashishtha:

Sage Vashistha, considered the Manasaputra of Brahma, is the bearer of the Brahmadanda, the staff of spiritual authority, and the embodiment of knowledge. He is counted among the 21 Prajapatis and served as the Rajpurohit (Royal Preceptor) of the Ikshvaku dynasty of Lord Rama.

Vashishtha

Following the command of King Dasharatha, Sage Vashistha imparted guidance to Rama and Lakshmana on justice, ethics, and the principles of an ideal state. This teaching is known as Yoga Vashistha.

The Treta Yuga is unique: on one hand, it witnesses the incarnation of Parashurama, and on the other, it strengthens the ideals of an ideal kingdom, family, and social order.

The Dasharajna War described in the Rigveda is the earliest known great war. Ten royal clans, comprising both Arya and non-Arya groups, formed a confederacy against Sudās Paijavana, the king of the Bharata lineage. The Kulaguru and priest of the Bharatas was Sage Vashistha.

Vishwamitra:

Vishwamitra

On the other side stands Vishwamitra, a Kshatriya king from the lineage of King Kaushika, who ruled Kanyakubja. 

Skilled in governance and warfare, he nevertheless possessed a deep yearning for Brahma-Jnana. Pursuing this quest, he undertook intense penance. Through prolonged austerities and devotion, Brahma himself conferred upon Vishwamitra, originally a Rajarshi, the title of Brahmarshi.

He is revered as the seer of the Gayatri Mantra and one of the great seers of the Rigveda.

In the context of the present discussion, an important aspect is the long-standing conflict between Vashistha and Vishwamitra.

Once, while hunting, Vishwamitra arrived at Vashistha’s hermitage and requested the divine cow Kamadhenu. Vashistha refused. Using the power of the Brahmadanda and Kamadhenu, Vashistha defeated Vishwamitra and his entire army. Unable to accept this humiliation, Vishwamitra undertook severe penance, pleased Lord Shiva, and obtained divine weapons.

At another time, King Trishanku developed the ambition to ascend to heaven in his mortal body. For this, a Yajna  (grand sacrifice) was required. He wished the ritual to be performed under the priesthood of Vashistha. When Vashistha refused, the enraged Trishanku approached Vishwamitra.

Vishwamitra accepted the priesthood and performed the sacrifice. Trishanku was sent towards heaven but could not enter it. When the situation spiraled beyond control, Vishwamitra boldly challenged the cosmic order and created a counter-creation (a parallel heaven).

His penance continued relentlessly, and eventually Brahma granted him the title of Brahmarshi. Vashistha too acknowledged this title, forgiving Vishwamitra’s earlier confrontations.

This reconciliation is also reflected in the Ramayana: when Vishwamitra requested Rama and Lakshmana for protecting his sacrifice and for imparting knowledge of divine weapons and warfare, Sage Vashistha approved the request.

Returning to the Dasharajna War, the confederation of ten kings against the Bharata clan included groups such as Anu and Druhyu, and also the Kaushika lineage from which Vishwamitra emerged. Later, through penance, Vishwamitra attained the status of Brahmarshi.

The Bharatas eventually emerged victorious. Sudās Paijavana became a Chakravarti and performed the Ashwamedha Yajña.

The priest of that sacrifice was, Brahmarshi Vishwamitra!

From this narrative we can clearly understand who Vashistha and Vishwamitra were, the nature of their relationship, and their defining characteristics. Based on this understanding, we can move to a broader interpretation.

The Vashistha tradition represents the Jñānamārga (The Path Prioritizing Knowledge over Kshatra). It is characterized by forgiveness, the pursuit of knowledge, the celebration of penance, and the recognition of spiritual accomplishment. This tradition flows continuously through Upanishadic and Puranic discourse and through the civilizational pursuit of knowledge.

Ancient Indian universities and their traditions of scholarship are prime examples of this knowledge tradition. It emphasizes the creation of ideal models of life and society.

At times, this tradition also flows toward a renunciatory current. Its reflection can be seen in the Bhakti movement, widely spread through the Advaita Vedanta of Adi Shankaracharya.

This Bhakti movement manifests across regions:

in the South through Tyagaraja, Purandaradasa, and the Madhvacharya tradition,

in Maharashtra through the unbroken Varkari Sampradaya,

in the East through the movement of Shankaradeva,

and in the North through figures such as Haridas, Meera, Tulsidas, and even the Sikh tradition.

Moving into the modern era, echoes of this tradition can also be seen in two different ideological streams with somewhat similar objectives.

One is Mahatma Gandhi’s concept of Sarvodaya. Its programs and frameworks were contextual and time-bound; as circumstances changed, that stream gradually receded.

The other is the movement of the Rashtriya Swayamsevak Sangh (RSS). Based on ideas such as Nation First, Integral Humanism, and Cultural Nationalism, it focuses on character-building and nation-building and continues to function actively.

The Vijaynagar Samrajya

The Vishwamitra tradition, by contrast, represents the Rajamarga (path of statecraft and power). It is the journey from Rajarshi to Brahmarshi. It is a tradition that challenges the prevailing order and, if necessary, possesses the audacity to create an alternative order.

The first historical figure that naturally comes to mind in this context is Acharya Chanakya. Realizing that the existing rulers were incapable, or unwilling, to protect the nation from foreign invasions, he mobilized Chandragupta Maurya and laid the foundation of a new empire.

India faced numerous foreign invasions. Until roughly the 8th century, India largely absorbed these invaders, assimilating them into its cultural framework. However, later invasions were accompanied by forces that insisted on maintaining separateness.

The first decisive intellectual challenge to such forces once again came from Adi Shankaracharya.

The Varkari Sampradaya is predominantly a path of devotion and renunciation. Yet within the same tradition, Sant Eknath, during the decline of the Vijayanagara Empire, openly advocated the need for a Hindu polity.

As Sant Eknath’s era was coming to an end, another figure from an entirely different order, Samarth Ramdas, emerged, articulating even more clearly and directly the aspiration for a Hindu state. Significantly, he also lived to witness that state come into existence.

This confluence of traditions is a distinctive feature of Indian civilization.

The first inspiration for re-establishing a Hindu kingdom after resisting Islamic invasions came from Vidyaranya Swami, whose vision materialized in the Vijayanagara Empire.

That same current of thought later flowed through the Bhosale lineage, from Shahaji Maharaj to Chhatrapati Shivaji Maharaj and Chhatrapati Sambhaji Maharaj.

Under Islamic rule, a widespread belief had taken hold that no Kshatriya remained, and therefore no Hindu king could be ritually crowned. Challenging this assumption, Gaga Bhatt established Shivaji Maharaj’s Kshatriya lineage and commanded, almost as a sacred injunction, that he be crowned Chhatrapati.

This intellectual stream continues into the British era. When certain ideological currents began asserting that Muslims constituted a separate nation, Vinayak Damodar Savarkar articulated the political idea of a Hindu Rashtra, drawing inspiration from the geographical definition of India found in the Vishnu Purana:

उत्तरं यत् समुद्रस्य हिमाद्रेश्चैव दक्षिणम् ।

वर्षं तद् भारतं नाम भारती यत्र संततिः ॥

(Uttaraṁ yat samudrasya himādreścaiva dakṣiṇam

Varṣaṁ tad bhārataṁ nāma bhāratī yatra santatiḥ)

And, 

आसिंधु सिंधूपर्यंता यस्य भारतभूमिका

पितृभू पुण्यभूश्चैव स वै हिंदूरिती स्मृतः

(Āsindhu sindhuparyantā yasya bhāratabhūmikā

Pitṛbhū puṇyabhūścaiva sa vai hinduriti smṛtaḥ)

Savarkar gave this civilizational definition a political dimension.

From this entire discussion, one important point becomes clear: these traditions are not in conflict. The real question is one of priority, the path of knowledge or the path of statecraft?

In reality, when the Rajamarga establishes a stable and capable state, the Jñānamarga flourishes. If both traditions move forward in parallel, the question of choosing between knowledge and power ceases to exist.

In the next part, we will examine the Bhargava and Narayaniya traditions through their various historical streams.

Stay Tuned..... 

Bharat: A Civilizational Journey Through Parampara - Opening Reflection

 

In his celebrated lecture series on Yogeshwar Shri Krishna, the eminent scholar and orator Vakta Dashasahasreshu Prof. Ram Shewalkar introduces the concept of “Parampara” (Tradition) in a profound sense. 

By parampara, he does not merely refer to rituals, worship practices, vows, or social customs. Rather, he speaks of it in a much wider and deeper sense, as the civilizational, social, political, and cultural core of the Indian nation.

While interpreting the life and philosophy of Shri Krishna, Prof. Shewalkar briefly elaborates upon this idea of tradition. Taking that thread forward, this is an attempt to understand the Bharat through the lens of parampara.

When the word “Bharat” is uttered, what immediately comes to my mind is the description of the land of Bharat and its people found in the Vishnu Purana:

उत्तरं यत् समुद्रस्य हिमाद्रेश्चैव दक्षिणम्।

वर्षं तद् भारतं नाम भारती यत्र संततिः।।

(Uttaraṁ yat samudrasya himādreścaiva dakṣiṇam |

Varṣaṁ tad Bhārataṁ nāma Bhāratī yatra santatiḥ ||)

The land that lies to the north of the ocean and to the south of the Himalayas is called Bharat, and those who dwell there are known as Bharatiyas.

This, of course, is a geographical definition. But Bharat transcends geography. It is a civilizational continuum, a cultural current that has been flowing since the times of the Sindhu–Saraswati civilization and the Vedic age.

Kings came and went. Political systems rose and fell. Yet the civilizational core remained unchanged. The spirit expressed in the Vedic dictum, “Ekam sat vipra bahudha vadanti” (Truth is one, the wise call it by many names) continues to endure.

The roots are deep. The trunk is strong. Numerous branches have emerged and expanded over time, yet they all remain connected to the same living tree of civilization.

The sentiment of Bharatiya cultural nationalism has always been strong, and it is our collective responsibility to keep that spirit alive and vibrant. In reflecting upon this, we must also take into account the observations from the book “The Cultural History of Ancient India” by R. N. Gayadhani and V. G. Rahurkar, which state:

“History, in the Indian view, is a cultural inheritance that guides the present generation and shapes the future.”

They further observe:

“Indian civilization regards time as beginningless and endless. The precise dating of events has often seemed secondary; what truly matters is the record of human endeavour inscribed upon the canvas of time.”

And finally:

“An individual does not create culture; rather, culture inevitably shapes the life of the individual.”

Keeping this entire cultural canvas in mind, we must now return to our central theme, examining the Bharatiya nation through the perspective of tradition (parampara).

According to Prof. Ram Shewalkar, four major traditions emerge within the civilizational journey of Bharat:

The Vasistha Parampara, beginning with Rishi Vasistha, the royal priest of the Kosala kingdom and the author of the Yoga Vasistha.

The Vishwamitra Parampara, beginning with Rajarshi Vishwamitra, the seer of Rigvedic hymns and the creator of a “counter-creation”.

The Bhargava Parampara, originating from Rishi Bhrigu, one of the Saptarishis and among the Prajapatis created by Brahma.

And the Narayaneya Parampara, which traces its origin to Lord Vishnu himself.

What exactly do these traditions represent?

Where and how do their reflections appear across ancient and modern Indian history?

We shall explore these questions in the next part.

Stay tuned...