Three is a Crowd!--Part V-Revised

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Srimate SrivanSatakopa Sri Vedanta Desika Yatindra Mahadesikaya nama:

 

Three is a Crowd!---Part V (revised)

 

Dear Bhagavatas,

 

some of you have pointed out a mix-up in numbering the items in Part V, which appears to be on account of some wrong cutting and pasting on my part. here is the revised Part V with correct numbering, for your perusal.

 

 

29. Three sources of diseases: Vaadam, Pittam and Sleshmam are three items, which generate diseases if the fine balance among them is disturbed. These are known as “Traya Aamayaa:”

30. Trisstthaanam: The three parts of the body from which sounds of the alphabet originate, are collectively called “Trisstthaanam” and they consist of the heart, the throat and the mouth.

31. Trividha Paapam: The huge baggage of sin we have accumulated over our innumerable births is classified into-Praarabdham, Sanchitam and Aagaami. Performance of Prapatti washes off all sins other than a portion of those which have started yielding their poisonous fruit.

32. Three Types of Prapatti: When we talk of sins, we should talk also of the universal remedy therefor, viz., Prapatti or Saranagati. This simple but effective strategy is of three kinds, depending on the procedure adopted therefor.

a. A person of impeccable wisdom and conduct directly surrendering his soul to the Lord is known as “Sva Nishtta”. Sri Ramanuja’s saranagati at the lotus feet of the Divya Dampathi on Panguni Uttaram at Srirangam is a fitting example of this type of Prapatti.

b. The second kind is “Ukti Nishttaa”, that adopted by persons with no clear knowledge of tattvam, but with an overwhelming faith in the Lord’s qualities as a saviour, uttering the Prapatti mantram after the Acharya, much like parrots.

c. The third procedure, “Acharya Nishttaa”, consists of one being included in the Saranaagati performed by the Acharya—“Aachaaryanudaya aatma aatmeeya bhara samarppanatthile taanum antarbhootan”.

33. Creation is possible only if three factors come together. These three items are known respectively as Nimitta Kaaranam (The Efficient Cause), Upaadaana Kaaranam (the Material Cause) and Sahakaari Kaaranam (The Accessorial Cause). The oft-quoted example is that of the process of pot-making, with the Potter being the Nimitta Kaaranam, clay being the Upaadaana Kaaranam and the wheel and shaping stick being Sahakaari Kaaranam. In other words, the raw material from which things are created is known as Upaadaana Kaaranam, the accessories required therefor are the Sahakaari Kaaranam and the entity which puts both the material and implements to good use for producing the desired product is known as the Nimitta Kaaranam. In our Visishtaadvaita Sampradaayam, Brahmam is both the Nimitta Kaaranam and Upaadaana Kaaranam for creation. Addressing Sri Devanatha of Tiruvaheendrapuram, Swami Desikan wonders at His astonishing powers for performing amazing acts, beyond even the contemplation of the most exalted of deities, powers which have been neither heard of or witnessed earlier-:adhbuta shakti:”. It is this Shakti which enables Him to create the various worlds with Himself as both the material and efficient cause. Having accommodated all matter and beings in a sublime form in His capacious stomach during Pralayam, He uses the same as the material cause for bringing forth Creation as and when occasion arises. It is His divine will to transform Himself from a Supreme Being with sentient beings and non-sentient objects in their subtle form, forming an inseparable part of Himself, into the Universal Ruler with a full complement of adoring acolytes, manifesting themselves into a gross form. When He wills to become many (“bahu:syaam prajaayeyeti”), He creates the innumerable varieties of beings and objects, all forming His own shareeram.

34. The Three Reasons: If you were asked why you should worship the Lord, His Consort and your Acharya, what would be your reply? To save you the trouble of deep thought, let me quote from the Vaartthaamaalai (158) which furnishes a real reasoning for the aforesaid: We worship Emperuman because a) He generates in us the inclination for liberation and kainkaryam, b) He makes us adopt a suitable strategy like Bhakti or Prapatti for attainment of Moksham and c) He Himself forms the readily-available strategy or Siddhopaayam, with Bhakti or Prapatti forming secondary upaayas. We worship the Universal Mother because a) She intercedes with Emperuman on behalf sinning mortals like us, b) It is She who forms, along with the Lord, the Divine Duo to be attained and to whom all kainkaryam is to be performed and c) It is She who allots us the specific service to perform at Paramapadam, taking into account our desires in this regard, thereby affording us the bliss of eternal service—“tat tat paricharyaayaam aagyaapayantyaa”. The Acharya is to be adored because a) He imparts to us indispensable wisdom regarding the Tattvatrayam, Arttha Panchakam, etc., b) He instructs us in ideal modes of conduct towards the Lord and His devotees and c) He initiates us into Bhakti or Prapatti and thereby ensures for us a berth at Paramapadam.

35. Three Types of Sri Vaishnavas: Aatkonda Villi Jeeyar is reported to have classified Vaishnavas into three categories:

i. Satkaara Yogyar: Those entitled to honour—these are Bhaagavatas who have just stepped on to the first step of Sri Vaishnavism. They adopt all the outward signs being a Vaishnava and are extremely proud of belonging to the Sampradaayam, but lack the wisdom or conduct as ordained by Acharyas.

ii. Sahavaasa Yogyar: Those in whose company we should make our living: These Sri Vaishnavas are blessed with Gnaanam and Anushttaanam and the tutelage of a great Acharya.

iii. Sadaanubhava Yogyar: Those whose every action and word are to be enjoyed and emulated by us: These are parama Bhaagavataas whose eyes fill with tears and whose hairs stand up at the very mention of the Lord’s name or attributes and who are distressed beyond measure by separation from the Lord and His devotees.

36. Eeshanaa Trayam: Every person is plagued by attachment to three factors, which is cumulatively known as Eeshanaa Trayam. Every person, on entering the Sanyaasa Aashramam, is expected to renounce these benumbing triad. These are Putreshanaa (attachment to one’s progeny), Daareshanaa (attachment to the wife) and Vitteshana (attachment to Wealth and other worldly possessions.

37. The Yagyopaveetam, which confers on the wearer the eligibility for exploring the rarified corridors of the Shruti/ Vedanta, consists of three separate threads and is known as the “Muppuri Nool”. It is the practice of many Bhaagavataas rich in anushttaanam to wear three Yagyopaveetams (instead of the two usually worn by house-holders). In the case of ladies, the Mangala Sootram which takes the place of Yagyopaveetam, is tied with three knots.

38. Mukkani: The tastiest fruits are three—Maa, Palaa and Vaazhai—mango, jack fruit and banana, known collectively as Mukkani.

39. Normally, prizes for any competition or event are awarded in sets of three—first, second and third prizes.

40. The Mudal Azhwaars, forerunners of the twelve apostles of devotion, are three—Poigai Azhwar, Peyaazhwar and Bhootattaazhwar.

41. The confluence of the three rivers Ganga, Yamuna and Saraswati is acclaimed as the holiest of waters—the Trivanee Sangamam at Prayag (present day Allahabad).

42. The ancient Tamizh language is often called “Muttamizh” as it consists of literature in prosaic, poetic and dramatic forms. Swami Desikan’s prabandams are indeed an adornment to the three types of Tamizh—“Cheppa sevikku amudenna tigazhum chezhum gunatthu….muppatthu irandivai mutthamizh sernda mozhi tiruve”.

43. Granting that Sanskrit is older than English, the commonness of words in the two languages (Tri: and Three) denoting the number under discussion, indicates that English has indeed borrowed from Sanskrit.

44. Three is a Prime Number, not divisible by any other.

45. My son tells me of the Doberenier’s Triads about which he has just read in Chemistry. This principle lays down that when elements are arranged in the order of increasing atomic masses in a triad, the atomic mass of the middle element is equal to the average of the atomic masses of the other two elements.

46. The ancient dynasties which ruled Tamizh Nadu were again three in number—Cheras, Chozhas and Pandyas. These lines of rulers are so ancient that the Pandya Raja finds a mention in Srimad Ramayanam.

47. And in recent times, all music lovers pay obeisance to a Musical Trinity, viz., Sri Tyaagaraja Swamy, Sri Muthuswamy Deekshitar and Sri Syaama Shastri.

48. All our troubles stem from three types of sources—Aadyaatmikam (resulting from the body) , Aadibhoutikam (caused by other persons) and Aadidaivikam (resulting from divine forces like rain, sun, etc).

49. Avastthaa Trayam: The Varaahopanishad classifies states of wakefulness into Jaagrat or the fully-awake state, Swapnam or the dreaming stage and Sushupti, which is deep, dreamless sleep.

50. There are three modes of worshipping Emperuman, according to the Uddhava Gita—Vaidikam (as is used in most of the sannidhis in Tamilnadu, Taantrikam (in vogue in Keralite temples) and Misram (a mixture of the first two).

“ Vaidika: Taantrika: Misra: iti me trividho makha:

Trayaanaam eepsitena eva vidhinaa maam samarchayet”

51. Three years was the time taken by Vyasa Maharshi to compose the Mahabharatam—three years of continuous composition, without sleep—

“Tribhi: varshai: sadaa utthaayee Krishna Dvaiypaayano muni:

Mahaabhaaratam aakhyaanam kritavaan idam uttamam”

52. The Manusmriti tells us never to offend three types of beings: Kings, Serpents and a wise Brahmin, even if they have fallen on lean times.

“Kshatriyam chaiva Sarpam cha Braahmanam cha bahushrutam

Na avamanyeta vai bhooshnu: krisaan api kadaachana”.

53. Three are the sources of Dharma. The first and foremost is the Shruti, next are the Smritis (Dharma Shaastras) and the third, the conduct of good men, says the Mahabharata—

“Veda: paramo dharma: Dharma Shaastreshu cha apara:

Sishtaacheernascha sishtaanaam trividham Dharma lakshanam”

54. If we regard Dharmam as a great tree, three are its principal branches-Yagyam, Adhyayanam and Daanam, says the Chaandogyopanishad—“Trayo dharma: skandhaa: yagyo adhyayanam daanam iti”

55. Three Fathers: Apart from one’s actual father, two others too are to be revered and regarded as equal to the parent: these are one’s elder brother and teacher/Guru. There are thus three fathers one is blessed with, according to Srimad Ramayanam—

“ Jyeshtto bhraataa pitaa chaiva yascha vidyaam prayacchati

Triaste pitaro gyeyaa dharma cha pathi vartina:”

56. The Three Sons: Apart from one’s actual son, one’s younger brother and disciple are to be regarded as sons—

“Yaveeyaan sodara: putra: sishyaschaapi gunodita:

Putravat te traya: chintyaa: dharmaschet atra kaaranam”

 

57. Three again are the great sins that arise from a wrong mind-set, according to Sita Devi—they are a. Uttering Untruth, b. coveting another man’s wife and c. fighting with someone with absolutely no reason—

“Treenyeva vyasanaani atra kaamajaani bhavantyuta

Mithyaa vaakyam gurutaram tasmaat gurutarou ubhou

Para daara abhigamanam vinaa vairam cha roudarataa”

Three sins are said to lead to one’s downfall—hankering after others’ belongings, coveting others’ wives and doubting the sincerity of one’s close friends—

“Parassvaanaam cha haranam para daara abhimarsanam

Suhridamm ati sankaam cha trayo doshaa: kshayaavahaa:”

58. Depending upon Her location vis-à-vis the Lord at temples, Sri Mahalakshmi is classified into three types by the Isvara Samhita-

a. Yoga Lakshmi, resting in the Srivatsa on the Lord’s chest (“Srivatsagaa”)

b. Bhoga Lakshmi, standing by the Lord’s side (“Paarsvagaa”) and

c. Vira Lakshmi, installed at a separate sannidhi as a “tanikkoil Naacchiaar” and worshipped independently, while the first two forms receive worship along with Emperuman.

59. Veda vaakyaas are of three types—

a. Vidhi: These sentences of the Shruti prescribe a particular Karma or

course of action: e.g. Svargakaamo yajeta, ( those desiring to attain Swargam, perform this yagyam) etc.

b. Arttha Vaadam is the portion of the Vedas which praises the Karma

ordained by the Vidhi vaakyaas, to induce the performer to perform

karma.

c. Mantram: These sentences prescribe the procedure for the

performance of the karma ordained by the Vidhi vaakyaas.

60. Sri Ramanuja might have composed no less than 9 great works, most of them mighty tomes, weighty both in the physical and spiritual sense. However, three among them stand out—the Gadyatrayam—as they display his deep devotion and for highlighting the strategy of Prapatti, of which he doesn’t deal in detail elsewhere in his writings, except as an aid to Bhakti. Thus, the Saranaagati Gadyam, the Sri Ranga Gadyam and the Vaikuntta Gadyam are unparalleled paeans in prose addressed to the Paramatma, which are majestic in composition, mighty in purport and a pleasure to listen and recite.

61. Three Genders: Nature creates people in three moulds—Male, Female and Neuter, each category serving its own intended purpose. However, the Lord cannot be classified into any of these three categories, says Sri Nammazhwar—“Aan allan, Pen allan, allaa Aliyum allan”. The use of the male word-ending (“allan”) by Azhwar here is quite significant, about which we shall see in detail some other time.

62. The complete family unit consists of a minimum of three members. The Shruti doesn’t favour an existence as a single, whether it be male or female. “Ardho vaa esha aatmana:, yat patnee:” say the Vedas, in an original enunciation of the concept of the “better half”. However, it is no use staying as mere husband and wife and a couple should necessarily graduate to the status of parents, without which their lives are not complete—“Prajayaa hi manushya: poorna:”. Thus for a family to be complete, we must necessarily have a minimum of a man, his wife and a child.

63. We know that the basic necessities of life are three—Food, Clothing and Shelter. In the Sampradaayam too, we have three similar concepts—Dhaarakam (life-support), Poshakam (that which helps us to sustain and flourish) and Bhogyam (which affords immense pleasure). This is brought out by Sri Nammazhwar’s words, describing Kanna Piraan as “Unnum soru, parugum neer, tinnum vettrilai ellaam Kannan Emperuman”.

64. Shastras tell us that the sources of cure for any malady are three in number—Mani, Mantram and Oushadham. This is brought out by Sri Kulasekhara Perumal in his Mukunda Mala, with three slokas describing Emperuman as all the aforesaid three. In slokas beginning with “Bhaktaapaaya bhujanga Gaaruda Mani:” “ Shatrucchetaika Mantram” and “Vyaamoha prasamoushadham”, Azhwar tells us that the Lord is indeed Mani, Mantram and Oushadham, and is the sole solution for all our problems.

65. Three Schools of Vedanta: Major schools of Philosophy which accept the authority of the Shruti are again three. Advaitam advocates the identity of the supreme soul and the individual soul, declaring only the Parabrahmam to be real and all the rest to be illusory. Dvaitam, on the other hand, argues that the Ultimate and the Jeevaatma can never be one and are indeed two distinctly separate entities. Visishtaavaitam toes the middle and more logical path, accepting the existence of both the Paramatma and other beings, with the qualification that the latter form the former’s body. The beauty of this formulation is that unlike the other two schools of thought, it doesn’t discard inconvenient and contradictory passages of the Shruti, but reconciles them to show the essential harmony of all Veda vaakyaas.

66. Prastthaana Trayam: As we know only too well, it is difficult for philosophers to agree on anything. However, if all the aforesaid schools of thought are unanimous about something, it is that the Upanishads, Bhagavat Gita and Brahma Sootras form the basis of all philosophical thought and are acceptable praamaanas.

67. Last, but by no conceivable means the least, we have the glorious Sampradayam that is famed as the Munitraya Sampradayam, tracing its origins to and owing allegiance to the tenets of three great souls—Sri Nathamuni, Sri Yamuna Muni and Sri Ramanuja Muni and which has been blessed by Mahans like Sri Upanishad Bhaashyakara, Sri Saakshaat Swami, Sri Tirukkudandai Desikan and a glorious lineage of later Acharyas.

 

Well, true to the title of this essay, the number three has indeed resulted in a crowd--of words, information and quotes--and it is perhaps time to end this rather long saga, which has run to no less than 25 pages. Let me end in style with a beautiful paasuram of Sri Periyaazhwar, in which he quotes quite a few triads

 

“ Moondru ezhuttu adanai moondru ezhuttinaal moondru ezhuttaakki

Endru kondu iruppaarkku irakka nan kudayaam Purushotthaman irukkai

Moondradi nimirndu moondrinil tondri moondrinil moondru uru aanaan

Kaan tadam pozhil soozh Gangaiyin karai mel Kandam ennum kadi nagare”

 

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

dasan, sadagopan