'Triputi tattva', the 'Rule of Three' is that everything is in the form of 3s. The manifest phenomenal objective world itself is the product of Time (kaala), Space (desha), and Causation (karya-karana) All these three create limitations on the otherwise unlimted! The embodied soul thus suffers limitations and comes within the triputi tattva as a result of which it undergoes birth- death- rebirth. This cycle ends only when the jiva takes to yoga and transcends the triputi that binds it and realizes the principle of eko'ham ". Thus One only manifests in all.
The manifest forms of One (the brahmn) in two (Atman and brahmn), three (jiva, jagat and Ishvara), four (chaturyuga manvantara), five (pancha prana, pancha jnyanendriya, and pancha karmendriya) six (Shadvarga guna), seven (sapta loka), eight (ashta siddhi), nine (nava graha, nava avarana Srichakra), ekadasha rudras, dvadasha adityas, and the like, in specific numbers, is peculiar to only ancient Indian scriptures. One, two, and many is the ordinary usage. The specific nature of 'the one' brahmn only, manifests as two and three are explained in detail in pancha agama shastra. We find Shiva manifests as Shive, and Narayana manifests as Lakshmi. The manifest form of Shakti as Shive or Lakshmi is not in any way different from the One. In Sankhyayoga prakruti and Purusha are depicted as two where as in agama shastra the one purusha only manifests as the Shakti, prakruti or maya. out the nature (prakruti of Shive is that of Shiva only, and none else. Even Shakti is separately treated, it is Shive who represents Shiva as His Shakti! The atomic particles such as Di-atoms, (dvyanu), tri-atoms (tryanu) and the like are found in in scientific terminology. But, the significance of one only becoming two and three and still remaining one only is specific feature of Vedic expression. There is another peculiar feature in Vedic mathematics that is to be noted. Two plus two does not become four since there is a process involved in the addition; firs half of the two is added to one and that makes it 3; and, then, the half of the remaining one is added and that makes it three-and -a half. Another half of the remaining, and, yet another half of the remaining goes on added to the first two and ultimately some thing remains! This will never make it to four! These are abstract aspects of higher realms of spiritual nature. Thus, brahmn remains beyond the grasp of the seeker since 'That Absolute Abstract', the 'tyat', remains beyond creation and duality (two)! This is one of the reasons why it is specifically stated that 'what one seeks is one's self only' and "that is beyond the seeker, his thought and word."
The Rk Veda has a mantra- tridha tridhaa sapta saptaah | meaning, everything is three and three , seven and seven! The magic (maya/illusion) here is that one only becomes three and again becomes one and 3 + 1 + 3 =7 and again, all these are 1 only! This is the magic or illusion, bhrama of the Mind. The supreme Lord says Eko'ham bahusyam | (Rk Veda). He only manifests as many. First He is in yoganidra as Narayana. Then He becomes aware of His state as yoganidra and visualizes His own Self as the Creative Power, Lakshmi. Thus Narayana manifests as Lakshmi. All the powers of Narayana manifest in Lakshmi and Lakshmi presents Her Self as Vasudeva with all the powers- jnyana, shakti, aishvarya, bala, virya and tejas. Vasudeva manifests as Sudarshana and Sudarshana wields all these powers and emerges as 'danda' (a long staff), and kala chakra (Wheel of Time). Vasudeva manifests as sankarshana, pradyumna and aniruddha. Aniruddha manifests as manu, manu-manus and manava. Thus the universe of galaxies, stars, planets and satellites with all their multitude of names, forms, qualities of living and non-living objective phenomenal world unfolds- manifest from one single source, Narayana.
The manifest forms of One (the brahmn) in two (Atman and brahmn), three (jiva, jagat and Ishvara), four (chaturyuga manvantara), five (pancha prana, pancha jnyanendriya, and pancha karmendriya) six (Shadvarga guna), seven (sapta loka), eight (ashta siddhi), nine (nava graha, nava avarana Srichakra), ekadasha rudras, dvadasha adityas, and the like, in specific numbers, is peculiar to only ancient Indian scriptures. One, two, and many is the ordinary usage. The specific nature of 'the one' brahmn only, manifests as two and three are explained in detail in pancha agama shastra. We find Shiva manifests as Shive, and Narayana manifests as Lakshmi. The manifest form of Shakti as Shive or Lakshmi is not in any way different from the One. In Sankhyayoga prakruti and Purusha are depicted as two where as in agama shastra the one purusha only manifests as the Shakti, prakruti or maya. out the nature (prakruti of Shive is that of Shiva only, and none else. Even Shakti is separately treated, it is Shive who represents Shiva as His Shakti! The atomic particles such as Di-atoms, (dvyanu), tri-atoms (tryanu) and the like are found in in scientific terminology. But, the significance of one only becoming two and three and still remaining one only is specific feature of Vedic expression. There is another peculiar feature in Vedic mathematics that is to be noted. Two plus two does not become four since there is a process involved in the addition; firs half of the two is added to one and that makes it 3; and, then, the half of the remaining one is added and that makes it three-and -a half. Another half of the remaining, and, yet another half of the remaining goes on added to the first two and ultimately some thing remains! This will never make it to four! These are abstract aspects of higher realms of spiritual nature. Thus, brahmn remains beyond the grasp of the seeker since 'That Absolute Abstract', the 'tyat', remains beyond creation and duality (two)! This is one of the reasons why it is specifically stated that 'what one seeks is one's self only' and "that is beyond the seeker, his thought and word."
The Rk Veda has a mantra- tridha tridhaa sapta saptaah | meaning, everything is three and three , seven and seven! The magic (maya/illusion) here is that one only becomes three and again becomes one and 3 + 1 + 3 =7 and again, all these are 1 only! This is the magic or illusion, bhrama of the Mind. The supreme Lord says Eko'ham bahusyam | (Rk Veda). He only manifests as many. First He is in yoganidra as Narayana. Then He becomes aware of His state as yoganidra and visualizes His own Self as the Creative Power, Lakshmi. Thus Narayana manifests as Lakshmi. All the powers of Narayana manifest in Lakshmi and Lakshmi presents Her Self as Vasudeva with all the powers- jnyana, shakti, aishvarya, bala, virya and tejas. Vasudeva manifests as Sudarshana and Sudarshana wields all these powers and emerges as 'danda' (a long staff), and kala chakra (Wheel of Time). Vasudeva manifests as sankarshana, pradyumna and aniruddha. Aniruddha manifests as manu, manu-manus and manava. Thus the universe of galaxies, stars, planets and satellites with all their multitude of names, forms, qualities of living and non-living objective phenomenal world unfolds- manifest from one single source, Narayana.
It is interesting to see how one becomes 2 and 3 and becomes 1 again; say, for example, a person was a young child and grows up. It is born, normally, as a jiva and does not know who all are there where it takes its birth. It is slowly growing into an adult. It desires to get married. Its desire is the cause to bring a significant 'an other' into its life as a husband or wife when married. Thus the one became an other one (an illusion of two!). one only become one more, the significant 'an other'! This one and one 'an another' become one more (a child) or two, or three, or more (children)! All these become one family; hence 1 only.
Rk Veda, nasadiya sukta says, "In the beginning, there was neither 'sat' (existence) nor 'asat' (non-existence) was there. In fact there was nobody to know, but knowledge did exists!. Knowledge, chit, consciousness always existed as 'Energy'; Energy can neither be created nor destroyed. "Knowledge is power", Knowledge is the Veda, vid or vidhya. The deity of vidya is devi sharada, sarasvati. She, the devi, breathes unto others without Her Self breathing! Her breath is the sound (shabdha, the Om, the Veda and She, Her Self, is Shree Vidhya. The Rk Veda eulogizes the deity of Knowledge in several suktas- Sarasvati sukta, Shree sukta, devi sukta, bhu sukta, etc.
Now, as regards 'the One only becoming three', it is very clear. First, there is nothing, 'neither the sat', 'nor the asat'; then appears 'asat' that has 'sat' within it. The 'asat' is not that which does not exist, but what is hidden and cannot be perceived in the absence of a perceiver! That which is hidden as potent and dynamic manifests as 'sat'. This creates the illusion of 'sat' emanating from 'asat'; this also creates the illusion of two opposites- positive and negative, this and that, here and there, 'is and is not', etc. where there existed only one, and that is the sat covered by asat! this can be illustrated by an example. Supposing there lies a book. It is not recognized unless the person who sees it! When he or she sees it, may develop an interest 'to know' what it is about and this inquisitive nature of the jiva brings one- the observer and the second, the observed. The third one- the means of knowing manifests here and thus, one (perceiver) becomes two (the perceiver and the perceived), and then three (the perceiver, the perceived and the means of perception. When the book is read and knowledge (about the book) dawns, the book is kept aside, the means of knowing disappears along with the interest 'to know'. Thus, what remains is the 'Knowledge' only. This is how a Rishi or drushtara is born. First, there is a King Vishvamitra. He invokes paramatma narayana devata and uses the Gayatree Chhandah, mantra, and thereby visualizes the 'Power'/Shakti of devi gayatree. Thus one Vishvamitra only becomes a Rishi (perceiver), with the help of a devata (perceived) and the Chhandas (means of perceiving). Finally, all the three is merged in One; what remains is the Samhita, the Veda samhita. A vedavidu, knower of the veda, is thus no different from the veda. The perceiver and the perceived are one.Sage Aruni Uddalaka thus imparted the principle of 'tat tvam asi' to his pupil-son Shvetaketu. Thus, ultimately everything manifests from 'one' and merges in that one only. That one which holds everything, knows everything is the Atman, the Self. There is nothing besides one and everything else is an illusion!
Another example is much simpler. When there is hunger, food appears. Food is not even seen even if it is in front of us when there is no hunger When the hungry person eats the food, the hunger and the food both disappear! Where did the food goo? It is the Lord Agni deva vaishvanara who appears as hunger, the food and the person who consumed the food! Thus, one only exists and nothing besides it is the fundamental principle, tattva (tat tvam).
Bhur, bhuvah, svar, (3) mahat (1), and janah, tapah, sat (3) together become 7 upper lokas (vyahruti); jagrata, svapna and sushupti (3 states of awareness). turiya (1) samadhi, samprajnya, asamprajnya (3) become 7 levels of Consciousness.;
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