What is the meaning of the Sanskrit word "Triputi"?

    The question is very significant in that it approaches one of the most important, and at the same time, one of the most misunderstood aspects of spiritual life.

     It is important to notice that the section in Guru Vachaka Kovai from which a quote containing the word triputi is found regards discussion about sadhana. Let me begin to answer  with a definition of the word triputi and show its usage by Bhagavan as quoted in other works.

Triputi: "The triple form." The triad of: knowing, knower, and object known; cognizer, object, and cognition; seer, sight, and seen.

An early translation of verse 765 in Guru Vachaka Kovai gives a clearer meaning:

765 -  So long as there is triputi-bheda [the experience of the difference between the triad – the knower, the act of knowing and the object known], sadhana (repeated spiritual practice) is indispensable. From [the experience of] the triad [triputi], one can determine that the false delusion, the ego, has not yet been annihilated.

    Bhagavan used this term in connection with the necessity of sadhana, especially dhyana or meditation, because we inherit (get stuck) in the world of triputis at birth. In Talks Bhagavan emphasized that the word does not refer to a philosophical concept referring to the  illusory nature of the mind (as the Advaitists would like us to believe), but rather one of experience in life (which is clear from the translation shown above). This experience comes free of charge with the human condition, and therefore cannot be "wished" away! Bhagavan even went on to say that the removal of the triputis necessitated bhakti (devotion to God) since the final achievement of its annihilation comes due to effort and Grace. This is seen very clearly in Talks when Bhagavan is asked about Dhyana (meditation):

D.: What is dhyana?
 
M.: The word dhyana usually signifies meditation on some object, whereas nididhyasana is used for enquiry into the Self. The triads (triputis) persist until the Self is realised. Dhyana and nididhyasana are the same so far as the aspirant is concerned, because they involve trinity and are synonymous with bhakti (devotion to God).

D.: How should dhyana be practised?

M.: Dhyana serves to concentrate the mind. The predominant idea keeps off all others. Dhyana varies according to the individual. It may be on an aspect of God, on a mantra, or on the Self, etc.

      Misconception, and thus misdirection in sadhana, comes from isolating obscure quotes from Guru Vachaka Kovai without reference to Muruganar's direct quotes from Bhagavan found in Padamalai. In direct reference to the removal of the triputis, Sri Muruganar heard the following profound statement from Bhagavan and recorded it in Padamalai that our doubts might be cleared:

 "Know that the wondrous jnana vichara (knowledge of God attained by the annilation of the triputis) is only for those who have attained purity of mind by softening and melting within. Without this softening and melting away of the mind, brought about by thinking of the feet of the Lord, the attachment to the "I" that adheres to the body will not cease to be."

     Now I hope that you are starting to see the direction that Bhagavan is taking us towards; that being the reliance and dedication to God (literally thinking of the feet of the Lord) in order for the attainment of the degree of purity required for the softening and melting away of the "I" which brings Knowledge of God. Thus Bhagavan said:

"Brahma Vidya is nothing other than seeing That which remains when all these three (triputis)– the mirage-like world, the seer of that world, and the bright eye's seeing – are burnt without a trace. "

 
         This burning is a process achieved through ongoing meditation, aided by other aspects of sadhana like prayer and scriptural understanding. Bhagavan has said that this process is an effort requiring long practice. His direct quote in regards to this truth is again found in Talks:

"The Bible and the Gita are the same…In the Bhagavad Gita it is said that it is the nature of the mind to wander. One must bring one's thoughts to bear on God. By long practice the mind is controlled and made steady."

        So, O Sadhaka, be steady in sadhana, be devoted and think of God, meditate and realize... that God will then take care of everything.

                                                    OM OM OM