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.
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