Bhrigu's Field Study

I will narrate the field study of Bhrigu, a Hindu mythological personality. I do not wish to enter into a debate about the veracity or relevance of mythology. While recently discussing with a close friend about Hindu mythology I found the story of Bhrigu compelling. My purpose here is to demonstrate that though field study as a method of research has been increasingly popular in recent years there are numerous instances how it was used in the past. Bhrigu’s story demonstrates this.

Before describing the field study, let me write something about Bhrigu. As I understand Bhrigu is no historical person. There are no particular dates to which we can trace birth and death of Bhrigu. He was known as manas putra of Brahma, the creator. Among the three supreme trinity Hindu religion espouses, Brahma is creator, Vishnu is sustainer and Shiva is destroyer. Bhrigu is created by Brahma out of his own mind (manas), hence he is manas putra (son created out of mind).

This is Bhrigu’s story. A debate ensued among inhabitants of heaven (in Sanskrit they are called Devata, can be roughly translated as god. Hindu theology differentiates between a Devata, wielder of a specific power and endower of that specific power on a human being if pleased, and the three supreme trinity or some other Goddesses like Durga or Kali who can be endower of bounties and boons which a god can not endow. The difference, in this essay, is marked by a different use of letter ‘g’. God denotes a member of three supreme trinity and god denotes an inhabitant of heaven. It is much more complicated, not important for the purpose of discussion here).

The debate: which God is the greatest among all Gods? The followers of Brahma argued Brahma is the greatest, the followers of Vishnu argued Vishnu is the greatest, and the followers of Shiva argued Shiva is the greatest. No result came out of the intense debate. Some of the wise debaters thought of seeking an answer through cool headed examination. The question was to find which God is greatest? They also searched for the answer, but perhaps thought it better to leave upon the chosen investigator – Bhrigu, the wise sage – to develop his own theory and design to find out the answer.

In that sense, Bhrigu’s research was original. He did not have any prior theory to guide him in his research. He embarked on his field study. With the approval from the gods of the heaven, he decided to visit three places – Brahmlok (the abode of Brahma), Kailash (the abode of Shiva) and Baikunth (the abode of Vishnu) – to find out the greatest among the Gods.

The time Bhrigu reached Brahmlok, his father, Brahma, was in deep meditation. The ambience was divine and there was chanting of Vedic hymns everywhere. Bhrigu called Brahma to draw attention to his arrival. Brahma was in a deep meditative state; hence Bhrigu’s call could not break his mediation. Bhrigu was annoyed at Brahma’s silence despite his repeated calling. He lost his calm and shouted, O’ father, what are you doing? Cannot you hear me? I have come from a far distance? Do not you know how to welcome your son? Brahma broke his mediation and seemed angry. He ordered Bhrigu to leave Brahmalok and not to disturb him again. He also chided him for not knowing how to behave with father, and did not ask him the reason for which he came. Bhrigu left the place without waiting, and went Kailash.

At Kailash, Shiva was busy talking to his consort Parvati atop the mountain. Bhrigu stopped at the bottom and called Shiva, O’ Lord, I am Bhrigu, here to have your audience. Shiva was busy talking to Parvati. He could not listen to Bhrigu. When Shiva failed to notice Bhrigu’s repeated requests, Bhrigu lost his temper and his voice was at its highest. He shouted, Shiva, you live in graveyard, amidst ghosts, always intoxicated, how can you listen to me? Shiva is known as a God who suddenly gets angry, and a God who suddenly becomes pleased. At the harsh words of Bhrigu, Shiva suddenly got angry and ran towards Bhrigu with his trident raised to kill him. Bhrigu started running with Shiva after him. Bhrigu realized it is foolish to run and stopped and started chanting hymns for Shiva. Shiva suddenly became pleased and refrained from killing Bhrigu, but ordered him to leave Kailash.

After Kailash, Bhrigu went to Baikuntha. Vishnu was sleeping, while his consort Laxmi was massaging his feet. Bhrigu called Vishnu at the gate of his palace and announced his arrival. His call did not reach Vishnu. After repeated calls Bhrigu lost his temper, and marched straight towards Vishnu’s sleeping chamber. He hit Vishnu’s chest with his foot. Vishnu suddenly got up and touched the feet of the sage as a mark of respect, and started massaging Bhrigu’s feet with liquid made of sandalwood while enquiring the reason of his arrival. Bhrigu was surprised at Vishnu’s reaction to his rude action. He requested Vishnu to reveal the reason behind his strange behavior. Bhrigu expected a retaliatory action from Vishnu. Vishnu explained, O’ sage you are a frail old man, coming afar to see me. You know my body is as strong as iron. You called me at the gate of my palace and I did not respond that was my fault. And when you hit my chest, your frail foot must have suffered. I apologize for my non-response. Please let me know the reason of your arrival, and let me know if I can be of any help. Bhrigu told to his self that he got the answer.

Bhrigu then returned to heaven and declared before all gods that Vishnu is the greatest among Gods. The reason, based on the theory he developed, was this: It is tolerance that wins anger. Tolerance as displayed by Vishnu is certainly far greater in value than the anger displayed by Brahma or Shiva. While researching his topic, Bhrigu must have developed the theory that among the Gods who displays tolerance must be the greatest. Vishnu’s display of tolerance is a positive indicator that he confirms Bhrigu’s theory of tolerance, while Brahma’s and Shiva’s display of anger is a negative indicator that they did not confirm the theory of tolerance. To find the answer to the research question which God is greatest, Bhirgu developed the theory of tolerance.

Besides its utility from a methodological perspective, the story has ample practical implications. The story teaches the value of tolerance, a key principle of Indian traditions and ethos since antiquity. Whether Vedas, or Buddhist teachings, or Jaina philosophy, all of them have emphasized on the virtue of tolerance and vice of anger. It is, hence, no surprise when Gandhi emphasizes that his principles of truth and nonviolence are not his but they are as old as civilization. Bhrigu’s story, drawn from Hindu mythology, amply demonstrates this.