Published in Mint, 1 Feb 2010
In Hindu mythology, there are three worlds, three Goddesses and three Gods.
The three Gods include Brahma, Vishnu and Shiva who create, sustain and destroy. What is most baffling about this triad is that the sustainer and destroyer are worshipped, never the creator.
The root of this bafflement lies in a template that spellbinds the modern mind. It is the Western template, informed greatly by the Bible, where God is the creator making Devil the destroyer. To understand the Hindu trinity one needs to break free from this Western template.
The world Brahma creates is not the objective world. Hindu seers had scant regard for the objective measurable reality. They believed that the human mind is so prejudiced that it can never ever truly break free from the fetters of bias. They focused their explorations on subjective reality, the virtual image of the world that every individual constructs in his or her mind.
Data for this mental image of the world comes from the five senses. It is then shaped by prejudices, both positive and negative, which in turn is informed by memories and dreams, both pleasurable and painful. This is Brahmanda, Brahma’s world. This makes each and every breathing person a Brahma. Hence the Vedic maxim: aham brahmasmi, I am Brahma.
We are creators of our subjective world. And our behavior is a function of this constructed world of ours. While most of us construct a finite prejudiced worldview, it is theoretically possible to construct an infinite unprejudiced worldview. He who does that becomes one with the brahman, divinity itself. Until then, we remain Brahmas, unworshipped creators. Life is a journey from construction of Brahmanda to its deconstruction, from creation to destruction, from Brahma to Shiva.
Our constructed world has three components, visualized as the three Goddesses: the material component or Lakshmi; the intellectual component or Saraswati; the emotional component or Durga. LSD, in short! As we seek to make sense of our lives, we chase LSD. Though the Goddesses belong to no one, we seek to possess them, control their flow, make them predictable and dependable, though to our dismay they remain independent and whimsical.
Lakshmi matters, because she is wealth and health and fortune. She is critical to our survival. But survival alone is not motivation enough. Besides L we seek Durga, emotional gratification. We yearn for significance; we yearn to feel good about ourselves, we want to believe we matter. That is why we are not content acquiring and securing food, clothing and shelter. We want to feel important in the social order of things, in our family, amongst friends and peers. Hence the desire to enhance our careers, increase our influence in society and expand our business empires.
The pursuit of material and emotional gratification becomes an addiction. Growth is never enough to guarantee survival or satiate significance. One feels as if one is running on a treadmill of unpredictable speed. If you don’t keep up, you will fall. Fear of the fall keeps us running. As Brahmanda expands, it splits into three. This is Tripura, the three worlds, comprising of who we are, what we possess and what we do not possess. In other words: me, mine and others.
Invariably ‘me and mine’ matters more than ‘others’. In our myopic vision of our world, we delude ourselves that ‘others’ exist only to ensure the survival and significance of ‘me and mine’. This delusion is rooted in our scant regard for Saraswati, the S of LSD, who constantly draws attention to the other Vedic maxim: tat tvam asi, you are Brahma too.
In delusion, we forget that others around us are also constructing their own subjective realities, harboring similar ambitions of survival and significance, and having their very own Tripura. And in other peoples’ Brahmanda, our ‘me and mine’ is relegated to the world they address as ‘others’.
When my Brahmanda expands at the cost of your Brahmanda, conflict is inevitable. We end up as beasts fighting over territory. We end up playing the game ‘dog & bone’ and find glory in being the alpha male. At the core of this game is human fear of insignificance. This fear fuels our cupidity. This fear makes us go to war.
With his third eye, Shiva destroys Kama or cupidity, burns the three worlds and smears his forehead with three horizontal lines of ash. That he holds in his hand a trident, three blades united at the staff, is a reminder that the Tripura is a manmade construct born of human fear and imagination, and not a natural construction. That he demands offerings of Bilva sprigs that is constituted of three leaves joined at the base, is a reminder that true happiness comes when we balance our craving for survival and significance with sensitivity for others. Lakshmi and Durga without Saraswati will not work.
Vishnu facilitates this journey from Brahma to Shiva. Peace will come only when we empathize with others, when we realize that everyone is in the same boat, fearful Brahmas grappling with existential angst. From empathy comes dharma, elaborated in the epics, Ramayana and the Mahabharata, where as Ram and Krishna, Vishnu demonstrates the human ability to overpower the animal instinct to dominate, and make room for the helpless and the unfit. Only when we care for the other, will we stop being territorial beasts. Only then will LSD be shared rather than hoarded. Only then will we achieve what is aspired for in the triple chant that concludes all Hindu rituals: shanti, shanti, shanti-hi.
Ganesh.V
Dear Devdutt ji.,
In which topic this articles will be included
Feb 01, 2010 @ 11:19 am
Sourav Roy
Brilliant. Lucid. Exceptional.
Feb 01, 2010 @ 3:43 pm
Sourav Roy
This article got me thinking about multiverses or parallel universes (http://en.wikipedia.org/wiki/Multiverse). I used to think it’s such a beautifully far-fetched, science-fictional idea.
But each of us create our own universe in our minds and they all co-exist. They are very similar to each other yet not the same. Isn’t that what multiverses are all about?
The revelation was goosebump-inducingly beautiful.
Thanks again.
Feb 01, 2010 @ 4:05 pm
K.R.Srivarahan
The significance of the triad is also brought out in the “Tatwathraya” which refers to the Jivatma, Paramatma and the inanimate which together constitute the universe or the multiverse if you will.
Feb 01, 2010 @ 4:09 pm
Arvindhakshan
a very good article
Feb 01, 2010 @ 4:27 pm
Subhrajit
Namaskar,
Mr. Devdutt you have said that the delusion of ‘‘me and mine’ matters more than ‘others’’ is rooted in our scant regard for Saraswati. Are you talking about “human ego” here? Do you mean to say that Saraswati helps to control our ego and be selfless? if so, then how can Vidhya/Sarawati do that?
Regards
Subhrajit
Feb 02, 2010 @ 11:38 am
Sam
Exceptional!!! The only word I can utter after reading this piece. Such perception of the life is seldom possible without the ashirwad of a Sadguru. I bow to the Sat tatva inside you. May Parmatma bless you with many more such illuminating thoughts so that we all may bask under its perpetual light!!! Pranam!
Feb 04, 2010 @ 1:56 pm
aparna
It is a great insight to read this article. this is the first time im reading your articles, so it be a great dishonour if i comment without reading other articles.
but it really feels good that people have such philosophical outlook to a religion. rather than just a strong belief in an old practice (which is what most people think religion to be)
strong belief though important should not be without a base or knowledge. and knowledge without questions is again not true knowledge. Hindu mythology has deep rooted philosophy in it, this is something that my parents have taught me again and again.
Thank you for a great read. Will be regular reader of your Website. your illustrations are what brought me here. now your writing will bring me too
Feb 04, 2010 @ 7:09 pm
Kishore
Very very interesting… nice flow of your thoughts.. lucid writing. I will be checking more often. Keep up the good work.
Feb 05, 2010 @ 1:46 am
Vibhas K Dhingra
DevDutt,
Great to see a full fledged mythologist concerned with decoding Indian pantheon. Also just when ‘3 Idiots’ is so much in fashion, nice to see an article on the original trinity:). And here is an addition, that of the three gunas. Yup Sattva, Rajas and Tamas too for a trinity, and have a direct mapping here. Tamas is the material world, Sattvic the world of Brahma, with Rajas being the middle world. Wondered why human avatars of Vishnu are Kings i.e Rajas, well that’s why. Also since Rajas is principle of action, notice Vishnu’s birth as avatar, and notice their invocation to Siva,for success. The 3 gunas, another aspect of the same trinity.
Feb 05, 2010 @ 4:46 pm
Senthilkumar
Sir,
had the opportunity to read on the same by Sri Kishore Biyaniji at Coimbatore…
Absolutely great revelation on the three gods!!!
Feb 11, 2010 @ 9:58 am
Geetika Bajpai
Dear Devdutt ji,
this is a brilliant article. being born in a brahmin family, I was just not taught the rituals and traditions but was explained the deeper significance and philosophical meanings of the mantras, rituals and personification of God. my contemporaries see religion/God just a way to get “good stuff” in life through “Bribing God” in temples and nothing beyond. It is so great to see you throwing light on the intricate and deep meanings of scriptures.I absolutely admire you and I hope more and more people learn the essence of Hinduism.
Feb 14, 2010 @ 12:57 pm
Ram
Dear Devdutt,
Thank you for posting very good topic; Need more topics to unwrap the Hindu myths.
I interpret in a men’s life the 3 Goddess “SLD” as Mother, Wife & Child (Girl). Mother gives “Knowledge”, Wife gives “Shakthi” & Child (Girl) gives wealth (or make wealth to her). As long as you make good relationship, “Shakthi” remains “Durga”. If not, she turns to “Kali”.
If we able to handle these 3 goddess in a balanced way. Life is heaven.
Regards,
Ram
Feb 16, 2010 @ 3:08 am
Vikas
Sir,
I have read your articles and books and i found them interesting.
However, there are certain points that i would like you to consider before interpretating any of the ndian Myths
1. You have to base your interpretation into their theoretical grounding i.e. you have to explicitly state the framework in which or using which you are approaching the myth. The common perspectives are Freudian, Jungian, Structuralist, Allegorical, based on an Indian Philosopher like Sri Aurobindo, and you may find some more perspectives as well.
2. These frameworks then give different meanings to symbols and if we mix any of these we must make sure that it is conscious and not because of any ease of interepretation.
3. Any meaning that you ascribe to a god or deity or any other symbol must have the capability of retaining itself across interpretations and must be based on some LOGIC.
4. Indian Mythology is not just mythology and/or history it is itihasa, with a message.
5. While attributing any psychological category of emotions or attitudes or personality and the like one must understand that aspect in accordance with the Indian Culture.
6. Since these are Indian myths, one must know enough of Indian Psychology as well as Indian Philosophy to interpret them.
7. While interpreting one must understand and explain why was there any need to give different names etc. to the same god or diety.
8. One must read the original sanskrit text or its hindi translation before depending on any english translation if it is not of an authority figure in philosophy and mythology like Sri Aurobindo.
9.Please read Sri Aurobindo,s ‘Secret of the Veda’ to understand his Philological and Psychological Method.
Vikas
Mar 01, 2010 @ 9:41 am
Mahendra
Dear Sir,
The interpretation of Indian Knowledge including Vedas, Upnishadas and mythology should be taken place in native style i.e. it should be free from all prejudices of western theories. Bible is such a small work that it cannot be a parameter to evaluate and interpreat Indian Tradition, and if doing so it does nothing bu humuliates Indian Tradition and unnecessesarily Indians begin to put them selves on a lower steps.
This is noting but the Victory of Mecaulay
Mahendra
Mar 08, 2010 @ 12:37 pm