Maharshi Parashara described about Tapatriayas or the Three Kinds of Difficulties that all human beings are subjected to as also the means of  realising the Paramartha Swarupa. The Tapatriayas originate due to Adhyatmika, Aadhi Daavika and Adhi Bhoutika reasons. Adhyatmika based Tapaas are either due to ‘Shaaririka’(physical) ailments or ‘Manasika’ (psychological) imbalances. Shaaririka Tapaas include dieseases related to head, digestive, heart, breathing, vision, limbs, skin, fevers and so on; related are the  various physiological problems of blood-urinary-pelvic nature. Manasika Tapaas are related to Kama, Krodha, Bhaya, Dwesha, lobha, Moha, Vishada, Shoka, Asuya, Apamana, Irshya, Matsara etc. Adhi Bhoutika Tapaas are due to the difficulties attributed to  animals, birds, Pishachaas, Serpents, Rakshasaas and poisonous related creatures like scorpions. The troubles on account of Adhidaivika nature are due to cold, heat, air, rains, drought, water, earthquakes, cyclones and so on. Additionally, the troubles are related to birth, childhood, youth, old age, ignorance, Avidya,  loneliness, smell, lack of resources, poverty, immaturity, inexperience, lack of opportunity, fear of death, death itself and multiple kinds of experiences of Naraka. Maharshi Parashara emphasized that there are problems of excessive of opulence, excellent health, excessive youth,  and such other excesses and some times ignorance is bliss. More so there could be Tapaas due to discriminations of sex, age, social status, experience, opportunity, family background; origin of birth viz. religion, Varnashrama and age. Disappointments in life, more specifically relating to money and fame, including their earnings, perservation and  its vinasha or destruction happen to be yet source of Tapatriya.

Having said this, Maharshi Parashara analysed that those entities or things which are dear to one’s own  psyche /self happen to be the root-causes of dissatisfaction like the seeds sown turn so become trees:

Dravya naasho tathotpattho paalaney chasadaa Nrinaam,

Bhavanyaneyka Duhkhaani ytathaivershti vipattishu/

Yadyaatpreetikaram Pumsdaam Vastu Maitreya jaayatey,

Tadaiva Duhkha Vrikshasya beejastwamupagacchati/

Kalatra Putra Mitraatha Griha Kshetra dhanaadikaih,

Kriyatey na thaa bhuri sukham pumsaam Yathaasukham/

Iti Samsaara duhkhaarka taapa taapita chetsaam,

Vimukti paada paccha-yamaamritey kutra sukham Nripaam/

(Maitreya! Which ever things that are deeply desired by human beings are indeed  the seeds of Maha Vrikshaas of griefs and regrets. Those entities like wife, children, friends, wealth, houses, money, fields and so on have always created more of worries than causes of happiness and conentment. In the same way,  could  there be happiness except under the shade of the Moksha Vriksha by a person who is victimised by the heat of Samsara Duhkha as intensified by Surya Deva!) This indeed is the reason as to why the torments of birth, childhood, old age and various other causes are overcome by the  Unique Medicine of Bhagavat Prapti. This again is the lasting and singular solution prescribed by Panditas to accomplish Bhagavat Prapti.

Karma and Jnaana are the two ways of realising Bhagavat Prapti. Jnaana in turn is achievable by two means; one is ‘Shaastra Janya’ or attainable by the knowledge of Shaastras and another is Viveka Janya or that which is secured by Intelligence or Inherent Aptitude or Awareness. Shabda Brahma Jnaana is Shaastra janya and Parabrahmaka Bodha is Vivekaja. In any case, ‘Ajnaana’ or lack of Awareness is as bad as darkness and to overcome that darkness, one has to light up the lamp of Shaastra jnaan;  in comparison, Viveka Jnaan which is inherent to a person is comparable to what is as good as derived from Surya. In other words, Shaastrajanya Jnaana is learnt or absorbed by Shravana-Grahana Indriyas or ‘Indriyodhbhava Jnaana’. Having thus defined Jnaana, Maharshi Parashara distinguished Brahma in two forms viz. Shabda Brahma and Para Brahma. Having achieved expertise in Shabda Brahma or the Shabda Janya Jnaana, a Pandita undergoes what is called ‘Jignasa’ or introspection and by appying the means of Viveka janya Jnaana attains Para Brahma. The formula under reference thus is: Grahana Jnaana + Jignaasa + Viveka Jnaana = Para Brahma!

Parashara Muni annotated further  that Atharva Veda distinguished the  two words of Vidya viz. ‘Para’ and ‘Apara’; the word Para seeks to attain Brahma and Apara as per Ruk-Yajur-Sama Veditrayi is  Brahma Itself!

Yattadayaktam ajara machintya maja mavyayam,

Anirdeshyamarupam cha Paanipaadaabhi Samyutam/

Vibhu Sarvagatam Nityam Bhutayoni-rakaaranmam,

Vyaapya vyaaptam yatah Sarvam yaddai pashyanti Surayah/

Yad Brahmaa tatparam dhaama tat dadhebhyam Moksha kaamshibhih,

Shtruti Vaakyoditam Sookshmam Tadvishnoh Paramam Padam/

Tadeva Bhagavadvaachyam swarupam Paramatmanah,

Vaachako Bhagavad cchaabdha stasyaadyasyaakshayaatmanah/

(It is that Manifestation of Paramaatma who is Avykta-Ajara-Achintya- Aja-Avyaya-Anirdeshya-Arupa-Paani Paadaadi Shunya-Vyapaka-Sarvagata-Nitya- Bhutaadikaarana-Swayam Kaaranaheena-Sampurna Vyapya and Vyapaka. Yogis recognise Him through their ‘Jnaana Netraas’or their Eyes of Wisdom and ‘Mumukshis’ or Seekers percieve Him as ‘Paramapada’or His Tiny Form; ‘Bhagavat’ is the  Vachya (adjective) Swarupa of Parmatma as also His Vachaka Swarupa as the Noun.) This ‘Shabda’of Bhagavat / Bhagavan has two connotations: the ‘Bha’kaara stands both for He who is the ‘Poshana Karta’ or the Preserver and also the ‘Ga’kaara standing for ‘Adhara’ or the Hold / Grasp or Clamp; ‘Ga’ kara also denotes the Provider of Karma Phala or the Benefit of Good Deeds-Rachayita or the Architect of the Universe and Laya kaara or the Terminator. The word Bhaga embraces six names viz. Aishwarya-Dharma-Yasha-Shri- Jnaana-and Vairagya!

Maharshi Parashara further stated that the word Vaasudeva denotes the following:

Bhuteshu vasatey sontarvasnyatra cha taaniyat,

Dhataa Vidhaataa Jagataam Vaasudevastatah Prabhuh/

Sa Sarva Bhuta Prakritim Vikaaraagunaadi doshaamscha Muney Vyatitah/

Ateeta Sarvaavaranokhilatmaa tenaastutam yadbhuvaraanraaley/

Samasta Kalyaana gunaatma –kosou Swashaktileshaavruta bhuta vargah,

Icchhaagriheeta –abhimatorudehassam saadhitaasesha jagaddhito yah,

Tejo balaishwarya mahaavibhodha Suvveerya shakyaadi  gunaika raashih,

Parah Paraanaam sakalaa na yatra keshaadayaassanti Paraavereshey/

Sa Ishvaro Vyashti-Samashti Rupo Vvyaktaswarupo Prakrata Swarupah,

Sarveswarassarvadruk Sarvaviccha Samata shaktih Parameswaraakhyah/

Samdrushyatey yena tadasta dosham Shuddham Param Nirmalamekaswarupam,

Samdrusshyatey vaapyamagamyatey vaa tajnaana-majnaanamatonyaduktam/

(As the Prabhu is pervasive among all the Beings and as all the Beings are absorbed into Him, besides He is the Supreme Architect and Protector of the Universe in totality, he is called Vaasudeva. He is Sarvaatma yet beyond all the ‘Avaranaas’or Enclosures; He is the Prakriti of all the Bhutaatmaas, the  endless manifestations of the Prakriti and its characteristics but unaffected by Prakriti’s deeds, insufficiencies and  deficiencies; it is He who fills in the void in between Prithvi and Akaasha; He is the embodiment of Auspiciousness and replete with the features of Propitiousness and by applying hardly a minute portion of his Maha Shakti is all omnipresent and hence called Vaasudeva. He is the unprecedented and unending stockpile of Teja or Radiance, Bala or Might, Ishwarya or Opulence, Maha Vijnaana or Supreme Knowledge, Veerya or Virility, Shakti or Power and Energy; He is the Samishti-Vyashti Rupa or of the Unique Form of Singularity and Plurality; of Vyaktaavyakta Rupa or of the Perceivable and Imperceivable Forms; indeed He is the Sarva Swami- Sarva Saakshi-Sarva Shaktimaan. Indeed it is that which seeks the Nirmala or Transparent-Vishuddha or Pure-Nirdosha or Blemishless-Unique Paramatma that  is called Para Vidya or  Jnaana; and the rest is Apara Vidya or Ajnaana!