Hinduism in Five

            Staying with the idea of using numbers to understand some common ideas in Sanatana Dharma, we will now study the number five. We had earlier done the same exercise with Fourfold Hinduism and Hinduism in Three. From the five fingers and toes to Punjab, the land of five rivers and the most common number of petals in a flower, the mystical five stares at us all around. Let us dive into it with a disclaimer that this is neither a comprehensive list of fives, nor some logical assemblage, but a mere pretext to use the number five to gain some insight into the wisdom of  Indian civilization and the numerous eclectic concepts.

Basic ideas of the civilization

Panchabhootas - At the core of our physical classification are the five primordial elements, pancha bhootas. They are namely aakasha (space), vayu (air), agni (fire), apa (water) and prithvi (earth). This is not to be confused with what we see as air, water or earth, which is an admixture of the different bhootas. Since the Universe is a product of the five bhootas, it is calls as Prapancha.  In Tamil the dead body is referred as bhoota udal, referring to the composition of the body.

Panchatanmatras – Tanmatra is the subtle, rudimentary element. They are sparsha (touch), rupa (form), gandha (smell), rasa (smell) and sabda (sound). These principles give rise to their external counterparts – Panchajnanendriyas.

Panchajnanedriyas – Indriyas are organs deployed by the mind, which deploys the following five to sense itself with respect to jagat. They are shotra (ears), chakshu (eyes), ghrana (nose), jihva (tongue) and tvak (skin). Being external facing and in constant contact with the sensory objects, regulating them form a key part of Sadhana.

Panchakarmendriyas – To effect real action, the mind/body deploys five organs of action. They are vak (speech), pani (hands/dexterity), pada (feet/locomotory), payu (rectum/excretory) and upastha (genitals/reproductory).

Panchaprana – Prana is the very vitality, essence of life. This idea goes beyond philosophy, medicine and Indian way of life. Prana is perceived as performing the different actions in one’s physiology and is tightly coupled with the mind, hence the benefits of Pranayama. Depending of the role, the same Prana is classified as Prana, Apana, Samana, Udana and Vyana. Prana, located in the heart is responsible for respiration. Apana’s seat is the anus; aids excretion. Samana is seated in the navel; responsible for digestion. Udana is located in the throat enabling swallowing.  Vyana is all pervading the body, seen to be aiding circulatory role.

            There are also five upa pranas – Naga, Kurma, Devadutta, Krikala and Dhananjaya. Naga performs eructation and hiccup. Kurma is behind our blinking. Devadutta is responsible for our yawning. Krikala causes our hunger and thirst. Dhananjaya is behind the opening and closing of the heart valves.

Panchakosha – The very essence of all is Atman, but due to illusion and delusion, human beings think themselves as one of the five illusory layers of sheaths. It is customary to depict them as one contained by the other. The real idea given by Upanishads is each one as more subtle than the previous. They are Annamayakosha, Pranamayakosha, Manomayakosha, Vijnanamayakosha and Ananadamayakosha. For a real indepth insight, please read The Pancha Koshas – Swami Sivananda.

Name, Place, Things, Time

Pandavas - Also referred as PanchaPandavas are the first ones we can think of five people. They are Yudhishtra, Bhima, Arjuna, Nakula and Sahadeva. Each of them had a son from Draupadi and together these five were referred as Upapandavas. They were respectively called as Prativindhya, Sutasoma, Shrutakarma, Shatanika and Shrutasena. Though they survived the Mahabharata war, they were murdered by Aswathama in their sleep.

Panchakanya - refers the five women, thinking and understanding their lives in the right sense is liberating from our sins. They are Ahalya, Draupadi, Sita, Tara and Mandodari. In a similar set of verses available Sita is replaced with Kunti. A detailed future discussion is warranted for a better understanding.

ahalyā draupadī Sita tārā mandodarī tathā ।
pañcakanyāḥ smarennityaṃ mahāpātakanāśinīḥ ॥

PanchaPrayag - In Sanatana Dharma, rivers hold prime importance as Theerthas. The confluence of rivers is more than a pleasant sight as they have purificatory effect on our vasanas. The Ganga has been at the center of our civilization even before Saraswati dried up. There are five such confluences that are held in high esteem – Pancha Prayag – Vishnu Prayag, NandaPrayag, Karna Prayag, Rudra Prayag and Deva Prayag. Vishnu Prayag is at the confluence of the rivers Alaknanda and Dhauli Ganga. Nanda Prayag is at the junction of the rivers Alaknanda and Nandakini. Karna Prayag is where Alaknanda meets Pindar. At Rudra Prayag, Alaknanda meets Mandakini. At Deva Prayag, the rivers Alaknanda joins with the Bhagirathi to take the name of Ganga. Apart from this we also have Prayagraj or Prayag where the Ganga, Yamuna and Saraswati meet.

           

Panchanga is the Hindu calendar based on Vedic ideas and a close study of the Cosmos over millennia. The five aspects that enable the time computation are Tithi, Nakshatra, Yoga, Karana and Var. These five angas or parts have enabled our civilization to keep our time accurately.

Panchaloha is a very popular alloy for making murthis and is made from gold, silver, copper, zinc and iron. This alloy is a testament to the metallurgical prowess in its bygone years.

Divinities

Panchayatana puja is attributed to Adi Shankara and involves five principal deities, arranged in a quincunx form. They include Shiva, Vishnu, Parvati/Devi, Surya and an ishta devata – Kartikeya, Ganesha. Many traditional temples also may follow this architecture by having the primary diety in the central shrine with four minor deities arranged around in smaller shrines.

Panchamuki Linga - Shiva, one of the primary trinities of the Hindu pantheon is represented by his five faces. He is called as Panchamukhi/Panchavaktra Shiva. The five faces denote his five aspects – Aghora, Ishana, Tat Purusha, Vamadeva and Sadyojata. The Sadyojata is west facing representing Rudra, the destructive form of Shiva. Vaamadeva is northfacing and represents the feminine aspect in the form of Parvati. Aghora is the south facing destructive power of Shiva. Tat Purusha is east facing, associated with meditation and enlightenment. Ishana is the skyward facing aspect that represents the balancing of the other four. While studying each element may take a lifetime, the idea is to get introduced.

Panchakshara - Shiva is mediated or represented by the five holy syllables. The syllables are Na, Ma, Si, Va and Ya. The syllable OM is added at the beginning for the purposes of Japa, dhyana or puja. The mantra has its origins in the SriRudram portion found in the Taittriya Samhita kanda of the Krishna Yajur Veda. The Saivite explanations of the mantra are numerous.

Panchamukha Anjaneya - Hanuman is another deity usually depicted as five. The five faces depict Hanuman, Hayagriva, Narasimha, Garuda and Varaha. Meditating and worshipping such a form enables rapid spiritual progress.

Medicinal

Panchamrita is a mixture of five foods used as a part of Puja offering. They usually are honey, jaggery, cow milk, yogurt and ghee. They are usually offered as a mixture. Variations exist throughout the Indian geography. Palani which is one of the famous abodes of Muruga, is renowned for the Panchamrita used both for abhisheka and prasada. This recipe includes banana, jaggery, ghee, honey, dates, cardamom and sugar candy.

Panchagavya(m) figures prominently is the list of most abused and caricatured Hindu idea. It is a mixture of five ingredients from the desi cow, not the imported breeds. They include gomuthra (urine), gomaya (dung), goksheera (milk), godadhi (curd) and goghrutha (ghee). It literally means a mixture of five cow products in Sanskrit. Ayurveda documents its medicinal properties, though Panchagavya figures prominently in many rituals.

Pancha nidana are the five diagnostic tools or causes used in Ayurveda. They include Nidana, Purva Rupa, Rupa, Upashaya and Samprapti. Nidana are the causes like diet, environment, injury or causes for the imbalances in the doshas. Purva Rupa is the initial symptoms of the disease. Rupa is main symptom during the disease manifestation. Upashaya are the special or diagnostic symptoms that act as a diagnostic guide for special ailments. Samprapti is to get the proper knowledge about the pathway of disease manifestation.

Panchakarma refers to the five actions done in Ayurveda to cleanse the vitiated doshas from the body. They are Vamana (Emesis), Virechana (Purgation), Niroohavasti (Decoction enema), Nasya (Instillation of medicine through nostrils), and Anuvasanavasti (Oil enema). Sadly the methods are extremely popular in the west to the chagrin of Indian ignorance.

Subtler ideas

Yama is a central idea in the spiritual path of an individual. Though they sound like a list of Don’ts, they are much unlike the Ten Commandments. Different Hindu texts give a different set of compilation. The most popular one consists of five ideas as a prerequisite in the path of Yoga, captured in Patanjali’s Yoga Sutra (II-30).

अहिंसासत्यास्तेयब्रह्मचर्यापरिग्रहा यमाः॥३०॥

ahiṁsā-satya-asteya brahmacarya-aparigrahāḥ yamāḥ ॥30॥

            Ahimsa is causing non injury. It may be the most misinterpreted idea. For example a soldier eliminating a terrorist at the border will not be considered as doing himsa. The motive, situation and dimension all color this. Yet at a very practical level, keeping the central idea that the same Brahman expresses itself in all the living beings and hence hurting others is tantamount to hurting oneself is Ahimsa. Satya is Truth, which may not be limited to speaking or thinking. Perhaps Shakespeare’s phrase “To thine own Self be true” aptly summarises Satya. This trains the mind to be true in all states and develops Viveka as one has to constantly inquire into the True nature of things. Asteya is non-stealing.  This helps to train the mind of the oneness. No one keeps stealing from oneself, as nothing can be more absurd. Brahmacarya begins are marital fidelity and chastity, yet at the core is the tendency to emulate Brahman. Aparigraha implies non-avarice or the lack of greed or idea to possess. Again the idea is to reinforce the essential Brahman in all. If all is one, where is the need to covet?

Niyamas are the positive observances or the ideas encouraged to follow. Though their number can differ based on the text, our reference is from Patanjali’s Yoga Sutra (II-32).

शौचसंतोषतपःस्वाध्यायेश्वरप्रणिधानानि नियमाः॥३२॥

śauca saṁtoṣa tapaḥ svādhyāy-eśvarapraṇidhānāni niyamāḥ ॥32॥

            Sauca represents cleanliness or purity. It has bodily as well as mental connotations, resulting in clarity of thought and mind. Santosha indicates contentment, irrespective of the situations in life, having a balance. Krishna emphasizes this quality repeatedly in Bhagavad Gita. Tapas is austerity, ability to put intense work towards the achievement of a higher cause. This involves not sacrificing like how it is commonly understood, but realizing that petty trinkets we hold must be given up for getting the divine inner treasures. Svadhyaya is self study or introspection. This may include study of scriptures as an aid to understand one’s inner self. At a higher level, it is studying one’s own thoughts, words and actions. Ishvarapranidhana is contemplation of Ishvara, Brahman or an Avatara to expand the consciousness from limited body or mental thinking of worldly ideas to the cosmic level.

Panchamahapataka refers to the five great sins. Pataka refers to the sins, Mahapataka is great sin. It will be so shocking that most of us violate quite a few on a daily basis. They include killing a person (with extra severity of a person immersed in Brahman), consuming intoxicants (alcohol, drugs), stealing, being untruthful (lies may be just the external expression) and illicit sex (which includes adultery). It is disheartening that most of these are of daily occurrence that our minds have gotten desensitized. If we can realize that killing a person is equated in the same list as lying, how much subtle and evolved a mind has to be to infer the connection.

Panchakleshas are the five hindrances in the path of spiritual progress. They include avidya, asmita, raga, dvesha and abhinivesha. Avidya is ignorance. This is considered to be at the very root of our creation or existence. Asmita is I-ness, ego, especially the false identification principle that makes us think our Self as body, mind or intellect. Raga is the likes, attachment, wanting of the past experiences. Dvesha is aversion to unpleasant things as perceived, dislikes. Raga and Dvesha are the push and pull forces that exert on the mind to express the vasanas. Abhinivesha is the clinging to life, the self preservation idea, but strongly connected with the mundane samsara. These five are a deadly cocktail of forces that keep us immersed in the worldly ways. One could be very successful in the world, yet be light years away from spirituality due to these.

Panchamakaras are the five Ma’s used in Tantric practices, mostly in Shakti worship. They are Madya (intoxicant, alcohol), Mamsa (meat, flesh of animals), Matsya (fish), Mudra (grains also gestures) and Maithuna (intercourse).  It is believed many of these common interpretations are masked by allegorical ones which maybe clear to Tantric sadaks. One must understand tantric ideas are not for the uninitiated or the masses.

Panchamahayajnas are the five daily practices of every grihasta. The idea is to develop tame the I-ness by developing a sense of gratitude all around. With modernization and deracination, these are almost forgotten Hindu ideas, let alone practices. They are Brahma Yajna (homage to Brahman), Deva Yajna (homage to Devas), Pitri Yajna (homage to ancestors), Bhuta Yajna (Homage to all beings) and Manushya Yajna (homage to humanity). Brahma Yajna involves repaying our debt to the rishis by studying scriptures and sharing knowledge. Deva Yajna is repaying our debt to the devas by performing Yajnas and Yagas. Offering Pinda, tarpana is the way one repays the debt to the Pitris (ancestors). Being conscious of the ecosystem, planting trees, digging lakes and helping animals by feeding them is the way to do Bhuta Yajna. Charity, philanthrophy, feeding guests and poor are sure ways to do Manushya Yajna.

As we draw to the close of this long list, we are reminded of the popular set of stories authored by Vishnusarma - Panchatantra, a classic set of stories revolving around one of the five ideas. These stories spark the intelligence in kids, originally directed to help a couple of dullard princes. The ideas are centered around Mitrabheda (loss of friends), Mitralabha (winning friendships/allies), Kakolukiyam (on crows and owls), Labdhapranasam (losing the gains) and Aparikshitakarakam (on hasty actions). It evokes the awareness of kids on the human virtues and vices.

            The list of fives goes on with Thyagarajar’s famous five compositions called Pancharatna Kritis, Panchagnividya explained in the Upanishads, Panchavadyam popular in Kerala temples, the five characteristics that define Purana (Panchalakshana) and the five arrows of Kamadeva and so on. Though Vedas are one, classified for our understanding as four by Vyasa, often Mahabharata is referred as Panchamo Veda as it covers so many Dharmic ideas at the same level of complexity and subtlety as the Vedas. 

            Just as the five fingers are the appendages of the same hand, just like the same Ganga flows through the Pancha Prayag, connected with the Trinity – Brahma, Vishnu and Shiva, the commonality behind all things five is the same Brahman. This long list of five is another pretext to understand the unity behind. May that Brahman be a guide to lift our lower self to a Higher Self.

Om Tat Sat    

Hinduism in Three

            Earlier, we used the number four to gain some insights into Hinduism – Fourfold Hinduism. We will use the number three to explore more ideas in Hinduism, to raise our understanding about ourselves and the world around. The information given here is highly eclectic. The attempt is neither to give a complete catalog nor connect discrete elements. Each idea may deserve a separate detailed insight, so there is no attempt to go beyond its introduction. We are merely using the number three to tap into the wisdom of Bharatvarsha.

The number three stares all around us. Be it our position on the third planet or the number of petals in multiples of three in many plants or even leaves, there seems to be something mystical about three. We all experience the three states of time – past, present and future. The most common knowledge is the Trinity of Divinity – Brahma (The Creator), Vishnu (The Preserver) and Maheswara (The Destroyer). It is very obvious even to a novice Sadaka that these are three forms of the same Brahman, divinity. Yet, for the limitations of human mind, it becomes easier to see the role in the Universe and also as an aid for the diverse gunas to take different pathways to reach at the same destination.

            The divinities are also envisioned in the form of feminity. The above said three have their counterparts as Saraswati, Lakshmi and Parvati. Again these are not classifications to arrive at some pattern or to make the divinities anthropomorphic and provide them with wives. The cosmic divine principles as perceived by the highest human minds, rishis have offered this insight. Along the same lines Brahman, the highest principle, the primordial sound is referred as OM (Omkara). This mystical sound is a composite of three syllables – A-U-M.  

Three at physical level – Sarira Trayam and Avastha Trayam

            We have studied the three instruments with which we study the world around – body, mind and intellect. (For a deeper study – BMI chart – Swami Chinmayananda’s teaching aid). Sanatana Dharma perceives all of us to have three bodies – Sthula sarira (Gross body), Sukshma sarira (Subtle body) and Karana sarira (Causal body). These three are called as Sarira trayam. The root of all these bodies is subject to decay, Shreeyate, hence they are called sarira. The sthula sarira is comprised of the five elements.

            The sukshma sarira is made of nineteen principles – the five jnanendriyas, the five karmendriyas, the five pranas, manas (mind), buddhi (intellect), chitta (subconscious) and ahamkara (ego). The physical body is a mere outward expression of the subtle body. It carries the vasanas.   Even after one sheds the body, the vasana package gets continued into our next janma, thanks to the subtle body.

            The karana sarira gives birth to the stula and sukshma. The beginningless ignorance that is indescribable (as described by Swami Sivananda), avidya is said to be the causal body. This is a mere seed, the real reason behind the existence. Though the term Avidya is used, it is interchangeably used in this context with Maya or Prakriti. The different Vedantic philosophies opine differently on what happens to the Karana sarira after Pralaya or even Mukti, giving rise to subtle differences in their outlook.

            Adi Shankaracharya describes three corresponding states of consciousness, as perceived by the three bodies – jagrut (waking), swapna (dream) and sushupti (deep sleep). All of us are aware of the outward, waking gross world as we perceive it. The waking state is the domain where food reaches. The inward, subtle world which is obvious in our thoughts and intellect, but also follows us as emotions, perceived even in the dream world. The subtle body can perceive both the waking and dream states. The third underlying state as perceived in deep sleep state is undisturbed by the flux in the external or internal worlds. The causal body can be perceived in all the three states. Sadakas will benefit immensely from studying Tattvabodha of Adi Shankaracharya on this topic. The three states of consciousness are usually referred as Avastha Trayam and Vedanta postulates the fourth Turiya as transcending all the three.

Bhuvanatrayam/Jagattrayam/Lokatrayam

            The universe is usually visualized as Svarga, Martya and Patala. This is also mapped by the three steps measured by Vamana when he takes the form of Trivikrama to bless MahaBali.

Tridosha – Vata, Pitta, Kapha

            At the physical realm, the elements or bhootas exist in combination to manifest. They exist as three doshas, a reflection of Prakriti. Kapha is earth + water elements; Pitta is fire + water and Vata is air + ether. Anyone familiar with these terms can now perceive it better, based on this description.  Just like the three gunas, Ayurveda postulates human existence as a balance of the three doshas of the body. For readers more keen, please refer Charaka Samhita.

Bandha Trayam

            In Hathayoga, three important neuromuscular locks are practiced. Jalandhara Bandha, chin lock, to regulate bloodflow to the cephalic region of the head, accelerates draining of blood from head and neck relieving many symptoms of migraine, issues related to nasal passage, throat and neck. Uddiyana Bandha, abdominal lock, strengthens diaphragm, cures dyspepsia, aids in improving liver health. Moola Bandha, anal lock, aids in mitigating the uro-genital area inflammation. Practicing Yogasanas can give better insight and benefits than reading about it.

Granthis – Knots

            One encounters three types of knots – granthis while raising the Kundalini from the Muladhara to Ajnachakra and beyond. At Muladhara, there is the Brahma granthi. When Prana and Apana unite, it awakens the Kundalini breaking this knot. The Vishnu granthi exists at Manipura chakra. The Rudra granthi exists in the Ajna Chakra. Continuous practice is required and experts recommend practicing Bhastrika to break all the three granthis. Once the last knot is broken, Kundalini goes to Sahasrara chakra. Guru’s guidance is crucial during these practices.

            The threes seem to a long list. Few others include:

Triphala – three dried fruits – Amlaki (Emblica officinalis), Bibhitaki (Terminalia bellerica), and Haritaki (Terminalia chebula) – a very potent ayurvedic medicine used to treat many ailments.

Trikatu­ – an equal blend of three different peppers used in Ayurveda for aiding gastric health - the fruits of Black Pepper (Piper nigrum), Long Pepper (Piper longum) and the rhizomes of Ginger (Zingiber officinale).

Pranayama – Breath Control or regulation is a key aspect of not merely maintaining good health physically or emotionally but also crucial practice in Yoga in the path of Samadhi. This involves three steps – Puraka (inhalation), Antara Kumbhaka (inner retention of breath) and Rechaka (exhalation). The benefits of Pranayama are for one and all.

            Now let us focus on the subtler threes that exist.

 Spanda trayam

            Yoga Vasishta, one of the advanced spiritual texts, where Vasishta Maharishi expounds the subtle Truth in response to the questions of Rama is a must study for Sadakas seeking more layers of deeper insight. Spanda means ‘to move a little’ or ‘vibration’ in Sanskrit. Human effort involves Spanda, according to Vasishta. Three movements are behind every action. Indriya spanda – movement of karmendriyas and jnanedriyas. This gives rise to the actual manifestion of the action in the outside world. Manasa spanda, movement of the mind. This is understood as thought, desire or purpose from which wells the former. The primary movement behind even the thought is Samvit spanda, movement of knowledge or consciousness. The knowledge that an action will produce certain outcome causes the movement in consciousness. This sequence of knowledge-desire-effort is referred as samvit-manasa-indriya spanda and is at the root of every human action.

Shaktis

            Shakti or energy to perform an action is also classified into three and the idea has overtones with Spandatrayam. They are Ichcha Shakti, Jnana Shakti and Kriya Shakti. Ichcha Shakti is the will/desire to perform an action without which there can be no true action. To perform any action one must have the knowledge, the how-to and this aspect is referred as Jnana Shakti. Finally one performs the real action and it is referred as Kriya Shakti. In common parlance, this can be referred to as Thought-Word-Action, though the Sanskrit translations lose a lot of content.

Three Doshas (Defects) of the mind

            The mind has three doshas – Mala (impurity), Vikshepa (tossing) and Avarana (veil of ignorance). Mala is easily understood as the different forms of desire modification – Kama, Krodha, Lobha, Moha, Mada, Matsarya. Mala is the gateway to sin. This can be counteracted only through Nishkamya Karma. Vikshepa of the mind indicates extreme Rajas.  We are all familiar how the thoughts constantly keep changing in our mind like a leaf caught in a tornado. The lack of focus can be overcome by Upsana, Pranayama, Japa or Raja Yoga methods. The root of the above two is Avarana, the lack of understanding of correct knowledge due to ahamkara. This can be overcome by Jnana – by scriptures, realized mahatmas’ satsang.          

            Thus for an average mind, a combination of all the methods is required for faster evolution.

Eshana trayam

            All the obstacles in Yoga can be traced to vitteshana, putreshana and lokeshana. Vitteshana is the thirst for worldly objects, commonly referred as Kanchana. In other words, one feels the need to expand beyond the confines of the limited misidentification of Self. Putreshana is the desire to exist forever. This manifests as sex, desire for children and is also known as Kamini. Lokeshana also called as Kirti is the urge for name and fame, in other words acknowledgement of others. Without overcoming these three, it is not possible to make significant spiritual progress.

Escaping the threes

            The Brihadaranyaka Upanishad refers the world as - trayam va idam, nama rupam The Brihadaranyaka Upanishad refers the world as - trayam va idam, nama rupam karma. Everything in the world is classified by name, form and karma. Though name and form are countless, Karma is easily understood in threes – Sanchita, Prarabda and Agamya. Sanchita Karma is the Karma we have accumulated in all our Janmas. A small subset is extracted, which causes our current Janma and this is called Prarabda Karma. We may either exhaust these or add on to Karmic baggage. If we do the latter, it is referred as Agamya Karma. Krishna in Gita guides us that when we stop mixing our personality (likes and dislikes – raagadvesha) we intervene in the creation of new Karmic baggage..

            Patanjali in YogaSutra defines the integration of Dharana (Single pointed attention), Dhyana (Concentration, which is sustained over time) and Samadhi (Complete absorption). When all three are integrated it is referred as Samyama and indicates the apex of Yoga, where mind, intellect and consciousness are intermingled.

त्रयमेकत्र संयमः॥३-४॥   Trayamekatra saṁyamaḥ||3-4||

The (abovementioned) triad --i.e. Dhāraṇā, Dhyāna and Samādhi-- (trayam) on a single object (ekatra) is Saṁyama (saṁyamaḥ).

A mature integrated personality (mind and intellect raised to the level of consciousness) either through Raja Yoga of Patanjali or Karma Yoga outlined in Gita effectively nullifies all Karma by frying the seeds with Jnana.

            Numerous are the obstacles in the path of spirituality. Our rishis has classified them as Taapatraya - Adhyatmika (from our self), Adhidaivika (from the Devas) and Adhibhautika (from other living beings). It is customary to chant Om Shanti thrice to ward off the three groups of obstacles.

Krishna’s three guaranteed ways to HELL

            The best commentary and study guide to gain better insight into Bhagavat Gita is itself. We will three slokas talking the same idea of three in as many different chapters. We saw how desire manifests itself in various emotions in Desire – a genealogical approach. Unbridled emotions lead to outbursts of our personality in dangerous ways. Krishna warns us of three guaranteed doorways to hell – Kama, Krodah, Lobah.

त्रिविधं नरकस्येदं द्वारं नाशनमात्मन: | काम: क्रोधस्तथा लोभस्तस्मादेतत्त्रयं त्यजेत् ||16- 21||
tri-vidhaṁ narakasyedaṁ dvāraṁ nāśhanam ātmanaḥ | kāmaḥ krodhas tathā lobhas tasmād etat trayaṁ tyajet ||

Triple is the gate of this hell, destruction of the self (Atman) – lust, anger and greed; therefore one must abandon the three.

            Desire intensified by extreme attachment is lust. Lust is an extreme craving. Very easy to see it in drug addicts, but it manifests in all our daily lives, except in the former case, the chemical imbalance has altered the brain biochemistry to an extreme. This lust issues out as fear and greed. This is rooted in the deep ignorance that without the desired object, the subject feels an extreme incompleteness, which it believes will alone make it more complete. This leads to coveting in greed or the loss of not getting enough as fear, which are the two sides of the same coin. Denial of the desired object leads to wrath, explosive anger. 

Krishna outlines the same idea in two other slokas – BG 4-10 and BG 2-56.

वीतरागभयक्रोधा मन्मया मामुपाश्रिता: | बहवो ज्ञानतपसा पूता मद्भावमागता: || 4-10||
vīta-rāga-bhaya-krodhā man-mayā mām upāśhritāḥ | bahavo jñāna-tapasā pūtā mad-bhāvam āgatāḥ||

Freed from attachment, fear and anger, absorbed in Me, taking refuge in Me, purified by the fire of knowledge, many have attained My Being.

दु:खेष्वनुद्विग्नमना: सुखेषु विगतस्पृह: | वीतरागभयक्रोध: स्थितधीर्मुनिरुच्यते || 2-56||
duḥkheṣhv-anudvigna-manāḥ sukheṣhu vigata-spṛihaḥ | vīta-rāga-bhaya-krodhaḥ sthita-dhīr munir uchyate ||

He whose mind is not shaken by adversity, who does not hanker after pleasures and is free from attachment, fear and anger , is called a sage of steady wisdom.

            The antidote to this dangerous situation is to get detachment from desire. A plastic toy or blanket may be the object of extreme affection for a child. Yet when the child grows into a parent, doesn’t have the same level of attachment for the object. They understand the phase of their child; even amuse it by nurturing the harmless attachment for their child.

            Fear is an emotion where one is imbalanced by the loss of a desired object. A true understanding of the object and its interaction cures one of this affliction. Also, the idea of greed doesn’t arise due to a better insight. 

            Anger is a factor of attachment. The more the attachment to the object, the greater is the intensity of the anger.

Prasthanatrayi

            To understand the three most important concepts that we all face – Jeeva (Self), Jagat (World of objects, emotions and thoughts) and Ishwara (Cosmic Being) one must have better understanding of the three gunas – Sattva, Rajas and Tamas. Sattva is clarity of perception, sharpness of understanding. This results in the temporary suppression of Rajas and results in the feeling of joy, gives rise to calm and quietude, satisfaction within. Rajas is the inherent dissatisfaction in ourselves, the feeling of incompleteness and the need to obtain something else to make it complete. This results in insatiable desires, Trishna, makes us toil again and again. Tamas is total ignorance, idiocy, lethargy, fatigue, dullness and a desire to do nothing. Some of us are more familiar with this feeling. This results in illusion, delusion, blunders and mistakes

            The above definitions of the gunas are highly simplistic as they may warrant a future detailed discussion. 

            To focus on the solution aspect, three prescriptive texts are administered to true spiritual students – Upanishads, Bhagavad Gita and Brahma Sutras.  If one were to write an authoritative commentary on all the three, it lays the proper philosophical grounds to establish a new school of thought, as have been done by the great mahacharyas – Adishankara (Adwaita), Ramanuja (Visishtadwaita) and Madhwa (Dwaita).  These three texts are often referred as Prasthanatrayi.

 

The principal ten Upanishads – Isha, Kena, Katha, Prashan, Mundaka, Mandukya, Tattiriya, Aitareya, Chhandogya and Brihadaranyaka. There are numerous other minor Upanishads. The real essence of Vedas is available in them and hence they are also referred as Vedanta - the logical and meaning essence of Vedas.

            Bhagawad Gita is the essence of all Vedanta, Upanishads.

            Vedavyasa compiled the highest Vedas into terse aphorisms which explain about the different aspects of Brahman, the highest ideal and objective

            As we see the threes, we touch so many interconnected ideas in Hinduism. We find the three varnas qualified to wear the sacred thread, janeu, which is also made of threads of three joined by a knot. The other one is not excluded by birth, but their guna and karma. As also the three times one does Sandhyavandana.

            Threes figure in Visishtadwaita philosophy more as signified by the tridanda used by their sannyasins and also Gadyatrayam. One finds threes in the eyes of Shiva, Kartikeya. Some of these are shrouded in deep symbolism and mysticism, yet we find common groupings of three as in the Carnatic music trinity. Objects may be understood as three, yet they all point towards the same One in Sanatana Dharma. Let us keep our mind focused on this One, Brahman that appears as many.

Om Tat Sat