The Earth is yellow, the Water is white, the Fire is red, the Upanishads say. They add that the Air is black and the Ether is blue.
In this vision of the world, everything is part of a system.
Everything fits together, colors, elements, sounds, bodies, gods.
There are five elements (Earth, Water, Fire, Air, Ether), and the human body has five parts that correspond to them. Between the feet and the knees is the level of the Earth. Between the knees and the anus is the level of Water. Between the anus and the heart, that of Fire. Between the heart and the eyebrows, that of Air. Between the eyebrows and the top of the skull, the Ether reigns.
That is not all. These five elements and these five parts of the body have divine correspondences.
Brahman rules the Earth, Viṣṇu Water, Rudra the Fire, Iṥvara Air and Ṥiva Ether.
What does this tight network of disparate relationships imply about the mutual relationships of these five Gods?
Iṥvara is the « Supreme Lord », but it is only one of Brahman‘s manifestations. If Brahman is the ultimate cosmic reality, why is it found between the feet and the knees, rather than at the top of the skull?
These questions are interesting, but they do not touch the essence of the problem. Symbolic systems have their own logic, which is an overall logic. It aims to grasp a Whole, to grasp a meaning of a higher order. What is important is to understand the general movement of symbolic thought, to catch its essential aim.
For example, let us consider the symbolism of the number 3 in the Vedic texts, – the symbolism of the triad.
« Three are the worlds, three are the Vedas, three are the functions of the Rite, all three are ‘three’. Three are the Fires of Sacrifice, three are the natural qualities. And all these triads are based on the three phonemes of the syllable AUṀ. Whoever knows this triad, to which we must add the nasal resonance, knows that on which the entire universe is woven. That which is truth and supreme reality.”i
The idea of the triad, which may appear a priori as nothing more than a systemic tic, refers in the Veda to a deeper idea, that of trinity.
The most apparent divine trinity in the Veda is that of Brahman, the Creator, Viṣṇu, the Protector and Ṥiva, the Destroyer.
Here is a brief theological-poetical interpretation, in which we will note the symphonic interpenetration of multiple levels of interpretation:
« Those who desire deliverance meditate on the Whole, the Brahman, the syllable AUṀ. In phoneme A, the first part of the syllable, Earth, Fire, Rig Veda, the exclamation « Bhūr » and Brahman, the creator, are born and will dissolve. In phoneme U, second part of the syllable, Space, Air, Yajur-Veda, the exclamation « Bhuvaḥ » and Viṣṇu, the Protector, are born and will dissolve. In the phoneme Ṁ are born and will dissolve Heaven, Light, Sama-Veda, the exclamation « Suvar » and Ṥiva, the Lord.”ii
In a unique, single syllable, the Word, the Vedas, the Worlds, the Gods are woven from the same knots, three times knotted.
Why three, and not two, four, five or six?
Two would be too simple, a metaphor for combat or the couple. Four forms two couples. Five is a false complexity and is only the addition of a couple and a triad. Six represents a couple of triads.
The idea of Three is the first simple idea, which comes after the idea of One, – the One from which everything comes, but about which nothing can be said. Three, in its complex simplicity, constitutes a kind of fundamental paradigm, combining the idea of unity and that of duality in a higher unity.
Long after the Vedas, Christianity also proposed a Trinity, that of the Creator God, the Word and the Spirit. It might be stimulating to try to see possible analogies between the Word and Viṣṇu, or between the Spirit and Ṥiva, but where would this ultimately lead us? To the conclusion that all religions come together?
It also seems very interesting to turn to the uncompromising monotheism(s), which apparently refuse any « association » with the idea of the One. Judaism, as we know, proclaims that God is One. But rabbinism and Kabbalah have not hesitated to multiply divine attributes or emanations.
The God of Genesis is a creator, in a way analogous to the Brahman. But the Bible also announces a God of Mercy, which recalls Viṣṇu, and it also proclaims the name of Yahweh Sabbaoth, the Lord of Hosts, which could well correspond to Ṥiva, the Lord Destroyer.
One could multiply comparable examples and use them to make the hypothesis that rather recent religions, such as Judaism or Christianity, owe much to the experience of previous millennia. Anyone concerned with paleo-anthropology knows that the depths of humanity’s times possess even greater secrets.
But the important point I would like to stress here is not, as such, the symbol of the triad or the Trinitarian image.
They are, in the end, in the face of the mystery itself, only images, metaphors.
The important thing is not the metaphor, but what it leads us to seek.
Perhaps another triadic metaphor will help us to understand the very nature of this search:
« AUṀ is the bow, the mind is the arrow, and the Brahman is the target.”iii
iYogatattva Upanishad, 134.
iiYogatattva Upanishad, 134.
iiiDhyānabindu Upanishad, 14.