Difference between revisions of "Trimurti" - New World Encyclopedia

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In [[Hinduism]] the Trimurti (also called the Hindu trinity) is a concept which holds that [[God]] has three aspects, which are only different forms of one God. The three aspects of God, (also known as "Parabrahman," or God's personae are [[Brahma]] (the Source/Creator), [[Vishnu]] (the Preserver/Indwelling-Life), and [[Shiva]] (the annihilator or transformer). Some Hindus use the cosmological functions of the three gods of the trimurti to create an acronym for "GOD"; that is Generator (Brahma), Operator (Vishnu) and Destroyer (Shiva). According to the Trimurti belief, these three personae of God are simply different aspects of the one and the same God. In this manner, such beliefs are similar to some interpretations of the [[Christianity|Christian]] [[Trinity]] such as [[Sabellianism]]. The Trimurti itself is also conceived of as a single deity in its own right and sometimes artistically represented as a three-faced human figure. This Trimurti concept is a tenet most strongly held in Smartism, a denomination of Hinduism,though it is largely rejected by other denominations, such as [[Vaishnavism]].  
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{{Hinduism small}}
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The '''Trimurti''' (meaning "three forms" of God), also known as the Hindu Trinity, is an iconographic representation of God in [[Hinduism]], which depicts divinity as a three faced figure. These three faces represent God's roles of creation, preservation and destruction, which are associated with [[Brahma]] (the source or creator), [[Vishnu]] (the preserver or indwelling-life), and [[Shiva]] (the destroyer and transformer) respectively. These three personae are thought to represent different modalities of the one supreme divinity. In this manner, the Trimurti is similar to some interpretations of the [[Christianity|Christian]] [[Trinity]] such as [[Sabellianism]]. These similarities however should not be carried too far. Beyond the superficial three-in-one commonality, Chrisitian trinitarianism is very different from "Trumurti" in almost all cases save the interpretive scheme of ninth-century philosopher [[Shankara]].  
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This Trimurti concept is a tenet most strongly held in Hindu denomination of [[Smartism]], though it is largely rejected by other denominations, such as [[Saivism]] and [[Vaishnavism]].  
  
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==The Three Divinities==
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==Evolution of Trimurti==
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The specific Hindu gods that combined to make the Trimurti ([[Brahma]], [[Vishnu]], and [[Shiva]]) each have their own origins in Hindu mythology, scripture, and folklore. However, how they came together in a single iconographic representation is still a source of scholarly interest. According to scholarship, the origins of the Trimurti can be traced back to the the Rg Veda, where the earliest expression of god in three aspects is found. Here, the all-important element of fire is conceived in three forms: in the hearth, it is Agni; as lightning it is Vidyut; and in the form of the sun it is Surya. Later on in the Maitrayaniya Upanishad 4.5, it is reported that meditation upon the One reveals it to be embodied in a series of triadic entities, one of these being the triad of Gods Brahma, Rudra, and Vishnu.
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===Brahma===
 
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{{Hdeity infobox| <!--Wikipedia:WikiProject Hindu mythology—>
 
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  Image                    = Brahma Halebid.jpg
 
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| Caption                  = Brahma carving at a temple in [[Halebidu]]
 
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| Name                    = Brahma
 
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| Devanagari              = ब्रह्मा
 
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| Sanskrit_Transliteration = Brahmā
 
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| Pali_Transliteration    =
 
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| Tamil_script            =
 
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| Affiliation              = [[Deva (Hinduism)|Deva]]
 
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| God_of                  = creation<!--eg. god of death—>
 
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| Abode                    = [[Brahmapura]]
 
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| Mantra                  =
 
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| Weapon                  =
 
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| Consort                  = [[Saraswati]]
 
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| Mount                    = [[Swan]]
 
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| Planet                  =
 
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}}
 
  
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'''Brahma''' (written Brahmā in [[IAST]]) ([[Devanagari]] ब्रह्मा, pronounced as {{IPA|/brəhmɑː/}}) is the [[Hindu]] [[God of Creation]], and one of the Hindu Trinity - [[Trimurti]], the others being [[Vishnu]] and [[Shiva]]. It must not be confused with the Supreme Cosmic Spirit of Hindu philosophy [[Brahman]] (the root of both words is the same). Brahmā is identified with the [[Veda|Vedic]] deity [[Prajapati]].
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By the time of the original composition of Hindu Epics (500-100 B.C.E.), Shiva and Vishnu had gained a place at the top of the Hindu pantheon. Within the Epics attempts were made to identify Shiva with Agni, the god of fire who is of utmost importance in the Vedas. For instance, in one passage in the Mahabharata the Brahmins claimed Agni to be Shiva.<ref>Although such attempts at an identification of the two gods remained isolated, they would suggest that, in adapting their speculations to the actual state of popular worship, the Brahmans kept the older Vedic triad of Soma, Agni and Vayu distinctly in view, endeavoring to bring their new structure into harmony with the ancient Vedic beliefs.</ref> In regards to [[Vishnu]], this god already occupied a place in the Vedic mythology,<ref> Vishnu's place in Vedic mythology is by no means one of such prominence as would entitle him to the degree of exaltation he received as one of the three hypotheses of the divine. There is also some question as to the links between the Vedic Vishnu and Vishnu as he has been commonly known within the Trimurti. Although his general nature within the Vedas as a benevolent, genial being corresponds on the whole to the later Vishnu, the later Vishnu exhibits many important features which are not found within his prototype, and were most likely attributed to him from an amalgamation with regional deities. However, there are several Vedic verses that do utter the view that Vishnu does indeed have supremacy as a personal God.</ref> occasionally being given supremacy as a supreme personal God. His famous appearance in the [[Bhagavadgita]] in the form of [[Krishna]] only reinforced this reputation. However, in the Epics, the three gods as modes of one greater entity plays almost no role. It is only in the appendix of this work (10660 ff) that the notion of Trimurti is introduced. However, Brahma is largely ignored, whereas Vishnu and Shiva are considered equal parts of an androgynous entity referred to as Hari-Hara, a duad which eclipses the triad in importance.
  
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====Attributes====
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It was not until the arrival of the ''Puranas'', a large corpus of mythical and historical Hindu texts, that the Trimuti became a standard doctrine. The Padma-Purana, a Vaishnava text, explains the origin of the three modalities of the one supreme Vishnu: "In order to form this world, the supreme spirit produced from his right side Brahma. In order to maintain the world, he created from his left side Vishnu. To destroy it he gave rise to Shiva from his middle. Some men worship Brahma, others Vishnu, and yet others Shiva. Since these three are one, the devout should draw no distinction between them." This is the first explicit statement of the three gods' essential oneness as constituents of the supreme principle. However, it should be noted that at no time was the trinity itself actually worshiped.  
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At the beginning of the process of creation, Brahmā created ten ''Prajapatis'' (used in another sense), who are believed to be the fathers of the human race. The ''Manusmriti'' enumerates them as ''Marichi'', ''Atri'', ''Angirasa'', ''Pulastya'', ''Pulaha'', ''Kratu'', ''Vasishtha'', ''Prachetas'' or ''Daksha'', ''Bhrigu'', and ''Narada''. He is also said to have created the seven great sages or the ''Saptarishi'' to help him create the universe. However since all these sons of his were born out of his mind rather than body, they are called ''Manas Putras'' or mind-sons.
 
  
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Brahmā only occasionally interferes in the affairs of the gods, and even more rarely in mortal affairs. He did force [[Soma]] to give [[Tara (Hindu)|Tara]] back to her husband, [[Brihaspati]]. He is considered the father of [[Dharma]] and [[Atri]]. Brahmā lives in [[Brahmapura]], a city located on [[Mt. Meru]].  
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Iconographic representations of the Trimurti first appear around the latter half of the first millennium of the common era. For example, the famous image of the Trimurti statue found on Elephanta island (near [[Mumbai]], India) was carved during the eighth to tenth century. This sculpture has been attributed the imperial Rashtrakutas of Manyakheta (in present day Karnataka), who ruled the southern and the central parts of India this time period, and used the image of the three Gods as their insignia. In this particular image, Shiva is depicted as manifesting all three aspects of the Godhead.  
  
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Brahmā is an agent of [[Brahman]], the [[Supreme Being]] or [[The Absolute|Absolute]] of Hinduism.  
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It has been suggested that the emergence of the Trimurti was perhaps a deliberate attempt to reconcile the major Hindu deities of the time into one universal Godhead in order to minimize the spiritual competition among devotees, and to promote unity and [[harmony]]. From this perspective, the Trimurti, like the Hindu deity [[Harihara]], reflects the deep impetus in Hindu thought towards inclusion and [[syncretism]]. Until the creation of the trinity, Vishnu, Shiva, and to a lesser extent Brahma were recognized under varying names dependent upon the particular locality in which they were being worshiped. Eventually, they came to subsume the names and traits of deities with whom they shared a similar nature through the agency of popular poetry or art, among other mediums. For example, considering several of Vishnu's alternative monikers, such as Vasudeva and Vaikuntha, an attempt may be made to identify Vishnu with [[Indra]], another one of the Vedic gods. As these gods rose to preeminence within the popular traditions in various regions, their attributes became coordinate with the powers which had been attributed to Brahma, and they too came to represent the Supreme Personal Being in their own right. Therefore, the three deities, Brahma, Vishnu and Shiva, were to represent a triple Godhead, as it manifests itself in the creation, preservation, and destruction of the universe, respectively.
  
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Brahmā is usually depicted with four heads. The reason given is as follows. When Brahmā was creating the universe, he made a female deity known as [[Shatarupa|Shatarupā]] (one with a hundred beautiful forms). Brahmā was immediately infatuated. Shatarupā moved in various directions to avoid the gaze of Brahmā. But wherever she went, Brahmā developed a head. Thus, Brahmā developed five heads, one on each side and one above the others. In order to control Brahmā, Shiva cut off the top head. Also, Shiva felt that Shatarupā was Brahmā's daughter/son, being created by him. Therefore, Shiva determined, it was wrong for Brahmā to become obsessed with her. He directed that there be no proper worship in India for the "unholy" Brahmā. Thus, only Vishnu and Shiva continue to be worshipped, while Brahmā is almost totally ignored. Ever since the incident, Brahmā has been reciting the four Vedas in his attempt at repentance.
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==The Three Divinities of the Trimurti==
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Another legend of the lack of worship of Brahmā is as follows: Once, harth Vishnu and Brahmā approached Shiva and requested to find his beginning and end.  Vishnu was appointed the end, and Brahma the beginning.  Each took their journey, and neither could find their appointed destination.  Vishnu, satisfied, came up to Shiva and bowed down to him as a swarupa of [[Brahman]].  Brahmā did not give up so easily.  As he was going up, he saw a [[kaitha]] flower, dear to Shiva.  His ego forced him to ask the flower to bear false witness of Brahmā's finding Shiva's beginning.  When Brahmā told his tale, Shiva, the all-knowing, was angered by the former's ego.  Shiva thus cursed him that no being in the three worlds will worship him.  There is another legend which relates Brahmā's not being worshipped to a curse by the great sage [[Brahmarishi]] [[Bhrigu]]. Once a great fire-sacrifice ([[yajna]]) was being organised on Earth with Bhrigu being the high priest. It was decided that the greatest among all Gods would be made the presiding deity. Bhrigu then set off to find the greatest among the Trinity. When he went to Brahmā, he was so immersed in the music played by [[Saraswati]] that he could hardly hear Bhrigu's calls. The enraged Bhrigu then cursed Brahmā that no person on Earth would ever invoke him or worship him again.
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{{readout||right|250px|The Trimurti is the [[Hindu]] representation of [[God]] as [[Brahma]] (creator), [[Vishnu]] (preserver), and [[Shiva]] (destroyer)}}
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These three forms or faces of the Trimurti represent God's roles of creation, preservation and destruction, which are associated with [[Brahma]] (the source or creator), [[Vishnu]] (the preserver or indwelling-life), and [[Shiva]] (the destroyer and transformer) respectively. Some Hindus use these cosmological functions of the three gods to create an acronym for "GOD"; that is ''G''enerator (Brahma), ''O''perator (Vishnu) and ''D''estroyer (Shiva).
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However, these are just tales in the puranas (hindu history books). In Valmiki's Ramayana, Brahma is shown to have instructed the sage to worship Rama incarnation of Vishnu or Shiva as recounted to in the story of the Ganges.
 
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India today has but two temples dedicated to Brahmdev alone as opposed to the thousands of temples dedicated to the other deities in the Trinity namely Shiva and Vishnu. The more famous one being at Pushkar in Rajasthan state.
 
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====Creation====
 
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According to [[Purana]]s he is self-born (without mother) in the lotus which grows from the navel of [[Vishnu]] at the beginning of the universe. This explains his name ''Nabhija'' (born from the navel). Another legend says that Brahmā created himself by first creating water. In this he deposited a seed that later became the golden egg. From this golden egg, Brahma the creator was born, as ''[[Hiranyagarbha]]''. The remaining materials of this golden egg expanded
 
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into the Brahm-anda or Universe. Being born in water, Brahmā is also called ''Kanja'' (born in water). Brahmā is said also to be the son of the Supreme Being, ''Brahman'' and his female energy, ''[[Maya_(Hinduism)|Maya]]''. The beginning of the universe was the sound [[Aum|OM]].
 
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====Appearance====
 
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[[Image:Brahma_1820.jpg|thumb|right|150px|A handcoloured engraving of Brahma]]
 
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Brahmā is traditionally depicted with four heads and four faces and four arms. Each head recites one of the four [[Vedas]]. He is usually depicted with a white beard, to match the near eternal nature of his existence. He is shown as having four arms, with none holding a weapon, unlike most other [[Hindu|Hindu Gods]]. One of his hands is shown holding a scepter in the form of a spoon, which is associated with the pouring of holy ghee or oil into a sacrificial pyre - indicating the fact that Brahmā is the lord of sacrifices. Another of his hands holds a water-pot (sometimes depicted as a coconut shell containing water). The significance of the water is that it is the initial, all-encompassing ether in which the first element of creation evolved. Brahmā also holds a string of rosary beads that he uses to keep track of the Universe's time. He also is shown holding the Vedas, and sometimes, a lotus flower.
 
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====Vehicle====
 
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His vehicle is the [[Swan]]. This divine bird is bestowed with a virtue called '''Neera-Ksheera Viveka''' or the ability to separate milk and water from a mixture of the two. The significance of this is that justice should be dispensed to all creatures, however entwined it might be in a situation. Also, this virtue indicates that one should learn to separate the good from the evil and then accept that which is valuable and discard that which is worthless or evil.
 
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====Consort====
 
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His consort is [[Saraswati]], the goddess of learning.
 
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====Temples====
 
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Although Brahmā is prayed to in almost all Hindu religious rites, there are only two temples dedicated to him in India, the more prominent of which is at [[Pushkar]], close to [[Ajmer]]. Once a year, on the full moon night of the Hindu lunar month of Kartika (October - November), a religious festival is held in Brahmā's honour. Thousands of pilgrims come to bathe in the holy lake adjacent to the temple. There is also a famous [[murti]] of Brahmā at Mangalwedha, 52 km from [[Solapur]] district in [[Maharashtra]].
 
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There is one more temple for Brahma in the temple town of Kumbakonam, (Thanjavur District) Tamil Nadu. Regular pujas are held for Brahma and during Navrathris, this temple comes to life with colourful festivities.
 
  
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===Brahma===
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{{Main|Brahma}}
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Iconographic representations of Hindu gods are typically associated with specific symbols and animal companions or "vehicles." Brahma's vehicle is the [[Swan]]. Brahma is typically colored red, symbolizing the creative power of the sun. His physiognomy is marked by four heads, four faces, and four arms. Hindu myths explain that he originally had five heads, though the fifth was cut off by Shiva in order to control Brahma's infatuation with Shatarupā, a female deity. Each of Brahma's remaining heads recites one of the four Vedas. He is usually depicted as having a white beard, indicating his status as the elder god. One of his four hands is shown holding a scepter in the form of a spoon, which is associated with the pouring of holy ghee or oil into a sacrificial pyre, indicating that Brahmā is the lord of sacrifice. In another hand, Brahmā holds a [[mala]] (string of rosary-like beads) that he uses to keep track of the duration of the universe. He also is shown holding the [[Vedas]], and sometimes, a [[lotus]] flower. A fourth hands holds a water-pot (sometimes depicted as a coconut shell containing water). He is said to live in Brahmapura, a mythical city located on Mt. Meru. At one time, Brahma represented the creative power of divinity until this power was supplanted by the great [[Shakti]] (feminine Goddess). According to the ''Puranas'', Brahma was self-born (without mother) within the lotus which grew from Vishnu's navel at the beginning of the universe. Alternative stories claim Brahmā to be the progeny of Brahman, the Supreme Being, and his female energy, Maya. Another legend says that Brahmā created himself by first creating water, and then depositing his seed into this water, from which he grew to become a golden egg. From this golden egg, Brahma was born as Hiranyagarbha; hence he is also known as Kanja (or "born in water"). It is said that the remaining materials of this golden egg expanded into the Universe. Yet another aspect of Brahma's mythology states that during creation, Brahmā created ten ''Prajapatis'' (Fathers of the human race, as well as seven great sages). Brahma is commonly accompanied by his consort Saraswati, the goddess of learning, harmony and artistic endeavor.
  
 
===Vishnu===
 
===Vishnu===
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{{Main|Vishnu}}
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[[Vishnu]] represents the active caring side of the supreme divinity. Hindus believe that Vishnu incarnates periodically for the protection of righteousness ''([[dharma]])'' and the destruction of evil, and he is most famously identified with his [[avatar]]s, especially [[Krishna]] and [[Rama]]. His name literally means "all-pervading one" and likely derives from the story of his measurement of the universe with three strides, described in the 'Vishnu Sukta' of the Rig Veda. Vishnu rose to supremacy in the Hindu pantheon after defeating Indra in [[mythology|mythological]] lore. The Visvakarma Sukta of Rig Veda (10.82) that tells the story of Brahma's creation, seems to refer to Vishnu indirectly as the Supreme God, since the lotus which spawned Brahma and subsequently the universe originally grew from Vishnu's navel. In the ''Puranas'', this story was reinterpreted to suggest that Brahma merely imagined himself to be the first born, and it is Vishnu who has true authority over creation. Vishnu's rise to supremacy is most apparent in the great Hindu Epics. Perhaps there is no more significant an illustration of Vishnu's power as in the [[Bhagavadgita]], a section of the larger [[Mahabharata]] Epic. Here he appears in the form of Krishna, who serves as charioteer for Arjuna, a conflicted warrior. Vishnu's avatar implores Arjuna to follow the path of righteousness and duty without selfish desires.
  
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{{Hdeity infobox| <!—Wikipedia:WikiProject Hindu mythology-->
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Vishnu is typically depicted as a four-armed male. The four arms indicate his all-powerful and all-pervasive nature. He is always to be depicted holding four talismanic objects: a [[conch]] shell (the sound of which represents the primeval sound of creation), a [[chakra]] (a discus-like weapon which symbolizes the mind without ego), a Gada (a mace from which mental and physical strength is derived), and a [[lotus]] flower (or padma, which represents liberation through dharma). Vishnu is usually colored a blue, which represents the pervasiveness of both the sky and the ocean. Around his neck, he wears the auspicious "Kaustubha" jewel, and a garland of flowers. A crown adorns his head symbolizing his supreme authority. Vishnu is to shown wearing an earring in each ear which represent the inherent opposites in creation, such as knowledge and ignorance, happiness and unhappiness, and so forth. Sri or Lakshmi, the goddess representing beauty and fortune, is the consort of of Vishnu.
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  Image                    = UniversalForm.jpg
 
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| Caption                  = Lord Krishna revealing his Universal form to [[Arjuna]] <small>''Artwork © courtesy of [http://www.krishna.com The Bhaktivedanta Book Trust]''</small>
 
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| Name                    = Vishnu
 
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| Devanagari              = विष्णु
 
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| Sanskrit_Transliteration ={{IAST|viṣṇu}}
 
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| Pali_Transliteration    =
 
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| Tamil_script            =
 
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| Script_name              = <!--Enter name of local script used—>
 
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| Script                  = <!--Enter the name of the deity in the local script used —>
 
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| Affiliation              = [[Trimurti]]
 
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| God_of                  = <!--eg. god of death—>
 
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| Abode                    =
 
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| Mantra                  =
 
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| Weapon                  =
 
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| Consort                  = [[Lakshmi]]
 
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| Mount                    = [[Garuda]]
 
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| Planet                  =
 
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}}'''Vishnu''' ([[IAST]] {{IAST|viṣṇu}}, [[Devanagari]] {{Unicode|विष्णु}}, with honorific '''Shri Vishnu'''; {{IAST|śrī viṣṇu}}, {{Unicode|श्री विष्णु }}), is a form of [[God]], in [[Hinduism]]. For [[Vaishnavism|Vaishnavas]], he is the Ultimate Reality or God, as is [[Shiva]] for [[Shaivite]]s. In [[Trimurti]] concept (sometimes called the Hindu Trinity), he is the second aspect of God (the others being [[Brahma]] and [[Shiva]]).  
 
  
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Known as the ''Preserver'', he is most famously identified with his [[avatar]]s, or incarnations, especially [[Krishna]] and [[Rama]]. He is also frequently referred to as [[Narayana]]. Some Nepalese Hindus believe that their reigning monarch, currently [[King Gyanendra]], is a living reincarnation of Vishnu, though this recognition has recently been abolished.
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Vaishnavites (those who worship Vishnu as the superior deity), often claim that nothing is actually destroyed, but rather, the operation of destructive power attributed to Shiva is simply a transformation of matter. Matter, therefore, is never actually annihilated, hence Vishnu's preservative ability is proclaimed to be the ultimate power in the universe. He is also worshiped in the forms of his [[avatar]]s. [[Vaishnavism]] is very popular in contemporary India, particularly in the northern regions, and has also spread beyond India in the form of diaspora of [[Hinduism]] and [[Gaudiya Vaishnavism]], which came to North America by way of the [[International Society for Krishna Consciousness (ISKCON)]] in the 1960s.
  
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For the followers of [[Vaishnavism]], known as Vaishnavas, he is the Ultimate Reality and not just one form of God.
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===Shiva===
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[[Smartas]], who follow [[Advaita]] philosophy, believe that deities such as Vishnu or [[Shiva]] are various forms of one ultimate higher power (''"[[Brahman]]"''), which has no specific form, name, face or features. [[Ayyavazhi]] outputs almost a same vision on Vishnu as [[Smartism]].
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{{Main|Shiva}}
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[[Image:Sivakempfort.jpg|thumb|right|250px|A large statue in Bangalore depicting Lord Shiva meditating.]]
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Shiva is the personification of the destructive power of the supreme divinity. This destructive element seems to have been inherited from Shiva's precursor Rudra, the Vedic god of death and the wastelands. Despite this characterization as an annihilator, Shiva is viewed as a positive force as creation necessarily follows annihilation, and further that creation at new and higher levels are dependent upon the cleansing force of Shiva's annihilation. In this way, many [[Shaivism|Shaivites]] (followers of Shiva) have nuanced the traditional understanding of Shiva, reconfiguring him as the personification of God's ''reproductive'' power, an understanding which seems to have supplanted Brahma's importance as the creator. According to devotees, Shiva is not merely a destroyer but performs the functions of creator, preserver, ''and'' destroyer, while also performing blessings upon worshipers. Just as Vaishnavas see Vishnu as the Ultimate Reality, so too do Shaivites speak of Shiva. Extrapolating upon these abilities to both destroy and create, Shavite mythology portrays Shiva as the entity which reconciles all polarities observed in the physical world. Hence, Shiva is both static and dynamic, oldest and youngest, virile and celibate, gentle and fierce, and so on. He even reconciles the duality of men and women, taking the form of Ardhanarishwara ("half woman, half man") in order to assert the equality of men and women. In addition, he is said to be omnipresent, residing in every living being as pure consciousness.  
  
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Vaishnavism however believes that God can transcend all personal characteristics yet can also have personal characteristics for the grace of the human devotee. Personal characteristics are considered an aid for the devotee to focus on God. It also believes that it is not necessarily wrong to view a form of God as long as it is recognized that God is not limited to a particular form. Nonetheless, there are many Vaishnava sects, most notably Vadakalai Iyengars, who believe that Vishnu's actual form is not beyond human comprehension, and that his form is exactly as shown in pictures and idols.
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Like Vishnu, Shiva is not limited to  personal characteristics and can transcend all attributes and iconographic representations. With this in mind, Hindus typically depict and worship Shiva in an abstract manner, often in the form of the ''Shiva linga'' (or [[lingam]]), a phallic clay mound or pillar bearing three horizontal stripes. Shiva is commonly pictured in deep meditation upon Mount Kailash, his traditional abode located in the south of [[Tibet]]. Shiva's body is smeared with cemetery ashes representing the fact that death is the ultimate reality of the life. For this reason Shiva is typically colored white. A third eye on his forehead represents his ability to look beyond the obvious, as well as his untamed energy which destroys evil doers and their sins. Shiva also bears on his head the crescent of the fifth day (panchami) moon. This represents the power of the sacrificial offering, as well as his control over time. Shiva wears tiger, deer and elephant skins to indicate his control over lust, pride and the mind, respectively. Further, a deadly [[cobra]] worn around Shiva's neck illustrates that he has conquered death. Shiva also carries a [[trident]], an instrument which metes out punishment to evil-doers on the spiritual, subtle and physical planes. The three prongs also represent the creative, preservative, and destructive functions of the divine triad, while the Trident itself in the hand of Shiva affirms that all three aspects are ultimately under his control. Shiva is inseparable from his consort Parvati (who is also referred to as Shakti), as the two are considered to be one within the absolute state of being. Thus, Shiva is said to share half of his body with Shakti in his form as [[Ardhanarishwara]]. Shaivism is the most popular branch of Hinduism practiced in South [[India]] today.
  
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Vaishnavite Hindus also worship Vishnu in an abstract form (i.e., God with vague form) as a [[saligrama]] stone. Use of the saligrama is similar to the use of [[lingam]], a form of [[Shiva]].
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==Meaning and Significance==
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The Trimurti has been interpreted in many different ways, particularly in relation to [[cosmology]]. A widely accepted belief is that the three gods seen together represent earth, water, and fire. The earth is seen as the originator of all life and hence is regarded as Brahma. Water is seen as the sustainer of life and is represented as Vishnu. Fire consumes or transforms life and is therefore considered to be Shiva. Alternatively, the three members of the Trimurti are conceived to be analogous with the three planes of consciousness: On the spiritual plane, the spiritual element is represented by Brahma, the psychic element by Vishnu, and the physical element by Shiva. On the psychic plane, Brahma epitomizes intuitive and creative thought, Vishnu is intelligence, and Shiva represents emotion. On the physical plane, the sky is Brahma, the Sun is Vishnu and the Moon is Shiva. Various phases of an individual’s life are said to be represented by the Trimurti. The first of these phases, that of celibacy and studentship ''(Brahmacharya Ashram)'' is represented by Brahma. During this phase, knowledge, represented by Brahma's consort Saraswati, is the individual’s constant companion. The second phase of adulthood and householders ''(Grihastha Ashram)'' is represented by Vishnu. During this phase, the individual fulfills all religious and family obligations by becoming involved in generating wealth, which is then used to sustain the family. During this phase wealth is the individual’s companion and is represented by Vishnu’s consort, Goddess Lakshmi. The third phase is that of old age ''(Vanaprastha Ashram)'' and is represented by Shiva. This phase marks the renunciation of the material world for an austere life dedicated to the pursuit of true knowledge. In ancient days, this typically marked the time when a householder, along with his wife, left his worldly belongings to live in a forest with only essential belongings, just like Lord Shiva. In the final phase ''(Sanyasa Ashram)'' the individual seeks merger with the Supreme power (Isvara). The three phases of life, then, just like the trimurti, culminate into a transcendent One, bolstering the idea that the three gods are in reality one and the same Isvara.
  
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Hindus believe that Vishnu incarnates periodically for the establishment and protection of righteousness, good [[dharma]] and destruction of evil [[adharma]]; see [[avatar]] for more information.
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The philosopher [[Shankara]] (c. 788–820 C.E.) provided another cosmological interpretation of Trimurti. In his view, Shiva represents the Nirguna Brahman (or Brahman without features), Vishnu the Saguna Brahman (Brahman with features) and Brahma the Cosmic Mind. In more philosophical terms, Brahma is associated with Divinity's Creative Ground of Being, while Vishnu is said to be associated with Divinity's Emanated Idea (Logos, Wisdom, or Word), and Shiva is said to be associated with Divinity's Transformative Energy (Flame, Breath, or Spirit).
  
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==Etymology==
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==Trimurti Today==
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The traditional Hindu explanation of the name ''{{Unicode|Viṣṇu}}''
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The concept of Trimurti is most strongly held in [[Smartism]], a contemporary denomination of Hinduism. Smartas, who follow Advaita philosophy, believe that deities such as Vishnu or Shiva are various forms of one ultimate higher power ("Brahman"), which has no specific form, name, or features. The forms of the deity serve as a heuristic purpose in that they provide a physical form for the supreme divinity which is inconceivable. These conceivable forms of divinity allow Smarta followers to narrow their focus during worship and meditation, thereby assisting their spiritual progression toward the great, ineffable divinity.
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involves the root ''{{Unicode|viś}}'', meaning "to settle, to enter", or also (in the [[Rigveda]]) "to pervade", and a suffix ''{{Unicode|nu}}'', translating to approximately "the All-Pervading One". The early commentator on the Vedas,[[Yaska]], in his [[Nirukta]], defines Vishnu as 'vishnu vishateh; one who enters everywhere', and 'yad vishito bhavati tad vishnurbhavati; that which is free from fetters and bondages is Vishnu.'
 
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[[Adi Sankara]] in his commentary on [[Vishnu Sahasranama]] ([[Swami Tapasyananda]]'s translation, [[Ramakrishna Math]] publications) states derivation from this root, with a meaning "presence everywhere" ("As he pervades everything, ''vevesti'', he is called ''Visnu''"). [[Adi Sankara]] states (regarding [[Vishnu Purana]], 3.1.45):  "The Power of the Supreme Being has entered within the universe. The root ''{{Unicode|Viś}}'' means 'enter into.'"
 
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Regarding the suffix, [[Manfred Mayrhofer]] (Indo-Aryan etymological dictionary, 1996, II.566f.) proposes that the nasal is analogous to ''{{Unicode|jiṣṇu}}'' "victorious". Mayrhofer further suggests that the name goes back to an already  Indo-Iranian ''{{Unicode|*višnu}}'', and was replaced by ''{{Unicode|rašnu}}'' in [[Zoroastrian]] Iran.
 
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The root ''{{Unicode|viś}}'' is also associated with ''{{Unicode|viśva}}'' "all" (possibly by [[popular etymology]], the word is generally believed to derive from Indo-Iranian ''{{Unicode|*vi-k'o-}}'', influenced by ''{{Unicode|sarva}}'' "all", but a minority opinion does, indeed, derive ''{{Unicode|viśva}}'' as from ''{{Unicode|vik'-so}}'', (J. Knobloch (1980)).
 
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Suggestions involving other roots include {{Unicode|vi-ṣṇu}} "crossing the back", {{Unicode|vi-ṣ-ṇu}} "facing towards all sides" and {{Unicode|viṣ-ṇu}} "active", as well as attempts to explain Vishnu as an amalgate of two unrelated words, or as being derived from a non-Aryan root (see Mayrhofer, ''A Concise  Etymological Sanskrit Dictionary'' (1976) III.231f., J. Gonda, ''Aspects of Early Visnuism'' (ISBN 81-208-1087-2, reprint 1993) for a collection of references). The name is continued in Prakrit {{Unicode|veṇhu, viṇhu}}.
 
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==Pre-Puranic Vishnu==
 
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===In the Vedas===
 
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In the [[Rigveda]], Vishnu is mentioned 93 times. He is frequently invoked with other gods, especially with [[Indra]], whom he assists in killing [[Vritra]], and with whom he drinks [[Soma]]. His companionship with Indra is still reflected by his later epitheta ''Indrānuja'' (Younger Brother of Indra) and ''Upendra'' (Little, or Vice- Indra). His distinguishing characteristic in the Vedas is his association with Light, or even his identification with the [[Sun]].
 
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The most celebrated act of Vishnu in the Rigveda is the 'three steps' by which he strode over this (universe) and in three places planted his step. The 'Vishnu Sukta' of the Rig Veda (1.154) says that the first and second of Vishnu's strides (those encompassing the earth and air) are visible to men and the third is in the heights of heaven (sky). This last place is described as Vishnu's supreme abode in RV 1.22.20:
 
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:''The princes evermore behold  / that loftiest place where Visnu is / Laid as it were an eye in heaven.'' (trans. [[Ralph T.H. Griffith|Griffith]])
 
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Griffith's "princes" are the ''sūri'', either "inciters" or lords of a sacrifice, or priests charged with pressing the Soma. The verse is later quoted as expressing Vishnu's supremacy by Vaishnavites,
 
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(In the Rigveda the Sun is not a high-ranking deity, c.f. e.g. RV 2.12.7,
 
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:''He who gave being to the Sun and Morning, who leads the waters, he, O men, is Indra.'' (trans. Griffith)
 
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where Indra appears as senior to the Sun.)
 
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One early commentator, Aurnavabha, who is mentioned by Yaska in his Nirukta, interprets the three steps as the different positions of the sun at his rising, culmination, and setting.
 
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Though such solar aspects have been associated with Vishnu by tradition as well as modern-scholarship, he was not just the representation of the sun for in Rigveda he traverses in his strides both vertically and horizontally.
 
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In hymns I.22.17, 1.154.3, 1.154.4 he strides across the earth with three steps, in VI.49.13 , VII.100.3 strides across the earth three times and in I.154.1,I.155.5,VII.29.7 he strides vertically, with the final step in the heavens. The same Veda also says he strode wide and created space in the cosmos for Indra to fight Vritra. By his stride he said to have made dwelling for men possible, the three being a symbolic representation of its all-encompassing nature. This all-enveloping nature, assistance to Indra and benevolence to men were to remain the enduring attributes of Vishnu. As the triple-strider he is known as Tri-vikrama and as Uru-krama for the strides were wide.(The reference to the three strides of Vishnu in the Rig Veda is most possibly a prototype for the later legend of Vamana.)
 
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In the Vedas, Vishnu appears not yet included in the class of the [[Aditya]]s (unless it is implied that he is identical with [[Surya]], and included as the eighth Aditya), but in later texts he appears as heading them.
 
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It is inexplicable how Vishnu (and Shiva) rose to the prominence enjoyed currently by referring only to the Vedic hymns as Indra and Agni are invoked far more. It must be remembered that these hymns are liturgical in nature and meant primarily for the Soma sacrifice, especially dear to Indra. They may not represent the popular religion of those times as Jan Gonda cautions. (he also gives an elaborate explantion of how the notion of Vishnu spread over various hymns contains the germs of future attributes.)
 
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In some Rgvedic hymns, Indra seeks the help of Vishnu in destroying [[Vritra]], indicating that he is not sufficient to accomplish it on his own.(This story can be found in later epics and Puranas with ever increasing emphasis on Vishnu's role, till in the Bhagavata Purana, Vritra is a warrior, philosopher and devotee in whose comparison Indra is a pale figure.)
 
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In another interpretation, the characteristic of Vishnu as the Supreme God appeared much earlier in the Vedic texts. For example, the following Vedic hymns express that point of view:
 
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1. [[Purusha Sukta]] of Taittiriya Aranyaka (3.13.2) also refers master of Hri and [[Lakshmi]] (Vishnu) as Purusha, the Supreme God.
 
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2.  Visvakarma Sukta of Rig Veda (10.82) refers to Vishnu indirectly as the Supreme God.
 
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* ''10.082.06: The waters verily first retained the embryo in which all the gods were aggregated, single deposited on the navel of the unborn (creator), in which all beings abide.'' The reference to ''the navel of the unborn'' is an indication of reference to Vishnu.
 
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* [[Agni]] is the lowest among devatas and Vishnu is the highest. All other devatas except Lord Vishnu and Agni Deva occupy positions between them. A similar view of Agni as the youngest deity and Vishnu as the oldest deity, in one interpretation, is even expressed in the Chamakam, the last lines in the famous Saivite Vedic hymn, [[Shri Rudram]].
 
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===In the [[Brahmana]]s===
 
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By the age of the Brahmanas, various stories can be found associating Vishnu with the [[Sacrifice]]. The sacrifice being the core of interest for these texts, this association goes a long way in explaining the importance of Vishnu. How this association came about is not clear, but the various stories in the Brahmanas seem to explain a fait accompli. Visnu is said to have become the most important of all gods by truly 'understanding' the meaning of the sacrifice before all else. In the Shatapatha Brahmana he is described as winning the sacrifice back from [[Asura]]s as a dwarf, where the kernel of the [[Vamana]] incarnation can be seen.
 
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Aitareya Brahmana: 1:1:1 mentions Vishnu as the Supreme God.
 
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===In the [[Upanishad]]s===
 
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The Upanishads that form the philosophical culmination of the Vedas are dated around 900 B.C.E. The oldest of these are the Chhandogya and Brhadaranyaka. The former does not name Vishnu and the latter mentions him as part of ritual to obtain an exceptionally wise and learned son along with other deities. The slightly later Katha-upanishad, however, has Vishnu in prominence -
 
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''He who has no understanding, who is unmindful and always impure, never reaches that place, but enters into the round of births. But he who has understanding, who is mindful and always pure, reaches indeed that place, from whence he is not born again.But he who has understanding for his charioteer (intellect), and who holds the reins of the mind, he reaches the end of his journey, and that is the highest place of Vishnu.''
 
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His rise to supremacy is apparent in the epics ([[Mahabharata]], Ramayana, and from this period he may be considered a manifestation of the [[Singular God]]. Thus, according to this interpretation, the division of Hinduism in Vaishnavism and Shaivaism appeared only with the [[Purana]]s, where Vishnu's descents in ten principal [[Avatar]]s become his distinguishing characteristic.
 
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==Theological attributes and more==
 
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[[Image:Lord_Ram.jpg|thumb|200px|Lord Rama (center) with wife [[Sita]], brother [[Lakshmana]] and devotee [[Hanuman]]. Rama and Lakshman are always shown to be ready for battle (with bow and arrow) as it is their [[Kshatriya]] ''[[dharma]]'' to fight. Rama is shown having blue skin which is a characteristic of Vishnu]]
 
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Vishnu takes form as an all-inclusive deity, known as Purusha or {{IAST|Mahāpurusha}}, {{IAST|[[Paramātma]]}} [Supreme Soul], {{IAST|Antaryāmi}} [In-dweller], and he is the Sheshin [Totality] in whom all souls are contained. He is Bhagavat or Bhagavan, which in Sanskrit means "possessing ''{{IAST|bhāga}}'' (Divine Glory)".
 
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Vishnu possesses six such divine glories, namely,
 
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* {{IAST|Jñāna}} [[jnana|Omniscient]]; defined as the power to know about all beings simultaneously;
 
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* Aishvarya [[Sovereignty]], which persist in unchallenged rule over all;
 
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* Shakti [[shakti|Energy]], or power, which is the capacity to make the impossible possible;
 
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* Bala [[bala (strength)|Strength]], which is the capacity to support everything by his will and without any fatigue;
 
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* Virya [[virya|Vigour]], or valour which indicates the power to retain immateriality as the Supreme Spirit or Being in spite of being the material cause of mutable creations;
 
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* {{IAST|Tèjas}} [[Resplendent]], or Splendour, which expresses his self-sufficiency and the capacity to overpower everything by his spiritual effulgence; cited from ''Bhakti Schools of Vedanta'', by Swami Tapasyananda.
 
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However, the actual number of auspicious qualities of Vishnu is countless, with the above-mentioned six qualities being the most important. Other important qualities attributed to God are Gambhirya (inestimatable grandeur), Audarya (generosity), and Karunya (compassion.)
 
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Vishnu has no particular material form but can be manifest in any form, whether animate or inanimate. According to Vaishnava belief, he, and whatever we cannot think of — all are Vishnu. This description of the Lord was again emphasized by a [[Ramakrishna Mission]] scholar, Swami Tapasyananda, in his book, ''Bhakti Schools of Vedanta''.
 
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The [[Rigveda]] says: Vishnu can travel in three strides. The first stride is the Earth. The second stride is the visible sky. The third stride cannot be seen by men and is the heaven where the gods and the righteous dead live. (This feature of three strides also appears in the story of his avatar [[Vamana]] called [[Trivikrama]].) The Sanskrit for "to stride" is the [[root (linguistics)|root]] ''kram''; its [[reduplication|reduplicated]] [[perfect tense]] is ''chakram'' ({{IAST|[[guna|guņa]]}} grade) or ''chakra'' ([[zero-grade]]), and in the [[Rigveda]] he is called by [[epithet]]s such as ''{{IAST|vi-chakra-māņas}}'' = "he who has made 3 strides". The Sanskrit word ''chakra'' also means "wheel". That may have suggested the idea of Vishnu carrying a [[chakram|chakra]].
 
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{{main|Vaishnava Theology}}
 
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==Relations with other Deities==
 
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Vishnu's consort is [[Lakshmi]], the Goddess of wealth. [[Maya (Hinduism)|Maya]] is the samvit (the primary intelligence) of Vishnu, while the other five attributes emerge from this samvit and hence Maya is his ahamata, activity, or Vishnu's Power. This power of God, Maya, is personified and is called Maya, Vishnumaya, or Mahamaya, and She is said to manifest Herself in, 1) kriyāshakti, (Creative Activity) and 2) bhütishakti (Creation) of Universe. Hence this world cannot part with his creativity i.e., ahamta, which is a feminine form and is called Maya.
 
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His vehicle is [[Garuda]], the eagle; who is a part of his creation. He needs no support for anything he does in and outside this world.
 
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Once because of Bhrigu, Lakshmi threatened to leave Vishnu; Vishnu said "your Happiness comes from me".
 
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==Iconography==
 
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According to various [[Purana]], Vishnu is the ultimate omnipresent reality, is shapeless and [[omnipresence|omnipresent]]. However, a strict iconography governs his representation, whether in pictures, icons, or idols:
 
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*He is to be depicted as a four-armed male-form: The four arms indicate his all-powerful and all-pervasive nature. The physical existence of Vishnu is represented by the two arms in the front while the two arms at the back represent his presence in the spiritual world. The [[Upanishad]] titled ''Gopal Uttartapani'' describes the four arms of Vishnu.
 
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*The color of his skin has to be new-cloud-like-blue: The blue color indicates his all-pervasive nature, blue being the color of the infinite sky as well as the infinite ocean on which he resides.
 
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*He has the mark of sage [[Bhrigu]]'s feet on his chest.
 
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*Also on his chest is the ''srivatsa'' mark, symbolising his consort [[Lakshmi]].
 
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*Around his neck, he wears the auspicious "Kaustubha" jewel, and a garland of flowers (vanamaalaa).
 
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*A [[crown (headgear)|crown]] should adorn his head: The [[crown (headgear)|crown]] symbolizes his supreme authority.
 
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*He is to shown wearing two earrings: The [[earring]]s represent inherent opposites in creation - knowledge and ignorance; happiness and unhappiness; pleasure and pain.
 
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*He is shielded by [[Ananta]]: the immortal and infinite snake
 
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[[Image:Awatoceanofmilk01.JPG|right|thumb|225px|The bas-relief from [[Angkor Wat]],Cambodia, shows Vishnu in the centre, his turtle [[avatar]] [[Kurma]] below, [[asura]]s and [[deva (Hinduism)|deva]]s to left and right.]]
 
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Vishnu is always to be depicted holding the four attributes associated with him, being:
 
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# A [[conch]] shell or ''Shankhya'', named "Panchajanya", held by the upper left hand, which represents creativity. The ''Panchajanya'' is the originator of the five elements or ''Panchabhoota'' - water, fire, air, earth and sky or space. The sound that evolves from blowing this conch is the primeval sound of creation.
 
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# The [[chakram|chakra]], a sharp-spinning discus-like weapon, named "Sudarshana", held by the upper right hand, which symbolizes the mind. The name ''Sudarshana'' is derived from two words - ''Su'', which means ''good'', and ''Darshan'', which means ''vision''. The [[chakram|chakra]] as a weapon thus indicates the necessity of destroying one's ego and illusory self-existence and developing the vision to identify the eternal truth. The discus has six spokes and symbolizes a [[nelumbo nucifera|lotus]] with six [[petal]]s, thus representing the power that controls all six [[season]]s.
 
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# A [[mace]] or ''Gada'', named "Kaumodaki", held by the lower left hand, which represents individual existence. The [[mace]] symbolizes the primeval force from which all mental and physical strength is derived.
 
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# A [[nelumbo nucifera|lotus]] flower or ''Padma'', held by the lower right hand, which represents liberation or dispersion. The lotus symbolizes the power from which the universe emerges. It represents the concentration of truth or ''Satya'', the originator of the rules of conduct or ''Dharma'', and knowledge or ''Gyana'' in a single symbol.
 
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To this may be added, conventionally, the vanamaala flower garland and Vishnu's bow, the Shaarnga, and his sword Nandaka. Vide ''"vanamaalee gadhee shaarngee shanki chakri cha nandaki / shreemaan naaraayaNo vishNo vaasudevo abhirakshatu//"''
 
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In general, Vishnu is depicted in one of the following two forms
 
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#Standing upright on a [[nelumbo nucifera|lotus]] flower, often with [[Lakshmi]], his consort, beside him on a similar pedestal;
 
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#Reclining on the coiled-up thousand-hooded ''[[Shesha]] Naga'', with his consort [[Lakshmi]], seated at his feet; the assemblage rests on the "Kshira Sagar" (ocean of Milk). In this representation, [[Brahma]] is depicted as sitting on a [[nelumbo nucifera|lotus]] that grows out of Vishnu's navel.
 
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A slightly less seen depiction of Vishnu is the ''Vishwaroop'' representation. The ''Vishwaroop'' originates from the words ''Vishwa'' which means the cosmos and ''Roop'' which means form or manifestation. This grand depiction is the representation of his essence being magnified to contain the entire cosmos. The root for this depiction is probably derived from the ancient [[Hindu philosophy]] which indicates that through the diversities of creation there always is a connecting essence that threads everything into a unified whole. The Vishwaroop depiction shows Vishnu as having seven heads on each of his left and right. Each of these has its own cosmic function or represents an aspect of the cosmos. The gods depicted include [[Shiva]], [[Brahma]], [[Ganesha]], [[Hanuman]], [[Indra]], [[Agni]] (Fire God), [[Surya]] (Sun God), [[Chandra]] (Moon God), [[Vayu|Maruta]] (Wind God), [[Kubera]] (God of wealth), [[Varuna]] (God of water) and [[Yama (Hinduism)|Yama]] (Time) and [[Brahma]]'s three sons. Vishnu retains the central position. While [[Shiva]], [[Brahma]] and Vishnu together form the [[Trimurti|Hindu Trinity]], [[Ganesha]] and [[Hanuman]] represent faith and divinity. [[Agni]] or Fire represents life, energy and vitality. [[Vayu|Maruta]], the wind-god represents space, while [[Indra]] represents rains and cosmic balance. [[Yama (Hinduism)|Yama]] depicts the infinite nature of time while [[Varuna]] the ocean God represents water. [[Kubera]] represents prosperity and riches. The [[Surya|Sun]] and [[Chandra|Moon]] represent the cycle of birth, death, decay and finally dissolution. [[Brahma]]'s three sons represent the entire [[mankind]]. Taken together as one entity they constitute the entire [[cosmos]].
 
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Sri Viswaroopa Panchamukha [[Hanuman]] is also shown as having five heads, each head potraying
 
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an incarnation of Vishnu.
 
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The east facing is Hanuman.
 
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The north facing in Lord [[Narasimha]].
 
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The west facing is Lord [[Garuda]].
 
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The south facing is Lord [[Varaha]].
 
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The sky facing is Lord [[Hayagriva]].
 
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Note that Vishnu ''per se'' is never portrayed in [[anthropomorphic]] forms. Attributing anthropomorphic characteristics to Vishnu is a common misconception held by non-Hindus.
 
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==Worship==
 
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* Vishnu is accepted as the Supreme God in [[Vaishnavism]], or Vishnu monotheism. Followers of Vishnu believe that he is the Supreme Being and distinguish him from [[deva (Hinduism)|Devas]], or demigods, who are celestial beings similar to angels as discussed in Judeo-Christian traditions.
 
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* It is considered that he manifested Himself as a living being in ten [[avatar]]s. He is also worshiped in the form of these avatars.
 
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It is not clearly known when or how the worship of Vishnu began. In the [[Veda]]s, and the information on [[Hindu]] beliefs, Vishnu is associated with [[Indra]]. However, [[Shukavak N. Dasa]], a Vaishnavite scholar, in reference [http://www.sanskrit.org/www/Ramanuja/Ramanuja&vaishna.html] has commentated that [[Srivaishnavites]] would note that:
 
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* The praise of [[Indra]] and other [[deva (Hinduism)|devas]] in the Vedas are not intended for the particular deity, but for the Supreme Being, Vishnu, who is the inner soul of devas and all other beings.
 
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* The various deities addressed in the hymns are simply different forms of this one Supreme Being.
 
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* [[Vaishnava]]s cite [[Rigveda]] 1.22.20, for the supremacy of Vishnu, "As the blazing sun pervades the entire sky like an eye fixed in the heavens, so the divine seers eternally perceive that supreme abode of Vishnu."
 
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* The foreword of P. Sankaranarayan's translation of [[Vishnu sahasranama]], Bhavan's Book University, cites Rig Veda V.I.15b.3, for the importance of chanting Vishnu's name, "O ye who wish to gain realization of the supreme truth, utter the name of Vishnu at least once in the steadfast faith that it will lead you to such realization."
 
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Nevertheless, it was only later in Hindu history that Vishnu became a member of the [[Trimurti]] and hence is one of the most important forms of God in contemporary Hinduism.
 
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* Om Namo [[Narayana]], a mantra
 
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* Om Namo Bhagwate Vaasudevaye - Mantra. Full Mantra: [[Dwadashaakshar]]
 
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* [[Purusha Sukta]], a Vedic hymn said to describe Vishnu.
 
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* [[Vishnu sahasranama]], a hymn describing the 1000 names of Vishnu.
 
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==Avatars==
 
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{{see|Avatars}}
 
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There are ten primary avatars of Vishnu (''dashavatara''), apart from other, less significant, incarnations.
 
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They are (in order of avatar)
 
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*[[Matsya]] (Fish)
 
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*[[Kurma]] (Turtle)
 
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*[[Varaha]] (Pig/Boar)
 
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*[[Narasimha]] (Lion man / from the torso upwards lion, below, human)
 
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*[[Vamana]] (First fully human form as a dwarf sage who has the ability to grow very, very tall)
 
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*[[Parashurama]] (Fierce man / Hunter)
 
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*[[Rama]] (Greatest Warrior/ Ideal man)
 
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*[[Krishna]] (Mentally advanced man) and sometimes [[Balarama]] (Rama with the plough) is mentioned as an avatar, who appeared as the elder brother of Krishna
 
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*[[Buddha as an Avatar of Vishnu|Buddha]] (The all knowing one) who appeared in the 5th century B.C.E.
 
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*[[Kalki]] (Prophesied, yet to take place)
 
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Rishi [[Parashara]] in the ''Brihat Parashara Hora Shastra'', states that the Avatars are the planets:
 
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:Ch. 2. Great Incarnations
 
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:1. [[Maitreya]]: O Mahārśi Parāśara, are the incarnations of Vishnu, viz. Śrī Rama, Śrī Krishna etc., endowed with Jivāńś? 2. Mahārśi :Parashara: O Brahmin, the four incarnations, viz. Ram, Krishna, Narasimha and Varaha are wholly with Paramatmāńś. The other :incarnations (than these, out of the ten) have in them Jivāńś too.
 
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:3-4. The unborn Lord has many incarnations. He has incarnated, as the 9 (Nava) Planets to bestow on the living beings the results :due to their 10ths. He is Janardana. He assumed the auspicious form of Planets to destroy the demons (evil forces) and sustain :the divine beings.
 
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:5-7. From [[Sun]] came the incarnation of [[Ram]], from [[Moon]] that of [[Krishna]], from [[Mars]] that of [[Narasimha]], from [[Mercury (planet)|Mercury]] that of [[Buddha]], :from [[Jupiter]] that of [[Vamana]], from [[Venus]] that of [[Parashurama]], from [[Saturn]] that of [[Kurma]] (Tortoise), from [[Rahu]] that of [[Varaha]] (Pig) :and from [[Ketu]] that of [[Min]] [[Pisces]] (Fish) occurred. Incarnations other than these also are through the Planets. The beings with more :Paramatmāńś are called divine beings. <ref>http://www.astrojyoti.com/bphspage1.htm</ref>
 
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:रामोऽवतारः सूर्यस्य चन्द्रस्य यदुनायकः।
 
−
:नृसिंहो भूमिपुत्रस्य बुद्धः सोमसुतस्य च॥ ५॥
 
−
 
 
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:वामनो विबुधेज्यस्य भार्गवो भार्गवस्य च।
 
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:कूर्मो भास्करपुत्रस्य सैंहिकेयस्य सूकरः॥ ६॥
 
−
 
 
−
==Names==
 
−
[[Image:Lightmatter vishnu1.jpg|thumb|right|200px|An ancient statue of Vishnu as Narasimha, his fourth avatar]]
 
−
Vishnu has a number of names, collected in the [[Vishnu sahasranama]] ("Vishnu's thousand names"), which occurs in the [[Mahabharata]]. In Vishnu Sahasranama Vishnu is praised as the Supreme God.
 
−
 
 
−
The names are generally derived from the ''anantakalyanaguna''s (infinite auspicious attributes) of the Lord. Some names are:
 
−
 
 
−
*[[Acyutah]] (infallible)
 
−
*[[Ananta]] (endless, eternal, infinite)
 
−
*Damodara (having a rope (dama) around his belly (udara): a name of Krishna)
 
−
*[[Govinda]] (leader of cowherds: a name of Krishna)
 
−
*[[Hayagrivar]](giver of knowledge)
 
−
*[[Kesava]] (slayer of Keshi, having long or much or handsome hair, from [[Atharvaveda]] viii , 6 , 23)
 
−
*[[Krishna]] (born during the third epoch or [[yuga]], his deeds range from cow protection (go rakshya) to absolving the earth of load of sins)
 
−
*[[Madhava]] (relating to the season of spring)
 
−
*[[Madhusudana]] (he who destroyed the demon called [[Madhu, Hindu mythology|Madhu]])
 
−
*[[Narayana]] (said to mean "he who is the abode of ''nār'' (= ether)", i.e., the whole world's shelter. There are two more meanings of [[Narayana]] found in a stuti of child-[[Krishna]] by [[Brahma]]).
 
−
*[[Padmanabha]] (lotus-naveled one, from whose [[navel]] sprang the [[nelumbo nucifera|lotus]] which contained [[Brahma]], who created the universe)
 
−
*[[Perumal]] Name he is known in [[Tamil language|Tamil]] speaking regions
 
−
*[[Rama]] (born during the second epoch of [[yuga]], his deeds primarily established the ideal living principles of a man)
 
−
*[[Rishikesh|Hrsikesha]] (lord of the senses)
 
−
*[[Sridhar|Sridhara]]
 
−
*Trivikrama (he who strides out three times)
 
−
*[[Vamana]] (dwarfish, small or short in stature, a dwarf: a name of one of his avatars)
 
−
*[[Siddhartha]] (one who attains perfection, birth name of Buddha avatar in the last epoch of Kali Yuga)
 
−
*Vishnu
 
−
 
 
−
Other names: (the complete listing is in the Vishnu Saharsnaaama, the 1000 snames of Vishnu).
 
−
 
 
−
*Anantasayana (sleeping or reclining on Shesha Naga. Shesha Naga is often referred to as Ananta)
 
−
*[[Bhagwan]]
 
−
*[[Dharanidhara]] - Supporter of the Earth
 
−
*[[Dinesha]] - Lord of Humble/Poor (Deen + Iish)
 
−
*Gopala (cow protector: ref. Krishna)
 
−
*[[Jagadisha]] (The Lord of this World)
 
−
*[[Jagannatha]] (Owner/Ruler of this World)
 
−
*[[Janaardana]] (One who is worshiped by people for Wealth)
 
−
*[[Kapila]] - Sri Kapila Muni - An incarnation of God
 
−
*[[Kausalpur Raja]] - The King of Kausal Pur - From [[Ramayana]], folk usage.
 
−
*[[Niranjana]]
 
−
*[[Purushottama]] - The Supereme Eternal Being
 
−
*[[Satyanarayana]] (apparently a combination of [[satya]] and [[narayana]] meaning maybe 'protector of truth')
 
−
*[[srikantha]] meaning the one who has sampada or lakshmi as his wife.
 
−
*[[Sriman]] (the pride of [[Shri]] or [[Lakshmi]]); Often Sriman is combined with the name, Narayana , to form a compound word,'''[[Sriman Narayana]]''', as the name [[Ramakrishna]].
 
−
*[[Srinivasa]] (the abode of [[Shri]]) (also specifically referring to his form in the temple at [[Tirupati]]). Also the form of Vishnu at Tirupati is well-known as [[Venkateswara]].
 
−
*[[Vaasudeva|Vāsudeva]] (son of [[Vasudeva]]: a name of [[Krishna]])
 
  
−
==Theological beliefs and philosophy==
+
[[Vaishnavism]] and [[Shaivism]], however, believe respectively that Vishnu (and/or his avatars) and Shiva are the superior, personalized forms of god, with all other representations paling in comparison. Whether it be Shiva or Vishnu that they worship in personalized form, the one god is seen in both traditions to ultimately transcend all personal characteristics, essentially embodying the monistic essence of the universe like the classical conception of Brahman. Although Vishnu and Shiva as have each spawned their own monotheistic devotional tradition, Brahma still remains in relative obscurity.
−
Major branches of [[Vaishnavism]] include:-
 
−
* [[Srivaishnavism]] (espoused by [[Ramanuja]] who advocated  [[Vishishtadvaita]]),
 
−
* [[Dvaita]] (espoused by Madhvacharya or [[Madhva]])
 
−
* [[Gaudiya Vaishnavism]] (espoused by Shri [[Caitanya Mahaprabhu]]); the [[Hare Krishna]] movement or [[ISKCON]] adheres to Gaudiya Vaishnavism.
 
  
−
See also the articles on [[Vaishnavism]], [[Vaishnava Theology]], and [[Gaudiya Vaishnava Theology]]
+
Today Brahmā is almost totally ignored by Hindu devotees, while Vishnu and Shiva continue to be worshiped ''en masse''. Modern India has but two temples dedicated exclusively to Brahma, in contrast to the thousands of temples dedicated to the other two deities in the Trinity. The most famous of the Brahma temples is located at Pushkar in the Rajasthan state. The other temple for Brahma is located in the town of Kumbakonam, (Thanjavur District) Tamil Nadu. Thus, Brahma is no longer as relevant as he once was in Hindu writing, as the focus upon other generative deities, such as Shakti, the Divine Mother has supplanted Brahma as the Source/Creator. As is the case with followers of Vishnu and Shiva who view their own God to be the embodiment of all three divine personas, Shakti worshipers believe the three deities emerge from the Divine Mother, and they are merely aspects of her nature.
  
−
==References==
 
−
<references/>
 
 
==See also==
 
==See also==
 +
*[[Brahma]]
 
*[[Hindu deities]]
 
*[[Hindu deities]]
−
*[[List of Hindu deities]]
+
*[[Saivism]]
−
*[[the Journal of Vaishnava Studies]]
+
*[[Shiva]]
−
*[[Krishnology]]
+
*[[Rudra]]
 +
*[[Vishnu]]
  
−
{{commons}}
+
==Notes==
−
 
+
<references/>
−
== External links ==
 
−
General:
 
−
* '''[http://www.gurjari.net/ico/Mystica/html/vishnu.htm Vishnu, is the second god of the Hindu triad]'''
 
−
* '''[http://www.srivaishnavan.com Parasara Bhattar and Vishnu Sahasranama]'''
 
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* [http://www.akumar.com/thesis/ www.akumar.com/thesis - Animation Project based on Vishnu's Ten Incarnations]
 
−
* http://www.vaishnava.com/aboutvaishnavism.htm
 
−
* http://www.rudraksha-ratna.com/hindu_trinity.php
 
−
* [http://www.dvaita.org/docs/srv_faq.html Who is Vishnu? and the Nature of him and other facts.]
 
−
* [http://www.dollsofindia.com/vishnu.htm Vishnu - the Cosmic Protector] by Madhuri Guin ''(the contents of this link cannot be viewed in India), use Google Cache''
 
−
* [http://www.panchamukha.org - A vishnu/hanuman Shrine]
 
−
* [http://www.ramayana.com Ramayana] Site contains info about the Ramayana
 
−
* [http://www.omnamovenkatesaya.com  omnamovenkatesaya.com] This site contains Tirumala Tirupati Devastanams News and stories in Teligu & English
 
−
* [http://www.stutimandal.com/poems_vishnu.htm Devotional hymns and eulogies on Lord Vishnu.]
 
−
*[http://puja.net/Podcasts/PodcastMenu.htm Weekly podcast on Vedic Chanting and Vedic Mythology]
 
−
 
 
−
<br>
 
−
 
 
−
 
 
−
===Shiva===
 
−
 
 
−
 
 
−
 
 
−
 
 
−
==Symbols and Significance==
 
−
 
 
−
A widely accepted belief is that it represents earth, water, and fire. The earth, or Brahma, is seen as the originator of all life and hence is regarded as the Creator. Water is the sustainer of life and hence is the Preserver and is represented as Vishnu. Fire transforms or consumes life and hence is the Destroyer and is represented as Shiva. The Trimurti can also represent three individual forms on the different planes of consciousness. On the spiritual plane, the spiritual element is represented by Brahma, the mental/psychic element by Vishnu, and the physiological element by Shiva. On the mental/psychic plane, Brahma is the intuitive and creative thought, Vishnu is intelligence, and Shiva stands for emotions and feelings. The Sky as Brahma, the Sun as Vishnu and the Moon as Shiva form the earthly/physiological plane. Another representation by Adi Shankara, Shiva represents the Nirguna Brahman, Vishnu represents the Saguna Brahman and Brahma the Cosmic Mind. In philosophical terms, Brahma is said to be associated with Divinity's Creative Ground of Being, Vishnu is said to be associated with Divinity's Emanated Idea (Logos, Wisdom, or Word), and Shiva is said to be associated with Divinity's Transformative Energy (Flame, Breath, or Spirit).
 
−
 
 
−
Various phases of an individual’s life are said to be represented by the Trimurti. The first of these phases, that of celibacy and studentship, (Brahmacharya Ashram) – is represented by Brahma. During this phase, knowledge is the individual’s constant companion. Knowledge, in this conception, is represented by Goddess Saraswati, who is said to be the consort of Brahma. The second phase of adulthood and household (Grihastha Ashram) is represented by Vishnu. During this phase, the individual fulfils all religious and family obligations by involving oneself in generating wealth, which one uses to sustain oneself and one’s family. During this phase wealth is the individual’s companion and is represented by Vishnu’s consort, Goddess Lakshmi. The third phase is that of old age (Vanaprastha Ashram) and is represented by Shiva. This phase marks the renunciation of one’s worldly life for a life void of material pleasures, dedicated to the pursuit of true knowledge. In ancient days, this typically marked the time when a householder, along with his wife, left their worldly belongings to spend their life in a forest, just like Lord Shiva leads a homeless life with only the essential belongings. The final phase (Sanyasa Ashram) the individual seeks to merge oneself with the Supreme power (Ishwara). One completes the process of renunciation and he along with his wife lead a life completely untouched by any attachments. The only occupation becomes deep meditation, leading to the individual becoming Ishwara Himself, with his wife as Ishwara’s consort becoming the Universal Mother. The three phases of life, represented by the Trinity thus culminates into One underlining the fact that the three are in reality one and the same Ishwara.
 
−
 
 
−
==Evolution of Trimurti==
 
−
 
 
−
The development of the Trimurti theology seems to be tied closely to the development of the Hindu caste system. The definite settlement of the caste system and the assertion of Brahmanical supremacy was most likely assigned to somewhere about the close of the Brahmanas period.  By formulating a distinct theological system, the priestly caste could rally together in order to create resistance to the Kshatriyas, the military class, who were likely to oppose their claims to supremacy. Further, a united theology prevented for Brahmans any possibility of division within their own rank, which was hardly favorable to their elitist aspirations. The conception of  an abstract universal spiritual principle (which had come to be referred to as the neuter brahman, which had referred to the power gained by prayer) which was wielding great influence over speculative thought during this period. However, many felt that this monistic doctrine needed to be complemented by the notion of a Supreme Personal Being which had authored material creation. The divine person of Prajapati (the "Lord of Creatures") who appears in the Brahmanas and Upanishads seems to have been conceived of as insufficiently adapted to represent this abstract idea, owing perhaps to his polytheistic associations and the attributive nature of his name. In order to solve the difficulty, the Brahmins played upon their aspirations and used the masculine term brahma, the old designation of the individual priest, to denote the supreme personal deity which was to take the place and attributes of the Prajapati.
 
−
 
−
While the new dogma may have served the purpose of satisfying speculative minds, it was not one in which the general populace were likely to have been much concerned with. An abstract, nebulous conception of the divine such as Brahman could awake no sympathies in the hearts of those accustomed to worship of tangible gods and goddesses. Indeed, ever since the symbolical worship of nature had undergone a process of disintegration under the influence of metaphysical speculation, the real belief of the great body of the people had probably become more and more distinct from that of the priesthood. In different localities the principal share of the population's affection may have been bestowed on one or another of the old gods who was thereby raised to the rank of chief deity. Alternatively, this affection may have been bestowed upon new forms and objects of belief which may have sprung up with the intellectual growth of the people.
 
−
 
−
In some cases even the worship of the indigenous population could hardly have remained without exercising some influence in modifying the belief of the Aryan race. In this way a number of local deities would develop, generally distinct in name and characteristics from the gods of the Vedic pantheon. Indeed, there is sufficient evidence to show that after many centuries of theological speculations such a diversity of worship did exist among the common people. Under these circumstances the policy which seems to have suggested itself to the priesthood, anxious to retain a firm hold in the minds of the people, was to recognize and incorporate into their system some of the most prominent and therefore appealing objects of popular devotion, and thereby to establish a kind of creed for the whole community, albeit one subject to the Brahmanical law.
 
−
 
 
−
At the time of the original composition of the great epics (list them here) two such deities, Shiva or Mahadeva (the great god) and Vishnu, seem to have been already admitted into the Brahmanical system, where they have ever since retained their place. Attempts are made to identify Shiva with Agni,- in one passage in the Mahabharata it is stated that the Brahmins said that Agni was Shiva <sup id="fn_1_back">[[#fn_1|1]]</sup>.  As regards Vishnu, this god occupied already a place in the Vedic mythology <sup id="fn_2_back">[[#fn_2|2]]</sup>, occassionally given supremacy as a personal supreme God, and his famous appearance in the Bhagavad Gita in the avatar of Krishna cements this reputations. From the manner in which they are represented in those works, it would appear that both, and especially the former, enjoyed an extensive worship. As several synonyms are attributed to each of them, it is not improbable that some of these were recognized under varying names dependent upon under the different localities in which they were worshipped, or due in part to the deities of a similar nature which, (through the agency of popular poetry or art, among other things) they came to be combined with them. For example, several of Vishnu's alternative monikers, such as Vasudeva and Vaikuntha, an attempt may again be traced to identify Vishnu with Indra, who, another one of the Vedic gods  The places assigned to them in the pantheistic system were coordinate with that which had been atrributed to Brahma, and they too came to represent the Supreme Personal Being in their own right. Therefore, the three deities, Brahma, Vishnu and Shiva, were to represent a triple impersonation of the divinity, as manifesting itself respectively in the creation, preservation and destruction of the universe.
 
−
 
 
−
The male nature of the three gods of the triad was supposed to require supplementation by a female energy (Shakti), and therefore came to be accompanied in mythology by a particular goddess, commonly referred to as their consort. Thus Sarasvati, the goddess of speech and learning, came to be regarded as the Shakti of Brahma; Sri or Lakshmi, representing beauty and fortune, as that of Vishnu; and Uma or Parvati, the daughter of Himavat, the god of the Himalaya mountain, as that of Siva. On the other hand, it is not improbable that Parvati, who has a variety of other names (such as Kali (the black one), Durga (the inaccessible one), Mahadevi (the great goddess)) already enjoyed a somewhat extensive worship of her own, and that there may thus have been good reason for assigning to her a prominent place in the Brahmanical system.
 
−
 
−
A compromise was thus effected between the esoteric doctrine of the metaphysical and some of the most prevalent forms of popular worship, resulting in what came to constitute the orthodox system of belief of the Brahmanical community. Yet the Vedic pantheon could not be altogether discarded, forming part and parcel, as it did, of that sacred revelation (śruti), which was looked upon as the divine source of all religious and social law, and being, moreover, the foundation of the sacrificial ceremonial on which the priestly authority so largely depended. The existence of the old gods is, therefore, likewise recognized, but recognized in a very different way from that of the triple "revelation" of divinity. For while the triad represents the immediate manifestation of the eternal, infinite soul while it constitutes, in fact, the highest form of brahman itself in its active relation to mundane and seemingly material occurrences, the old traditional gods are of this world, representing individual spirits or portions of the Brahma-like men and other creatures, only higher in degree. To them an intermediate sphere, the heaven of Indra (the svarloka or svarga), is assigned to which man may raise himself by fulfilling the holy ordinances; but they are subject to the same laws of being; they, like men, are liable to be born again in some lower state, and, therefore, like them, yearn for emancipation from the necessity of future individual existence. It is a sacred duty of man to worship these superior beings by invocations and sacrificial observances, as it is to honor the pitris (the fathers), the spirits of the departed ancestors.
 
−
 
 
−
==Trimurti Today==
 
−
 
 
−
This Trimurti concept is a tenet most strongly held in Smartism, a denomination of Hinduism, and is largely rejected by other denominations of Hinduism, such as Vaishnavism. Smartas, who follow Advaita philosophy, believe that deities such as Vishnu or Shiva are various forms of one ultimate higher power ("Brahman"), which has no specific form, name, face or features.
 
−
 
 
−
Vaishnavism and Shaivism, however believes that Vishnu (and/or his avatars) and Shiva, respectively, are the superior, personalistic forms of god, with all other representations paling in comparison. Whether it be Shiva or Vishnu that they worship in personalized form, the one  is seen in both traditions to ultimately transcend all personal characteristics, essentially embodying the monistic essence of the universe like the classical conception of Brahman.  Personal characteristics and the related mythologies are considered to be a heuristic aid for the devotee to focus on God, and therefore serve as god's grace for the human devotee. Since these traditions are monotheistic, they view the concept of Trimurti as a falsehood, since it detracts from the worship of the one true divine essence.
 
−
 
 
−
Although Vishnu and Shiva have each spawned their own monotheistic devotional tradition, Brahma remains in relative obscurity. The creator god is no longer as relevant as He once was in Hindu writing; some would say that focus on the aspect of the all-in-one Devi or of Shakti, the Divine Mother or God's Power personified, has replaced focus on the Source/Creator as Brahma.
 
  
 
==References==
 
==References==
  
−
*Moor, Edward. ''The Hindu Pantheon.'' New Delhi: Cosmo Publications, 2000.
+
*Friedrichs, Kurt. "Trimurti." In ''The Encyclopedia of Eastern Philosophy and Religion.'' edited by S. Schumacher, and Gert Woerner. Boston, MA: Shambhala, 1994, 379. ISBN 087773433X
 +
*Long, J.B. "Trimurti." In ''The Perennial Dictionary of World Religions'', Keith Crim, ed. San Francisco, CA: Harper San Francisco, 1989, 766-767. ISBN 006061613X
 +
*Moor, Edward. ''The Hindu Pantheon.'' New Delhi: Cosmo Publications, 2000. ISBN 8177550292
 +
*Tapasyananda, Swami. ''Bhakti Schools of Vedanta''. Hollywood, CA: Vedanta Press and Catalog, 1991. ISBN 8171202268
  
−
==Footnotes==
+
==External links==
−
 
+
All links retrieved May 2, 2023.
−
1. {{note|Trimurti}} It is worthy of note that when the Vedic triad of Soma, Agni and Vayu was still recognized, attempts are made to identify Shiva with Agni,- in one passage in the Mahabharata it is stated that the Brahmins said that Agni was Shiva. (this should be a footnote). Although such attempts at an identification of the two gods remained isolated, they would at least seem to point to the fact that, in adapting their speculations to the actual state of popular worship, the Brahmans kept the older triad distinctly in view, and by means of it endeavoured to bring their new structure into harmony with the ancient Vedic belief.
 
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2. {{note|Trimurti}} It should be noted that Vishnu's place in Vedic mythology is by no means one of such prominence as would entitle him to that degree of exaltation implied in his character as one of the three hypostases of the divinity. This belief is not universally held as there are several Vedic verses that utter the oppositive view, i.e., Vishnu's supremacy as a personal supreme God. Moreover, although in his general nature, as a benevolent, genial being, the Vedic god corresponds on the whole to the later Vishnu, the preserver of the world, the latter exhibits many important features for which we look in vain in his prototype, and which most likely resulted from sectarian worship or from an amalgamation with local deities.
 
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==See also==
 
−
*[[Brahma]]
 
−
*[[Harihara]]
 
−
*[[Shiva]]
 
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*[[Vishnu]]
 
  
−
==External links==
+
*[http://www.kamat.com/kalranga/hindu/shiva.htm Lord Shiva in Indian Art]
−
* [http://www.hinduismtoday.com/archives/2004/10-12/30-31_mela_council.shtml Discussions on Dharma] - includes a discussion of the nature of God in Hinduism
+
*[http://www.advaita-vedanta.org/series/11_names_of_shiva/11_names_of_shiva_top.htm Meanings for some of the names of Shiva]
−
* [http://www.hinduismtoday.com/archives/2004/10-12/66-67_atlanta.shtml Practices in Hindu temples in US, and the problems of having both Vishnu/Shiva temples, which portrays to outsiders inaccurate perceptions about polytheism when, in fact, what is practiced is [[Monism]].]
+
*[http://www.veda.harekrsna.cz/encyclopedia/siva.htm Shiva and Durga, a Vaishnava view]
−
* [http://www.rudraksha-ratna.com/hindu_trinity.php Hindu Trinity]
+
* [http://www.dollsofindia.com/brahma.htm Brahma - the Creator Amongst the Hindu Trinity] – by Madhuri Guin ''(the contents of this link cannot be viewed in India)''
−
* [http://www.himalayanacademy.com/audio/inspiredtalks/bodhinatha/2005/bd_2005-04-13_agamic-solution.shtml Saivite guru Bodhinatha, states that Vishnu and Siva are different aspects of the one and same God.]
 
−
* [http://www.dollsofindia.com/brahma.htm Brahma - the Creator Amongst the Hindu Trinity] by Madhuri Guin ''(the contents of this link cannot be viewed in India)''
 
 
* [http://www.crystalrivers.com/poetry/brahma.html Contemplation of Brahma - The creative power of the Infinite]
 
* [http://www.crystalrivers.com/poetry/brahma.html Contemplation of Brahma - The creative power of the Infinite]
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* [http://www.rudraksha-ratna.com/hindu_trinity.php Lord Brahma - The first member of the Hindu Trinity]
 
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* [http://www.dollsofindia.com/brahma.htm Brahma - the Creator Amongst the Hindu Trinity ]
 
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*[http://puja.net/Podcasts/PodcastMenu.htm Weekly podcast on Vedic Chanting and Vedic Mythology]
 
  
  
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==Other uses==
 
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'''Trimurti''' can also refer to the trinity of [[Carnatic music]], that is, [[Tyagaraja]], [[Muttusvami Dikshitar]] and [[Syama Sastry]].
 
  
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{{Hindu Deities and Texts}}
 
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{{Credit3|Trimurti|67020592|Brahma|71380960|Vishnu|72573885}}
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{{Credit4|Trimurti|67020592|Brahma|71380960|Vishnu|72573885|Shiva|72590193}}

Latest revision as of 17:21, 2 May 2023

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Murti

The Trimurti (meaning "three forms" of God), also known as the Hindu Trinity, is an iconographic representation of God in Hinduism, which depicts divinity as a three faced figure. These three faces represent God's roles of creation, preservation and destruction, which are associated with Brahma (the source or creator), Vishnu (the preserver or indwelling-life), and Shiva (the destroyer and transformer) respectively. These three personae are thought to represent different modalities of the one supreme divinity. In this manner, the Trimurti is similar to some interpretations of the Christian Trinity such as Sabellianism. These similarities however should not be carried too far. Beyond the superficial three-in-one commonality, Chrisitian trinitarianism is very different from "Trumurti" in almost all cases save the interpretive scheme of ninth-century philosopher Shankara.

This Trimurti concept is a tenet most strongly held in Hindu denomination of Smartism, though it is largely rejected by other denominations, such as Saivism and Vaishnavism.

Evolution of Trimurti

The specific Hindu gods that combined to make the Trimurti (Brahma, Vishnu, and Shiva) each have their own origins in Hindu mythology, scripture, and folklore. However, how they came together in a single iconographic representation is still a source of scholarly interest. According to scholarship, the origins of the Trimurti can be traced back to the the Rg Veda, where the earliest expression of god in three aspects is found. Here, the all-important element of fire is conceived in three forms: in the hearth, it is Agni; as lightning it is Vidyut; and in the form of the sun it is Surya. Later on in the Maitrayaniya Upanishad 4.5, it is reported that meditation upon the One reveals it to be embodied in a series of triadic entities, one of these being the triad of Gods Brahma, Rudra, and Vishnu.

By the time of the original composition of Hindu Epics (500-100 B.C.E.), Shiva and Vishnu had gained a place at the top of the Hindu pantheon. Within the Epics attempts were made to identify Shiva with Agni, the god of fire who is of utmost importance in the Vedas. For instance, in one passage in the Mahabharata the Brahmins claimed Agni to be Shiva.[1] In regards to Vishnu, this god already occupied a place in the Vedic mythology,[2] occasionally being given supremacy as a supreme personal God. His famous appearance in the Bhagavadgita in the form of Krishna only reinforced this reputation. However, in the Epics, the three gods as modes of one greater entity plays almost no role. It is only in the appendix of this work (10660 ff) that the notion of Trimurti is introduced. However, Brahma is largely ignored, whereas Vishnu and Shiva are considered equal parts of an androgynous entity referred to as Hari-Hara, a duad which eclipses the triad in importance.

It was not until the arrival of the Puranas, a large corpus of mythical and historical Hindu texts, that the Trimuti became a standard doctrine. The Padma-Purana, a Vaishnava text, explains the origin of the three modalities of the one supreme Vishnu: "In order to form this world, the supreme spirit produced from his right side Brahma. In order to maintain the world, he created from his left side Vishnu. To destroy it he gave rise to Shiva from his middle. Some men worship Brahma, others Vishnu, and yet others Shiva. Since these three are one, the devout should draw no distinction between them." This is the first explicit statement of the three gods' essential oneness as constituents of the supreme principle. However, it should be noted that at no time was the trinity itself actually worshiped.

Iconographic representations of the Trimurti first appear around the latter half of the first millennium of the common era. For example, the famous image of the Trimurti statue found on Elephanta island (near Mumbai, India) was carved during the eighth to tenth century. This sculpture has been attributed the imperial Rashtrakutas of Manyakheta (in present day Karnataka), who ruled the southern and the central parts of India this time period, and used the image of the three Gods as their insignia. In this particular image, Shiva is depicted as manifesting all three aspects of the Godhead.

It has been suggested that the emergence of the Trimurti was perhaps a deliberate attempt to reconcile the major Hindu deities of the time into one universal Godhead in order to minimize the spiritual competition among devotees, and to promote unity and harmony. From this perspective, the Trimurti, like the Hindu deity Harihara, reflects the deep impetus in Hindu thought towards inclusion and syncretism. Until the creation of the trinity, Vishnu, Shiva, and to a lesser extent Brahma were recognized under varying names dependent upon the particular locality in which they were being worshiped. Eventually, they came to subsume the names and traits of deities with whom they shared a similar nature through the agency of popular poetry or art, among other mediums. For example, considering several of Vishnu's alternative monikers, such as Vasudeva and Vaikuntha, an attempt may be made to identify Vishnu with Indra, another one of the Vedic gods. As these gods rose to preeminence within the popular traditions in various regions, their attributes became coordinate with the powers which had been attributed to Brahma, and they too came to represent the Supreme Personal Being in their own right. Therefore, the three deities, Brahma, Vishnu and Shiva, were to represent a triple Godhead, as it manifests itself in the creation, preservation, and destruction of the universe, respectively.

The Three Divinities of the Trimurti

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The Trimurti is the Hindu representation of God as Brahma (creator), Vishnu (preserver), and Shiva (destroyer)

These three forms or faces of the Trimurti represent God's roles of creation, preservation and destruction, which are associated with Brahma (the source or creator), Vishnu (the preserver or indwelling-life), and Shiva (the destroyer and transformer) respectively. Some Hindus use these cosmological functions of the three gods to create an acronym for "GOD"; that is Generator (Brahma), Operator (Vishnu) and Destroyer (Shiva).

Brahma

Main article: Brahma

Iconographic representations of Hindu gods are typically associated with specific symbols and animal companions or "vehicles." Brahma's vehicle is the Swan. Brahma is typically colored red, symbolizing the creative power of the sun. His physiognomy is marked by four heads, four faces, and four arms. Hindu myths explain that he originally had five heads, though the fifth was cut off by Shiva in order to control Brahma's infatuation with Shatarupā, a female deity. Each of Brahma's remaining heads recites one of the four Vedas. He is usually depicted as having a white beard, indicating his status as the elder god. One of his four hands is shown holding a scepter in the form of a spoon, which is associated with the pouring of holy ghee or oil into a sacrificial pyre, indicating that Brahmā is the lord of sacrifice. In another hand, Brahmā holds a mala (string of rosary-like beads) that he uses to keep track of the duration of the universe. He also is shown holding the Vedas, and sometimes, a lotus flower. A fourth hands holds a water-pot (sometimes depicted as a coconut shell containing water). He is said to live in Brahmapura, a mythical city located on Mt. Meru. At one time, Brahma represented the creative power of divinity until this power was supplanted by the great Shakti (feminine Goddess). According to the Puranas, Brahma was self-born (without mother) within the lotus which grew from Vishnu's navel at the beginning of the universe. Alternative stories claim Brahmā to be the progeny of Brahman, the Supreme Being, and his female energy, Maya. Another legend says that Brahmā created himself by first creating water, and then depositing his seed into this water, from which he grew to become a golden egg. From this golden egg, Brahma was born as Hiranyagarbha; hence he is also known as Kanja (or "born in water"). It is said that the remaining materials of this golden egg expanded into the Universe. Yet another aspect of Brahma's mythology states that during creation, Brahmā created ten Prajapatis (Fathers of the human race, as well as seven great sages). Brahma is commonly accompanied by his consort Saraswati, the goddess of learning, harmony and artistic endeavor.

Vishnu

Main article: Vishnu

Vishnu represents the active caring side of the supreme divinity. Hindus believe that Vishnu incarnates periodically for the protection of righteousness (dharma) and the destruction of evil, and he is most famously identified with his avatars, especially Krishna and Rama. His name literally means "all-pervading one" and likely derives from the story of his measurement of the universe with three strides, described in the 'Vishnu Sukta' of the Rig Veda. Vishnu rose to supremacy in the Hindu pantheon after defeating Indra in mythological lore. The Visvakarma Sukta of Rig Veda (10.82) that tells the story of Brahma's creation, seems to refer to Vishnu indirectly as the Supreme God, since the lotus which spawned Brahma and subsequently the universe originally grew from Vishnu's navel. In the Puranas, this story was reinterpreted to suggest that Brahma merely imagined himself to be the first born, and it is Vishnu who has true authority over creation. Vishnu's rise to supremacy is most apparent in the great Hindu Epics. Perhaps there is no more significant an illustration of Vishnu's power as in the Bhagavadgita, a section of the larger Mahabharata Epic. Here he appears in the form of Krishna, who serves as charioteer for Arjuna, a conflicted warrior. Vishnu's avatar implores Arjuna to follow the path of righteousness and duty without selfish desires.

Vishnu is typically depicted as a four-armed male. The four arms indicate his all-powerful and all-pervasive nature. He is always to be depicted holding four talismanic objects: a conch shell (the sound of which represents the primeval sound of creation), a chakra (a discus-like weapon which symbolizes the mind without ego), a Gada (a mace from which mental and physical strength is derived), and a lotus flower (or padma, which represents liberation through dharma). Vishnu is usually colored a blue, which represents the pervasiveness of both the sky and the ocean. Around his neck, he wears the auspicious "Kaustubha" jewel, and a garland of flowers. A crown adorns his head symbolizing his supreme authority. Vishnu is to shown wearing an earring in each ear which represent the inherent opposites in creation, such as knowledge and ignorance, happiness and unhappiness, and so forth. Sri or Lakshmi, the goddess representing beauty and fortune, is the consort of of Vishnu.

Vaishnavites (those who worship Vishnu as the superior deity), often claim that nothing is actually destroyed, but rather, the operation of destructive power attributed to Shiva is simply a transformation of matter. Matter, therefore, is never actually annihilated, hence Vishnu's preservative ability is proclaimed to be the ultimate power in the universe. He is also worshiped in the forms of his avatars. Vaishnavism is very popular in contemporary India, particularly in the northern regions, and has also spread beyond India in the form of diaspora of Hinduism and Gaudiya Vaishnavism, which came to North America by way of the International Society for Krishna Consciousness (ISKCON) in the 1960s.

Shiva

Main article: Shiva
A large statue in Bangalore depicting Lord Shiva meditating.

Shiva is the personification of the destructive power of the supreme divinity. This destructive element seems to have been inherited from Shiva's precursor Rudra, the Vedic god of death and the wastelands. Despite this characterization as an annihilator, Shiva is viewed as a positive force as creation necessarily follows annihilation, and further that creation at new and higher levels are dependent upon the cleansing force of Shiva's annihilation. In this way, many Shaivites (followers of Shiva) have nuanced the traditional understanding of Shiva, reconfiguring him as the personification of God's reproductive power, an understanding which seems to have supplanted Brahma's importance as the creator. According to devotees, Shiva is not merely a destroyer but performs the functions of creator, preserver, and destroyer, while also performing blessings upon worshipers. Just as Vaishnavas see Vishnu as the Ultimate Reality, so too do Shaivites speak of Shiva. Extrapolating upon these abilities to both destroy and create, Shavite mythology portrays Shiva as the entity which reconciles all polarities observed in the physical world. Hence, Shiva is both static and dynamic, oldest and youngest, virile and celibate, gentle and fierce, and so on. He even reconciles the duality of men and women, taking the form of Ardhanarishwara ("half woman, half man") in order to assert the equality of men and women. In addition, he is said to be omnipresent, residing in every living being as pure consciousness.

Like Vishnu, Shiva is not limited to personal characteristics and can transcend all attributes and iconographic representations. With this in mind, Hindus typically depict and worship Shiva in an abstract manner, often in the form of the Shiva linga (or lingam), a phallic clay mound or pillar bearing three horizontal stripes. Shiva is commonly pictured in deep meditation upon Mount Kailash, his traditional abode located in the south of Tibet. Shiva's body is smeared with cemetery ashes representing the fact that death is the ultimate reality of the life. For this reason Shiva is typically colored white. A third eye on his forehead represents his ability to look beyond the obvious, as well as his untamed energy which destroys evil doers and their sins. Shiva also bears on his head the crescent of the fifth day (panchami) moon. This represents the power of the sacrificial offering, as well as his control over time. Shiva wears tiger, deer and elephant skins to indicate his control over lust, pride and the mind, respectively. Further, a deadly cobra worn around Shiva's neck illustrates that he has conquered death. Shiva also carries a trident, an instrument which metes out punishment to evil-doers on the spiritual, subtle and physical planes. The three prongs also represent the creative, preservative, and destructive functions of the divine triad, while the Trident itself in the hand of Shiva affirms that all three aspects are ultimately under his control. Shiva is inseparable from his consort Parvati (who is also referred to as Shakti), as the two are considered to be one within the absolute state of being. Thus, Shiva is said to share half of his body with Shakti in his form as Ardhanarishwara. Shaivism is the most popular branch of Hinduism practiced in South India today.

Meaning and Significance

The Trimurti has been interpreted in many different ways, particularly in relation to cosmology. A widely accepted belief is that the three gods seen together represent earth, water, and fire. The earth is seen as the originator of all life and hence is regarded as Brahma. Water is seen as the sustainer of life and is represented as Vishnu. Fire consumes or transforms life and is therefore considered to be Shiva. Alternatively, the three members of the Trimurti are conceived to be analogous with the three planes of consciousness: On the spiritual plane, the spiritual element is represented by Brahma, the psychic element by Vishnu, and the physical element by Shiva. On the psychic plane, Brahma epitomizes intuitive and creative thought, Vishnu is intelligence, and Shiva represents emotion. On the physical plane, the sky is Brahma, the Sun is Vishnu and the Moon is Shiva. Various phases of an individual’s life are said to be represented by the Trimurti. The first of these phases, that of celibacy and studentship (Brahmacharya Ashram) is represented by Brahma. During this phase, knowledge, represented by Brahma's consort Saraswati, is the individual’s constant companion. The second phase of adulthood and householders (Grihastha Ashram) is represented by Vishnu. During this phase, the individual fulfills all religious and family obligations by becoming involved in generating wealth, which is then used to sustain the family. During this phase wealth is the individual’s companion and is represented by Vishnu’s consort, Goddess Lakshmi. The third phase is that of old age (Vanaprastha Ashram) and is represented by Shiva. This phase marks the renunciation of the material world for an austere life dedicated to the pursuit of true knowledge. In ancient days, this typically marked the time when a householder, along with his wife, left his worldly belongings to live in a forest with only essential belongings, just like Lord Shiva. In the final phase (Sanyasa Ashram) the individual seeks merger with the Supreme power (Isvara). The three phases of life, then, just like the trimurti, culminate into a transcendent One, bolstering the idea that the three gods are in reality one and the same Isvara.

The philosopher Shankara (c. 788–820 C.E.) provided another cosmological interpretation of Trimurti. In his view, Shiva represents the Nirguna Brahman (or Brahman without features), Vishnu the Saguna Brahman (Brahman with features) and Brahma the Cosmic Mind. In more philosophical terms, Brahma is associated with Divinity's Creative Ground of Being, while Vishnu is said to be associated with Divinity's Emanated Idea (Logos, Wisdom, or Word), and Shiva is said to be associated with Divinity's Transformative Energy (Flame, Breath, or Spirit).

Trimurti Today

The concept of Trimurti is most strongly held in Smartism, a contemporary denomination of Hinduism. Smartas, who follow Advaita philosophy, believe that deities such as Vishnu or Shiva are various forms of one ultimate higher power ("Brahman"), which has no specific form, name, or features. The forms of the deity serve as a heuristic purpose in that they provide a physical form for the supreme divinity which is inconceivable. These conceivable forms of divinity allow Smarta followers to narrow their focus during worship and meditation, thereby assisting their spiritual progression toward the great, ineffable divinity.

Vaishnavism and Shaivism, however, believe respectively that Vishnu (and/or his avatars) and Shiva are the superior, personalized forms of god, with all other representations paling in comparison. Whether it be Shiva or Vishnu that they worship in personalized form, the one god is seen in both traditions to ultimately transcend all personal characteristics, essentially embodying the monistic essence of the universe like the classical conception of Brahman. Although Vishnu and Shiva as have each spawned their own monotheistic devotional tradition, Brahma still remains in relative obscurity.

Today Brahmā is almost totally ignored by Hindu devotees, while Vishnu and Shiva continue to be worshiped en masse. Modern India has but two temples dedicated exclusively to Brahma, in contrast to the thousands of temples dedicated to the other two deities in the Trinity. The most famous of the Brahma temples is located at Pushkar in the Rajasthan state. The other temple for Brahma is located in the town of Kumbakonam, (Thanjavur District) Tamil Nadu. Thus, Brahma is no longer as relevant as he once was in Hindu writing, as the focus upon other generative deities, such as Shakti, the Divine Mother has supplanted Brahma as the Source/Creator. As is the case with followers of Vishnu and Shiva who view their own God to be the embodiment of all three divine personas, Shakti worshipers believe the three deities emerge from the Divine Mother, and they are merely aspects of her nature.

See also

Notes

  1. ↑ Although such attempts at an identification of the two gods remained isolated, they would suggest that, in adapting their speculations to the actual state of popular worship, the Brahmans kept the older Vedic triad of Soma, Agni and Vayu distinctly in view, endeavoring to bring their new structure into harmony with the ancient Vedic beliefs.
  2. ↑ Vishnu's place in Vedic mythology is by no means one of such prominence as would entitle him to the degree of exaltation he received as one of the three hypotheses of the divine. There is also some question as to the links between the Vedic Vishnu and Vishnu as he has been commonly known within the Trimurti. Although his general nature within the Vedas as a benevolent, genial being corresponds on the whole to the later Vishnu, the later Vishnu exhibits many important features which are not found within his prototype, and were most likely attributed to him from an amalgamation with regional deities. However, there are several Vedic verses that do utter the view that Vishnu does indeed have supremacy as a personal God.

References
ISBN links support NWE through referral fees

  • Friedrichs, Kurt. "Trimurti." In The Encyclopedia of Eastern Philosophy and Religion. edited by S. Schumacher, and Gert Woerner. Boston, MA: Shambhala, 1994, 379. ISBN 087773433X
  • Long, J.B. "Trimurti." In The Perennial Dictionary of World Religions, Keith Crim, ed. San Francisco, CA: Harper San Francisco, 1989, 766-767. ISBN 006061613X
  • Moor, Edward. The Hindu Pantheon. New Delhi: Cosmo Publications, 2000. ISBN 8177550292
  • Tapasyananda, Swami. Bhakti Schools of Vedanta. Hollywood, CA: Vedanta Press and Catalog, 1991. ISBN 8171202268

External links

All links retrieved May 2, 2023.

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