Three is a Crowd!--Part IV

January 23, 2008

Srimate SrivanSatakopa Sri VedantaDesika Yatindra Mahadesikaya nama:

Three Types of Persons

People fall into three categories, says the Udyoga Parva of the Mahabharata—

“Trividhaa: purushaa: Raajan! Uttama adhama madhyamaa:”

Commentaries on Tiruppavai provide a lucid explanation of who is an Uttama and who are Madhyamas and Adhamas.

One who lives by exploiting others is an Adhama. Most of our politicians would perhaps fall in this category. Those who adopt a policy of “Live and let live”, making a living while letting others too to survive, are Madhyamas or mediocre persons. One whose credo is to uplift others even at the cost of one’s own existence, one who lives solely for others rather than for himself, is an Uttaman. “I am prepared to sacrifice my life and even yourself, my dearest Sita! but I am not prepared to go back on my words, especially to Brahmins” says Sri Rama, giving an example of preparedness for supreme sacrifice at great personal cost, to serve the interests of others. It is this category of person who qualifies for the sobriquet “Uttaman”.

Another definition is found for the aforesaid three classes of people, in the Yuddha Kaandam of Srimad Ramayanam. And paradoxically, it is Ravana who defines them. An Uttaman is one who begins a course of action after due consultation with his near and dear and well-wishers and who seeks divine blessings for the proposed action. Madhyama is one who keeps his own counsel and acts based on his own perceptions of Dharmam. One who doesn’t weigh the pros and cons of his actions, doesn’t recognise the power of divine will over human endeavours and vows to finish the job himself, but fails miserably, is an Adhama purusha.

Other Famous Triads

We shall now see a few miscellaneous items, which again have three as their basis.

a. Three Types of Water—“Munneer”—When Azhwar talks of a world of three waters being created by Emperuman (“Munneer gyaalam padaittha em Mukhil Vannane!”), he refers to river water, spring water and rain water. All these waters eventually reach the sea, which is also known as “Munneer” and the Lord who is of the sea’s complexion as “Munneer Vannan”.

b. Three Dastardly Offences: The sins we commit are of three types, according to Sri Ramanuja—Bhagavat apachaaram, Bhaagavata Apachaaram and Asahya apachaaram. The first consists of offending the Lord through our inappropriate conduct, defying His dicta as reflected through the Shruti, Smritis, etc. The second involves offending those dear to the Lord, viz., Bhaagavatas. The third is causing offence to the Lord or His devotees with absolutely no reason at all and as a matter of principle.

c. “Mukkurumbu”—Sri Koorattazhwan is said to have conquered three types of conceit (“Vanja mukkurumbaam kuzhiyai kadakkum nam Koorattaazhwan”)—Conceit born out of Wealth, pedigree and learning.

d. Karmas are of three types—Nityam (like Sandhavandanam, Brahmayagyam, Amavaasya tarpanam, etc., which are to be performed daily) Naimittikam (like Pitru tarpanam on Sankramanam, Grahanam, etc.) and Kaamyam (various yagyas like the Sudarsana Homam, Aayushya homam, etc., performed for achievement of specific goals on specific occasions)

2. The Mahabharata tells us that the number of divine bows is again

i. three—

ii. “Treeni eva etaani divyaani dhanoomshi divi chaarinaam

iii. Vaarunam Gaandivam tatra Maahendram vijayam dhanu:”

iv. In this count, the exclusion of the Lord’s bows Saarngam and Kodandam, is perhaps they fall into an incomparable category of their own.

3. Talking of Sri Rama, it is interesting to note that whenever He goes on a long journey, He prefers to go in a group of three. First, when He went for Yaaga Samrakshanam, He was accompanied by Visvaamitra and Lakshmana—“ Ooshustaam rajaneem tatra Sarayvaam susukham traya:”. Next, when He went for vanavaasam too, He went with Lakshmana and Sita—“Ramamaana vane traya:”

4. “The Three-lettered Name: There might be any number of names for the Lord: one of them is certain to confer emancipation on not only the speaker and the listener, but on all those around. And this tirunaamam is predictably a three-lettered one—“Moondru ezhuttudaya per”—the Govinda naama. It is this nama that bestowed liberation on the habitual sinner Kshatrabandhu, according to Tondaradippodi Azhwar—“

Moondru ezhuttudaya peraal Kattirabandhum andre paraamgati kandu kondaan”.

5. Three types of Agni are respectively the Gaarhapatyam, Aahavaneeyam and Daakshinaagni. This is what Sri Tirumangai Mannan indicates, when he refers to “Mutthee, Naanmarai Ivagai Velvi

” in Siriya Tirumadal. The Manusmriti tells us that one’s father is the Gaarhapatyaagni, mother Daakshinaagni and Acharya, Aahavaneeyaagni: the purport is that these three persons are to be regarded, revered and served like the three holy fires--

“Pitaa vai gaarhapatyaagni: Maata agni: dakshnina: smrita:

Guru: aahavaneeyastu saagni: tretaa gareeyasee”

6. Three Consorts: Though the Lord might have any number of Divine Consorts, the principal ones are again three—Sri, Bhoomi and Neela. “Devimaar aavar Tirumagal, Manmagal, Aayar Madamagal endru ivar moovar”.

7. Trikaalam: The day is divided into three parts, for the performance of Nitya Karmas—Praata: kaalam or the morning, Madhyahnnam or the afternoon and Saayam Kaalam or the evening. Sandhyaa vandanam is supposed to be performed at all the three parts of the day. The Divine Consorts gently massage the Lord’s lotus feet throughout the parts of the day, says the Siriya Tirumadal—“Angayin muppodum varuda arituyil amarndanai”.

This “Trikaalam” can also be construed to mean the Past, Present and the Future. One who knows these three is known as a Trikaala Gnaani.

8. Three Flying Forts, (Tripuram) respectively of gold, silver and iron, were creating havoc among peoples of the world and were ultimately destroyed by Rudra, with Vishnu as the impelling force. This episode is chronicled in the Shruti.

9. Speaking of Tripuram, Tripuraa Devi is the name of a devoted female disciple of Sri Ramanuja of royal descent, who finds mention in the commentary to Naachiar Tirumozhi. This sterling lady’s devotion to her Acharya was legendary. When asked by her relatives as to why she did not worship gods other than Sriman Narayana, she did not furnish any elaborate reply citing various scriptural texts—she just said, “I do not worship anya devatas because Sri Ramanuja does not do so”.

10. Any good state has to have three types of fortresses, as did Lanka of Ravana. “Mummadil Ilangai” describes Parakaala, referring to the natural security of forest, mountain and ocean, mountain and forest—“Kaattaran, Malai aran and Neer aran”

11. Trisoolam refers to a three-pronged weapon. Though we normally tend to associate this with the angrier forms of Shakti and with Shiva, (which Sri Tirumangai Mannan refers to as “Konnavilum moovilai vel”) Trisoolam is also one of the sixteen weapons carried by Sudarsanaazhwan, says Swami Desikan in Paramata Bhangam—“Chezhiya Gadai, Musalam, Tisoolam tigazhndadu”.

12. Trilokam

—refers to the three worlds, those above attained by meritorious people, those below the earth inhabited by sinners and the ones in-between, populated by people like us. The Lord, as one who supports all these three worlds, is acclaimed in the Sahasranaamam as “Triloka dhrit” and as the overlord of the three worlds, is known as “Trilokesa:”, which Azhwar translates as “Moovulagaali”. However, the Brihadaaranyakopanishad gives us another set of three worlds—Manushya Lokam, Pitru Lokam and Deva Lokam—“ Atha trayo vaava lokaa: manushya lokaa pitru lokaa devaloka iti”

13. Flowers are of three types, white ones signifying purity or Sattvam, which are ideal for worshipping the Lord, red ones indicating Raajasic qualities and black ones betraying a Taamasic nature.

14. Since Emperuman is praised by three types of Saama mantras, viz., Brihat Saamam, Rathantara Saamam and Vaamadevya Saamam, He is known in Sahasranaamam as “Trisaamaa”. When Drona is about to be cremated, brahmanas sang the three Saamaas as part of the cremation rites, the Mahabharatam tells us—

i. “Agneen aahritya vidhivat chitaam prajvaalya sarvasa:

ii. Dronam aadhaaya gaayanti treeni Saamaani saamagaa:”

15. The Gita tells us that the purpose of the Lord’ avataaraas is three-fold—Saadhu Paritraanam or protection of the good, Dushkrit Vinaasanam or destruction of the wicked and Re-establishment of Dharma on a firm footing (Dharma Samstthaapanam).

16. Tribhangi: When Sri Krishna held up Govardhana Giri to shield the inhabitants of Gokulam, His tirumeni was stylishly bent at three places, imparting Him additional beauty (if at all that was possible), says Sri Nampillai—“Varshattile novu padugira pasukkalai rakshikkaikkaaga malayai edutthaan avan: appodu tri bhangiyaai nindra vadivu taan vaalaar aadinaar pole tamakku aakarshakamaai irukkum”.

However, more than with Sri Krishna, it is Rama who presents a remarkable position of Tribhangi-the face slightly tilted to the right, the stylish torso inclined to the left and the hip and strong (but slender) legs to the left—“Mukham dakshinato bhangam, madhya kaayam tu vaamata:, katyaam dakshinato bhangam”)

17. Pramaanam or sources of knowledge are three, according to the Yatindra Mata Deepika. They are

a. Pratyaksham or what we see with our eyes,

b. Anumaanam or what is deduced through inferences and

c. Sabdam, consisting of Vedas.

18. Three Sources of Sin: Sins originate from three sources—Mind, Tongue and Body. Sinful thoughts are generated by the mind, the body is used to for the actual performance of wrong deeds, while the tongue utters falsehood knowingly. “yat mayaa manasaa vaachaa karmanaa vaa dushkritam kritam” says the Aghamarshana Sooktam.

i. “Kaayena kurute paapam manasa sampradhaarya cha

ii. Anritam jihvayaa cha aaha trividham karma paatakam”

iii. says Srimad Ramayanam too.

Talking of Srimad Ramayanam, while describing to Sita the enchanting physique of Sri Rama, Hanuman mentions several sets of three;

Trishtthira: Rama’s chest, wrists and knees were extremely strong and steady.

Trilamba: His eyebrows, arms and andas were long.

Triyunnata: Rama’s stomach, navel and chest were prominent and high.

Tritaamra: The corners of His eyes, nails and soles of His feet were red.

Trishu snigdha: His hair, genitals and feet were smooth.

Trishu gambheera: His speech, gait and majesty were indeed deep and imponderable.

Trivaleeyan: He had three folds of flesh at His neck and stomach.

Tryavanata: His breasts, tips of breasts and the soles of His feet were depressed.

Tripaad Vibhooti, literally translatable as three-parts Vibhooti, refers to Sri Vaikunttam. This follows from the Purusha Sookta vaakyam telling us that all the mundane worlds form but a quarter of the Paramatma’s bounty. The balance three quarters belong to the Nitya Vibhooti or Sri Vaikunttam—“Tripaadasya amritam divi”.

--to be contiunued--

Srimate Sri LakshmiNrisimha Divya Paduka sevaka Srivan Satakopa Sri Narayana Yatindra Mahadesikaya nama:

dasan, sadagopan