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----- Original Message -----

From: sadagopan

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Sent: Thursday, January 17, 2008 2:34 PM

Subject: Three is a Crowd--Part II

 

 

Srimate Srivan Satakopa Sri Vedanta Desika Yatindra Mahadesikaya nama:

 

Three is a Crowd!--Part II

 

         We shall now see a few more significant references to Three in the Bhagavat Gita and go on to other matters.

 

8. Tapas is again of three types, avers the Lord—bodily penance, oral penance and mental penance. Worship of Devas, Braahmanas, Acharyas and wise men, purity of mind and body, sincerity in one’s dealings with others, control of senses and non-violence towards all beings—all these constitute physical penance or Shaareeram Tapa:--

Deva dvija Guru praagya poojaam soucham aarjavam

Brahmacharyam Ahimsaa cha shaareeram Tapa: uchyate”

 

Penance is to be performed not only with the body, but with one’s speech too. And how do you do that? Soft speech which is full of truth and affection, words which generate goodwill and friendship and the study and recital of Vedas –all these constitute oral Tapas—

Anudvega karam vaakyam, Satyam priya hitam cha yat

Svaadhyaaya abhyasanam chaiva vaangmayam tapa uchyate”

 

Penance of the mind consists of being calm, clear and without anger, intent always on others’ wellbeing, prolonged observance of silence, absolute control over the capricious mind and its focusing on the Ultimate---

Mana: prasaada: Soumyatvam Mounam Aatma vinigraha:

Bhaava samshuddhi: iti etat Tapa: Maanasam uchyate”

 

It is interesting to note that the aforesaid three categories of Tapas too fall into three broad classifications---again those of Sattva, Rajas and Tamas, depending on the predominant nature of the performer. Tapas performed solely for pleasing the Lord, without any expectation of a quid pro quo and with absolute concentration is Saatvic Tapas, while Tapas done for the purpose of earning fame and acclaim for oneself is Raajasa Tapas. Penance performed with obstinacy and resulting in pain and distress for oneself and others is Taamasic Tapas.

 

9. Three Types of Tyaagam: Displaying His obsession with Number Three, the Lord classifies Renunciation into three types again—Saatvic, Raajasic and Taamasic. Giving up the duties ordained upon one by one’s varna and aashrama (Sandhyaavandanam, Brahmayagyam, etc.) is known as Taamasic Tyaagam. This is prompted by ignorance. Forsaking one’s duties, considering them difficult or painful of performance, is Raajasa Tyaagam. Performance of duties  with sincerity and without any desire for the fruits thereof, without any ego or selfishness, dedicating it solely for the Lord’s pleasure, is known as Saatvika Tyaagam.

 

10. It is not for nothing that the Bhagavat Gita is universally acclaimed as a Manual of Management. You find in it advanced concepts of men and material management. Here is a sample, in which Sri Krishna speaks about the three factors which provide the requisite impetus for our daily functions. Any work carried out by human beings has three elements—

  1. Knowledge of the work to be performed
  2. The Object of Knowledge and
  3. The Knower—“Gyaanam Gyeyam Parigyaataa tri vidhaa Karma chodanaa”.

11. And once there is impetus and the action is performed, there are again three constituents of such work or action—

  1. The Senses, including the Mind, which actually carry out the work (Karanam)
  2. The actual piece of work and (Karma)
  3. The Doer (Karta)—“Karanam, Karma Karta iti tri vidha: Karma sangraha:”

 

12. Three Doers : Predictably, Workers too are classified into three categories, again in the Saatvic, Raajasic and Taamasic modes. One who does his duty without ego, with enthusiasm and sincerity and without being affected by success or failure, is called a Saatvic Karta. One who is extremely covetous, is stingy in spending for the ingredients required for the Karma but yearns after its fruits, is without purity, easily affected by happiness or distress and is of a sadistic temperament, is known to be a Raajasic doer. Laziness, unwillingness to even begin work (leave alone see it through), ignorance and disinclination in learning, deviousness and constantly being plagued by unhappiness are the characteristics of a Taamasic Karta.

 

13. Three Intellects: Human Intellects too are of three types as indicated above. Identifying, analyzing and adopting the strategy appropriate to both worldly and spiritual welfare, a healthy respect for scriptural prescriptions and a full realization of the do’s and don’ts of life--these are what distinguish a Saatvic Intellect. One who is confused and invariably chooses the incorrect path over the correct one in matters temporal or spiritual, is said to possess a Raajasic Intellect. The Taamasic Intellect is one which, enveloped by enduring ignorance, perceives right as wrong and dharmam as adharmam and is in general at total variance with balanced perception.

 

14. Happiness or bliss is again of three types—Saatvic, Raajasic and Taamasic. Happiness which is not merely physical but belongs to the spirit, is difficult to begin with but confers enduring enjoyment, is of the Saatvic type. Pleasure derived out of the association of senses with objects of desire, which is entirely ephemeral, is Raajasic bliss. Pleasure derived out of inaction and indolence and which results in delusion from beginning to end, is Taamasic.

 

Do you feel that too much has been said about the three basic traits of Prakriti—Sattvam, Rajas and Tamas? It may indeed appear so, but everything and everyone in this material world and, for that matter, in the worlds above, is indeed subject to the dominance of these three characteristics and there are indeed no exceptions, says the Lord—

 

Na tadasti prithivyaam vaa divi deveshu vaa puna:

Sattvam prakritijai: muktam yadebhi: syaat tribhi: gunai:”

 

With its numerous references to three, it is not surprising to note that the Gita itself is classified into three parts of six chapters each—“trishatkam”, as mentioned above.

 

The first six chapters deal with Gnaana Yogam and Karma Yogam, which are aimed at the limited bliss afforded by Aatmaanubhavam or enjoyment of one’s self—

 

Gnaana Karmaatkike nishtte Yoga lakshye susamskrite

Aatmmanubhooti siddhyartthe poorva shatkena chodite” (Gitaarttha Sangraham—Sri Alavandar)

 

The second triad or Shatkam details the strategy of Bhakti Yogam (that is to be attained through studious observance of Gnaana and Karma Yogas), only through which is possible an appreciation of the Lord and His innumerable auspicious attributes—

 

Madhyame Bhagavat tattva yaathaatmya avaapti siddhaye

 Gnaana Karmaabhinirvarttya Bhakti Yoga: prakeertita:”

 

And what forms the subject matter of the third group of six chapters? The concepts of Prakriti and Purusha, their association, the Lord, Karma, Gnaana and Bhakti, etc., enunciated in the earlier triads, are dealt with in further detail in the third shatkam. Here are the majestic words of Sri Ramanuja, describing its purport: “Idaaneem uparitana shatke Prakriti Purusha tat samsarga roopa prapancha Isvara yaathaatmya Karma Gnaana Bhakti svaroopa tat upaadaana praakaaraascha shatka trayoditaa visodhyante”

 

Three in Tirukkural: Tirukkural, which incorporates much of Dharma Shaastraic provisions, is again divided into three parts—Aratthu paal, Porutpaal and Kaamattuppaal.

 

Maharshi Manu too enumerates a few triads.

 

1. Three items are considered extremely holy in a Shraaddham

The maternal grandson of the departed, Kritapa: and the Sesame seeds which are used in Tarpanam.

2. Three other items, observance of which is a must during ceremonies to our forefathers, are—

  1. Purity of mind and body,
  2. eschewing anger and irritation and
  3. Unhurried performance of the Shraaddham.

 

Here is the relative slokam—

Treeni shraaddhe pavitraani douhitra: Kritapa: tilaa:

 Treeni cha atra prasamsanti soucham, akrodham atvaram”

 

 

The Three Debts

 

Even if your father was the richest person in the world and left you a lasting legacy, you would be depressed to know that you are still indeed a debtor. You were born with three debts and unless you take prompt steps to clear the same, they would pull you down without mercy. The Shruti (6th Kaanda of the Yajus Samhita) tells us that every one of us is born with three debts—“Jaayamano vai braahmana: thribhi: rinavaa jaayate”. These are debts due respectively to Devas, Pitrus and  Rishis. And how does one rid oneself of these debts? Vedas prescribe the strategies therefor—the debt to the Pitru devatas is liquidated by creating progeny and ensuring continuation of the race, that due to Rishis by learning the Vedas (Adhyayanam) and the debt to Devas is paid off through performance of Yagas and Yagyas--Brahmacharyena Rishibhya: yagyena devebhya: prajayaa pitrubhya: esha vaa anruna:”. One can even think of liberation only after paying off these debts— The Manu Smriti makes it clear that discharge of these three debts is a pre-condition for Moksham and failure on this front pushes one back into the vicious cycle of births and deaths:
Rinaani threeni apaakrtya mano mokshe nivesayet
             Anapaakritya moksham tu sevamaano vrajati adha:”

 

The Third Eye

 

Mothers, while feeding recalcitrant infants, often threaten to call in the three-eyed monster, if the child doesn’t eat up. Are there really three-eyed entities? Yes indeed, our Sri Nrisimha has three eyes. If you have any doubts regarding this, all you have to do is to go to Singaperumal Koil (near Chingleput) or T. Narsipur (near Mysore), where Singappiran sports a beautiful third eye. The Sesha Samhita speaks of Nrisimha with three large and round eyes emitting sparks of fire—“Tryakshai: visphurantam”.Another deity with three eyes is Rudra—“ Mukkannappa!” says Sri Nammazhwar. It is with this third eye that Rudra turned Manmatha into ashes, when the latter attempted to interfere with the former’s penance.

The Gowri Ashtottaram credits Parvati too with three eyes—“Trinetra Trisikha Sambhu samshrayaa sasi bhooshanaa”. Bhrigu Maharshi too is reported to have sported to have sported three eyes, the last on his foot, which the Lord removed later.

 

Three Heads

And what about three heads? Are you able to recollect offhand anyone with three heads?

The Yajus Samhita tells us about Visvaroopa, son of Tvashtaa and purohita for Devas and Asuras simultaneously. (“Visvaroopa vai Tvaashtra: purohito Devaanaam aaseet”).

 

He had three heads, known as Soma paanam, Suraa paanam and Annaadam, with which he imbibed the three items of food and drink. This Visvaroopa betrayed Devas by secretly passing on the havir bhaagam to the Asuras. Angered at this, Indra cut off his heads and in the process, incurred Brahmahatyaa dosham.

 

Dattatreya, regarded as a minor incarnation of the Lord, born to Atri Maharshi and Anasooya Devi, is also credited with three heads. At the other end of the spectrum, there was the raakshasa with three heads, known as Trisiras (belonging to the group of Khara and Dooshana) who was part of the 14000-strong army disposed off single-handedly by Sri Rama.

 

The Divine Trinity

Of the thirty-three crore and odd Devatas, only Three are said to be principal ones. Thus Trimurti consists of Brahma, Vishnu and Rudra, charged respectively with the functions of Creation, Protection and Destruction. However, are these three entities equal to one another? And if Vishnu, as claimed in the Upanishads, is indeed superior to the other two, why should He be counted with the other two on an equal footing?

 

“Madhye Virinchi Shivayo: vihitaavataara:

Khyaatosi tat samatayaa tat idam na chitram” (Sri Varadaraja Panchaasat)

 

“It is no wonder that you are counted as one among the Trimurtis and taken by this ignorant world to be equal to the other two”, says Swami Desikan, “for, the ill-informed proletariat, considering your earlier avataaras as a fish and a boar, is not able to see beyond those lowly life forms and perceive the Paramatma who assumes those forms out of His free will”. Emphasizing this in Srimad Rahasyatrasaaram, Swami Desikan tells us, quoting scriptural authority, that the three arguments that

  1. The Trimurtis are but three aspects/forms of the same composite Brahman (Trimurti Iykyam)
  2. Trimurtis consist of three different Devatas, who are equal to one another in all aspects (Trimurti Saamyam)
  3. There is a power much superior to the Trimurtis, which is actually the Parabrahmam and the three deities are but functionaries under this exalted entity (Trimurti Utteernam)

are all false and unacceptable.

 

The Christian Trinity: It is interesting to note that even in Christianity, the Godhead consists of three entities—Father, Son and the Holy Spirit. We can make this fit into our own concept of Trimurti too: Father could signify Brahmaa, who begot Rudra the Son (“Naanmukhanum taan mukhamaai Sankaranai taan padaitthaan”). The Holy Spirit is the Supreme Lord Sriman Narayana, who is the Inner Dweller and moving spirit behind all sentient souls, including Brahmaa and Rudra.

 

--to be contiuned--

Srimate Sri LakshmiNrisimha divya paduka sevaka SrivanSatakopa Sri Narayana Yatindra Mahadesikaya nama:

dasan, sadagopan

 

 

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