TRIKUTI

When the knot of the three qualities of Maya is untied, then the Tenth
Gate opens up, and the mind is intoxicated, O brother (sggs 1123).
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Trikuti (Tri+Kuti) is a Sanskrit word, which literally means "the confluence of the three". But the question one may ask is: the confluence of what three? The focus of this Gurbani Reflection is to ascertain through the Gurbani as to what these three are referred to here by Bhagat Kabeer Sahib Jee.

There is a wide variety of interpretations of "Trikuti" that can be found in the various Gurmukhi Teekaas or English translations of Sri Guru Granth Sahib (SGGS) available in the market. This confusion may be the upshot of the fact that Baabaa Nanak and Kabeer Sahib, for example, have repeatedly used many purely mystical or esoteric terms and expressions common to all Indian religions or traditions. However, Baabaa Nanak's or Kabeer Sahib's use of these mystical or esoteric terms (i.e. Taantric and Yogic terms) does not plausibly follow that they actually practiced themselves or conceivably suggested their practice to cohorts. This simply means they have used such technical esoteric terms only as figurative speech which were current and handy for use and were generally understood among advanced mystical orders of their time. In fact the Gurus and Bhagtas had many discussions during their time with Yogis, Saadhoos and ascetics of various mystical cults and denominations. Actually the Gurus and the Bhagatas had their own mystical message to convey to the humankind, which was original with them.

Having said that, some Gurmukhi Teekaa of the SGGS interprets as Kabeer Sahib suggesting here "Trikuti" to mean the confluence of the three main Naarhees (arteries) — Irhaa, Pinglaa and Sushumanaa that interconnect the Chakras or subtle energy centers of the human body. However, Kabeer Sahib would not be suggesting that because, as said before, he neither practiced Yoga himself nor suggested its practice to followers. Other Teeka of the SGGS interprets as Kabeer Sahib suggesting here the confluence of the three rivers — Gangaa, Jamunaa and Saraswati — that takes place in Trikuti. As we will see, this interpretation does not seem to be apt either. Some Teeka suggest both the confluence of the three main Naarhees and the three rivers!

Some English translations of the SGGS interpret as Kabeer Sahib suggesting here three rivers namely knowledge, right action and devotion in which we are to wash our sins or mistakes. This is not plausibly either, because they are incorrectly interpreting the word "Naahi" (nwih) to mean "to bathe or wash". In reality, the word "Naahi" means "no".

Then what does Kabeer Sahib really mean by "Trikuti"? Well, let's dig up help and guidance from the Gurbani itself. On page 1123 of the SGGS, in an another Shabad, Kabeer Sahib gives us the clue as to what this "Trikuti" really is. He says:

On the same page, in an another Shabad that comes before the foregoing Shabad, Kabeer Sahib lists these three qualities of Maya as (1) Saatava (Sat or Sato), (2) Raajas (Raj or Rajo), and (3) Taamas (Tam or Tamo). In English, these three modes can be called goodness, passion and ignorance, respectively. They are like intertwined strands of the winding cord or rope, a delusive force inherent in the creation. Through this sphere, all embodied beings are hold in bondage. The Gurbani time and again reveals to us that Maya's delusive force makes us (a) forget the Self ("Hari Visrai"), (b) it gives rise to emotional attachment ("Moh Upjai"), and (c) it creates duality ("Bhaau Doojaa") or the notion of "other" where there is none. In an another Shabad Kabeer Sahib says that everything will eventually get tired, fade away or vanish, but not this Maya.

Clearly, Kabeer Sahib stresses here the absolute necessity of transcending the realm of the three-modes of material nature (Traiguna Maya). He says that the Chautha Pada (the Fourth State, Turiya-Avasthaa or the state of Pure Awareness) is experienced only when the "Trikuti" of Saatav, Raajas and Taamas is transcended. In other words, he says when the knot of the three qualities of Maya is untied, then the Tenth Gate (Dasam Dawaar) opens up. In short, realization of God-Consciousness is the opening of the Tenth Gate by rising above the trinity of Saatav, Raajas and Taamas. Hence, according to Kabeer Sahib, "Trikuti" is the sphere of Maya wherein matter predominates over Spirit. In this sphere, the Kaarmic law of repeated suffering works in full swing. Therefore, he accentuates one must be go beyond Maya to realize one's True Nature as Pure Awareness. Going beyond Maya or the gross realm of material is synonymous with many other esoteric terms and expressions such as opening of Bajjar Kapaat, opening of third eye, Sunn, Sunn Anaraagee, Sunn-Samaadhi, Sunn Kalaa, Panch-Shabad Jhunakaar, Shabad-Surati, Surati-Dhun, Ajappaa-Jaap, Akul Niranjan Deethaa, Sachee Nagree, Begampuraa, Nijghar, Kundilini Surjhee, Siv Kee Puree, Sasi Ghari Soor, Siv Sakti, Anhat Naad, Anhat Dhuni, Anhataa Shabad, Anhat Baaje, Anhat Baanee, Anhat Beenaa, Anhad Benu, Anhat Run Jhun, Anhat Sunn, Ounman, Dhandhookaar Niraalam, Sat Saroop, Guptee Baanee, Bees Ikees, Sat Saru, Sahaj-Avasthaa, Gurmukh state, understanding of Irhaa-Pinglaa-Sushumanaa, and so on.

The compelling force of the illusory and deceptive effects of the triple-qualitied Maya are subtle and enticing. Thus, the greatest challenge for the individual in his ultimate quest for liberation from bondage due to the powerful sway of Maya that easily deludes and distracts one's efforts. But Maya is not easily overcome especially for those who have not conquered the lure of their senses. To counter this attraction towards the mirage-like world caused by Maya, we are asked to strive to gain knowledge of the Supreme Being and one's own Aatmaan. This can be achieved by practicing sincere devotion or Bhagti (Naam-Simran etc.) that is capable of ripping apart the veil of Maya. Therefore, since nothing is permanent (joy and sorrow from the worldly gain and loss etc.) one has to develop one's spiritual nature (rising up to the Tenth Gate) and learn to engage in sincere Bhagti. Cultivating truthful living, mercy, compassion, selflessness, love, spiritual wisdom, contentment, self-control, seeing the same One God in all (friendliness towards all), humility, maintaining equanimity of the mind in all circumstances, wholeheartedly following the Gurmat, becoming the Gurmukh and developing Sahaj-Avastha (natural state of being) etc. These are the guidelines suggested that can help an individual overcome the effects of Maya. However, according to the Gurbani, this is a difficult path to tread — it's like chewing the steel balls or walking on a double-edged sword! Accordingly, Kabeer Sahib says how the mind that has become like an elephant (with inflated ego) can pass through this narrow gate ("less than one-tenth of a mustard seed").

According to the Gurbani, Spiritual Experience such as Dasam Dawaar ( Spiritual Realization etc.) cannot be put into words. The analogy adduced in the Gurbani is that of a mute person (Goongaa) enjoying the taste of the sweet candy. If you ask that mute person to describe his experience of the taste of the sweet candy he is enjoying, he will remain silent. He will smile, but say nothing. Similarly, when it comes to verbalizing the Spiritual Experience (of Dasam Dawaar etc.), the Gurbani tells the person will become speechless and silent, like a mute. Because, such Spiritual Experience lies outside the perception of the gross equipment of our body-mind-intellect, beyond the purview of the state of our Haume-mind (egocentric existence). Therefore, the language, words or phrases of any sorts can never hope to express, communicate, define or report upon It. One has to experience himself within. In other words, God-Experience cannot be described, given as a gift or made to an order. Here the Gurbani is simply trying to make us aware that if someone makes claims to the contrary, watch out!

— T. Singh

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